聖書注解書

この章で使徒は、自分の使徒職の誉れを擁護することを続けている。それを貶める者たちがいた時、彼は自分の務めを大いなるものとして示した。彼が自分を称賛して語ったことは、ただ自分を正当化するため、またその務めの成功にとって必要であったその務めの誉れを守るために必要であった防衛にすぎなかった。第一に、彼は神が自分に示された恵みと与えられた誉れ、神が彼をへりくだらせるために取られた方法、そして彼がこのお取り扱いをどのように用いたかについて述べている（2Co 12:1-10）。次いでコリント人に向けて語り、彼らのうちにある欠点を責め、自分の振る舞いと彼らに対する親切な思いやりについて詳しく説明している（2Co 12:11-21）。

この章、コリント第二 12章は、前の二つの章で論じられたのと同じ一般的な主題の続きである。使徒の全体的な目的は、コリントで自分に向けられた非難から自分を守ることであり、特に、使徒としての性格に対する権利を自分は持たないという非難から身を守ることであるように見える。前の諸章で彼はこれらの非難に応え、彼らに対して大胆である正当な理由を自分が持つこと、自分の生涯においてこのわざに召されたことの証拠を与えてきたこと、特に、自分の成功と苦しみによって、自分が主イエスのわざに真に従事している証拠を示してきたことを明らかにした。

この章は、次の主題を含む。

1. パウロは、自分が使徒の職に従事していることのもう一つの証拠に訴える。彼の告発者のだれも訴えることのできない証拠、すなわち、天の世界の栄光を見ることを許されたという証拠である（コリント第二 12:1-10）。前の章で彼は自分の試練に言及した。ここで彼は（コリント第二 12:1）、彼らが自分に誇らせた以上、主から受けた啓示について語ろうと言う。それゆえ彼は、数年前に受けた顕著な幻を詳細に述べる（コリント第二 12:2-4）。そのとき彼は天に引き上げられ、そこにある不思議を見ることを許されたのである。しかしそのような並外れた現れが自分を過度に高めることのないように、自分は激しく特別な試練を与えられた。その試練から救い出されるよう切に祈ったが、神の恵みが自分を支えるのに十分であるという答えを受けた（コリント第二 12:5-9）。これを踏まえて、彼は（コリント第二 12:10）、贖い主の大義のための弱さと苦しみの中に喜びを持っていると言うのである。

2. 次に彼は（コリント第二 12:11-12）、これまで述べてきたことを総括し、使徒であることのあらゆるしるし、証拠を自分が示してきたという結論を引き出す。労苦、忍耐、しるしと不思議なわざに関わるすべてのことにおいて、自分が救い主から遣わされていることを示してきたのである。ただし、彼特有の謙遜をもって、自分は無に等しいと言う。

3. 次に彼は、再び来て彼らに会うつもりであること、またそのとき彼らの重荷とならない意向であることを表す（コリント第二 12:13-15）。彼らのために働き、彼らから支持を受けることなく、彼らの福祉を促進しようと努めるうちに自分の力を使い果たすことをいとわない。自分を彼らにとっての父親とみなしていたからであり、子どもが親を養うのは常ではないからである。

4. これと結び付けて、彼は自分に対するもう一つの非難に答える。ある人々は、彼が狡猾であると非難した。彼は彼らの重荷とはならなかったものの、彼らを悩ますことなく、また何かを受け取るように見えないようにしながら、望むものを確保するやり方をよく知っていた、というのである（コリント第二 12:16）。これに対して彼は、事実への訴えによって答える。特に、テトスが彼らと共にいたときの行いに訴えて、自分にはそのような意図がないことの完全な証拠とする（コリント第二 12:17-19）。

5. 章の結びにおいて、彼は、彼らの間に来たとき、彼らをへりくだらせ、自分に厳しい規律の機会を与えるような多くのものを見出すのではないかという恐れを表す（コリント第二 12:20-21）。この懸念は、彼らがみずからを吟味し、悪いものをすべて取り除くよう導かれるために表明されたものであることは明らかである。

St. Paul mentions some wonderful revelations which he had received from the Lord, 2 Corinthians 12:1-5. He speaks of his suffering in connection with these extraordinary revelations, that his character might be duly estimated, 2 Corinthians 12:6. That he might not be too much exalted, a messenger of Satan is sent to buffet him; his prayer for deliverance, and the Divine answer, 2 Corinthians 12:7-9. He exults in sufferings and reproaches, and vindicates his apostleship, 2 Corinthians 12:10-13. Promises to come and visit them, 2 Corinthians 12:14, 2 Corinthians 12:15. Answers some objections, 2 Corinthians 12:16-18. And expresses his apprehensions that when he visits them he shall find many evils and disorders among them, 2 Corinthians 12:19-21.

