{"commentary":{"id":"jamieson-fausset-brown","name":"Jamieson-Fausset-Brown Bible Commentary","website":"https://en.wikipedia.org/wiki/Jamieson-Fausset-Brown_Bible_Commentary","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Jamieson-Fausset-Brown Bible Commentary","language":"eng","textDirection":"rtl","sha256":"db3d4c8b3c1f32ef9d1430a57392e02bda3a17aac1f9bbe398461de021a3cb13","availableFormats":["json"],"listOfBooksApiLink":"/api/c/jamieson-fausset-brown/books.json","listOfProfilesApiLink":"/api/c/jamieson-fausset-brown/profiles.json","numberOfBooks":66,"totalNumberOfChapters":1187,"totalNumberOfVerses":17056,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"2CO","commentaryId":"jamieson-fausset-brown","name":"2 Corinthians","commonName":"2 Corinthians","introduction":"THE following reasons seem to have induced Paul to write this Second Epistle to the Corinthians: (1) That he might explain the reasons for his having deferred to pay them his promised visit, by taking Corinth as his way to Macedonia (Co1 4:19; Co2 1:15-16; compare Co1 16:5); and so that he might set forth to them his apostolic walk in general (Co2 1:12, Co2 1:24; Co2 6:3-13; Co2 7:2). (2) That he might commend their obedience in reference to the directions in his First Epistle, and at the same time direct them now to forgive the offender, as having been punished sufficiently (Co2 2:1-11; Co2 7:6-16). (3) That he might urge them to collect for the poor saints at Jerusalem (Co2 8:1-9, Co2 8:15). (4) That he might maintain his apostolic authority and reprove gainsayers.\n\nThe external testimonies for its genuineness are IRENÆUS [Against Heresies, 3,7,1]; ATHENAGORAS [Of the Resurrection of the Dead]; CLEMENT OF ALEXANDRIA [Miscellanies, 3, p. 94; 4, p. 101]; TERTULLIAN [On Modesty, 13].\n\nThe TIME OF WRITING was after Pentecost, A.D. 57, when Paul left Ephesus for Troas. Having stayed in the latter place for some time preaching the Gospel with effect (Co2 2:12), he went on to Macedonia, being eager to meet Titus there, having been disappointed in his not coming to Troas, as had been agreed on between them. Having heard from him the tidings he so much desired of the good effect produced on the Corinthians by his First Epistle, and after having tested the liberality of the Macedonian churches (Co2 8:1), he wrote this Second Epistle, and then went on to Greece, where he abode for three months; and then, after travelling by land, reached Philippi on his return at Passover or Easter, A.D. 58 (Act 20:1-6). So that this Epistle must have been written about autumn, A.D. 57.\n\nMacedonia was THE PLACE from which it was written (Co2 9:2, where the present tense, \"I boast,\" or \"am boasting,\" implies his presence then in Macedonia). In Asia (Lydian Asia) he had undergone some great peril of his life (Co2 1:8-9), whether the reference be [PALEY] to the tumult at Ephesus (Acts 19:23-41), or, as ALFORD thinks, to a dangerous illness in which he despaired of life. Thence he passed by Troas to Philippi, the first city which would meet him in entering Macedonia. The importance of the Philippian Church would induce him to stay there some time; as also his desire to collect contributions from the Macedonian churches for the poor saints at Jerusalem. His anxiety of mind is recorded (Co2 7:5) as occurring when he came into Macedonia, and therefore must have been at Philippi, which was the first city of Macedonia in coming from Troas; and here, too, from Co2 7:6, compared with Co2 7:5, must have been the scene of his receiving the comforting tidings from Titus. \"Macedonia\" is used for Philippi in Co2 11:9, as is proved by comparison with Phi 4:15-16. So it is probably used here (Co2 7:5). ALFORD argues from Co2 8:1, where he speaks of the \"grace bestowed on the churches (plural) of Macedonia,\" that Paul must have visited other churches in Macedonia, besides Philippi, when he wrote, for example, Thessalonica, Berea, &c., and that Philippi, the first on his route, is less likely to have been the scene of his writing than the last on his route, whichever it was, perhaps Thessalonica. But Philippi, as being the chief town of the province, was probably the place to which all the collections of the churches were sent. Ancient tradition, too (as appears from the subscription to this Epistle), favors the view that Philippi was the place from which this Epistle was sent by the hands of Titus who received, besides, a charge to prosecute at Corinth the collection which he had begun at his first visit (Co2 8:6).