1
2Co 12:1-21.
英文原文
2Co 12:1-21.
REVELATIONS IN WHICH HE MIGHT GLORY: BUT HE RATHER GLORIES IN INFIRMITIES, AS CALLING FORTH CHRIST'S POWER: SIGNS OF HIS APOSTLESHIP: HIS DISINTERESTEDNESS: NOT THAT HE IS EXCUSING HIMSELF TO THEM; BUT HE DOES ALL FOR THEIR GOOD, LEST HE SHOULD FIND THEM NOT SUCH AS HE DESIRED, AND SO SHOULD HAVE TO BE SEVERE AT HIS COMING.
1. He proceeds to illustrate the "glorying in infirmities"
(2Co 11:30).
He gave one instance which might expose him to ridicule
(2Co 11:33);
he now gives another, but this one connected with a glorious revelation of which it was the sequel: but he dwells not on the glory done to himself, but on the infirmity which followed it, as displaying Christ's power. The oldest manuscripts read, "I MUST NEEDS boast (or glory) though it be not expedient; for I will come." The "for" gives a proof that it is "not expedient to boast": I will take the case of revelations, in which if anywhere boasting might be thought harmless. "Visions" refers to things seen: "revelations," to things heard (compare
1Sa 9:15)
or revealed in any way. In "visions" their signification was not always vouchsafed; in "revelations" there was always an unveiling of truths before hidden
(Da 2:19, 31).
All parts of Scripture alike are matter of inspiration; but not all of revelation. There are degrees of revelation; but not of inspiration.
of--that is, from the Lord; Christ,
2Co 12:2.
2
無標題
2. 譯作「我知道」，不是「我曾知道」。
一個人——即指他自己。但他故意如此，將
林後 12:2, 4
中被提接而得榮耀的人，與他自己——那為「肉體中的一根刺」所困的受苦者——區別出來
(林後 12:7)。
這樣的榮耀不屬於他，但那軟弱卻屬於他。不，當榮耀加在他身上時，他甚至不知道自己是在身內還是在身外，這榮耀與他的關係遠矣[奧爾福德]。他屬靈的自我才是他最高、最真實的自我；那帶著軟弱的肉體不過是他暫時的自我
(羅 7:25)。
然而此處後者才是顯著的思想。
在基督裏——一個基督徒
(羅 16:7)。
前——更當只作「十四年前」。本書信寫於公元55-57年。十四年前可將異象定在公元41-43年，即他第二次上耶路撒冷的時候
(徒 22:17)。
他與哥林多人相交已久，卻從未提及這啟示：這不是可以輕易談論的事。
我認不得——更當按希臘文作「我不知道」。若在身內，他必是身體被提；若在身外（似乎這是保羅的意見），他的靈必是從身體中被提去。無論如何他承認脫離身體的靈仍可能有知覺的接受力。
被提——
(徒 8:39)。
到第三層天——甚至到等。這些提接 （注意複數，「異象」、「啟示」，
林後 12:1）
分兩個階段：他先被提「到第三層天」，繼而從那裏到「樂園」
(林後 12:4)
[亞歷山大的革利免，《雜集》，5.427]，這似乎指第三層天內更深的秘處[本格爾]
(路 23:43; 啟 2:7)。
保羅不僅被准許「聽見」樂園的事，也在某種程度上看見第三層天的事（比較「異象」，
林後 12:1)。
「或在身內……我不知道，只有神知道」，與「免得我過於自高」兩次出現，標明啟示的兩個階段。「對方式的無知並不否定對事實的確知。使徒們有許多事是不知道的」[本格爾]。第一層天是雲彩和空氣的天；第二層是星宿和天空的天；第三層是屬靈的\n (弗 4:10)。
英文原文
2. Translate, "I know," not "I knew."
a man--meaning himself. But he purposely thus distinguishes between the rapt and glorified person of
2Co 12:2, 4,
and himself the infirmity-laden victim of the "thorn in the flesh"
(2Co 12:7).
Such glory belonged not to him, but the weakness did. Nay, he did not even know whether he was in or out of the body when the glory was put upon him, so far was the glory from being his [ALFORD]. His spiritual self was his highest and truest self: the flesh with its infirmity merely his temporary self
(Ro 7:25).
