2 Corinthians 12:4

• Paul was unsure if he was in a trance or truly taken to heaven.

• And I know this man … was caught up to Paradise: Literally But I know such a man, that he was caught up; see study note on 12:2.

Paul's accusers in Corinth claimed he lacked ecstatic spiritual experiences. They said he was not a mystic, just an ordinary person without impressive gifts (see 10:10). Although Paul's authority did not rely on visions and revelations from the Lord, he disclosed that he did have such experiences.

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.

Here we may observe,
I. The narrative the apostle gives of the favours God had shown him, and the honour he had done him; for doubtless he himself is the man in Christ of whom he speaks. Concerning this we may take notice, 1. Of the honour itself which was done to the apostle: he was caught up into the third heaven, Co2 12:2. When this was we cannot say, whether it was during those three days that he lay without sight at his conversion or at some other time afterwards, much less can we pretend to say how this was, whether by a separation of his soul from his body or by an extraordinary transport in the depth of contemplation. It would be presumption for us to determine, if not also to enquire into, this matter, seeing the apostle himself says, Whether in the body or out of the body, I cannot tell. It was certainly a very extraordinary honour done him: in some sense he was caught up into the third heaven, the heaven of the blessed, above the aerial heaven, in which the fowls fly, above the starry heaven, which is adorned with those glorious orbs: it was into the third heaven, where God most eminently manifests his glory. We are not capable of knowing all, nor is it fit we should know very much, of the particulars of that glorious place and state; it is our duty and interest to give diligence to make sure to ourselves a mansion there; and, if that be cleared up to us, then we should long to be removed thither, to abide there for ever. This third heaven is called paradise (Co2 12:4), in allusion to the earthly paradise out of which Adam was driven for his transgression; it is called the paradise of God (Rev 2:7), signifying to us that by Christ we are restored to all the joys and honours we lost by sin, yea, to much better. The apostle does not mention what he saw in the third heaven or paradise, but tells us that he heard unspeakable words, such as it is not possible for a man to utter - such are the sublimity of the matter and our unacquaintedness with the language of the upper world: nor was it lawful to utter those words, because, while we are here in this world, we have a more sure word of prophecy than such visions and revelations. Pe2 1:19. We read of the tongue of angels as well as men, and Paul knew as much of that as ever any man upon earth did, and yet preferred charity, that is, the sincere love of God and our neighbour. This account which the apostle gives us of his vision should check our curious desires after forbidden knowledge, and teach us to improve the revelation God has given us in his word. Paul himself, who had been in the third heaven, did not publish to the world what he had heard there, but adhered to the doctrine of Christ: on this foundation the church is built, and on this we must build our faith and hope. 2. The modest and humble manner in which the apostle mentions this matter is observable. One would be apt to think that one who had had such visions and revelations as these would have boasted greatly of them; but, says he, It is not expedient for me doubtless to glory, Co2 12:1. He therefore did not mention this immediately, nor till above fourteen years after, Co2 12:2. And then it is not without some reluctancy, as a thing which in a manner he was forced to by the necessity of the case. Again, he speaks of himself in the third person, and does not say, I am the man who was thus honoured above other men. Again, his humility appears by the check he seems to put upon himself (Co2 12:6), which plainly shows that he delighted not to dwell upon this theme. Thus was he, who was not behind the chief of the apostles in dignity, very eminent for his humility. Note, It is an excellent thing to have a lowly spirit in the midst of high advancements; and those who abase themselves shall be exalted.
II. The apostle gives an account of the methods God took to keep him humble, and to prevent his being lifted up above measure; and this he speaks of to balance the account that was given before of the visions and revelations he had had. Note, When God's people communicate their experiences, let them always remember to take notice of what God has done to keep them humble, as well as what he has done in favour to them and for their advancement. Here observe,