INTRODUCTION TO 2 Corinthians 12

The apostle in this chapter proceeds upon the same subject, in vindicating himself against the false teachers, and giving proof of his apostleship; he takes notice of a very remarkable and unusual vision he was favoured with; makes mention of an uncommon temptation of Satan, how he was delivered from it, and the use it was of to him; excuses his boasting to the Corinthians; lays the blame of it upon them who obliged him to do it, though they had such undeniable proofs of his apostleship among them; signifies he intended to come and see them, and expresses his strong affection for them, and good will towards them; removes the calumnies of covetousness, guile, and craftiness; reproves them for their sins, and threatens them in case of impenitence. Though in some respects glorying was not so convenient, and quite disagreeable to the apostle himself, yet such were his circumstances, that it was become necessary for him to do it, and therefore goes on with it; and to his character, qualifications, labours, sufferings, and deliverances, adds the visions and revelations of the Lord he had been honoured with, 2 Corinthians 12:1 and singles out a very particular one, which he describes by the time when, about fourteen years ago; by the person who saw it, himself, whom he speaks of in the third person, that there might be as little appearance of boasting as possible; by the place where it was seen, the third heaven, into which he was caught; by the form or manner of the vision, or the circumstance and condition in which he was when he saw it, of which he could give no account; as whether in or out of the body, 2 Corinthians 12:2, which last circumstance is repeated to denote the certainty of it, and his ignorance as to this part of it; for the truth of which he appeals to God, 2 Corinthians 12:3, and affirms again, that such an one as he had described was caught up to paradise; by which he explains what he meant by the third heaven, and further declares, that being there he heard words unutterable, 2 Corinthians 12:4. Now though this vision was matter of glorying, yet since he was the person that was so highly honoured with it, he would not dwell any longer on it, but rather speak of his infirmities, as he afterwards does, 2 Corinthians 12:5, yet if he had shown a design of boasting, it would not have been acting a foolish part; however, he thought it best to forbear, lest it should lead any into too high an opinion of him, 2 Corinthians 12:6, and indeed, these high enjoyments were apt to fill himself with pride and vanity, wherefore God, in his infinite wisdom, thought fit to take some methods to humble him; which leads him to give an account of a sore temptation that befell him, which was grievous to him, and in which he was buffeted by Satan; the end of which was to keep down his pride, and hide it from him, 2 Corinthians 12:7. The use this was of to him, and how he behaved under it, and the request he made to the Lord to be freed from it, are declared in 2 Corinthians 12:8, to which he received an answer, which was full and satisfactory, gave him pleasure, and determined him to glory in his infirmities, 2 Corinthians 12:9, which he does in 2 Corinthians 12:10, and gives an enumeration of them, and his reason for glorying in them: and whereas he knew he should be chargeable with folly, in glorying in other things as he had done, he blames the Corinthians for it, who had obliged him to it; for had they engaged as they should have done in the vindication and commendation of him, there would have been no need of his own; and they were furnished with matter and arguments enough for such a purpose, since it must have been a plain case to them that he was not inferior to the chief of the apostles, 2 Corinthians 12:11, of which they had a full demonstration, partly by the signs, wonders, and mighty deeds which were done in the midst of them by him, 2 Corinthians 12:12, and partly by the gifts of grace bestowed on them through his ministry, on account of which they did not come short of any other churches; unless it was in this, that they had the Gospel preached without charge unto them, 2 Corinthians 12:13, the apostle goes on to acquaint them that he had a third time intended to come and see them, when he would be no more burdensome and chargeable to them than he had been before; have no regard to theirs but to them, acting the part of a father that lays up for his children, but takes nothing from them, 2 Corinthians 12:14, and expresses his strong affection for them, even though they should show but little to him, and his earnest desire to be serviceable to them, and the pleasure he should take therein, 2 Corinthians 12:15, and whereas it was suggested by the false teachers, that though he did not take money of them in person, he had used some underhand crafty methods by the means of others to drain them of it, 2 Corinthians 12:16, he replies and vindicates his innocence, by putting the question to them in general; whether he had made any gain by any persons he had sent to them, 2 Corinthians 12:17, and particularly inasmuch as he had sent Titus and another brother, whether he had made any gain of them, and whether the apostle and he were not of the same spirit; and whether they did not take the same steps, 2 Corinthians 12:18, and then observes, that all the pains that he took in the vindication of himself, was not so much on his own account as theirs, even for their edification, that that might not be hindered, for whom he had the most endeared affection: and for the truth of all this he appeals to God, 2 Corinthians 12:19, and closes this chapter with observing the many evils which were among them, which he feared he should find among them, when he came, unrepented of; and which would be matter of grief and humiliation to him, and oblige him to use that severity among them which would not be agreeable to them, 2 Corinthians 12:20.

