2 Corinthians 12

CHAPTER XII.

St. Paul mentions some wonderful revelations which he had

received from the Lord, 1-5.

He speaks of his suffering in connection with these

extraordinary revelations, that his character might be

duly estimated, 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, 7-9.

He exults in sufferings and reproaches, and vindicates his

apostleship, 10-13.

Promises to come and visit them, 14, 15.

Answers some objections, 16-18.

And expresses his apprehensions that when he visits them he

shall find many evils and disorders among them, 19-21.

NOTES ON CHAP. XII.

Verse 1. It is not expedient for me] There are several

various readings on this verse which are too minute to be noticed

here; they seem in effect to represent the verse thus: "If it be

expedient to glory, (which does not become me,) I will proceed to

visions," &c. The plain meaning of the apostle, in this and the

preceding chapter, in reference to glorying is, that though to

boast in any attainments, or in what God did by him, was in all

possible cases to be avoided, as being contrary to the humility

and simplicity of the Gospel; yet the circumstances in which he

was found, in reference to the Corinthian Church, and his

detractors there, rendered it absolutely necessary; not for his

personal vindication, but for the honour of the Gospel, the credit

of which was certainly at stake.

I will come to visions] οπτασιας. Symbolical representations

of spiritual and celestial things, in which matters of the deepest

importance are exhibited to the eye of the mind by a variety of

emblems, the nature and properties of which serve to illustrate

those spiritual things.

Revelations] αποκαλυψεις. A manifestation of things not

before known, and such as God alone can make known, because they

are a part of his own inscrutable counsels.

Verse 2. I knew a man in Christ] I knew a Christian, or a

Christian man; for to such alone God now revealed himself, for

vision and prophecy had been shut up from the Jews.

Fourteen years ago] On what occasion or in what place this

transaction took place we cannot tell; there are many conjectures

among learned men concerning it, but of what utility can they be

when every thing is so palpably uncertain? Allowing this epistle

to have been written some time in the year 57, fourteen years

counted backward will lead this transaction to the year 42 or 43,

which was about the time that Barnabas brought Paul from Tarsus to

Antioch, Ac 11:25, 26, and when he and Paul were sent by the

Church of Antioch with alms to the poor Christians at Jerusalem.

It is very possible that, on this journey, or while in Jerusalem,

he had this vision, which was intended to be the means of

establishing him in the faith, and supporting him in the many

trials and difficulties through which he was to pass. This vision

the apostle had kept secret for fourteen years.

Whether in the body I cannot tell] That the apostle was in an

ecstasy or trance, something like that of Peter, Ac 10:9, &c.,

there is reason to believe; but we know that being carried

literally into heaven was possible to the Almighty. But as he

could not decide himself, it would be ridiculous in us to attempt

it.

Caught up to the third heaven.] He appeared to have been

carried up to this place; but whether bodily he could not tell, or

whether the spirit were not separated for the time, and taken up

to the third heaven, he could not tell.

The third heaven-The Jews talk of seven heavens, and Mohammed

has received the same from them; but these are not only fabulous

but absurd. I shall enumerate those of the Jews.

1. The YELUM, or curtain, -" Which in the morning is

folded up, and in the evening stretched out." Isa 40:22:

He stretcheth out the heavens as a CURTAIN, and spreadeth them out

as a tent to dwell in.

2. The firmament, or EXPANSE, "In which the sun, moon,

stars, and constellations are fixed." Ge 1:17:

And God placed them in the FIRMAMENT of heaven.

3. The CLOUDS, or AETHER, "Where the mill-stones are

which grind the manna for the righteous." Ps 78:23, &c.:

Though he had commended the CLOUDS from above, and opened the

doors of heaven, and had rained down manna, &c.

4. The HABITATION, "Where Jerusalem, and the temple, and

the altar, were constructed and where Michael the great prince

stands and offers sacrifices." 1Ki 8:13:

I have surely built thee a HOUSE TO DWELL IN, a settled place for

thee to abide in for ever. "But where is heaven so called?"

Answer: In Isa 63:15:

Look down from HEAVEN, and behold from the HABITATION, ,

of thy holiness.

5. The DWELLING-PLACE, "Where the troops of angels sing

throughout the night, but are silent in the day time, because of

the glory of the Israelites." Ps 42:8:

The Lord will command his loving-kindness in the day time, and in

the night his song shall be with me. "But how is it proved that

this means heaven? "Answer: From De 26:15.

