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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Corinthians 12:1–10. His three-level outline is real structure in the source text, so it is rendered as structure.
Here we may observe,
I.The narrative the apostle gives of the favours God had shown him, and the honour he had done him; for doubtless he himself is the man in Christ of whom he speaks. Concerning this we may take notice,
1.Of the honour itself which was done to the apostle: he was caught up into the third heaven, Co2 12:2. When this was we cannot say, whether it was during those three days that he lay without sight at his conversion or at some other time afterwards, much less can we pretend to say how this was, whether by a separation of his soul from his body or by an extraordinary transport in the depth of contemplation. It would be presumption for us to determine, if not also to enquire into, this matter, seeing the apostle himself says, Whether in the body or out of the body, I cannot tell. It was certainly a very extraordinary honour done him: in some sense he was caught up into the third heaven, the heaven of the blessed, above the aerial heaven, in which the fowls fly, above the starry heaven, which is adorned with those glorious orbs: it was into the third heaven, where God most eminently manifests his glory. We are not capable of knowing all, nor is it fit we should know very much, of the particulars of that glorious place and state; it is our duty and interest to give diligence to make sure to ourselves a mansion there; and, if that be cleared up to us, then we should long to be removed thither, to abide there for ever. This third heaven is called paradise (Co2 12:4), in allusion to the earthly paradise out of which Adam was driven for his transgression; it is called the paradise of God (Rev 2:7), signifying to us that by Christ we are restored to all the joys and honours we lost by sin, yea, to much better. The apostle does not mention what he saw in the third heaven or paradise, but tells us that he heard unspeakable words, such as it is not possible for a man to utter - such are the sublimity of the matter and our unacquaintedness with the language of the upper world: nor was it lawful to utter those words, because, while we are here in this world, we have a more sure word of prophecy than such visions and revelations. Pe2 1:19. We read of the tongue of angels as well as men, and Paul knew as much of that as ever any man upon earth did, and yet preferred charity, that is, the sincere love of God and our neighbour. This account which the apostle gives us of his vision should check our curious desires after forbidden knowledge, and teach us to improve the revelation God has given us in his word. Paul himself, who had been in the third heaven, did not publish to the world what he had heard there, but adhered to the doctrine of Christ: on this foundation the church is built, and on this we must build our faith and hope.
2.The modest and humble manner in which the apostle mentions this matter is observable. One would be apt to think that one who had had such visions and revelations as these would have boasted greatly of them; but, says he, It is not expedient for me doubtless to glory, Co2 12:1. He therefore did not mention this immediately, nor till above fourteen years after, Co2 12:2. And then it is not without some reluctancy, as a thing which in a manner he was forced to by the necessity of the case. Again, he speaks of himself in the third person, and does not say, I am the man who was thus honoured above other men. Again, his humility appears by the check he seems to put upon himself (Co2 12:6), which plainly shows that he delighted not to dwell upon this theme. Thus was he, who was not behind the chief of the apostles in dignity, very eminent for his humility. Note, It is an excellent thing to have a lowly spirit in the midst of high advancements; and those who abase themselves shall be exalted.
II.The apostle gives an account of the methods God took to keep him humble, and to prevent his being lifted up above measure; and this he speaks of to balance the account that was given before of the visions and revelations he had had. Note, When God's people communicate their experiences, let them always remember to take notice of what God has done to keep them humble, as well as what he has done in favour to them and for their advancement. Here observe,
1.The apostle was pained with a thorn in the flesh, and buffeted with a messenger of Satan, Co2 12:7. We are much in the dark what this was, whether some great trouble or some great temptation. Some think it was an acute bodily pain or sickness; others think it was the indignities done him by the false apostles, and the opposition he met with from them, particularly on the account of his speech, which was contemptible. However this was, God often brings this good out of evil, that the reproaches of our enemies help to hide pride from us; and this is certain, that what the apostle calls a thorn in his flesh was for a time very grievous to him: but the thorns Christ wore for us, and with which he was crowned, sanctify and make easy all the thorns in the flesh we may at any time be afflicted with; for he suffered, being tempted, that he might be able to succour those that are tempted. Temptations to sin are most grievous thorns; they are messengers of Satan, to buffet us. Indeed it is a great grievance to a good man to be so much as tempted to sin.