CHAPTER 12

2 Corinthians 12:1. καυχᾶσθαι δή] So also Tisch., following K M and most min. Arm. and the Greek Fathers. But B D** E F G I, and many min., also Syr. utr. Arr. Vulg. It. Ambrosiast. have the reading καυχᾶσθαι δεῖ, which Griesb. has recommended, and Scholz, Lachm. Rück. have adopted. D* א* 114, Copt. Slav. codd. Lat. Theophyl. have καυχᾶσθαι δέ, which Fritzsche, Diss. II. p. 122 f., prefers. The testimonies for καυχᾶσθαι δεῖ preponderate so decidedly that we are not entitled to derive δεῖ from 2 Corinthians 11:30. On the other hand, the apparent want of connection in καυχ. δεῖ οὐ συμφ. was sufficient, occasion, partly for changing δεῖ into δέ, or by means of itacism into δή (the latter Reiche defends and Ewald follows, also Hofm.), partly for prefixing an εἰ to the καυχ. from 2 Corinthians 11:30 (א** 39, Lect. 17, Vulg. Pel.).

οὐ συμφέρει μοι, ἐλεύσομαι γάρ] Lachm. and Rück. read οὐ συμφέρον μὲν, ἐλεύσομεν δέ (Lachm.: δὲ καί, after B), supported by B F G א, and in part by some min. vss. and Fathers. But μὲν … δέ betrays itself as a correction by way of gloss of the difficult γάρ, in which μοί was supplanted by μέν, and γάρ by δέ. The question whether συμφέρον is original instead of συμφέρει, is decided by the circumstance that, according to the codd., the reading συμφέρον is connected with the reading μὲν … δέ, and hence falls with it.—2 Corinthians 12:3. ἐκτός] B D* E* א, Method. in Epiph. have χωρίς. So Lachm. Tisch. and Rück. Rightly; ἐκτός is from 2 Corinthians 12:2. The subsequent οὐκ οἶδα is deleted by Lachm., but only on the authority of B, Method.—2 Corinthians 12:6. τί] is doubtless wanting in B D*** E** F G א* 37, 67** Arm. Boern. Tol. Harl.** codd. Lat. Or., and is deleted by Lachm. and Rück. But how easily it was left out, being regarded as utterly superfluous, and even as confusing!—2 Corinthians 12:7. Before the first ἵνα Lachm. has διό, following A B F G א 17, Boern. An insertion for the sake of connection, occasioned by the not recognising the inverted order of the words, so that καὶ τῇ ὑπερβ. τῶν ἀποκαλ. was attached in some way to what goes before (with some such meaning as this: in order that no one may get a higher opinion of me … even through the abundance of the revelations).

The second ἵνα μὴ ὑπεραίρωμαι is wanting in A D E F G א* 17, and several vss. and Fathers (bracketed by Lachm.); but the emphasis of the repetition being overlooked, the words have been passed over as having been used already.—2 Corinthians 12:9. δύναμίς μου] μου is wanting in A* B D* F G א*, and several vss. and Fathers. Deleted by Bengel, Lachm. Tisch. Considering, however, the no small weight of the testimonies for μου (A** D*** E K L א** and almost all min. vss. Or. Chrys. Theodoret), and seeing that the syllable μου might easily be passed over after the syllable μις, the Recepta is to be preserved, its sense also being necessary according to the whole contex.