\n\nThe STYLE is most varied, and passes rapidly from one phase of feeling to another; now joyous and consolatory, again severe and full of reproof; at one time gentle and affectionate, at another, sternly rebuking opponents and upholding his dignity as an apostle. This variety of style accords with the warm and earnest character of the apostle, which nowhere is manifested more beautifully than in this Epistle. His bodily frailty, and the chronic malady under which he suffered, and which is often alluded to (Co2 4:7; Co2 5:1-4; Co2 12:7-9; compare Note, see on Co2 1:8), must have been especially trying to one of his ardent temperament. But besides this, was the more pressing anxiety of the \"care of all the churches.\" At Corinth, as elsewhere, Judaizing emissaries wished to bind legal fetters of letter and form (compare 2Co. 3:3-18) on the freedom and catholicity of the Church. On the other hand, there were free thinkers who defended their immorality of practice by infidel theories (Co1 15:12, Co1 15:32-36). These were the \"fightings without,\" and \"fears within\" (Co2 7:5-6) which agitated the apostle's mind until Titus brought him comforting tidings from Corinth. Even then, while the majority at Corinth had testified their repentance, and, as Paul had desired, excommunicated the incestuous person, and contributed for the poor Christians of Judea, there was still a minority who, more contemptuously than ever, resisted the apostle. These accused him of crafty and mercenary motives, as if he had personal gain in view in the collection being made; and this, notwithstanding his scrupulous care to be above the possibility of reasonable suspicion, by having others besides himself to take charge of the money. This insinuation was palpably inconsistent with their other charge, that he could be no true apostle, as he did not claim maintenance from the churches which he founded. Another accusation they brought of cowardly weakness; that he was always threatening severe measures without daring to execute them (Co2 10:8-16; Co2 13:2); and that he was vacillating in his teaching and practice, circumcising Timothy, and yet withholding circumcision from Titus; a Jew among the Jews, and a Greek among the Greeks. That most of these opponents were of the Judaizing party in the Church, appears from Co2 11:22. They seem to have been headed by an emissary from Judea (\"he that cometh,\" Co2 11:4), who had brought \"letters of commendation\" (Co2 3:1) from members of the Church at Jerusalem, and who boasted of his purity of Hebrew descent, and his close connection with Christ Himself (Co2 11:13, Co2 11:23). His partisans contrasted his high pretensions with the timid humility of Paul (Co1 2:3); and his rhetoric with the apostle's plain and unadorned style (Co2 11:6; Co2 10:10, Co2 10:13). It was this state of things at Corinth, reported by Titus, that caused Paul to send him back forthwith thither with this Second Epistle, which is addressed, not to Corinth only (Co1 1:2), but to all the churches also in Achaia (Co2 1:1), which had in some degree been affected by the same causes as affected the Corinthian Church. The widely different tone in different parts of the Epistle is due to the diversity which existed at Corinth between the penitent majority and the refractory minority. The former he addresses with the warmest affection; the latter with menace and warning. Two deputies, chosen by the churches to take charge of the contribution to be collected at Corinth, accompanied Titus (Co2 8:18-19, Co2 8:22). \n\n\n\nNext: 2 Corinthians Chapter 1\n\n","order":47,"numberOfChapters":13,"sha256":"90286450b61b72bcc6f42b0d0d5b45cafdeabce5f4f3d78e1fddf60a95cf8970","firstChapterNumber":1,"firstChapterApiLink":"/api/c/jamieson-fausset-brown/2CO/1.json","firstChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"2CO","chapter":1},"lastChapterNumber":13,"lastChapterApiLink":"/api/c/jamieson-fausset-brown/2CO/13.json","lastChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"2CO","chapter":13},"totalNumberOfVerses":240},"chapter":{"number":12,"content":[{"type":"verse","number":2,"content":["Translate, \"I know,\" not \"I knew.