1. The apostle was pained with a thorn in the flesh, and buffeted with a messenger of Satan, Co2 12:7. We are much in the dark what this was, whether some great trouble or some great temptation. Some think it was an acute bodily pain or sickness; others think it was the indignities done him by the false apostles, and the opposition he met with from them, particularly on the account of his speech, which was contemptible. However this was, God often brings this good out of evil, that the reproaches of our enemies help to hide pride from us; and this is certain, that what the apostle calls a thorn in his flesh was for a time very grievous to him: but the thorns Christ wore for us, and with which he was crowned, sanctify and make easy all the thorns in the flesh we may at any time be afflicted with; for he suffered, being tempted, that he might be able to succour those that are tempted. Temptations to sin are most grievous thorns; they are messengers of Satan, to buffet us. Indeed it is a great grievance to a good man to be so much as tempted to sin.
2. The design of this was to keep the apostle humble: Lest he should be exalted above measure, Co2 12:7. Paul himself knew he had not yet attained, neither was already perfect; and yet he was in danger of being lifted up with pride. If God love us, he will hide pride from us, and keep us from being exalted above measure; and spiritual burdens are ordered, to cure spiritual pride. This thorn in the flesh is said to be a messenger of Satan, which he did not send with a good design, but on the contrary, with ill intentions, to discourage the apostle (who had been so highly favoured of God) and hinder him in his work. But God designed this for good, and he overruled it for good, and made this messenger of Satan to be so far from being a hindrance that it was a help to the apostle.
3. The apostle prayed earnestly to God for the removal of this sore grievance. Note, Prayer is a salve for every sore, a remedy for every malady; and when we are afflicted with thorns in the flesh we should give ourselves to prayer. Therefore we are sometimes tempted that we may learn to pray. The apostle besought the Lord thrice, that it might depart from him, Co2 12:8. Note, Though afflictions are sent for our spiritual benefit, yet we may pray to God for the removal of them: we ought indeed to desire also that they may reach the end for which they are designed. The apostle prayed earnestly, and repeated his requests; he besought the Lord thrice, that is, often. So that if an answer be not given to the first prayer, nor to the second, we must hold on, and hold out, till we receive an answer. Christ himself prayed to his Father thrice. As troubles are sent to teach us to pray, so they are continued to teach us to continue instant in prayer.
4. We have an account of the answer given to the apostle's prayer, that, although the trouble was not removed, yet an equivalent should be granted: My grace is sufficient for thee. Note, (1.) Though God accepts the prayer of faith, yet he does not always answer it in the letter; as he sometimes grants in wrath, so he sometimes denies in love. (2.) When God does not remove our troubles and temptations, yet, if he gives us grace sufficient for us, we have no reason to complain, nor to say that he deals ill by us. It is a great comfort to us, whatever thorns in the flesh we are pained with, that God's grace is sufficient for us. Grace signifies two things: - [1.] The good-will of God towards us, and this is enough to enlighten and enliven us, sufficient to strengthen and comfort us, to support our souls and cheer up our spirits, in all afflictions and distresses. [2.] The good work of God in us, the grace we receive from the fulness that is in Christ our head; and from him there shall be communicated that which is suitable and seasonable, and sufficient for his members. Christ Jesus understands our case, and knows our need, and will proportion the remedy to our malady, and not only strengthen us, but glorify himself. His strength is made perfect in our weakness. Thus his grace is manifested and magnified; he ordains his praise out of the mouths of babes and sucklings.
III. Here is the use which the apostle makes of this dispensation: He gloried in his infirmities (Co2 12:9), and took pleasure in them, Co2 12:10. He does not mean his sinful infirmities (those we have reason to be ashamed of and grieved at), but he means his afflictions, his reproaches, necessities, persecutions, and distresses for Christ's sake, Co2 12:10. And the reason of his glory and joy on account of these things was this - they were fair opportunities for Christ to manifest the power and sufficiency of his grace resting upon him, by which he had so much experience of the strength of divine grace that he could say, When I am weak, then am I strong. This is a Christian paradox: when we are weak in ourselves, then we are strong in the grace of our Lord Jesus Christ; when we see ourselves weak in ourselves, then we go out of ourselves to Christ, and are qualified to receive strength from him, and experience most of the supplies of divine strength and grace.

