2Cor 12:2, 4 | Barnes | STEP | Verse 2. I knew a man in Christ . I was acquainted with a Christian; the phrase, "in Christ," meaning nothing more than that he was united to Christ, or was a Christian. See . The reason why Paul did not speak of this directly as a vision which he had himself seen, was probably that he was accused of boasting, and he had admitted that it did not become him to glory. But though it did not become him to boast directly, yet he could tell them of a man concerning whom there would be no impropriety evidently in boasting. It is not uncommon, moreover, for a man to speak of himself in the third person. Thus Caesar in his Commentaries uniformly speaks of himself. And so John in his Gospel speaks of himself, . John did it on account of his modesty, because he would not appear to put himself forward, and because the mention of his own name, as connected with the friendship of the Saviour in the remarkable manner in which he enjoyed it, might have savoured of pride. For a similar reason Paul may have been unwilling to mention his own name here; and he may have abstained from referring to this occurrence elsewhere because it might savour of pride, and might also excite the envy or ill-will of others. Those who have been most favoured with spiritual enjoyments will not be the most ready to proclaim it. They will cherish the remembrance in order to excite gratitude in their own hearts, and support them in trial; they will not blazon it abroad as if they were more the favourites of Heaven than others are. That this refers to Paul himself is evident for the following reasons: (1) His argument required that he should mention something that had occurred to himself. Anything that had occurred to another would not have been pertinent. (2.) He applies it directly to himself, ( @Co 12:7 ,) when he says that God took effectual measures that he should not be unduly exalted in view of the abundant revelations bestowed on him. About fourteen years ago . On what occasion, or where this occurred, or why he concealed the remarkable fact so long, and why there is no other allusion to it, is unknown; and conjecture is useless. If this epistle was written, as is commonly supposed, about the year 58, then this occurrence must have happened about the year 44. This was several years after his conversion, and of course this does not refer to the trance mentioned in , at the time when he was converted. Dr. Benson supposes that this vision was made to him when he was praying in the temple after his return to Jerusalem, when he was directed to go from Jerusalem to the Gentiles, ( ,) and that it was intended to support him in the trials which he was about to endure. There can be little danger of error in supposing that its object was to support him in those remarkable trials, and that God designed to impart to him such views of heaven and its glory, and of the certainty that he would soon be admitted there, as to support him in his sufferings, and make him willing to bear all that should be laid upon him. God often gives to his people some clear and elevated spiritual comforts before they enter into trials, as well as while in them; he prepares them for them before they come. 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. Whether in the body, I cannot tell . That is, I do not pretend to explain it. I do not know how it occurred. With the fact he was acquainted; but how it was brought about he did not know. Whether the body was caught up to heaven; whether the soul was for a time separated from the body; or whether the scene passed before the mind in a vision, so that he seemed to have been caught up to heaven, he does not pretend to know. The evident idea is, that at the time he was in a state of insensibility in regard to surrounding objects, and was unconscious of what was occurring, as if he had been dead. Where Paul confesses his own ignorance of what occurred to himself, it would be vain for us to inquire; and the question how this was done is immaterial. No one can doubt that God had power, if he chose, to transport the body to heaven; or that he had power for a time to separate the soul from the body; or that he had power to represent to the mind so clearly the view of the heavenly world, that he would appear to see it. See . It is clear only that he lost all consciousness of anything about him at that time, and that he saw only the things in heaven. It may be added here, however, that Paul evidently supposed that his soul might be taken to heaven without the body, and that it might have separate consciousness, and a separate existence. He was not, therefore, a materialist, and he did not believe that the existence and consciousness of the soul was dependent on the body. God knoweth . With the mode in which it was done, God only could be acquainted. Paul did not attempt to explain that. That was to him of comparatively little consequence, and he did not lose his time in a vain attempt to explain it. How happy would it be if all theologians were as ready to be satisfied with the knowledge of a fact , and to leave the mode of explaining it with God, as this prince of theologians was. Many a man would have busied himself with a vain speculation about the way in which it was done; Paul was contented with the fact that it had occurred. Such an one caught up . The word which is here used (αρπαζω) means, to seize upon, to snatch away as wolves do their prey, ( ;) or to seize with avidity or eagerness, ; or to carry away, to hurry off by force, or involuntarily. See Joh 6:15 Ac 8:39 23:10 . In the case before us there is implied the idea that Paul was conveyed by a foreign force; or that he was suddenly seized and snatched up to heaven. The word expresses the suddenness and the rapidity with which it was done. Probably it was instantaneous, so that he appeared, at once to be in heaven. Of the mode in which it was done, Paul has given no explanations; and conjecture would be useless. To the third heaven . The Jews sometimes speak of seven heavens, and Mohammed has borrowed this idea from the Jews. But the Bible speaks of but three heavens; and among the Jews in the apostolic ages, also, the heavens were divided into three: (1.) The aerial, including the clouds and the atmosphere, the heavens above us, until we come to the stars. (2.) The starry heavens--the heavens in which the sun, moon, and stars appear to be situated. (3.) The heavens beyond the stars. That heaven was supposed to be the residence of God, of angels, and of holy spirits. It was this upper heaven, the dwelling-place of God, to which Paul was taken, and whose wonders he was permitted to behold--this region where God dwelt, where Christ was seated at the right hand of the Father, and where the spirits of the just were assembled. The fanciful opinions of the Jews about seven heavens may be seen detailed in Schoettgen or in Wetstein, by whom the principal passages from the Jewish writings relating to the subject have been collected. As their opinions throw no light on this passage, it is unnecessary to detail them here. (a) "in Christ" (2) "fourteen years ago" "A.D. 46"