Here, however, the latter is the prominent thought.
in Christ--a Christian
(Ro 16:7).
above--rather, simply "fourteen years ago." This Epistle was written A.D. 55-57. Fourteen years before will bring the vision to A.D. 41-43, the time of his second visit to Jerusalem
(Ac 22:17).
He had long been intimate with the Corinthians, yet had never mentioned this revelation before: it was not a matter lightly to be spoken of.
I cannot tell--rather as Greek, "I know not." If in the body, he must have been caught up bodily; if out of the body, as seems to be Paul's opinion, his spirit must have been caught up out of the body. At all events he recognizes the possibility of conscious receptivity in disembodied spirits.
caught up--
(Ac 8:39).
to the third heaven--even to, &c. These raptures (note the plural, "visions," "revelations,"
2Co 12:1)
had two degrees: first he was caught up "to the third heaven," and from thence to "Paradise"
(2Co 12:4)
[CLEMENT OF ALEXANDRIA, Miscellanies, 5.427], which seems to denote an inner recess of the third heaven [BENGEL]
(Lu 23:43; Re 2:7).
Paul was permitted not only to "hear" the things of Paradise, but to see also in some degree the things of the third heaven (compare "visions,"
2Co 12:1).
The occurrence TWICE of "whether in the body . . . I know not, God knoweth," and of "lest I should be exalted above measure," marks two stages in the revelation. "Ignorance of the mode does not set aside the certain knowledge of the fact. The apostles were ignorant of many things" [BENGEL]. The first heaven is that of the clouds, the air; the second, that of the stars, the sky; the third is spiritual
(Eph 4:10).
3
無標題
3. 譯作「我知道」。
外面——大部分最古的抄本讀作「離開」。
英文原文
3. Translate, "I know."
out of--Most of the oldest manuscripts read "apart from."
4
無標題
4. 隱秘——並非在於其本身，否則保羅便無法聽見；而是如解釋所說，「是不許可……說出來的」[奧爾福德]。這些話是為保羅自己的安慰而設，不是為傳達給別人。有些屬天的言語是可以傳達的
(出 34:6; 賽 6:3)。
這些卻不然。保羅沒有能力充分說出；即使有，也不會被允許；並且屬地的人也不能領會
(約 3:12; 林前 2:9)。
人可以聽見並知道比自己所能說的更多。
英文原文
4. unspeakable--not in themselves, otherwise Paul could not have heard them; but as the explanation states, "which it is not lawful . . . to utter" [ALFORD]. They were designed for Paul's own consolation, and not for communication to others. Some heavenly words are communicable
(Ex 34:6; Isa 6:3).
These were not so. Paul had not the power adequately to utter; nor if he had, would he have been permitted; nor would earthly men comprehend them
(Joh 3:12; 1Co 2:9).
A man may hear and know more than he can speak.
5
無標題
5. 為——關於我自己。除了論到他的軟弱之外，自我都被置於幕後。他誇他那另一個自我——即蒙啟示的那個自我——不是為了把榮耀歸給他屬肉體的自我，而是為藉對比襯托出後者的「軟弱」，使基督得著一切榮耀。
英文原文
5. of myself--concerning myself. Self is put in the background, except in respect to his infirmities. His glorying in his other self, to which the revelations were vouchsafed, was not in order to give glory to his fleshly self, but to bring out in contrast the "infirmities" of the latter, that Christ might have all the glory.
6
無標題
6. 因為——並非我不能論到「我自己」誇口
(林後 12:5)；
「因為我若願意誇口，也不是愚妄人」；因為我有可誇之事，那是很好的誇口材料（不是單指外在屬肉體的優勢——他在
[林後 11:1-33]
誇這些時，稱這樣的誇口為「愚妄」，
林後 11:1, 16, 17)。
論斷我——希臘文作「對我作出評估」。
聽見我的事——希臘文作「從我聽見甚麼」。即他偶然從我口中所聽見的。若因他治好一個瘸腿的
(徒 14:12, 13)，
並甩掉一條毒蛇
(徒 28:5)，
眾人就以為他是神，那麼他若把那些啟示說出來，他們還會作甚麼呢？[埃斯提烏]。我願你們各人按「他所看見」我的現今作為、「所聽見」我的教訓來評估我；不是按我誇口過去的啟示。容讓別人對自己作非法的高估的人，便是奪取了那在神手中的榮耀[本格爾]
(約 5:44; 12:43)。
英文原文
6. For--Not but that I might glory as to "myself"
(2Co 12:5);
"FOR if I should desire to glory, I shall not be a fool"; for I have things to glory, or boast of which are good matter for glorying of (not mere external fleshly advantages which when he gloried in
[2Co 11:1-33]
he termed such glorying "folly,"
2Co 11:1, 16, 17).