2 Corinthians 12:1-5

1. It is not expedient for me doubtless to glory. I will come to visions and revelations of the Lord.

1. Gloriari sane non expedit mihi: veniam enim ad visiones et revelatones Domini.

2. I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven.

2. Novi hominem in Christo ante annos quatuordecim (sive in corpore, nescio: sive extra corpus, nescio, Deus novit) eiusmodi, inquam, hominem raptum fuisse usque in tertium coelum:

3. And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;)

3. Scio de eiusmodi homine (sive in corpore, nescio: sive extra corpus, nescio, Deus scit.)

4. How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter.

4. Quod raptus sit in Paradisum, et audierit verba ineffabilia, [875] quae non licet [876] homini loqui.

5. Of such an one will I:glory: yet of myself I will not glory, but in mine infirmities.

5. De eiusmodi homine gloriabor: de me ipso non gloriabor, nisi in infirmitatibus meis.

1. It is not expedient for me to glory Now, when as it were in the middle of the course, he restrains himself from proceeding farther, and in this way he most appropriately reproves the impudence of his rivals and declares that it is with reluctance, that he engages in this sort of contest with them. For what a shame it was to scrape together from every quarter commendations, or rather to go a-begging for them, that they might be on a level with so distinguished a man! As to the latter, he admonishes them by his own example, that the more numerous and the more excellent the graces by which any one of us is distinguished, so much the less ought he to think of his own excellence. For such a thought is exceedingly dangerous, because, like one entering into a labyrinth, the person is immediately dazzled, so as to be too quick-sighted in discerning his gifts, [877] while in the mean time he is ignorant of himself. Paul is afraid, lest this should befall him. The graces conferred by God are, indeed, to be acknowledged, that we may be aroused, -- first, to gratitude for them, and secondly, to the right improvement of them; but to take occasion from them to boast -- that is what cannot be done without great danger.

For I will come [878] to visions. "I shall not creep on the ground, but will be constrained to mount aloft. Hence I am afraid, lest the height of my gifts should hurry me on, so as to lead me to forget myself." And certainly, if Paul had gloried ambitiously, he would have fallen headlong from a lofty eminence; for it is humility alone that can give stability to our greatness in the sight of God.

Between visions and revelations there is this distinction -- that a revelation is often made either in a dream, or by an oracle, without any thing being presented to the eye, while a vision is scarcely ever afforded without a revelation, or in other words, without the Lord's discovering what is meant by it. [879]

2. I knew a man in Christ As he was desirous to restrain himself within bounds, he merely singles out one instance, and that, too, he handles in such a way as to show, that it is not from inclination that he brings it forward; for why does he speak in the person of another rather than in his own? It is as though he had said, "I should have preferred to be silent, I should have preferred to keep the whole matter suppressed within my own mind, but those persons [880] will not allow me. I shall mention it, therefore, as it were in a stammering way, that it may be seen that I speak through constraint." Some think that the clause in Christ is introduced for the purpose of confirming what he says. I view it rather as referring to the disposition, so as to intimate that Paul has not here an eye to himself, but looks to Christ exclusively.

When he confesses, that he does not know whether he was in the body, or out of the body, he expresses thereby the more distinctly the greatness of the revelation. For he means, that God dealt with him in such a way, [881] that he did not himself understand the manner of it. Nor should this appear to us incredible, inasmuch as he sometimes manifests himself to us in such a way, that the manner of his doing so is, nevertheless, hid from our view. [882] At the same time, this does not, in any degree, detract from the assurance of faith, which rests simply on this single point -- that we are aware that God speaks to us. Nay more, let us learn from this, that we must seek the knowledge of those things only that are necessary to be known, and leave other things to God. (Deuteronomy 29:29.) He says, then, that he does not know, whether he was wholly taken up -- soul and body -- into heaven, or whether it was his soul only, that was caught up

Fourteen years ago Some [883] enquire, also, as to the place, but it does not belong to us to satisfy their curiosity. [884] The Lord manifested himself to Paul in the beginning by a vision, when he designed to convert him from Judaism to the faith of the gospel, but he was not then admitted as yet into those secrets, as he needed even to be instructed by Ananias in the first rudiments. [885] (Acts 9:12.) That vision, therefore, was nothing but a preparation, with the view of rendering him teachable. It may be, that, in this instance, he refers to that vision, of which he makes mention also, according to Luke's narrative. (Acts 22:17.) There is no occasion, however, for our giving ourselves much trouble as to these conjectures, as we see that Paul himself kept silence respecting it for fourteen years, [886] and would not have said one word in reference to it, had not the unreasonableness of malignant persons constrained him.