2 Corinthians 12:2

Verse 2. I knew a man in Christ. I was acquainted with a Christian; the phrase, "in Christ," meaning nothing more than that he was united to Christ, or was a Christian. See Rom 16:7. The reason why Paul did not speak of this directly as a vision which he had himself seen, was probably that he was accused of boasting, and he had admitted that it did not become him to glory. But though it did not become him to boast directly, yet he could tell them of a man concerning whom there would be no impropriety evidently in boasting. It is not uncommon, moreover, for a man to speak of himself in the third person. Thus Caesar in his Commentaries uniformly speaks of himself. And so John in his Gospel speaks of himself, Jn 13:23,24, 19:26, 21:20. John did it on account of his modesty, because he would not appear to put himself forward, and because the mention of his own name, as connected with the friendship of the Saviour in the remarkable manner in which he enjoyed it, might have savoured of pride. For a similar reason Paul may have been unwilling to mention his own name here; and he may have abstained from referring to this occurrence elsewhere because it might savour of pride, and might also excite the envy or ill-will of others. Those who have been most favoured with spiritual enjoyments will not be the most ready to proclaim it. They will cherish the remembrance in order to excite gratitude in their own hearts, and support them in trial; they will not blazon it abroad as if they were more the favourites of Heaven than others are. That this refers to Paul himself is evident for the following reasons:

(1) His argument required that he should mention something that had occurred to himself. Anything that had occurred to another would not have been pertinent.

(2.) He applies it directly to himself, (@Co 12:7,) when he says that God took effectual measures that he should not be unduly exalted in view of the abundant revelations bestowed on him.

About fourteen years ago. On what occasion, or where this occurred, or why he concealed the remarkable fact so long, and why there is no other allusion to it, is unknown; and conjecture is useless. If this epistle was written, as is commonly supposed, about the year 58, then this occurrence must have happened about the year 44. This was several years after his conversion, and of course this does not refer to the trance mentioned in Acts 9:9, at the time when he was converted. Dr. Benson supposes that this vision was made to him when he was praying in the temple after his return to Jerusalem, when he was directed to go from Jerusalem to the Gentiles, (Acts 22:17,) and that it was intended to support him in the trials which he was about to endure. There can be little danger of error in supposing that its object was to support him in those remarkable trials, and that God designed to impart to him such views of heaven and its glory, and of the certainty that he would soon be admitted there, as to support him in his sufferings, and make him willing to bear all that should be laid upon him. God often gives to his people some clear and elevated spiritual comforts before they enter into trials, as well as while in them; he prepares them for them before they come. 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.