Look down from thy holy habitation, , the DWELLING-PLACE

of thy holiness; and from heaven, , and bless thy people

Israel.

6. The FIXED RESIDENCE, "Where are the treasures of snow

and hail, the repository of noxious dews, of drops, and

whirlwinds; the grotto of exhalations," &c. "But where are the

heavens thus denominated?" Answer: In 1Ki 8:39, 49, &c.:

Then hear thou in HEAVEN thy DWELLING-PLACE, , thy

FIXED RESIDENCE.

7. The ARABOTH, Where are justice, judgment, mercy, the

treasures of life; peace and blessedness; the souls of the

righteous, the souls and spirits which are reserved for the bodies

yet to be formed, and the dew by which God is to vivify the dead."

Ps 89:14, Isa 59:17; Ps 36:9, Jud 6:24; Ps 24:4;

1Sa 25:29; Isa 57:20:

All of which are termed Araboth, Ps 68:4.

Extol him who rideth on the heavens, ba ARABOTH, by his

name Jah.

All this is sufficiently unphilosophical, and in several cases

ridiculous.

In the sacred writings three heavens only are mentioned. The

first is the atmosphere, what appears to be intended by

rekia, the firmament or expansion, Ge 1:6.

The second, the starry heaven; where are the sun, moon, planets,

and stars; but these two are often expressed under the one term

shamayim, the two heavens, or expansions, and in

Ge 1:17,

they appear to be both expressed by rekia hashshamayim,

the firmament of heaven. And, thirdly, the place of the blessed,

or the throne of the Divine glory, probably expressed by the words

shemei hashshamayim, the heavens of heavens. But on

these subjects the Scripture affords us but little light; and on

this distinction the reader is not desired to rely.

Much more may be seen in Schoettgen, who has exhausted the

subject; and who has shown that ascending to heaven, or being

caught up to heaven, is a form of speech among the Jewish writers

to express the highest degrees of inspiration. They often say of

Moses that he ascended on high, ascended on the firmament,

ascended to heaven; where it is evident they mean only by it that

he was favoured with the nearest intimacy with God, and the

highest revelations relative to his will, &c. If we may

understand St. Paul thus, it will remove much of the difficulty

from this place; and perhaps the unspeakable words, 2Co 12:4, are

thus to be understood. He had the most sublime communications

from God, such as would be improper to mention, though it is very

likely that we have the substance of these in his epistles.

Indeed, the two epistles before us seem, in many places, to be the

effect of most extraordinary revelations.

Verse 4. Caught up into paradise] The Jewish writers have no

less than four paradises, as they have seven heavens; but it is

needless to wade through their fables. On the word paradise

See Clarke on Ge 2:8.

The Mohammedans call it [Arabic] jennet alferdoos, the garden of

paradise, and say that God created it out of light, and that it is

the habitation of the prophets and wise men.

Among Christian writers it generally means the place of the

blessed, or the state of separate spirits. Whether the third

heaven and paradise be the same place we cannot absolutely say;

they probably are not; and it is likely that St. Paul, at the time

referred to, had at least two of these raptures.

Which it is not lawful for a man to utter.] The Jews thought

that the Divine name, the Tetragrammaton Yehovah, should not

be uttered, and that it is absolutely unlawful to pronounce it;

indeed they say that the true pronunciation is utterly lost, and

cannot be recovered without an express revelation. Not one of

them, to the present day, ever attempts to utter it; and, when

they meet with it in their reading, always supply its place with

Adonai, Lord. It is probable that the apostle refers to

some communication concerning the Divine nature and the Divine

economy, of which he was only to make a general use in his

preaching and writing. No doubt that what he learned at this time

formed the basis of all his doctrines.

Cicero terms God illud inexprimible, that inexpressible Being.

And Hermes calls him ανεκλαλητοςαρρητοςσιωπηφωνουμενος: The

ineffable, the unspeakable, and that which is to be pronounced in

silence. We cannot have views too exalted of the majesty of God;

and the less frequently we pronounce his name, the more reverence

shall we feel for his nature. It is said of Mr. Boyle that he

never pronounced the name of God without either taking off his hat

or making a bow. Leaving out profane swearers, blasphemers, and

such like open-faced servants of Satan, it is distressing to hear

many well intentioned people making unscripturally free with this

sacred name.