think of me--Greek, "form his estimate respecting me."
heareth of me--Greek, "heareth aught from me." Whatever haply he heareth from me in person. If on account of healing a cripple
(Ac 14:12, 13),
and shaking off a viper
(Ac 28:5),
the people thought him a god, what would they have not done, if he had disclosed those revelations? [ESTIUS]. I wish each of you to estimate me by "what he sees" my present acts and "hears" my teaching to be; not by my boasting of past revelations. They who allow themselves to be thought of more highly than is lawful, defraud themselves of the honor which is at God's disposal [BENGEL]
(Joh 5:44; 12:43).
7
無標題
7. 過於自高——希臘文作「過分被高舉」。自我高舉是何等危險，連使徒也需要這麼多的約束！[本格爾]。
甚大——希臘文作「過分」；極大的超越。
賜給——即神所賜
(伯 5:6; 腓 1:29)。
肉體上的一根刺——
(民 33:55; 結 28:24)。
[奧爾福德]認為這與
加 4:13, 14
所提的身體疾病相同。這確實是針對他個人的，影響他個人，而不是作為使徒受的：同時造成劇痛（如「刺」所暗示）和羞辱（「欺侮」：如奴僕被毆打，
彼前 2:20)。
撒但的差役——神允許他苦害聖徒，如約伯
(伯 2:7; 路 13:16)。
欺侮我——希臘文為現在式：甚至如今仍不斷地欺侮我。在經歷了蒙福天使的狀態之後，他如今暴露於惡天使的影響之下。來自地獄的懲治緊隨來自天上的啟示之後。正如他的視覺與聽覺曾被屬天的「啟示」所奪，照樣他的觸覺被「肉體上的一根刺」所苦。
英文原文
7. exalted above measure--Greek, "overmuch uplifted." How dangerous must self-exaltation be, when even the apostle required so much restraint! [BENGEL].
abundance--Greek, "the excess"; exceeding greatness.
given . . . me--namely, by God
(Job 5:6; Php 1:29).
thorn in the flesh--
(Nu 33:55; Eze 28:24).
ALFORD thinks it to be the same bodily affliction as in
Ga 4:13, 14.
It certainly was something personal, affecting him individually, and not as an apostle: causing at once acute pain (as "thorn" implies) and shame ("buffet": as slaves are buffeted,
1Pe 2:20).
messenger of Satan--who is permitted by God to afflict His saints, as Job
(Job 2:7; Lu 13:16).
to buffet me--In Greek, present: to buffet me even now continuously. After experiencing the state of the blissful angels, he is now exposed to the influence of an evil angel. The chastisement from hell follows soon upon the revelation from heaven. As his sight and hearing had been ravished with heavenly "revelations," so his touch is pained with the "thorn in the flesh."
8
無標題
8. 為——「為這事」。
三次——他第一、第二次祈求，沒有回應。第三次，回應臨到，這滿足了他的信心，使他的意志順服神的旨意。照樣保羅的主——耶穌——在橄欖山上三次祈求，順服父的旨意。這根刺似乎（從
林後 12:9
及希臘文\n 林後 12:7，
「他可以欺侮我」）在他寫書時仍與他同在，免得他仍「過分自高」。
主——基督。即使間接地，也不可向撒但求脫離十字架
(路 4:7)。
「不可求撒但放過我們」[本格爾]。
英文原文
8. For--"concerning this thing."
thrice--To his first and second prayer no answer came. To his third the answer came, which satisfied his faith and led him to bow his will to God's will. So Paul's master, Jesus, thrice prayed on the Mount of Olives, in resignation to the Father's will. The thorn seems (from
2Co 12:9,
and Greek,
2Co 12:7,
"that he may buffet me") to have continued with Paul when he wrote, lest still he should be "overmuch lifted up."
the Lord--Christ. Escape from the cross is not to be sought even indirectly from Satan
(Lu 4:7).
"Satan is not to be asked to spare us" [BENGEL].