2.The design of this was to keep the apostle humble: Lest he should be exalted above measure, Co2 12:7. Paul himself knew he had not yet attained, neither was already perfect; and yet he was in danger of being lifted up with pride. If God love us, he will hide pride from us, and keep us from being exalted above measure; and spiritual burdens are ordered, to cure spiritual pride. This thorn in the flesh is said to be a messenger of Satan, which he did not send with a good design, but on the contrary, with ill intentions, to discourage the apostle (who had been so highly favoured of God) and hinder him in his work. But God designed this for good, and he overruled it for good, and made this messenger of Satan to be so far from being a hindrance that it was a help to the apostle.
3.The apostle prayed earnestly to God for the removal of this sore grievance. Note, Prayer is a salve for every sore, a remedy for every malady; and when we are afflicted with thorns in the flesh we should give ourselves to prayer. Therefore we are sometimes tempted that we may learn to pray. The apostle besought the Lord thrice, that it might depart from him, Co2 12:8. Note, Though afflictions are sent for our spiritual benefit, yet we may pray to God for the removal of them: we ought indeed to desire also that they may reach the end for which they are designed. The apostle prayed earnestly, and repeated his requests; he besought the Lord thrice, that is, often. So that if an answer be not given to the first prayer, nor to the second, we must hold on, and hold out, till we receive an answer. Christ himself prayed to his Father thrice. As troubles are sent to teach us to pray, so they are continued to teach us to continue instant in prayer.
4.We have an account of the answer given to the apostle's prayer, that, although the trouble was not removed, yet an equivalent should be granted: My grace is sufficient for thee. Note,
(1.)Though God accepts the prayer of faith, yet he does not always answer it in the letter; as he sometimes grants in wrath, so he sometimes denies in love.
(2.)When God does not remove our troubles and temptations, yet, if he gives us grace sufficient for us, we have no reason to complain, nor to say that he deals ill by us. It is a great comfort to us, whatever thorns in the flesh we are pained with, that God's grace is sufficient for us. Grace signifies two things: - [1.] The good-will of God towards us, and this is enough to enlighten and enliven us, sufficient to strengthen and comfort us, to support our souls and cheer up our spirits, in all afflictions and distresses. [2.] The good work of God in us, the grace we receive from the fulness that is in Christ our head; and from him there shall be communicated that which is suitable and seasonable, and sufficient for his members. Christ Jesus understands our case, and knows our need, and will proportion the remedy to our malady, and not only strengthen us, but glorify himself. His strength is made perfect in our weakness. Thus his grace is manifested and magnified; he ordains his praise out of the mouths of babes and sucklings.
III.Here is the use which the apostle makes of this dispensation:
He gloried in his infirmities (Co2 12:9), and took pleasure in them, Co2 12:10. He does not mean his sinful infirmities (those we have reason to be ashamed of and grieved at), but he means his afflictions, his reproaches, necessities, persecutions, and distresses for Christ's sake, Co2 12:10. And the reason of his glory and joy on account of these things was this - they were fair opportunities for Christ to manifest the power and sufficiency of his grace resting upon him, by which he had so much experience of the strength of divine grace that he could say, When I am weak, then am I strong. This is a Christian paradox: when we are weak in ourselves, then we are strong in the grace of our Lord Jesus Christ; when we see ourselves weak in ourselves, then we go out of ourselves to Christ, and are qualified to receive strength from him, and experience most of the supplies of divine strength and grace.
Historical interpretation
Two Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
of instincts and resources, -thereby teaching us that greatness has its proofs in lowliness, just as (according to the apostle)there is power even in infirmity -imitate, if you can, the cells of the bee, the hills of the ant, the webs of the spider, and the threads of the silkworm; endure, too, if you know how, those very creatures which infest your couch and house, the poisonous ejections of the blister-beetle, the spikes of the fly, and the gnat's Sheath and sting.
