2nd Corinthians Chapter 12
Tuesday August 12, 2008
2nd Corinthians Chapter
12:1-10 Paul's Visions and Revelations
Paul
has referred to the superlative nature of his apostleship as compared to those
Jewish Christian evangelists who claim he has exceeded his territorial limits
by preaching in Achaia. In his appeal to the Corinthians he has
"boasted" of his suffering on their behalf and his care not to be a
financial burden to them. Now he moves to a new level of self-disclosure, writing of his visionary experiences and the revelations he has received
from such mystical events. Although he writes as if he were referring to
another person we can be assured these are his visions and revelations he is
describing. Such experiences and their interpretations are a part of Jewish
mysticism extending back into the age of the prophets of Israel. We need only
note such events as described in Isaiah, Ezekiel, Daniel, Enoch and Revelation, which come under the general heading of "Merkabah Mysticism" relating
to visions and revelations of heaven. The term "Third Heaven"
(Paradise) is derived from the term "Heaven of Heavens", the place of
angels and God. Here is where Daniel "sees" the Ancient of Days
(God), Isaiah "sees" God sitting on the throne and John of Patmos
"sees" the breaking of the seven seals.
While
he refers to his experience he does not describe what he sees or
hears. They are of "exceptional character," and no
doubt - he dares boast - greater than those experienced by any
"super-apostles." Yet such things are not to be repeated by mere
mortals. Lest he become too elated by this mystical privilege and think
too highly of himself, he was afflicted with a "thorn" in the flesh,
a "messenger of Satan" to remind him of his weakness as a human
being. Although he has prayed to Christ three times for relief the revelatory
answer of the Spirit - and a profound one at that - is part of the spiritual
lexicon for those who are experiencing grief, chronic illness and
otherwise weakened in spirit. The answer is subtle: "My grace is
sufficient for you, for my power is made perfect in [your] weakness."
There is a perceptible beauty reflected in those who do not slip into
the dark chasms of despair when faced with life's tragedies. To be open to the
possibilities of grace - the radical grace of God is to
"see" that while we can be bent we need not be broken. Grace is not
immunity. Grace is not a cure. Grace is not a sedative. Grace is the vessel we
charter as we pass through rough seas with Christ at the helm.
Paul
will accept his weaknesses "all the more gladly," so that Christ's
power (grace) may dwell in him, "for whenever I am weak, then I am
strong."
2nd Corinthians Chapter
12:11-21 Concern for the Corinthian Church
In
the closing passages of this chapter and into the next, Paul expresses his
misgivings about the Corinthians as he prepares for his third visit. He
should not have to boast about his status as an apostle, or of his visions and
revelations. Instead they should be boasting about him, commending him above
the "super apostles" for the signs, wonders and mighty works
he performed in their community. Even more so, he has been among them
without any burden to them, having been supported in his work in Corinth by the
Macedonian churches. When he comes this third time he will continue to be among
them as their spiritual parent, without needing to be supported
by them. They should understand by now that he has no material need of what
they have. It is their secure faith in Christ he wants and for which he
continues to labor even against the beguiling persuasions of those who oppose
him.
Even
assuming they accept that Paul has not materially burdened them and that
the Gospel was brought to them at no cost, they have complained that he used
human standards (underhanded tactics) to convince them of the authority and
validity of his preaching. Of course, their complaint may not have been
expressed without some urging from those "super
apostles" who have insinuated themselves into the Corinthians'
confidence. We might add from our reading that the difference between the
meekness and humility of his character when present and the sternness of his
letters may have given credence to such an outside influence. We might
envision Paul's anger at the suggestion that he would use any standards other
than those of the Spirit in his work in Corinth. He pushes the point, reminding
them of Titus and the two brothers he sent to them in preparation of his own
arrival. Was he taking advantage of the members by or through them?
Certainly not! Did Titus take advantage of them? Of course not! Did Paul not
conduct himself in accord with the same Spirit as they did? Of course he did!
His
concern becomes more focused. He has no need whatsoever to defend himself to
them. Everything he has said and done has been "in Christ" in
the presence of God (two witnesses). Everything has been done for the
community's benefit, to build them up. But things have change in
Corinth. He fears that when he arrives he will find a community in sinful
disarray with all the behavioral signs of Satan's influence. The binding power
of God's Spirit may have been lost in a rush backwards to a life before they
had received Christ, reliving their pagan past. He is deeply perplexed and
fears he will find many who have grievously sinned, unrepentant and slipping back
into the gross entanglements of the "impurity, sexual immorality and
licentiousness" of former times. What then? When he comes he
will feel as if the failure is his. He will mourn over those who were so
close but are now lost. But this is Paul. As Jesus mourned over Jerusalem and
yet found within her walls a remnant, so Paul will hope for a remnant in
Corinth. Through them he will set about the business of purification.
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