Even to the third heaven. He does not here distinguish between the different heavens in the manner of the philosophers, so as to assign to each planet its own heaven. On the other hand, the number three is made use of (kat ezochen) by way of eminence, to denote what is highest and most complete. Nay more, the term heaven, taken by itself, denotes here the blessed and glorious kingdom of God, which is above all the spheres, [887] and the firmament itself, and even the entire frame-work of the world. Paul, however, not contenting himself with the simple term, [888] adds, that he had reached even the greatest height, and the innermost recesses. For our faith scales heaven and enters it, and those that are superior to others in knowledge get higher in degree and elevation, but to reach the third heavens has been granted to very few.

4. In paradise [889] As every region that is peculiarly agreeable and delightful [890] is called in the Scriptures the garden of God, it came from this to be customary among the Greeks to employ the term paradise to denote the heavenly glory, even previously to Christ's advent, as appears from Ecclesiasticus. (Sirach, 40, 17, 27.) It is also used in this sense in Luke 23:43, in Christ's answer to the robber -- "To-day shalt thou be with me in paradise," that is, "Thou shalt enjoy the presence of God, in the condition and life of the blessed."

Heard unspeakable words By words here I do not understand things, as the term is wont to be made use of after the manner of the Hebrews; [891] for the word heard would not correspond with this. Now if any one inquires, what they were, the answer is easy -- that it is not without good reason that they are called unspeakable [892] words, and such as it is unlawful to utter. Some one, however, will reply, that what Paul heard was, consequently, needless and useless, for what purpose did it serve to hear, what was to be buried in perpetual silence? I answer, that this took place for the sake of Paul himself, for one who had such arduous difficulties awaiting him, enough to break a thousand hearts, required to be strengthened by special means, that he might not give way, but might persevere undaunted. [893] Let us consider for a little, how many adversaries his doctrine had, and of what sort they were; and farther, with what a variety of artifices it was assailed, and then we shall wonder no longer, why he heard more than it was lawful for him to utter

From this, too, we may gather a most useful admonition as to setting bounds to knowledge. We are naturally prone to curiosity. Hence, neglecting altogether, or tasting but slightly, and carelessly, doctrine that tends to edification, we are hurried on to frivolous questions. Then there follow upon this -- boldness and rashness, so that we do not hesitate to decide on matters unknown, and concealed.

From these two sources has sprung up a great part [894] of scholastic theology, and every thing, which that trifler Dionysius [895] has been so daring as to contrive in reference to the Heavenly Hierarchies, It becomes us so much the more to keep within bounds, [896] so as not to seek to know any thing, but what the Lord has seen it good to reveal to his Church. Let this be the limit of our knowledge.

5. Of such a man It is as though he had said "I have just ground for glorying, but I do not willingly avail myself of it. For it is more in accordance with my design, to glory in my infirmities If, however, those malicious persons harass me any farther, and constrain me to boast more than I am inclined to do, they shall feel that they have to do with a man, whom God has illustriously honored, and raised up on high, with a view to his exposing their follies.

Footnotes:

[875] ^"Parolles inenarrables, ou, qui ne se doyuent dire;" -- "Words unutterable, or, that ought not to be spoken."

[876] "Il n'est possible, ou loisible;" -- "It is not possible, or lawful."

[877] ^"Ses dons et graces;" -- "His gifts and graces."

[878] "I will come Marg For I will' Our Translators have omitted (gar), for, in the text, evidently supposing that it is a mere expletive. Doddridge renders it nevertheless.' But it seems to me that it contains an important sense, and that it should be rendered by then. Since it is not fit that I should glory, then I will refer to visions, etc. I will turn away, then, from that subject, and come to another.' Thus the word (gar), for, is used in John 7:41, Shall then (me gar) Christ come out of Galilee?' Acts 8:31, How can I then (tos gar) except some man should guide me?'" -- Barnes. Granville Penn renders the passage as follows: "Must I needs boast? It is not good indeed, yet I will come to visions and revelations of the Lord." This rendering he adopts, as corresponding with the reading of the Vat. and most ancient MS. Kauchasthai dei ou sumpheron men eleusomai de eis optasias kai apokalupseis Kuriou -- Ed.