Verse 5. Of such a one will I glory] Through modesty he does

not mention himself, though the account can be understood of no

other person; for, did he mean any other, the whole account would

be completely irrelevant.

Verse 6. I shall not be a fool] Who that had got such honour

from God would have been fourteen years silent on the subject?

I will say the truth] I speak nothing but truth; and the

apostle seems to have intended to proceed with something else of

the same kind, but, finding some reason probably occurring

suddenly, says, I forbear-I will say no more on this subject.

Lest any man should think of me above] The apostle spoke of

these revelations for two purposes: first, lest his enemies might

suppose they had cause to think meanly of him; and, secondly,

having said thus much, he forbears to speak any farther of them,

lest his friends should think too highly of him. It is a rare

gift to discern when to speak, and when to be silent; and to

know when enough is said on a subject, neither too little nor too

much.

Verse 7. And lest I should be exalted] There were three evils

to be guarded against: 1. The contempt of his gifts and call by

his enemies. 2. The overweening fondness of his friends. And,

3. Self-exultation.

A thorn in the flesh] The word σκολοψ signifies a stake, and

ανασκολοπιζεσθαι, to be tied to a stake by way of punishment;

and it is used, says Schoettgen, to signify the most oppressive

afflictions. Whatever it was, it was τησαρκι, in the flesh,

i.e. of an outward kind. It was neither sin nor sinfulness, for

this could not be given him to prevent his being exalted above

measure; for sin never had and never can have this tendency. What

this thorn in the flesh might be has given birth to a multitude of

conjectures: Tertullian thought it dolor auriculae, the ear ache;

Chrysostom, κεφαλαλγια, the head ache; Cyprian, carnis et corporis

multa ac gravia tormenta, many and grievous bodily torments.

I believe the apostle to refer simply to the distresses he had

endured through the opposition he met with at Corinth; which were

as painful and grievous to him as a thorn in his flesh, or his

being bound to a stake; for, if he could have devoted himself to

destruction, Ro 9:3, for his rebellious and unbelieving

countrymen, what must he have suffered on account of an eminent

Church being perverted and torn to pieces by a false teacher! God

permitted this to keep the apostle humble, and at last completely

delivered the Church out of the hands and influence of this

deceiver; none, not even the incestuous person, having been turned

finally out of the way by the false doctrines there preached.

The messenger of Satan] Another mode of expressing what he

calls the thorn in the flesh; and he seems most plainly to refer

to the false apostle at Corinth. The apostle himself was, as he

styles himself to this Church, αποστολοςινσουχριστου, 2Co 1:1,

the apostle of Jesus Christ. The person in question is styled

here αγγελοςσαταν, the apostle or angel of Satan. It is almost

impossible to mistake the apostle's meaning and reference. JESUS

CHRIST sent Paul to proclaim his truth, and found a Church at

Corinth. SATAN, the adversary of God's truth, sent a man to

preach lies at the same place, and turn the Church of God into his

own synagogue; and by his teaching lies and calumnies the apostle

was severely buffeted. We need seek no other sense for these

expressions. Many, however, think that the apostle had really

some bodily infirmity that rendered him contemptible, and was the

means of obstructing the success of his ministry; and that the

false apostle availed himself of this to set St. Paul at nought,

and to hold him out to ridicule. I have shown this, elsewhere, to

be very unlikely.

The best arguments in favour of this opinion may be found in

Whitby; but I forbear to transcribe them because I think the

meaning given above is more correct. No infirmity of body nor

corporeal sufferings can affect and distress a minister of the

Gospel, equally to the perversion or scattering of a flock, which

were the fruit of innumerable labours, watchings, fastings,

prayers, and tears.

Verse 8. I besought the Lord] That is, Christ, as the next

verse absolutely proves, and the Socinians themselves confess.

And if Christ be an object of prayer in such a case as this, or

indeed in any case, it is a sure proof of his divinity; for only

an omniscient Being can be made an object of prayer.