\" \n\na man--meaning himself. But he purposely thus distinguishes between the rapt and glorified person of Co2 12:2, Co2 12:4, and himself the infirmity-laden victim of the \"thorn in the flesh\" (Co2 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 (Rom 7:25). Here, however, the latter is the prominent thought. \n\nin Christ--a Christian (Rom 16:7). \n\nabove--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 (Act 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. \n\nI 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. \n\ncaught up-- (Act 8:39). \n\nto the third heaven--even to, &c. These raptures (note the plural, \"visions,\" \"revelations,\" Co2 12:1) had two degrees: first he was caught up \"to the third heaven,\" and from thence to \"Paradise\" (Co2 12:4) [CLEMENT OF ALEXANDRIA, Miscellanies, 5.427], which seems to denote an inner recess of the third heaven [BENGEL] (Luk 23:43; Rev 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,\" Co2 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).\n\n"]},{"type":"verse","number":3,"content":["Translate, \"I know.\" \n\nout of--Most of the oldest manuscripts read \"apart from.\"\n\n"]},{"type":"verse","number":4,"content":["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 (Exo 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; Co1 2:9). A man may hear and know more than he can speak.\n\n"]},{"type":"verse","number":5,"content":["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.\n\n"]},{"type":"verse","number":6,"content":["For--Not but that I might glory as to \"myself\" (Co2 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,\" Co2 11:1, Co2 11:16-17). \n\nthink of me--Greek, \"form his estimate respecting me.\" \n\nheareth of me--Greek, \"heareth aught from me.\" Whatever haply he heareth from me in person. If on account of healing a cripple (Act 14:12-13), and shaking off a viper (Act 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; Joh 12:43).\n\n"]},{"type":"verse","number":7,"content":["exalted above measure--Greek, \"overmuch uplifted.\" How dangerous must self-exaltation be, when even the apostle required so much restraint! [BENGEL]. \n\nabundance--Greek, \"the excess\"; exceeding greatness. \n\ngiven . . . me--namely, by God (Job 5:6; Phi 1:29). \n\nthorn in the flesh-- (Num 33:55; Eze 28:24). ALFORD thinks it to be the same bodily affliction as in Gal 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, Pe1 2:20). \n\nmessenger of Satan--who is permitted by God to afflict His saints, as Job (Job 2:7; Luk 13:16). \n\nto 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.\"\n\n"]},{"type":"verse","number":8,"content":["For--\"concerning this thing.\" \n\nthrice--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 Co2 12:9, and Greek, Co2 12:7, \"that he may buffet me\") to have continued with Paul when he wrote, lest still he should be \"overmuch lifted up.\" \n\nthe Lord--Christ. Escape from the cross is not to be sought even indirectly from Satan (Luk 4:7). \"Satan is not to be asked to spare us\" [BENGEL].\n\n"]},{"type":"verse","number":9,"content":["said--literally, \"He hath said,\" implying that His answer is enough [ALFORD]. \n\nis sufficient--The trial must endure, but the grace shall also endure and never fail thee [ALFORD], (Deu 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]. \n\nmy strength--Greek, \"power.\" \n\nis made perfect--has its most perfect manifestation. \n\nin 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 Co2 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, Co2 4:7; Co1 2:3-4; compare Pe1 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 (Psa 88:7; Joh 17:15).\n\n"]},{"type":"verse","number":10,"content":["take pleasure in--too strongly. Rather as the Greek, \"I am well contented in.\" \n\ninfirmities--the genus. Two pairs of species follow, partly coming from \"Satan's messenger,\" partly from men. \n\nreproaches--\"insults.\" \n\nwhen--in all the cases just specified. \n\nthen--then especially. \n\nstrong--\"powerful\" in \"the power of Christ\" (Co2 12:9; Co2 13:4; Heb 11:34).\n\n"]},{"type":"verse","number":11,"content":["in glorying--omitted in the oldest manuscripts. \"I am become a fool.\" He sounds a retreat [BENGEL]. \n\nye--emphatic. \"It is YE who have compelled me; for I ought to have been commended by you,\" instead of having to commend myself. \n\nam I behind--rather as Greek, \"was I behind\" when I was with you? \n\nthe very chiefest--rather, as in Co2 11:5, \"those overmuch apostles.\" \n\nthough I be nothing--in myself (Co1 15:9-10).