[879] ^"C'est qu'il signfie en ce qui s'est presente a nous;" -- "What he intends in what is presented to our view." "Visions" (optasias) -- symbolical representations of spiritual and celestial things, in which matters of the deepest importance are exhibited to the eve of the mind by a variety of emblems, the nature and properties of which serve to illustrate those spiritual things. -- Revelations (apokalupseis) -- 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." -- Dr A. Clarke. -- Ed.

[880] ^"Ces opiniastres ambitieux;" -- "Those ambitious, obstinate persons."

[881] ^"Que Dieu a tellement besongne et precede enuers luy;" -- That God had in such a manner wrought and acted towards him."

[882] ^"Est incomprehensible a nostre sens;" -- "Is incomprehensible to our mind."

[883] ^"Ne se contentans point de ceci;" -- "Not contenting themselves with this."

[884] ^"Mais nous n'auons point delibere, et aussi il n'est pas en nous de satisfaire a leur curiosite;" -- "But we have not determined as to this, and it does not belong to us to satisfy their curiosity."

[885] "Es premiers commencemens de la religion;" -- "In the first elements of religion."

[886] ^"This vision Paul had kept secret for fourteen years. He had doubtless often thought of it; and the remembrance of that glorious hour was doubtless one of the reasons why he bore trials so patiently, and was willing to endure so much. But before this he had had no occasion to mention it. He had other proofs in abundance that he was called to the work of an Apostle; and to mention this would savour of pride and ostentation. It was only when he was compelled to refer to the evidences of his apostolic mission that he refers to it here." -- Barnes. -- Ed.

[887] ^"Par dessus tons les cieux;" -- "Above all the heavens."

[888] ^"Non content de nommer simplement le ciel;" -- "Not contented with simply employing the term heaven."

[889] ^"The word paradise (paradeisos) occurs but three times in the New Testament, (Luke 23:43, 2 Corinthians 12:4, and Revelation 2:7.) It occurs often in the Septuagint, as the translation of the word garden, (gn) gan; and of the word (phrds) pardes, in Nehemiah 2:8, Ecclesiastes 2:5, Cant. 2:13. It is a word which had its origin in the language of Eastern Asia, and which has been adopted in the Greek, the Roman, and other western languages. In Sanscrit, the word paradesha means a land elevated and cultivated; in Armenian, pardes denotes a garden around the house, planted with trees, shrubs, grass for use and ornament. In Persia, the word denotes the pleasure-gardens, and parks with wild animals, around the country residences of the monarchs and princes. Hence it denotes, in general, a garden of pleasure; and in the New Testament is applied to the abodes of the blessed after death, the dwelling-place of God, and of happy spirits; or to heaven as a place of blessedness." -- Barnes. -- Ed.

[890] ^"Toute region delectable et excellente en fertilite et abundance de biens de la terre;" -- "Every region that is delightful and distinguished by fertility and abundance of the good things of the earth."

[891] Calvin's meaning evidently is, that rhe'mata, here rendered words, is often made use of, like the corresponding Hebrew word, dvryn (dabarim,) to mean things. Accordingly dvr, (dabar,) when employed to denote thing, is very frequently rendered in the Septuagint by rhe'ma, as, for example, in Genesis 18:14, Exodus 18:17, Deuteronomy 17:1. Calvin, when commenting on the expression -- with God nothing shall be impossible, (Luke 1:37,) remarks that "a word often means a thing in the idiom of the Hebrew language, which the Evangelists followed, though they wrote in Greek." -- Calvin's Harmony, [65]vol. 1, p. 45.-- Ed.

[892] ^"Secretes, ou impossibles a dire;" -- "Secret, or such as it is impossible to utter."

[893] ^"Mais qu'il perseuerast constamment, sans se laisser vainere;" -- "But might persevere steadfastly, without allowing himself to be overcome."

[894] ^"La plus grande partie;" -- "The greatest part."