Thrice] Several suppose this to be a certain number for an

uncertain; as if he had said, I often besought Christ to deliver

me from this tormentor: or, which is perhaps more likely, the

apostle may refer to three solemn, fixed, and fervent applications

made to Christ at different times; at the last of which he

received the answer which he immediately subjoins. It is worthy

of remark, that our Lord in his agony acted in the same way: at

three different times he applied to God that the cup might depart

from him; and in each application he spoke the same words,

Mt 26:39-44. There is, therefore, a manifest allusion to our

Lord's conduct in these words of the apostle.

Verse 9. My grace is sufficient for thee] Thou shalt not be

permitted to sink under these afflictions. Thy enemies shall not

be able to prevail against thee.

My strength is made perfect in weakness.] The more, and the

more violently, thou art afflicted and tried, being upheld by my

power, and prospered in all thy labours, the more eminently will

my power be seen and acknowledged. For the weaker the instrument

I use, the more the power of my grace shall be manifested. See at

the end of this chapter. "2Co 12:21"

Will I rather glory in my infirmities] Therefore, his

infirmities do not mean his corruptions, or sins, or sinfulness

of any kind; for it would be blasphemous for any man to say, I

will rather glory that God leaves my corruptions in me, than that

he should take them away.

That the power of Christ may rest upon me.] επισκηνωσηεπ

εμε. That it may overshadow me as a tent, or tabernacle;

affording me shelter, protection, safety, and rest. This

expression is like that, Joh 1:14:

And the word was made flesh, καιεσκηνωσενενημιν and made his

tabernacle among us-full of grace and truth. The same eternal

WORD promised to make his tabernacle with the apostle, and gives

him a proof that he was still the same-full of grace and truth, by

assuring him that his grace should be sufficient for him. Paul,

knowing that the promise of grace could not fail, because of the

Divine truth, says: Most gladly, therefore, will I rather glory in

my afflictions, that such a power of Christ may overshadow and

defend me.

The words are also similar to those of the Prophet Isaiah,

Isa 4:5:

On all the glory shall be a defence. God gives the glory, and

God gives the defence of that glory. The apostle had much glory

or honour; both Satan and his apostles were very envious; in

himself the apostle, as well as all human beings, was weak, and

therefore needed the power of God to defend such glory. Grace

alone can preserve grace. When we get a particular blessing we

need another to preserve it; and without this we shall soon be

shorn of our strength, and become as other men. Hence the

necessity of continual watchfulness and prayer, and depending on

the all-sufficient grace of Christ. See Clarke on 2Co 11:30.

Verse 10. Therefore I take pleasure] I not only endure them

patiently, but am pleased when they occur; for I do it for

Christ's sake-on his account; for on his account I suffer. For

when I am weak-most oppressed with trials and afflictions, then am

I strong; God supporting my mind with his most powerful

influences, causing me to rejoice with joy unspeakable and full of

glory.

Verse 11. I am become a fool in glorying] It is not the part

of a wise or gracious man to boast; but ye have compelled

me-I have been obliged to do it, in order to vindicate the cause

of God.

I ought to have been commended of you] You should have

vindicated both myself and my ministry against the detractors that

are among you.

The very chiefest apostles] See 2Co 11:1.

Though I be nothing.] Though I have been thus set at nought by

your false apostle; and though, in consequence of what he has

said, some of you have been ready to consider me as nothing-what

we call good for nothing. This must be the meaning of the

apostle, as the following verses prove.

A kind of technical meaning has been imposed on these words, of

which many good people seem very fond. I am nothing-I am all sin,

defilement, and unworthiness in myself; but Jesus Christ is all in

all. This latter clause is an eternal truth; the former may be

very true also; the person who uses it may be all sin, defilement,

&c., but let him not say that the apostle of the Gentiles was so

too, because this is not true; it is false, and it is injurious to

the character of the apostle and to the grace of Christ; besides,

it is not the meaning of the text, and the use commonly made of it

is abominable, if not wicked.

Verse 12. The signs of an apostle were wrought among you]

Though I have been reputed as nothing, I have given the fullest

proof of my Divine mission by various signs, wonders, and

miracles, and by that patience which I have manifested towards

you: though I had power from God to inflict punishment on the

transgressors, I have in every case forborne to do it. Is the man

nothing who wrought such miracles among you?

