Chapter Twelve
2 Cor. 12:1. It is not profitable for me to boast, for I will come to visions and revelations of the Lord.
Passing on to another kind of praise, which made him himself glorious, namely to revelations, he says: "it is not expedient for me," because it can lead me to pride. What then? If you had not spoken of it, would you not have already known it anyway? But we take pride differently when we know something ourselves about ourselves and when we communicate it to others. However, he says this not because he himself was in danger of falling into such a state, but in order to teach us to keep silent about matters of this kind. And in another sense "it is not expedient," because it can cause someone to think of me more highly than what he sees, as he also expresses this thought below. The false apostles, although they had nothing, nevertheless boasted; but he, having many visions and revelations of the Lord, mentions only one, and even that against his will. Learn, then, that a revelation contains something more than a vision: the latter only allows one to see, but a revelation discloses something higher than what is seen.
2 Cor. 12:2. I know a man in Christ who fourteen years ago
He did not mention all the revelations (that would have been difficult, because there were many of them), nor did he pass over all of them in silence. But even about this one single revelation he speaks reluctantly, to show that he mentions even it against his will. He adds "in Christ," so that the false apostles would not say that he was caught up by demons, like Simon. Not without reason did he indicate the time; he did this so that you might learn that he did not relate this now without necessity, after fourteen years of silence. And if fourteen years before this he was deemed worthy of such a revelation, how great must he have been now, after so many dangers endured for Christ's sake?
2 Cor. 12:2. whether in the body I do not know, or out of the body I do not know: God knows, he was caught up to the third heaven.
Note his moderation: he admits that he does not know whether he was in the body or out of the body when he was caught up. "The third heaven" should be understood in the following way. Scripture calls the air heaven, as for example in the expressions: the birds of heaven, the dew of heaven. This is the first heaven. It further calls the firmament heaven as well. "God called," it says, "the firmament heaven" (Gen. 1:8). This is the second heaven. It also calls heaven that which was created together with the earth. This is the third heaven.
2 Cor. 12:3. And I know such a man (only I do not know – whether in the body, or out of the body: God knows),
2 Cor. 12:4. He was caught up into paradise and heard unspeakable words, which it is not lawful for a man to utter.
From the third heaven, he says, he was again caught up — into paradise: he was caught up so that in this respect too he would not be inferior to the rest of the apostles, who had lived together with Christ. He uses the expression "into paradise" because the name of this place was commonly known, and the Lord Himself had promised it to the thief. He heard "unspeakable words," which to those who think in a human manner and have nothing spiritual "cannot be uttered." From this it is clear that the so-called "Revelation of Paul" is a spurious composition. For how could it be otherwise, if the words mentioned were unspeakable? Thus, in the literal sense, the third heaven and paradise are different places; but in the figurative sense, these words may have one meaning, or perhaps not one. Although much could be said concerning the figurative sense, we shall express only a little — that which is more convenient for understanding. The first heaven is the boundary and limit of ethics (τῆς ἠθικῆς), when someone has rightly formed his character. Then, philosophy (ἡ φυσική, natural philosophy) constitutes the second heaven, when someone, insofar as possible, acquires knowledge about the nature of things. Finally, the third heaven is theological knowledge (θεολογική), when someone, insofar as it is accessible, acquires through contemplation the capacity for apprehending the Divine and that which surpasses human understanding. Thus, in any case, Paul was caught up to places near the Trinity, that is, above all that exists, and was at the same time not in the body, because his mind was still sluggish. For in relation to Divine things, every mind is sluggish at the time when a person is caught up and seized by God, so that through Him he is aroused and acts. And since even among these regions there are degrees, he penetrates further into paradise, having penetrated into the most hidden mysteries of the Godhead. And since these are inaccessible to knowledge and unspeakable, no one will ever comprehend them unless he rises above human weakness.
2 Cor. 12:5. Of such a man I may boast,
Notice his humility: he recounts this as if about someone else, for he says, "of such a one I will boast." But if it was another who was caught up, then why do you boast? So then, it is evident that he says this about himself.
2 Cor. 12:5. I will not boast of myself.
He says this either in order to show that he would not have spoken of it without necessity, or, as one may suppose, in order to make his speech veiled.
2 Cor. 12:5. Only in my infirmities.
That is, by afflictions, by persecutions.
2 Cor. 12:6. However, if I should wish to boast, I will not be foolish, because I will speak the truth,
How is it that, having said above that boasting is madness, he now says, "if I should wish to boast, I would not be foolish"? He said here "I would not be foolish" not in relation to the boasting, but in relation to the fact that he does not lie, for he adds, "because I will speak the truth." So the meaning is this: I am not foolish, because I speak the truth.
2 Cor. 12:6. But I refrain, lest anyone should think of me more than what he sees in me or hears from me.
So that people would not deify him — this is the true reason why he always keeps silent about himself, and when he is compelled to say something, he speaks in a veiled manner so that they would not consider him superior. For he did not express it as "lest anyone should speak of me," but "lest anyone should think of me above that which I deserve." If on account of his miracles they wanted to sacrifice oxen to him (Acts 14:13), what would they not have done if he had revealed his revelations?
2 Cor. 12:7. And lest I be exalted above measure by the surpassing greatness of the revelations, there was given to me a thorn in the flesh, an angel of Satan, to buffet me, lest I be exalted above measure.
By the angel of Satan and the thorn (σκόλοψ – stake, arrow), some understand a headache caused by the devil. But this is incorrect, for Paul's body was not delivered to the devil; on the contrary, Paul himself rather commanded the devil and set boundaries for him, when he delivered the fornicator to him "for the destruction of the flesh" (1 Cor. 5:5), and he did not transgress the boundaries set for him. What does "Satan" mean? Adversary, according to the meaning of the Hebrew word. Thus, the angels of Satan are all adversaries — Alexander the coppersmith, Hymenaeus, Philetus, and all who oppressed Paul and caused him harm, as those doing the work of Satan. Therefore the meaning of his words is this: God did not allow my preaching to succeed without dangers and labors, so that I would not become proud of having been deemed worthy of many revelations. Why then does he say that an angel of Satan was given to him, and not angels? Probably because in every place there was one who opposed and stirred up the people, while the rest followed him as their leader. Or, what is even more likely, he called the very thing itself — the opposition to his preaching and the bearing of dangers — the angel of Satan. By whom was it given? God permitted it, he says, for that is the meaning of the word "given" — not so that he would cause me trouble once, but would do so constantly. As for the words "lest I be exalted," some understand them as: lest people glorify me. But although Paul did say something similar in another place, here he means something else, namely: lest I become proud; for he too was a man.
2 Cor. 12:8. For this I pleaded with the Lord three times, that it might depart from me.
2 Cor. 12:9. But the Lord said to me: "My grace is sufficient for you,"
"Thrice I besought" — that is, "many times I besought." It also serves as a sign of his humility that he confessed he could not endure the snares of the devil and the sufferings, and asked for help. And He said to me, he says, My grace is sufficient for you — that is, it is enough for you that I have given you the grace to raise the dead and perform all miracles. Do not ask, then, that your preaching advance without dangers, for that is excessive; but what is sufficient for you, you have received.