[895] Calvin refers here to one Dionysius, whose writings appear to have been looked upon by many in Calvin's times, as having been composed by Dionysius the Areopagite, who was converted by Paul at Athens. (Acts 17:34.) A copy of the work referred to, printed at Paris in 1555, bears the following title: "S. Dionysii Areopagitae, Martyris Inclyti, Athenarum Episcopi, et Galliarum Apostoli, opera-Translatio Noua Ambrosii Florentini," etc.; -- "The works of St. Dionysius the Areopagite, the renowned Martyr, Bishop of Athens, and Apostle of the Gauls -- a New Translation by Ambrosius Florentine," etc. -- Calvin, in his Institutes, (volume 1,) when treating of angels, adverts to the writings of Dionysius, in the following terms: "None can deny that Dionysius (whoever he may have been) has many shrewd and subtle disquisitions in his Celestial Hierarchy, but on looking at them more closely, every one must see that they are merely idle talk. The duty of a theologian, however, is not to tickle the ear, but confirm the conscience, by teaching what is true, certain, and useful. When you read the work of Dionysius, you would think that the man had come down from heaven, and was relating, not what he had learned, but what he had actually seen. Paul, however, though he was carried to the third heaven, so far from delivering any thing of the kind positively, declares, that it was not lawful for man to speak the secrets which he had seen. Bidding adieu, therefore, to that nugatory wisdom, let us endeavor to ascertain from the simple doctrine of Scripture, what it is the Lord's pleasure that we should know concerning angels." -- Beza, in his Annotations on 1 Corinthians 3:15, when expounding the expression -- "he himself shall be saved, yet so as by fire," makes mention of Dionysius, as having been, in his opinion, Bishop of Corinth, and speaks of him as having devoted himself to unprofitable speculations, and as harassing himself, for the most part in vain, in describing the Celestial Hierarchy. -- The Rhemish Translators, when commenting on Acts 17:34, contend for the genuineness of the writings referred to. "Dionysius Areopaita This is that famous Denys that first converted France, and wrote those notable and divine works -- 'De Ecclesiastica et Caelesti Hierarchia, de diuinis nominibus,' and others; in which he confirmeth, and proveth plainely, almost all things that the Church now useth in the ministration of the Holy Sacrament, and affirmeth that he learned them of the Apostles, giving also testimony for the Catholike faith in most things now controuersed, so plainely that our adversaries have no shift but to deny this Denys to have been the author of them, raining that they be another's of later age." To these statements Dr. Fulke, in his elaborate work in refutation of the errors of the Rhemish Translators, (p. 403,) replies as follows: "That Dionysius Areopagita was author of those bookes which now beare his name, you bring no proofe at all. We alleage that Eusebius, Hierome, Gennadius, neuer heard of his writings, for if they had heard, Dionysius Areopagita should have been registered by them among ecclesiasticall writers." -- It is stated by Mosheim in his Ecclesiastical History, (London 1825,) volume 2, n. (u), that "the spuriousness of these works is now universally granted by the most learned and impartial of the Roman Catholic writers, as they contain accounts of many events that happened several ages after the time of Dionysius, and were not at all mentioned until after the fifth century." Turretine in his Theology brings forward, at considerable length, evidence to show, that the work referred to was not, as pretended, the production of Dionysius the Areopagite, who was "sunchronos Apostolis," ("a contemporary of the Apostles,") but was written by an author of much later date -- born in the fifth century. -- Turretini Theologia, (Genevae, 1690,) tom. 3, pp. 233, 234. -- Ed.

[896] ^"Il faut que nous soyons d'autant plus sobres et modestes;" -- "It is necessary, that we should be so much the more sober and modest."

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 the note on Gen 2:8. The Mohammedans call it 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 יהוה 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 אדני 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 ανεκλαλητος, αρῥητος, σιωπῃ φωνουμενος· 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.