Verse 13. For what is it wherein you were inferior] This is a

fine, forcible, yet delicate stroke. It was your duty and your

interest to have supported your apostle; other Churches have done

so: I did not require this from you; in this respect all other

Churches are superior to you. I am the cause of your inferiority,

by not giving you an opportunity of ministering to my necessities:

forgive me the wrong I have done you. It is the privilege of the

Churches of Christ to support the ministry of his Gospel among

them. Those who do not contribute their part to the support of

the Gospel ministry either care nothing for it, or derive no good

from it.

Verse 14. The third time I am ready] That is, this is the

third time that I am ready-have formed the resolution, to visit

you. He had formed this resolution twice before, but was

disappointed. See 1Co 16:5, and 2Co 1:15, 16. He now formed it

a third time, having more probability of seeing them now than he

had before. See 2Co 13:2.

I seek not yours, but you] I seek your salvation, I desire not

your property; others have sought your property, but not your

salvation. See 2Co 11:20.

For the children ought not to lay up for the parents] You may

have many teachers, but you have but one FATHER; for in Christ

Jesus I have begotten you through the Gospel; see 1Co 4:15. Ye

are my children, and I am your father. You have not contributed

to my support, but I have been labouring for your life. I will

act towards you as the loving father who works hard, and lays up

what is necessary to enable his children to get their bread.

Verse 15. And I will very gladly spend and be spent for you]

I will continue to act as a loving father, who spends all he has

upon his children, and expends his own strength and life in

providing for them the things necessary for their preservation and

comfort.

Though the more abundantly I love you] I will even act towards

you with the most affectionate tenderness, though it happen to me,

as it often does to loving fathers, that their disobedient

children love them less, in proportion as their love to them is

increased. Does it not frequently happen that the most

disobedient child in the family is that one on which the parents'

tenderness is more especially placed? See the parable of the

prodigal son. It is in the order of God that it should be so,

else the case of every prodigal would be utterly deplorable. The

shepherd feels more for the lost sheep than for the ninety-nine

that have not gone astray.

If I be asked, "Should Christian parents lay up money for their

children?" I answer: It is the duty of every parent who can, to

lay up what is necessary to put every child in a condition to earn

its bread. If he neglect this, he undoubtedly sins against God

and nature. "But should not a man lay up, besides this, a fortune

for his children, if he can honestly?" I answer: Yes, if there be

no poor within his reach; no good work which he can assist; no

heathen region on the earth to which he can contribute to send the

Gospel of Jesus; but not otherwise. God shows, in the course of

his providence, that this laying up of fortunes for children is

not right; for there is scarcely ever a case where money has been

saved up to make the children independent and gentlemen, in which

God has not cursed the blessing. It was saved from the poor, from

the ignorant, from the cause of God; and the canker of his

displeasure consumed this ill-saved property.

Verse 16. But be it so, I did not burden you] That is: You

grant that I did not burden you, that I took nothing from you, but

preached to you the Gospel freely; but you say that, BEING CRAFTY,

I caught you with guile; i.e. getting from you, by means of

others, what I pretended to be unwilling to receive immediately

from yourselves.

Many persons suppose that the words, being crafty, I caught you

with guile, are the words of the apostle and not of his

slanderers; and therefore have concluded that it is lawful to use

guile, deceit, &c., in order to serve a good and a religious

purpose. This doctrine is abominable; and the words are most

evidently those of the apostle's detractors, against which he

defends his conduct in the two following verses.

Verse 17. Did I make a gain of you] Did any person I ever

sent to preach the Gospel to you, or help you in your Christian

course, ever get any thing from you for me? Produce the proof if

you can.

Verse 18. I desired Titus] I never sent any to you but Titus

and another brother; 2Co 8:6, 18.

And did Titus make a gain of you? Did he get any thing from you,

either for himself or for me? You know he did not. He was

actuated by the same spirit, and he walked in the same steps.

Verse 19. Think ye that we excuse ourselves] απολογουμεθα;

That we make an apology for our conduct; or, that I have sent

Titus and that brother to you because I was ashamed or afraid to

come myself?

We speak before God in Christ] I have not done so; I speak the

truth before God; he is judge whether I was actuated in this way

by any sinister or unworthy motive.

For your edifying.] Whatever I have done in this or any other

way, I have done for your edifying; not for any emolument to

myself or friends.