9
無標題
9. 說——原文作「他已說」，暗示他的回答已經足夠[奧爾福德]。
夠了——試煉必須繼續，但恩典也必繼續，絕不離棄你[奧爾福德]，
(申 33:25)。
主把這話放在保羅口中，使他可以接著說：「主啊，你的恩典夠我用了」[本格爾]。
能力——希臘文作「能力」。
是在人的軟弱上——不要乞求可感覺的能力，因為我的能力在人的「無能」中（希臘文如此）得以完全彰顯。「因為」暗示你的「無能」（與譯為「軟弱」的希臘文相同；並在
林後 12:10
「軟弱」）正是我的「能力」（與「我的恩典」並行運行）更完全彰顯的要素。因此，保羅不但不求那軟弱離開他，反而「更」「情願誇自己的軟弱，好叫基督的能力覆庇我」（希臘文作「支搭帳幕在以上」，如以帳幕遮蓋我的軟弱；比較希臘文\n 約 1:12）。基督這保證在他身上的功效顯然可見，
林後 4:7; 林前 2:3, 4；
比較
彼前 4:14。
部分最古的抄本無「我的」二字；意思相同，「能力」（指神的能力）絕對地使用，與「軟弱」（絕對地使用，指人的軟弱）相對。保羅（在第十一、十二、十三章）常常重複「軟弱」或「無力」一詞，因為這正是基督自己所用的字。主更需要我們的軟弱，過於我們的能力：我們的能力常是他的對手；我們的軟弱卻是他的僕人，吸引他的資源，彰顯他的榮耀。人的盡頭是神的機會；人的安穩是撒但的機會。神的方法不是把他的兒女從試煉中取出，而是賜他們力量在試煉中撐住
(詩 88:7; 約 17:15)。
英文原文
9. said--literally, "He hath said," implying that His answer is enough [ALFORD].
is sufficient--The trial must endure, but the grace shall also endure and never fail thee [ALFORD],
(De 33:25).
The Lord puts the words into Paul's mouth, that following them up he might say, "O Lord, Thy grace is sufficient for me" [BENGEL].
my strength--Greek, "power."
is made perfect--has its most perfect manifestation.
in weakness--Do not ask for sensible strength, FOR My power is perfected in man's "strengthlessness" (so the Greek). The "for" implies, thy "strengthlessness" (the same Greek as is translated "weakness"; and in
2Co 12:10,
"infirmities") is the very element in which My "power" (which moves coincident with "My grace") exhibits itself more perfectly. So that Paul instead of desiring the infirmity to "depart," "rather" henceforth "glories in infirmities, that the power of Christ may rest (Greek, 'tabernacle upon,' cover my infirmity all over as with a tabernacle; compare Greek,
Joh 1:12)
upon" him. This effect of Christ's assurance on him appears,
2Co 4:7; 1Co 2:3, 4;
compare
1Pe 4:14.
The "My" is omitted in some of the oldest manuscripts; the sense is the same, "power" (referring to God's power) standing absolutely, in contrast to "weakness" (put absolutely, for man's weakness). Paul often repeats the word "weakness" or "infirmity" (the eleventh, twelfth, and thirteenth chapters) as being Christ's own word. The Lord has more need of our weakness than of our strength: our strength is often His rival; our weakness, His servant, drawing on His resources, and showing forth His glory. Man's extremity is God's opportunity; man's security is Satan's opportunity. God's way is not to take His children out of trial, but to give them strength to bear up against it
(Ps 88:7; Joh 17:15).
10
無標題
10. 喜歡——語氣太強。更當按希臘文作「我甘心於」。
軟弱——總綱。其後兩對細目，部分來自「撒但的差役」，部分來自人。
凌辱——「侮辱」。
甚麼時候——在剛才所列的一切情形中。
就——尤其是那時。
剛強——「在基督的能力中大有能力」
(林後 12:9; 林後 13:4; 來 11:34)。
英文原文
10. take pleasure in--too strongly. Rather as the Greek, "I am well contented in."
infirmities--the genus. Two pairs of species follow, partly coming from "Satan's messenger," partly from men.
reproaches--"insults."
when--in all the cases just specified.
then--then especially.
strong--"powerful" in "the power of Christ"
(2Co 12:9; 2Co 13:4; Heb 11:34).