How that he was caught up into paradise,.... Not the earthly paradise in which our first parents were; this was destroyed by the flood, and the place where it was not now to be known; and to what purpose the apostle should be carried thither cannot be guessed at; though some have thought that this is here meant: but not this, nor any place distinct from the "third" heaven, or place of the blessed, is meant; which is the sense of many of the ancients, who suppose the third heaven and paradise to be two distinct places, and that the apostle had two separate raptures. Clemens Alexandrinus (m), reads the words thus, "I knew a man in Christ caught up to the third heaven, , from thence to paradise"; and so Theophilact upon the place says, "from the third heaven he was immediately called up into paradise"; and so Oecumenius, "he was caught up unto the third heaven, and so again from thence into paradise"; and some modern writers have been inclined to think there were two raptures, and the rather inasmuch as the apostle is said to be caught "up to" the one, and caught "up into" the other, and makes use of the words "caught up" twice; or otherwise he would be guilty of a tautology, both in that and in repeating his ignorance of the manner of the rapture; to which is added, that he proposed to speak of "visions" and "revelations" in the plural number, 2 Corinthians 12:1, and afterwards calls this vision an "abundance of revelations", 2 Corinthians 12:7, but as it was at the same time that he was caught up to the third heaven, and into paradise, there being one and the same date of fourteen years ago to both; and as, in the account of the one and the other, he was equally ignorant of the manner how he was caught up, whether in the body, or out of the body; and seeing that there is no account of what he saw and heard in the third heaven, but only what he heard in paradise, which is referred to be told in the after account of this vision; and as the third heaven and paradise are one and the same place, it seems most reasonable to conclude, that not two raptures and two visions are here designed, but only one; and without any show of a vain repetition, the apostle having begun the account of this vision, might reassume what he had said, in order to give a more plain and clear account of it; and especially as there were some things he had not yet mentioned, and the whole was not easy to be understood and taken in, and the manner of it even unknown to himself; and this he might do to raise the attention the more unto it, as being something wonderful and extraordinary; besides, if his design had been to have given an account of two raptures, he would have distinguished them in a numerical way; and would have told us that he was twice caught up, as well as he afterwards says that he besought the Lord "thrice", at another time; and this would have been necessary to have prevented a mistake, of taking the one and the other for the same rapture, as is generally done; heaven is called paradise, because as the garden of Eden, which bears that name, was of God's planting, so is this made and prepared by him; as that was a delightful place, so is this; also because of Christ the tree of life, which is in the midst of it, besides an innumerable company of angels, and spirits of just men made perfect, the pure and undefiled inhabitants of it; and because of the river of divine love, of endless pleasures, the saints there are made to drink of. It was usual with the Jews to call heaven , "the garden of Eden", or paradise; and which they (n) sometimes speak of as upper and lower; the lower they suppose the souls of men are introduced into, immediately upon their dissolution; where they stay a while, and then go up to the upper paradise, the world of souls, where Abraham, Isaac, and Jacob are. The Jews ought not to object to the apostle's being had into paradise before his death, for they tell us of several that entered there whilst alive;

"nine (they say (o)). , "entered in their life time into the garden of Eden", or paradise; and these are they, Enoch the son of Jared, and Elijah, and the Messiah, and Eliezer the servant of Abraham, and Hiram king of Tyre, and Ebed Melec the Ethiopian, and Jabez the son of Rabbi Judah the prince, and Bethiah the daughter of Pharaoh, and Sarah the daughter of Asher; and there are some that say also (p) Rabbi Joshua ben Levi";

and in another place (q),

"four , entered into paradise; and these are they, Ben Azzai, and Ben Zoma, another, and R. Akiba;''

upon which is (r) added,

"they entered into paradise as it were by the hands of God, and they did not ascend up above really, but it seemed to them as if they ascended;''

how far this may serve to explain and illustrate the apostle's case, I leave, with this observation more concerning another use of the word paradise with them; which sometimes signifies a considerable share of knowledge of mysterious things, relating to the nature of God, angels, &c. of which Maimonides having spoken, says (s),