τελειοῦται] A B D* F G א* have τελεῖται. So Lachm. Tisch. and Rück. Rightly; the former is an interpretation.—2 Corinthians 12:11. After ἄφρων Elz. has καυχώμενος, against decisive evidence. An exegetical addition.—2 Corinthians 12:12. ἐν σημείοις] ἐν is wanting in A B D* א17, 39, 71, al. Vulg. ms. Clar. Germ. Tol. and Fathers; while F G, Boern. Syr. Chrys. Ambrosiast. have καί. ἐν is mechanically repeated from what precedes, and with Lachm. Tisch. and Rück. is to be deleted.—2 Corinthians 12:13. ἡττήθητε] B D* א* 17 have ἡσσώθητε (so Lachm.), which is nothing but a copyist’s error, and in D and א is rightly corrected; F G have ἐλαττώθητε, which is a gloss.—2 Corinthians 12:14. After τρίτον Griesb. Scholz, Lachm. Rück. Tisch. read τοῦτο, following doubtless a preponderance of authorities, among which, however, D E 93, Copt. Syr.? put it before τρίτον. An addition from 2 Corinthians 13:1.

ὑμῶν] is wanting after καταναρκ. in A B א 17, 71, al. Aeth. Damasc., while D* F G have ὑμᾶς. Both have been supplied, and are rightly deleted by Lachm. Tisch.—2 Corinthians 12:15. εἰ καί] καί is wanting in A B F G א* Copt. Sahid. Deleted by Lachm. An addition from misunderstanding; see the exegetical remarks.—2 Corinthians 12:19. πάλιν] Lachm. Tisch. and Rück. read πάλαι on preponderating evidence. Rightly; the πάλαι not understood was erroneously glossed.

In what follows κατέναντι is to be adopted instead of κατενώπιον, with Lachm. and Rück., on preponderating evidence. Comp. 2 Corinthians 2:17.—2 Corinthians 12:20. Instead of ἔρεις, Lachm. and Rück. read ἔρις, but against preponderating evidence. The latter might easily originate through itacism. Instead of ζῆλοι, Lachm. Tisch. and Rück. read ζῆλος, following A B D* F G, Goth. Syr. Arm. Dam. Rightly; the plural crept in from the surrounding forms.—2 Corinthians 12:21. ἐλθόντα με] Lachm. Rück. and Tisch. read ἐλθόντος μου, following A B F G א* 39, 93. Rightly; the Recepta is a grammatical emendation, which brought with it the omission of the subsequent με.

ταπεινώσῃ] Lachm. and Tisch. read ταπεινώσει, following B D E F G L, min. Oec. The subjunctive is a mechanical alteration in accordance with the preceding and usual form.

CONTENTS.

Breaking off from what precedes, Paul passes over to the revelations which he has had, narrates one of them, and says: Of this he would boast, not of himself, except only of his weaknesses; for he will perpetrate no folly by self-glorying, but abstains from it, in order not to awaken too high an opinion of himself (2 Corinthians 12:1-6). And in order that he might not plume himself over those revelations, there was given to him a painful affliction, on account of which after a thrice-repeated invocation he had been referred by Christ to His grace; hence he preferred to glory in his weaknesses, in order that he might experience the power of Christ, for which reason he had pleasure in his weaknesses (2 Corinthians 12:7-10).

He had become a fool, compelled thereto by them; for he ought to have been commended by them, since in no respect did he stand behind the fancied apostles, but, on the contrary, had wrought amongst them the proofs of his apostolic dignity (2 Corinthians 12:11-12). This leads him, amidst bitter irony, again to his gratuitous working, which he will continue also on his third arrival (2 Corinthians 12:13-15). But not only had he not by himself and immediately taken advantage of them, but not even through others mediately (2 Corinthians 12:16-18). Now begins the conclusion of the whole section: Not before them, but before God, does he vindicate himself, yet for their edification. For he fears that he may find them not in the frame of mind which he wishes, and that he may be found by them in a fashion not wished for (2 Corinthians 12:19-21).

IIコリ12:1-21。

彼が誇ることのできる啓示。しかし彼はむしろ弱さを誇る。それはキリストの力を引き出すからである。彼の使徒職のしるし。彼の無私。彼らに自己を弁明するためではなく、すべてを彼らの益のために行う。彼らが自分の望むような者でないことを見出し、来臨にあたって厳しくせざるを得なくなるのを防ぐためである。