Whether in the body, I cannot tell. That is, I do not pretend to explain it. I do not know how it occurred. With the fact he was acquainted; but how it was brought about he did not know. Whether the body was caught up to heaven; whether the soul was for a time separated from the body; or whether the scene passed before the mind in a vision, so that he seemed to have been caught up to heaven, he does not pretend to know. The evident idea is, that at the time he was in a state of insensibility in regard to surrounding objects, and was unconscious of what was occurring, as if he had been dead. Where Paul confesses his own ignorance of what occurred to himself, it would be vain for us to inquire; and the question how this was done is immaterial. No one can doubt that God had power, if he chose, to transport the body to heaven; or that he had power for a time to separate the soul from the body; or that he had power to represent to the mind so clearly the view of the heavenly world, that he would appear to see it. See Acts 7:56. It is clear only that he lost all consciousness of anything about him at that time, and that he saw only the things in heaven. It may be added here, however, that Paul evidently supposed that his soul might be taken to heaven without the body, and that it might have separate consciousness, and a separate existence. He was not, therefore, a materialist, and he did not believe that the existence and consciousness of the soul was dependent on the body.

God knoweth. With the mode in which it was done, God only could be acquainted. Paul did not attempt to explain that. That was to him of comparatively little consequence, and he did not lose his time in a vain attempt to explain it. How happy would it be if all theologians were as ready to be satisfied with the knowledge of a fact, and to leave the mode of explaining it with God, as this prince of theologians was. Many a man would have busied himself with a vain speculation about the way in which it was done; Paul was contented with the fact that it had occurred.

Such an one caught up. The word which is here used (αρπαζω) means, to seize upon, to snatch away as wolves do their prey, (Jn 10:12;) or to seize with avidity or eagerness, Mt 11:12; or to carry away, to hurry off by force, or involuntarily. See Joh 6:15 Ac 8:39 23:10. In the case before us there is implied the idea that Paul was conveyed by a foreign force; or that he was suddenly seized and snatched up to heaven. The word expresses the suddenness and the rapidity with which it was done. Probably it was instantaneous, so that he appeared, at once to be in heaven. Of the mode in which it was done, Paul has given no explanations; and conjecture would be useless.

To the third heaven. The Jews sometimes speak of seven heavens, and Mohammed has borrowed this idea from the Jews. But the Bible speaks of but three heavens; and among the Jews in the apostolic ages, also, the heavens were divided into three:

(1.) The aerial, including the clouds and the atmosphere, the heavens above us, until we come to the stars.

(2.) The starry heavens--the heavens in which the sun, moon, and stars appear to be situated.

(3.) The heavens beyond the stars. That heaven was supposed to be the residence of God, of angels, and of holy spirits. It was this upper heaven, the dwelling-place of God, to which Paul was taken, and whose wonders he was permitted to behold--this region where God dwelt, where Christ was seated at the right hand of the Father, and where the spirits of the just were assembled. The fanciful opinions of the Jews about seven heavens may be seen detailed in Schoettgen or in Wetstein, by whom the principal passages from the Jewish writings relating to the subject have been collected. As their opinions throw no light on this passage, it is unnecessary to detail them here.

(a) "in Christ" Rom 16:7 (2) "fourteen years ago" "A.D. 46" Acts 22:17

2 Corinthians 12:4

Verse 4. Into paradise. The word paradise (παραδεισον) occurs but three times in the New Testament, Lk 23:43, Rev 2:7; and in this place. It occurs often in the Septuagint, as the translation of the word garden, Gen 2:8-10,15,16, 3:1-3,8,10,23,24, 13:10, Nu 24:6; Eze 28:13, 31:8,9, Joel 2:3. And also Isa 1:30, Jer 29:5; and of the word Pardes in Neh 2:8, Eccl 2:5, Song 4:13. 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. Some have supposed that Paul here, by the word "paradise," means to describe a different place from that denoted by the phrase "the third heaven;" but there is no good reason for this supposition. The only difference is, that this word implies the idea of a place of blessedness; but the same place is undoubtedly referred to.

And heard unspeakable words. The word which is here rendered "unspeakable," (αρρητα) may either mean what cannot be spoken, or what ought not to be spoken. The word means unutterable, ineffable; and whichever idea we attach to it, Paul meant to say that he could not attempt by words to do justice to what he saw and heard. The use of the word "words" here would seem to imply that he heard the language of exalted praise; or that there were truths imparted to his mind which he could not hope to convey in any language spoken by men.