"these things the former wise men called "paradise", as they say, "four entered into paradise": and although they were the greatest men of Israel, and exceeding wise men, yet they had not all of them power to know and comprehend all these things clearly; and I say, that he is not fit to walk "in paradise", but he whose belly is filled with flesh and bread, and it is bread and flesh to know what is forbidden, and what is lawful, and the other precepts of a like nature;''

and again (t),

"a man that is filled with all these virtues (meaning with wisdom, and understanding, and government of the passions and appetites) is perfect in his body, as he that enters into paradise, and inclines himself to these things which are great and afar off:''

once more (u),

"the words of the tradition are comprehended in the written law, and the exposition of them in the oral law; and the things which are called paradise, are contained in the Talmud;''

this they (w) call , "the paradise of wisdom"; whether this sense and use of the word may be applied to the passage before us, and so be expressive of that large share of divine knowledge which was communicated in an extraordinary way to the apostle, may deserve some consideration: however, this is certain, that when he was caught up into paradise, he

heard unspeakable words, which it is not lawful for a man to utter; to instance in particular things, which be then either saw or heard, as some have done, is bold and daring; as that he saw the divine Being with the eyes of his understanding, the several angelic forms, thrones, dominions, principalities, and powers, and the glory and beauty of the souls of departed saints; and heard the harmonious music of each of these happy creatures; had a view of the book of life, and was shown the order and method of divine predestination; was let into the mystery of the calling of the Gentiles, and the change that will be on living saints, and heard the whole account of the dispensation of things, in the church of Christ to the end of the world: the things were unspeakable, never yet related, and so not to be known: they were such things which the apostle himself, when out of the rapture, might have but very inadequate ideas of, and such as he was not able to put into proper words and language to be understood by others; and which as he heard them not from a mere man, but from the Lord, so no mere man was able to utter them, none but he of whom he had heard them: and besides, whatever conceptions the apostle might have of them himself, and how capable soever he was of expressing them; yet they were not fit and proper to be told in the present state of things, being no part of the counsel of God relating to man's salvation, the whole of which he faithfully declares; and yet were necessary to be heard by him, in order to establish his faith in the Gospel, to animate him in his ministry, and fortify his mind against all the afflictions, reproaches, and persecutions, he was to meet with for the sake of Christ. The phrase seems to be the same with , "it is impossible to say it" (x); and of such like secret things in paradise, or the world of souls, the Jews say (y) that

"they are hidden, and which , "are not fit to produce in writing";''

and so these were such as were not lawful to speak out, "with human tongues", as Justin Martyr says (z); they were not in such sense "unspeakable", as not to be expressed by any; for they were expressed either by Christ himself, who was glorified in human nature, whom the apostle might now see and hear, or by some angel or angels, or they could not have been heard by the apostle as they were; but they were such as before never been spoken to any mortal man, and so could never have been spoken by any; and though they had been spoken to a mortal man, yet they could not be spoke by him to others; for though when he heard them, his human soul, for that present time, might conceive and take in much of the nature and meaning of them, yet they were such as he could not express by words, and represent to others by speech after the vision was over, and especially at this distance: not that it was sinful to have done it, if he could have done it; or that the things themselves were of such a nature, that it would have been criminal to have rehearsed them; but rather that it was impossible to do it, at least fully, since they might greatly regard the glory of the divine Being, and the worship paid him by the heavenly inhabitants: or could it be done in any tolerable manner, it might not be altogether convenient and proper in the present state of things; since the worship of the upper world lying in praise without prayer, might not be so fit to be related, lest it should be imitated by saints on earth: and seeing what the apostle heard was ineffable, and not to be spoken by himself; no credit is to be given to those spurious things called the Revelation and Ascension of Saint Paul, in which the author or authors of them pretend to tell us what these things were.

(m) Strom. l. 5. p. 586. (n) Nishma Chayim, par. 1. c. 10. fol. 25. 2. &c. (o) Derech Eretz, fol. 19. 1. Zohar in Exod, fol. 102. 3.((p) Ganz Tzemach David, par. 1. fol. 31. 1, 2.((q) T. Bab. Chagiga, fol. 14. 2.((r) Tosephot, ib. (s) Jesode Tora, c. 5, sect. 19, 20. (t) Jesode Tora, c. 7. sect. 2.((u) Ib. Talmud Tora, c. 1. sect. 12. (w) Tzeror Hammor, fol. 96. 4. (x) T. Bab. Megilla, fol, 21. 1.((y) Nishmat Chayim, fol. 28. 1.((z) Expositio fidei, p. 379.

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