11
無標題
11. 夸口——最古的抄本無此字。「我成了愚妄人」。他鳴金收兵[本格爾]。
你們——強調的。「是你們強迫我的；因為我本當由你們舉薦」，而不必自薦。
凡事都不——更當按希臘文作「我曾經不」——當我與你們同在的時候？
最大的——更當如
林後 11:5
那樣作「那些過分的使徒」。
雖然算不得甚麼——就我自己而言
(林前 15:9, 10)。
英文原文
11. in glorying--omitted in the oldest manuscripts. "I am become a fool." He sounds a retreat [BENGEL].
ye--emphatic. "It is YE who have compelled me; for I ought to have been commended by you," instead of having to commend myself.
am I behind--rather as Greek, "was I behind" when I was with you?
the very chiefest--rather, as in
2Co 11:5,
"those overmuch apostles."
though I be nothing--in myself
(1Co 15:9, 10).
12
無標題
12. 我——此處可理解為暗含這樣的話：「然而我並未由你們舉薦」。
百般的忍耐、奇事等——最古的抄本無「在」。「忍耐」不是「奇事」之一，而是其運行的環境：忍受反對，這反對並未使停止工作[奧爾福德]。譯作「在……忍耐中，藉奇事」等。他的表達方式謙卑，把作工者——自己——置於幕後，「行了」，不是「我行了」。正如那些奇事沒有傳留給我們，使徒的職分也沒有。使徒沒有字面意義上的繼承人（比較
徒 1:21, 22)。
異能——明顯的神聖全能之作為。使徒們在十四封書信中對神蹟保持沉默，是因為那些書信的目的在於勸勉，不在於辯證。在七封書信中對神蹟的順帶提及，證明作者並非視神蹟為最重要之事的狂熱者。教義在他們才是重要的事，除非為說服反對者。在七封書信中，神蹟的提及並非張揚，而是帶著平靜的確信，視之為各方所公認的事實，因此無需詳論。這比正式而張揚地主張更強有力地證明其真實性。神蹟奇事是舊約的固定用語，新約讀者必會理解為超自然的工作。再者，在福音書中，神蹟與歷史如此不可分割、如此相稱地連在一起，以致你不能否認前者而不否認後者。那樣你便面臨比以往更大的困難，即要解釋基督教的興起；所以不信者所要信的，遠比他所拒絕的更難相信，而基督徒按理性所接受的，反更合理。
英文原文
12. Truly, &c.--There is understood some such clause as this, "And yet I have not been commended by you."
in all patience, in signs, &c.--The oldest manuscripts omit "in." "Patience" is not one of the "signs," but the element IN which they were wrought: endurance of opposition which did not cause me to leave off working [ALFORD]. Translate, "IN . . . patience, BY signs," &c. His mode of expression is modest, putting himself, the worker, in the background, "were wrought," not "I wrought." As the signs have not been transmitted to us, neither has the apostleship. The apostles have no literal successors (compare
Ac 1:21, 22).
mighty deeds--palpable works of divine omnipotence. The silence of the apostles in fourteen Epistles, as to miracles, arises from the design of those Epistles being hortatory, not controversial. The passing allusions to miracles in seven Epistles prove that the writers were not enthusiasts to whom miracles seem the most important thing. Doctrines were with them the important matter, save when convincing adversaries. In the seven Epistles the mention of miracles is not obtrusive, but marked by a calm air of assurance, as of facts acknowledged on all hands, and therefore unnecessary to dwell on. This is a much stronger proof of their reality than if they were formally and obtrusively asserted. Signs and wonders is the regular formula of the Old Testament, which New Testament readers would necessarily understand of supernatural works. Again, in the Gospels the miracles are so inseparably and congruously tied up with the history, that you cannot deny the former without denying the latter also. And then you have a greater difficulty than ever, namely, to account for the rise of Christianity; so that the infidel has something infinitely more difficult to believe than that which he rejects, and which the Christian more rationally accepts.
13
無標題
13. 重要的地方——即我所給的關切不如其他教會。
我——我既不自己從你們取利，也不藉我所差遣的別人——提多和其他人——取利
(林後 12:17, 18)。
虧負——他拒絕從哥林多人受供給，可能被視為剝奪他們的特權，並且是他們屬靈較次等的記號，以及他以較少的信任和愛心看待他們（比較
林後 11:9, 11)。
英文原文
13. wherein you were inferior--that is, were treated with less consideration by me than were other churches.
I myself--I made a gain of you neither myself, nor by those others whom I sent, Titus and others
(2Co 12:17, 18).
wrong--His declining support from the Corinthians might be regarded as the denial to them of a privilege, and a mark of their spiritual inferiority, and of his looking on them with less confidence and love (compare
2Co 11:9, 11).