Great indeed was this revelation. But this was not the only one: there were many others besides, but he mentions one out of many. For that there were many, hear what he says: "Lest I should be exalted overmuch through the exceeding greatness of the revelations." 'And yet,' a man may say, 'if he wished to conceal them, he ought not to have given any intimation whatever or said any thing of the sort; but if he wished to speak of them, to speak plainly.' Wherefore then is it that he neither spoke plainly nor kept silence? To show by this also that he resorts to the thing unwillingly. And therefore also he has stated the time, "fourteen years." For he does not mention it without an object, but to show that he who had refrained for so long a time would not now have spoken out, except the necessity for doing so had been great. But he would have still kept silence, had he not seen the brethren perishing. Now if Paul from the very beginning was such an one as to be counted worthy of such a revelation, when as yet he had not wrought such good works; consider what he must have grown to in fourteen years. And observe how even in this very matter he shows modesty, by his saying some things, but confessing that of others he is ignorant. For that he was caught up indeed, he declared, but whether "in the body" or "out of the body" he says he does not know. And yet it would have been quite enough, if he had told of his being caught up and had been silent [about the other]; but as it is, in his modesty he adds this also. What then? Was it the mind that was caught up and the soul, whilst the body remained dead? or was the body caught up? It is impossible to tell. For if Paul who was caught up and whom things unspeakable, so many and so great, had befallen was in ignorance, much more we. For, indeed, that he was in Paradise he knew, and that he was in the third heaven he was not ignorant, but the manner he knew not clearly.
But wherefore was he also caught up? As I think, that he might not seem to be inferior to the rest of the Apostles. For since they had companied with Christ, but Paul had not: He therefore caught up unto glory him also. "Into Paradise." For great was the name of this place, and it was everywhere celebrated. Wherefore also Christ said, "To-day thou shalt be with Me in Paradise."
"On behalf of such an one will I glory?" wherefore? For if another were caught up, wherefore dost thou glory? Whence it is evident that he said these things of himself. And if he added, "but of myself I will not glory," he says nothing else than this, that, 'when there is no necessity, I will say nothing of that kind fruitlessly and at random;' or else he is again throwing obscurity over what he had said, as best he might. For that the whole discourse was about himself, what follows also clearly shows.
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Summary
In 2 Corinthians 12:5, the Apostle Paul articulates a profound paradox central to his apostolic ministry and Christian theology: while he could boast in extraordinary divine revelations experienced by "such an one" (referring to himself in the third person), he deliberately chooses not to glory in himself or his spiritual privileges. Instead, he declares his intention to boast solely in his "infirmities," setting the stage for his subsequent teaching on God's power perfected in human weakness, a cornerstone of his theology of suffering and divine sufficiency.
Context
Literary Context
This verse is deeply embedded within Paul's "fool's speech" (2 Corinthians 11:1-12:13), a section where he reluctantly defends his apostolic authority against false apostles and critics in Corinth. Immediately preceding this verse, Paul recounts a highly personal and unparalleled spiritual experience—being caught up to the "third heaven" or "Paradise" and hearing inexpressible words (2 Corinthians 12:1-4). He speaks of this in the third person ("I knew a man in Christ") to avoid self-exaltation, even while acknowledging the profound nature of the revelation. Verse 5 serves as a crucial pivot, demonstrating Paul's humility and his deliberate redirection of glory away from himself, even concerning such a transcendent experience, towards his weaknesses. This sets the theological foundation for the subsequent explanation of his "thorn in the flesh" and God's declaration, "My grace is sufficient for you, for my power is made perfect in weakness" (2 Corinthians 12:9).
Historical & Cultural Context
The Corinthian church was plagued by factions and challenges to Paul's authority. False apostles, likely boasting in their eloquence, impressive signs, and perhaps even their Jewish heritage or perceived spiritual superiority, had infiltrated the community. These opponents likely presented themselves as strong, charismatic, and privileged, contrasting sharply with Paul's often humble demeanor, physical afflictions, and lack of impressive rhetoric (as perceived by some). In a culture that valued strength, honor, and outward displays of power, Paul's decision to "glory in infirmities" would have been counter-cultural and shocking. His message directly confronts the prevailing Greco-Roman emphasis on human achievement and self-sufficiency, instead championing a theology where divine power is most evident through human frailty.