1. 彼は「弱さにおいて誇る」

（IIコリ11:30）

ことを引き続き例示する。彼は一つの実例を挙げたが、それは彼を嘲笑にさらすかもしれないものであった

（IIコリ11:33）。

彼は今もう一つを挙げる。しかしこれは栄光ある啓示に結びついたもので、それが続きであった。しかし彼は自分に対する栄光にとどまらず、それに続いた弱さに目を留める。それはキリストの力を現すからである。最古の写本は「役に立たないが誇らなければならない。というのは私が語ろう」と読む。「というのは」は「誇ることは役に立たない」ことの証拠を与える。啓示の場合について語ろう。もしどこかに誇ることが無害と思われるところがあるとすれば、そこである。「幻」は見たこと、「啓示」は聞いたこと（参照

Iサム9:15）

あるいは何らかの仕方で啓示されたことを指す。「幻」ではその意味が常に与えられるとは限らない。「啓示」では常に、それまで隠されていた真理の帷幕が明かされる

（ダニ2:19, 31）。

聖書のすべての箇所は等しく霊感の事柄である。しかし啓示のすべてがそうであるわけではない。啓示には程度がある。しかし霊感にはない。

の——すなわち主から。キリストから

（IIコリ12:2）。

「それは有益ではありません」――よくない、ふさわしくない、ということである。これは、彼が、このような仕方で誇ることが自分にふさわしくないと感じ、認めていたこと――事情が彼をそこまで追い込んだとはいえ、そうすることに不都合があったこと――を意味すると解せる。この理解のもとでは、ほとんど、あるいはまさしくすべての注解者がそう理解している。あるいは、これは皮肉として解されることもある。「私のような者が誇るべきではない。あなたがたはそう言うし、そう見えるだろう。私がしてきた以上のことを何もせず、何も苦しんでおらず、私のように怠惰と安逸のうちにあった者が、誇るべきでないのは当然である。そして、私が誇り、自分について語ることにこのように明白な不都合がある以上、私は別の事柄に転じ、同じことが幻と啓示についても言えないかを検討しよう。それゆえ私は、顕著な啓示を受けたある人について語り、その人が自分に授けられた恵みについて誇る権利を何か持っているかを検討することにしよう」。これが、私にはこの箇所の最もありそうな解釈であると思われる。

「誇る」――誇ること。コリント第二 10:8、10:13、11:10参照。彼らが彼に向けた非難の一つは、彼には正当な理由もないのに誇る癖がある、というものであった。前の章で自分のしたことと耐えたことの列挙を終えた後、彼は、これが疑いなくきわめて真実であると言う。そのような者には誇るべきものは何もないのである。

「私は……進みます」――欄外では「というのも私は」。私たちの翻訳者たちは、本文中の「というのも」（γὰρ）という語を、それが単なる語句の飾りであるとみなして、明らかに省いた。ドッドリッジはこれを「それでもなお」と訳す。しかし私には、この語は重要な意味を含んでおり、「それならば」と訳されるべきだと思われる。「私が誇ることがふさわしくないのであれば、それならば私は幻などに言及しよう。そのとき私はその主題から離れ、別の主題へと移るのだ」。このように、この語（γὰρ）はヨハネ 7:41でも用いられている。「ガリラヤからキリストは──まさか（μὴ γὰρ）──来るのだろうか」。使徒の働き 8:31。「だれかが道を示してくれなければ、どうして（γὰρ）私にわかりましょう」。使徒の働き 19:35、ローマ 3:3、ピリピ 1:18も参照せよ。

「幻に」――「幻」という語は、聖書において、神からの伝達が通常人のうちに行われた様式を表すのにしばしば用いられる。これは、風景がそうであるように、ある場面を心の前を通り過ぎて現れるようにすることによってなされた。それによって、当人は、将来のどこかの時期に起こるべきことの表象を見るかのように思われたのである。これは通常預言に適用され、旧約聖書でしばしば用いられる。イザヤ 1:1の注、また使徒の働き 9:10の注を参照せよ。パウロがここで言及する幻は、天の世界について彼が見ることを許されたものである（コリント第二 12:4）。彼は、おそらく他のだれも死すべき者は見たことのないもの、天の栄光を見ることを許されたのである。

「主の啓示に」――主がなされたものである。あるいは、主がご自身を彼に現された御業を意味するととも解れる。「啓示」と訳された語は、本来「覆いを取ること」（ἀποκάλυψις。ἀποκαλύπτω、すなわち覆いを取る、から）を意味し、無知と暗闇のベールが取り除かれて、対象が明らかに見えるようになることを表す。そしてこの意味で、覆いが取り除かれ真理が明らかになることから、啓示された真理に適用されるのである。