14
無標題
14. 第三次——見前書之緒論。他的第二次訪問大概十分短暫
（林前16:7），
且因他一些信徒令人厭棄的行為而蒙羞（參
林後12:21； 林後2:1）。
那次訪問大概是在他於以弗所居住三年期間進行的，從以弗所他可以很容易地經海路前往哥林多（參
林後1:15, 16；13:1, 2）。
這裏的上下文並不暗示第三次預備前來；而是說：「我正要來，且是第三次，這一次我不會像先前兩次造訪時那樣連累你們」奧爾福德。
所求的不是你們的，乃是你們——
（腓4:17）。
兒女……父母——保羅是他們屬靈的父親
（林前4:14, 15）。
因此他所求的不是屬世的財物，乃是為他們的靈魂積存最好的財寶
（林後12:15）。
英文原文
14. the third time--See
Introduction
to the first Epistle. His second visit was probably a short one
(1Co 16:7),
and attended with humiliation through the scandalous conduct of some of his converts (compare
2Co 12:21; 2Co 2:1).
It was probably paid during his three years' sojourn at Ephesus, from which he could pass so readily by sea to Corinth (compare
2Co 1:15, 16; 13:1, 2).
The context here implies nothing of a third preparation to come; but, "I am coming, and the third time, and will not burden you this time any more than I did at my two previous visits" [ALFORD].
not yours, but you--
(Php 4:17).
children . . . parents--Paul was their spiritual father
(1Co 4:14, 15).
He does not, therefore, seek earthly treasure from them, but lays up the best treasure (namely, spiritual) "for their souls"
(2Co 12:15).
15
無標題
15. 我也……花費——我一切所有的。
被花費——我整個的人。這比肉身的父母所做的還要多。他們「為兒女積存財物」。但我花費的不僅是我的財物，更是我整個人。
為你們——希臘文作「為你們的靈魂」；不是單為你們的身體。
我越發少被愛——愛是向下流，而非向上流本格爾。當愛他這位尋求你們益處過於你們善意的朋友。
英文原文
15. I will . . . spend--all I have.
be spent--all that I am. This is more than even natural parents do. They "lay up treasures for their children." But I spend not merely my treasures, but myself.
for you--Greek, "for your souls"; not for your mere bodies.
the less I be loved--Love rather descends than ascends [BENGEL]. Love him as a true friend who seeks your good more than your good will.
16
無標題
16. 我沒有累著你們——希臘文中的「我」是強調的。此處預先駁斥了哥林多人一個可能的譏諷：「但你們也許會說，就算我自己沒有累著你們；然而我為人狡猾，用詭詐欺騙了你們」；即藉著別人從你們身上得利
（帖前2:3）。
英文原文
16. I did not burden you--The "I" in the Greek is emphatic. A possible insinuation of the Corinthians is hereby anticipated and refuted: "But, you may say, granted that I did not burden you myself; nevertheless, being crafty, I caught you (in my net) with guile"; namely, made a gain of you by means of others
(1Th 2:3).
17
無標題
17. 保羅的回答：你們深知我沒有這樣做。我的同工們和我一樣無私。這是一條重要的準則，適用於一切想要在善事上影響別人的人。
英文原文
17. Paul's reply: You know well I did not. My associates were as distinterested as myself. An important rule to all who would influence others for good.
18
無標題
18. 我勸了提多——即前往你們那裏。不是
林後8:6, 17, 22
所提的那次差遣，而是在本書信之前的一次，大概就是他剛從中返回、向保羅報告他們悔改的那次
（林後7:6-16）。
一位弟兄——更恰當地譯為「我們的（字面作『那位』）弟兄」；哥林多人所熟知的，也許是哥林多人的；大概是
林後8:18, 22
所提兩位中的一位。
同樣的心志——在內心方面。
腳蹤——在外在方面。
英文原文
18. I desired Titus--namely, to go unto you. Not the mission mentioned
2Co 8:6, 17, 22;
but a mission previous to this Epistle, probably that from which he had just returned announcing to Paul their penitence
(2Co 7:6-16).
a brother--rather "OUR (literally, 'the') brother"; one well known to the Corinthians, and perhaps a Corinthian; probably one of the two mentioned in
2Co 8:18, 22.
same spirit--inwardly.
steps--outwardly.