Key Themes
This verse contributes significantly to several overarching themes in 2 Corinthians. It underscores Authentic Apostolic Authority, demonstrating that true spiritual leadership is marked not by self-promotion or outward strength, but by humility and reliance on God. It powerfully introduces the theme of God's Power Perfected in Weakness, a central tenet of Paul's theology, which he elaborates upon in the following verses. Furthermore, it highlights Paul's consistent emphasis on Humility and the Rejection of Boasting in Self, echoing his earlier admonitions to "let the one who boasts, boast in the Lord" (1 Corinthians 1:31). This passage also touches on the Paradox of Christian Life, where suffering and weakness become avenues for divine strength and glory, a concept explored throughout Paul's letters, particularly in his discussions of the "treasure in jars of clay" (2 Corinthians 4:7).
Exposition and Analysis
Key Word Analysis
This verb signifies to boast, exult, or take pride in something. Paul frequently uses this term, often contrasting human boasting with boasting in the Lord. Here, he deliberately distinguishes between boasting in a divinely given, extraordinary experience (which he attributes to "such an one") and refusing to boast in himself, redirecting the concept of glorying towards his weaknesses. This highlights his consistent theological conviction that all true glory belongs to God, not to human achievements or even spiritual privileges.
This reflexive pronoun emphasizes the self, indicating Paul's personal agency. His explicit declaration "of myself I will not glory" underscores a conscious, intentional choice to deflect any praise or honor from his own person, even in the context of profound spiritual experiences. This self-denial is crucial for understanding his radical embrace of humility and his desire to ensure that God alone receives the glory.
This powerful noun denotes feebleness, weakness, sickness, or frailty, encompassing physical ailments, personal limitations, and the various sufferings Paul endured for the gospel. By choosing to glory "in mine infirmities," Paul makes a counter-intuitive and profound statement. He is not celebrating suffering for its own sake, but rather recognizing that these very weaknesses are the conduits through which God's supernatural power is most clearly manifested, preventing self-reliance and ensuring divine glory.
Verse Breakdown
"Of such an one will I glory:"
Paul refers to himself in the third person, creating a rhetorical distance from the extraordinary heavenly vision. This allows him to speak of the revelation without appearing arrogant or self-exalting, yet still acknowledging its profound reality. His willingness to "glory" in "such an one" implies that the experience itself, as a divine act, is worthy of praise, but not the human vessel through whom it occurred.
"yet of myself I will not glory,"
This clause presents a sharp contrast, introduced by the adversative particle "yet" (G1161, dé). Despite the profound spiritual privilege, Paul firmly rejects any self-glory or boasting in his own person, abilities, or even his unique spiritual experiences. This highlights his deep-seated humility and his understanding that any spiritual gift or experience is from God, not a basis for personal pride. The "not" (G3756, ou) is an absolute negative, emphasizing his resolute refusal.
"but in mine infirmities."
This final clause introduces the profound paradox. Instead of boasting in strength, revelation, or personal achievement, Paul declares his intention to glory "in" (G1722, en) his weaknesses (G769, asthéneia). This radical statement sets up the subsequent explanation of his "thorn in the flesh" and the theological principle that God's power is perfected through human frailty, making weakness a paradoxical source of divine strength and a testament to God's grace. The particle "but" (G1508, ei mḗ) emphasizes this stark alternative.
Literary Devices
Paul employs several potent Literary Devices in this concise verse. The most prominent is Paradox, as he juxtaposes the potential for glorying in an extraordinary spiritual experience with his deliberate choice to glory in his weaknesses. This creates a striking and memorable contrast that challenges conventional notions of strength and power. He also uses Irony, as the very things that might be perceived as hindrances or shameful (infirmities) are declared to be the objects of his boasting. Furthermore, the use of Third-Person Reference ("such an one") for himself in the context of the heavenly vision is a subtle form of Humility and Rhetorical Deflection, allowing him to speak of the unspeakable without appearing self-aggrandizing. This rhetorical choice underscores his commitment to avoiding pride, even in the face of unparalleled divine favor.