\n\n"]},{"type":"verse","number":12,"content":["Truly, &c.--There is understood some such clause as this, \"And yet I have not been commended by you.\" \n\nin 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 Act 1:21-22). \n\nmighty 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.\n\n"]},{"type":"verse","number":13,"content":["wherein you were inferior--that is, were treated with less consideration by me than were other churches. \n\nI myself--I made a gain of you neither myself, nor by those others whom I sent, Titus and others (Co2 12:17-18). \n\nwrong--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 Co2 11:9, Co2 11:11).\n\n"]},{"type":"verse","number":14,"content":["the third time--See Introduction to the first Epistle. His second visit was probably a short one (Co1 16:7), and attended with humiliation through the scandalous conduct of some of his converts (compare Co2 12:21; Co2 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 Co2 1:15-16; Co2 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]. \n\nnot yours, but you-- (Phi 4:17). \n\nchildren . . . parents--Paul was their spiritual father (Co1 4:14-15). He does not, therefore, seek earthly treasure from them, but lays up the best treasure (namely, spiritual) \"for their souls\" (Co2 12:15).\n\n"]},{"type":"verse","number":15,"content":["I will . . . spend--all I have. \n\nbe 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. \n\nfor you--Greek, \"for your souls\"; not for your mere bodies. \n\nthe 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.\n\n"]},{"type":"verse","number":16,"content":["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 (Th1 2:3).\n\n"]},{"type":"verse","number":17,"content":["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.\n\n"]},{"type":"verse","number":18,"content":["I desired Titus--namely, to go unto you. Not the mission mentioned Co2 8:6, Co2 8:17, Co2 8:22; but a mission previous to this Epistle, probably that from which he had just returned announcing to Paul their penitence (Co2 7:6-16). \n\na brother--rather \"OUR (literally, 'the') brother\"; one well known to the Corinthians, and perhaps a Corinthian; probably one of the two mentioned in Co2 8:18, Co2 8:22. \n\nsame spirit--inwardly. \n\nsteps--outwardly.\n\n"]},{"type":"verse","number":19,"content":["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\" (Co2 2:17). English Version Greek text was a correction from Co2 3:1; Co2 5:12.\n\n"]},{"type":"verse","number":20,"content":["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. \n\ndebates--Greek, \"strifes,\" \"contentions.\" \n\nenvyings--The oldest manuscripts read \"envying,\" singular. \n\nstrifes--\"factions,\" \"intrigues,\" \"factious schemes\" [WAHL]. Ambitious self-seeking; from a Greek root, \"to work for hire.\" \n\nbackbitings, whisperings--open \"slanderings,\" and \"whispering backbitings\" (Gal 5:20). \n\nswellings--arrogant elation; puffing up of yourselves. Jde 1:16, \"great swelling words\" (Pe2 2:18).\n\n"]},{"type":"verse","number":21,"content":["my God--his God, however trying the humiliation that was in store for him. \n\nwill 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. \n\nsinned 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. \n\nhave not repented--shall not have repented [ALFORD]. \n\nuncleanness--for example, of married persons (Th1 4:7). \n\nfornication--among the unmarried.\n\n\n\n\nNext: 2 Corinthians Chapter 13\n\n"]}],"introduction":"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. (2Co. 12:1-21)\n\nHe proceeds to illustrate the \"glorying in infirmities\" (Co2 11:30). He gave one instance which might expose him to ridicule (Co2 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 Sa1 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 (Dan 2:19, Dan 2:31). All parts of Scripture alike are matter of inspiration; but not all of revelation. There are degrees of revelation; but not of inspiration. \n\nof--that is, from the Lord; Christ, Co2 12:2.\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/2CO/12.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"2CO","chapter":12},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/2CO/13.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"2CO","chapter":13},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/2CO/11.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"2CO","chapter":11},"numberOfVerses":20}