Which it is not lawful for a man to utter. Marg., "possible." Witsius supposes that the word εξον may include both, and Doddridge accords with the interpretation. See also Robinson's Lexicon. The word is most commonly used in the signification of lawful. Thus, Mt 14:4, "It is not lawful for thee to have her;" Acts 16:21, "Which it is not lawful for us to observe;" Acts 22:25, "Is it lawful for you to scourge a man that is a Roman," etc. In the same sense of lawful it is used in Mt 12:2,10,12; Mt 20:15, Mk 2:26, 10:2. When it refers to possibility, it probably means moral possibility; that is, propriety, or it means that it is right. It seems to me, therefore, that the word here rather means that it was not proper to give utterance to those things; it would not be right to attempt it. It might be also true that it would not have been possible for language to convey clearly the ideas connected with the things which Paul was then permitted to see; but the main thought is, that there was some reason why it would not be proper for him to have attempted to communicate those ideas to men at large. The Jews held that it was unlawful to pronounce the Tetragrammaton, i.e., the name of four letters, (,) JEHOVAH; and whenever that name occurred in their Scriptures, they substituted the name Adonai in its place. They maintain, indeed, that the true pronunciation is utterly lost, and none of them to this day attempt to pronounce it. But this was mere superstition; and it is impossible that Paul should have been influenced by any such reason as this.

The transaction here referred to is very remarkable. It is the only instance in the Scriptures of any one who was taken to heaven, either in reality or in vision, and who returned again to the earth, and was then qualified to communicate important truths about the heavenly world from personal observation. Enoch and Elijah were taken to heaven; but they returned not to converse with men. Elijah appeared with Moses in conversation with Jesus on the mount of transfiguration; but they conversed with him only about his decease, which he was about to accomplish at Jerusalem, Lk 9:31. There would have been no propriety for them to have spoken to Jesus of heaven, for he came down from heaven and was in heaven, (Jn 3:13,) and they were not permitted to speak to the disciples of heaven. Lazarus was raised from the dead, (Jn 11), and many of the saints which had slept in their graves arose at the death of Jesus, (Mt 27:52,) but there is no intimation that they communicated anything to the living about the heavenly world. Of all the millions who have been taken to heaven, not one has been permitted to return to bear his testimony to its glories; to witness for God that he is faithful to his promises; to encourage his pious friends to persevere; or to invite his impenitent friends to follow him to that glorious world. And so fixed is the law, so settled is the principle, that even Lazarus was not permitted to go, though at the earnest request of the rich man in hell, and warn his friends not to follow him to that world of woe, Lk 16:27-31. Mohammed, indeed, feigned that he had made a journey to heaven, and he attempts to describe what he saw; and the difference between true inspiration and false or pretended inspiration is strikingly evinced by the difference between Paul's dignified silence--verba sacro digna silentio (Horace)--and the puerilities of the prophet of Mecca. See the Koran, chap. xvii. As the difference between the true religion and imposture is strikingly illustrated by this, we may recur to the principal events which happened to the impostor on his celebrated journey. The whole account may be seen in Prideaux's Life of Mohammed, p. 43, seq. He solemnly affirmed that he had been translated to the heaven of heavens; that on a white beast, less than a mule, but larger than an ass, he had been conveyed from the temple of Mecca to that of Jerusalem; had successively ascended the seven heavens with his companion Gabriel, receiving and returning the salutations of its blessed inhabitants; had then proceeded alone within two bow-shots of the throne of the Almighty, when he felt a cold which pierced him to the heart, and was touched on the shoulder by the hand of God, who commanded him to pray fifty times a day, but with the advice of Moses he was prevailed on to have the number reduced to five; and that he then returned to Jerusalem and to Mecca, having performed a journey of thousands of years in the tenth part of a night.

The fact that Paul was not permitted to communicate what he had seen is very remarkable. It is natural to ask why it is so? Why has not God sent down departed saints to tell men of the glories of heaven? Why does he not permit them to come and bear testimony to what they have seen and enjoyed? Why not come and clear up the doubts of the pious; why not come and convince a thoughtless world; why not come and bear honourable testimony for God that he is faithful to reward his people? And especially why did he not suffer Paul, whom he had permitted to behold the glories of paradise, to testify simply to what he had seen, and tell us what was there ?