Theological and Thematic Connections
Paul's declaration in 2 Corinthians 12:5 is a cornerstone of his theology of suffering and divine sufficiency. It reveals a profound understanding that God's power is not merely present in weakness, but is perfected through it. This counter-intuitive truth challenges human tendencies to rely on self-strength, accomplishments, or even spiritual gifts as sources of pride. Instead, Paul models a radical humility that finds its boast not in what he possesses or experiences, but in his utter dependence on God, especially in his moments of greatest vulnerability. This theological insight reshapes our understanding of strength, leadership, and the very nature of God's work in and through humanity, demonstrating that divine glory is most brightly revealed when human frailties are most evident.
Reflection and Application
Paul's radical posture in 2 Corinthians 12:5 offers a profound challenge and liberation for believers today. In a world that often celebrates strength, success, and self-sufficiency, Paul invites us to re-evaluate where we place our confidence and what we truly value. To "glory in infirmities" is not to wallow in self-pity or to seek out suffering, but to humbly acknowledge our limitations, weaknesses, and areas of dependence, recognizing them as potential arenas for God's power to be most clearly displayed. This perspective frees us from the exhausting burden of pretending to be strong when we are weak, or of striving for perfection in our own might. Instead, it encourages us to embrace our humanity, trusting that God's grace is indeed sufficient, and that His strength is made perfect precisely in our weakness. When we cease to glory in ourselves, we create space for God to receive all the glory, transforming our struggles into testimonies of His faithfulness and power.
Questions for Reflection
FAQ
Why does Paul speak of "such an one" instead of directly referring to himself when describing his heavenly vision?
Paul uses the third-person phrase "such an one" (or "I knew a man in Christ" in 2 Corinthians 12:2) to maintain humility and avoid any appearance of self-exaltation. He had just described an unparalleled, profound spiritual experience of being caught up to the third heaven. In a context where false apostles were boasting in their own credentials, Paul deliberately deflects personal glory, even from such a divine revelation. By speaking in the third person, he attributes the experience to a "man in Christ" (who is implicitly himself) while simultaneously emphasizing that the glory belongs to God for granting such a vision, not to Paul for receiving it. This rhetorical device underscores his commitment to humility and prevents spiritual pride.
What exactly does Paul mean by "infirmities," and why would he "glory" in them?
The Greek word for "infirmities" (G769, asthéneia) encompasses a broad range of weaknesses, including physical ailments, personal limitations, external pressures, persecutions, and sufferings. It refers to any human frailty that highlights dependence on God. Paul's "glorying" in these infirmities is not a masochistic celebration of pain, but a theological paradox. He boasts in them because they are the very conditions through which God's power is most clearly and powerfully manifested. As he explains in 2 Corinthians 12:9, God told him, "My grace is sufficient for you, for my power is made perfect in weakness." Therefore, Paul glories in his weaknesses because they are the direct conduits for demonstrating God's strength, preventing him from relying on himself, and ensuring that all glory redounds to God.
Christ-Centered Fulfillment
Paul's radical declaration to glory in his infirmities finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ. The Incarnation itself is a profound act of divine "infirmity," as the eternal Son of God "emptied himself, by taking the form of a servant, being born in the likeness of men" (Philippians 2:7). Jesus, though God, embraced human weakness, suffering, and ultimately, death on a cross, which to the world appeared as the ultimate defeat and infirmity (1 Corinthians 1:23). Yet, it was precisely through this profound weakness and humiliation that God's greatest power—the power to save humanity from sin and death—was perfectly displayed. The cross, a symbol of weakness and shame, became the very means of victory and glory. Therefore, when Paul boasts in his infirmities, he is not merely embracing a personal spiritual discipline, but echoing the very pattern of his Savior. His weakness allows Christ's strength to be revealed, just as Christ's human weakness on the cross revealed the unparalleled power of God's love and redemption, culminating in the resurrection (Romans 6:4). In Christ, weakness is not an impediment to divine power, but its most profound expression.