Verse 20. I fear, lest, when I come] I think the present time

is used here for the past; the apostle seems most evidently to be

giving them the reason why he had not come to them according to

his former purposes, and why he sent Titus and his companion. He

was afraid to come at that time lest he should have found them

perverted from the right way, and he be obliged to make use of his

apostolical rod, and punish the offenders; but, feeling towards

them the heart of a tender father, he was unwilling to use the

rod; and sent the first epistle to them, and the messengers above

mentioned, being reluctant to go himself till he had satisfactory

evidence that their divisions were ended, and that they had

repented for and put away the evils that they had committed; and

that he should not be obliged to bewail them who had sinned so

abominably, and had not repented for their crimes. If this verse

be understood in this way, all difficulty will vanish; otherwise,

what is here said does seem to contradict what is said,

2Co 7:6, 16, &c.;

as well as many things both in the eighth and ninth chapters.

Debates, envyings] From these different expressions, which are

too plain to need interpretation, we see what a distracted and

divided state the Church at Corinth must have been in. Brotherly

love and charity seem to have been driven out of this once

heavenly assembly. These debates, &c., are precisely the

opposites to that love which the apostle recommends and explains

by its different properties in the 13th chapter of his first

epistle.

Mr. Wakefield translates the original thus: strifes, rivalries,

passions, provocations, slanders, whisperings, swellings, quarrels.

Verse 21. Lest, when I come again] And even after all that

has been done for you, I fear that when I do come-when I pay you

my second visit, my God will humble me-will permit me to be

affected with deep sorrow through what I may see among you; as I

have been by the buffetings of the apostle of Satan, who has

perverted you. Humiliation is repeatedly used for affliction, and

here ταπεινωση has certainly that meaning.

Have sinned already] προημαρτηκοτων. Who have sinned before;

who were some of the first offenders, and have not yet repented.

Of the uncleanness, &c.] There must have been a total

relaxation of discipline, else such abominations could not have

been tolerated in the Christian Church. And although what is here

spoken could only be the ease of a few; yet the many were ill

disciplined, else these must have been cast out. On the whole,

this Church seems to have been a composition of excellences and

defects, of vices and virtues; and should not be quoted as a model

for a Christian Church.

1. FROM St. Paul we receive two remarkable sayings of our Lord,

which are of infinite value to the welfare and salvation of man;

which are properly parts of the Gospel, but are not mentioned by

any evangelist. The first is in Ac 20:35:

I have showed you, the words of the Lord Jesus, how he said, IT IS

MORE BLESSED TO GIVE THAN TO RECEIVE. Every liberal heart feels

this in bestowing its bounty; and every poor man, who is obliged

to receive help, and whose independency of spirit is still whole

in him, feels this too. To the genuine poor, it is more

burdensome to receive a kindness, than it is to the generous man

who gives it. The second is recorded in the ninth verse of this

chapter 2Co 12:9:

He said unto me, MY GRACE IS SUFFICIENT FOR THEE; FOR MY STRENGTH

IS MADE PERFECT IN WEAKNESS. Of these two most blessed sayings,

St. Paul is the only evangelist. This last is of general

application. In all states and conditions of life God's grace is

sufficient for us. If in any case we miscarry, it is because we

have not sought God earnestly. Let no man say that he is overcome

by sin through want of grace; God's grace was sufficient for him,

but he did not apply for it as did St. Paul, and therefore he did

not receive it. Men often lay the issue of their own infidelity

to the charge of God, they excuse their commission of sin through

their scantiness of grace; whereas the whole is owing to their

carelessness, and refusal to be saved in God's own way; and in

this way alone will God save any man, because it is the only

effectual way.

2. The apostle must have been brought into a blessed state of

subjection to God, when he could say, I take pleasure in

infirmities; that is, in afflictions and sufferings of different

kinds. Though this language was spoken on earth, we may justly

allow, with one, that he learned it in HEAVEN.

3. St. Paul preached the Gospel without being burdensome. In

every case the labourer is worthy of his hire. He who labours for

the cause of God should be supported by the cause of God; but wo

to that man who aggrandizes himself and grows rich by the spoils

of the faithful! And to him especially who has made a fortune out

of the pence of the poor! In such a man's heart the love of money

must have its throne. As to his professed spirituality, it is

nothing; he is a whited sepulchre, and an abomination in the sight

of the Lord. If a man will love the world, (and he does love it

who makes a fortune by the offerings of the poor,) the love of the

Father is not in him.

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