To these questions, so obvious, it is impossible to give an answer that we can demonstrate to be the true one. But we may suggest some reasons which may furnish a plausible answer, and which may serve to remove some of the perplexity in the case. I would, therefore, suggest that the following may have been some of the reasons why Paul was not permitted to communicate what he saw to men:

(1.) It was designed for the support of Paul himself, in view of the very remarkable trials which he was about to endure. God had called him to great toils and self-denials. He was to labour much alone; to go to foreign lands; to be persecuted, and ultimately put to death; and it was his purpose to qualify him for this work by some peculiar manifestation of his favour. He accordingly gave him such views of heaven that he would be supported in his trials by a conviction of the undoubted truth of what he taught, and by the prospect of certain glory when his labours should end. It was one instance when God gave peculiar views to prepare for trials, as he often does to his people now, preparing them in a peculiar manner for peculiar trials. Christians, from some cause, often have more elevated views and deeper feeling before they are called to endure trials than they have at other times--peculiar grace to prepare them for suffering. But as this was designed in a peculiar manner for Paul alone, it was not proper for him to communicate what he saw to others.

(2.) It is probable that if there were a full revelation of the glories of heaven, we should not be able to comprehend it; or even if we did, we should be incredulous in regard to it. So unlike what we see; so elevated above our highest comprehension; probably so unlike what we now anticipate, is heaven, that we should be slow to receive the revelation. It is always difficult to describe what we have not seen, even on earth, so that we shall have any very clear idea of it: how much more difficult must it be to describe heaven! We are often incredulous about what is reported to exist in foreign lands on earth, which we have not seen, and a long time is often necessary before we will believe it. The king of Siam, when told by the Dutch ambassador that water became so hard in his country that men might walk on it, said, "I have often suspected you of falsehood, but now I know that you lie." So incredulous might we be, with our weak faith, if we were told what-actually exists in heaven. We should not improbably turn away from it as wholly incredible.

(3.) There are great truths which it is not the design of God to reveal to men. The object is to communicate enough to win us, to comfort us, to support our faith--not to reveal all. In eternity there must be boundless truths and glories which are not needful for us to know now, and which, on many accounts, it would not be proper to be revealed to men. The question is not, do we know all, but have we enough safely to guide us to heaven, and to comfort us in the trials of life.

(4.) There is enough revealed of heaven for our guidance and comfort in this world. God has told us what it will be in general. It will be a world without sin; without tears; without wrong, injustice, fraud, or wars; without disease, pestilence, plague, death; and it is easy to fill up the picture sufficiently for all our purposes. Let us think of a world where all shall be pure and holy; of a world free from all that we now behold that is evil; free from pain, disease, death; a world where "friends never depart, foes never come;" a world where all shall be harmony and love--and where all this shall be ETERNAL; and we shall see that God has revealed enough for our welfare here. The highest hopes of man are met when we anticipate AN ETERNAL HEAVEN; the heaviest trials may be cheerfully borne when we have the prospect of EVERLASTING REST.

(5.) One other reason may be assigned why it was not proper for Paul to disclose what he saw, and why God has withheld more full revelations from men about heaven. It is, that his purpose is that we shall here walk by faith and not by sight. We are not to see the reward, nor to be told fully what it is. We are to have such confidence in God that we shall assuredly believe that he will fully reward and bless us, and under this confidence we are to live and act here below. God designs, therefore, to try our faith, and to furnish an abundant evidence that his people are disposed to obey his commands, and to put their trust in his faithfulness. Besides, if all the glories of heaven were revealed; if all were told that might be; and if heaven were made as attractive to mortal view as possible, then it might appear that his professed people were influenced solely by the hope of the reward. As it is, there is enough to support and comfort; not enough to make it the main and only reason why we serve God. It may be added,

(a.) that we have all the truth which we shall ever have about heaven here below. No other messenger will come; none of the pious dead will return. If men, therefore, are not willing to be saved in view of the truth which they have, they must be lost. God will communicate no more.

(b.) The Christian will soon know all about heaven. He will soon be there. He begins no day with any certainty that he may not close it in heaven; he lies down to rest at no time with any assurance that he will not wake in heaven, amidst its full and eternal splendours.

(c.) The sinner will soon know fully what it is to lose heaven. A moment may make him fully sensible of his loss--for he may die; and a moment may put him for ever beyond the possibility of reaching a world of glory.

(a) "and hear unspeakable words" Lk 23:43, Rev 2:7 (1) "lawful" "possible"