19
無標題
19. 又——最古抄本作：「你們一直以為我們是在向你們分訴嗎？（不）。我們乃是在神面前（與『向你們』相對）在基督裏說話」
（林後2:17）。
英文聖經所依據的希臘文文本，是從
林後3:1；5:12
修訂而來的。
英文原文
19. Again--The oldest manuscripts read, "This long time ye think that we are excusing ourselves unto you? (Nay). It is before God (as opposed to 'unto you') that we speak in Christ"
(2Co 2:17).
English Version Greek text was a correction from
2Co 3:1; 5:12.
20
無標題
20. 因為——說明他們為何需要為「建立」他們而如此向他們說話；即他恐怕到了他那裏，會發現他們「不是他所願意的」，而他也要被他們發現「不是他們所願意的」那樣——即在懲治惡行上嚴厲。
分爭——希臘文作「爭論」、「紛爭」。
嫉妒——最古抄本作單數「嫉妒」。
結黨——「派系」、「陰謀」、「結黨營私」瓦爾。即野心勃勃的自私；源自希臘文字根「為雇價而作工」。
毀謗、讒言——公開的「毀謗」，以及「耳語式的暗中毀謗」
（加5:20）。
狂妄——狂傲的高抬自己；你們的自誇。
猶16，
「說誇大的話」
（彼後2:18）。
英文原文
20. For--Assigning cause why they needed to be thus spoken to "for their edification"; namely, his fear that at his coming he should find them "not such as he would," and so he should be found by them "such as they would not" like, namely, severe in punishing misconduct.
debates--Greek, "strifes," "contentions."
envyings--The oldest manuscripts read "envying," singular.
strifes--"factions," "intrigues," "factious schemes" [WAHL]. Ambitious self-seeking; from a Greek root, "to work for hire."
backbitings, whisperings--open "slanderings," and "whispering backbitings"
(Ga 5:20).
swellings--arrogant elation; puffing up of yourselves.
Jude 16,
"great swelling words"
(2Pe 2:18).
21
無標題
21. 我的神——是他的神，無論為他存留的屈辱多麼難受。
叫我憂愁——直述語氣暗示這種假設將實際如此。忠心的牧者在他百姓的跌倒上「憂愁」並「哀哭」，彷彿那些跌倒就是他自己的一樣。
從前犯罪——即在我上次來到以前本格爾，即在他第二次——那次在哥林多多有可責之事的——訪問之前。
不悔改——即不至於不悔改奧爾福德。
污穢——例如已婚之人的
（帖前4:7）。
淫亂——在未婚者中間。
英文原文
21. my God--his God, however trying the humiliation that was in store for him.
will humble me--The indicative implies that the supposition will actually be so. The faithful pastor is "humbled" at, and "bewails" the falls of his people, as though they were his own.
sinned already--before my last coming [BENGEL], that is, before the second visit which he paid, and in which he had much at Corinth to rebuke.
have not repented--shall not have repented [ALFORD].
uncleanness--for example, of married persons
(1Th 4:7).
fornication--among the unmarried.
林後 12:1-21.
他本可因啟示而誇口，但他寧可誇自己的軟弱，因軟弱能彰顯基督的能力：他使徒身分的憑據：他的無私：他並非為自己向他們辯護，而是為他們的益處而作一切，免得他來的時候發現他們不如他所願，因而必須嚴厲。
1. 他接著說明「誇自己的軟弱」
(林後 11:30)。
他曾舉一個可能使他受譏笑的例子
(林後 11:33)；
如今他另舉一個，但這個與一次榮耀的啟示相連，且是其後續：然而他不著重對自己的榮耀，而是著重在其後隨之而來的軟弱，因這軟弱彰顯了基督的能力。最古的抄本讀作：「我必須誇口（或作誇耀），雖然無益；因為我將要說到。」「因為」一字證明「誇口是無益的」：我要以啟示為例，因在啟示中若在任何情況下誇口或可被視為無害。「異象」指所看見的事；「啟示」指所聽見的（比較
撒上 9:15）
或以任何方式揭示的事。在「異象」中，其含義並不總是賜下的；在「啟示」中，則總有從前隱藏之真理的揭開
(但 2:19, 31)。
聖經各部分同樣都是默示的；但並非都是啟示。啟示有程度之別；默示則無。
主的——即來自主；指基督，
林後 12:2。