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2 Corinthians 12:2
Verse
Context
Paul’s Revelation
1I must go on boasting. Although there is nothing to gain, I will go on to visions and revelations from the Lord.2I know a man in Christ who fourteen years ago was caught up to the third heaven. Whether it was in the body or out of it I do not know, but God knows.3And I know that this man—whether in the body or out of it I do not know, but God knows—
Sermons
J. Vernon McGee
Leonard Ravenhill
Carl Armerding
Willie Mullan
William CarrolHoseah Wu
Vance HavnerSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
I knew a man in Christ - I knew a Christian, or a Christian man; for to such alone God now revealed himself, for vision and prophecy had been shut up from the Jews. Fourteen years ago - On what occasion or in what place this transaction took place we cannot tell; there are many conjectures among learned men concerning it, but of what utility can they be when every thing is so palpably uncertain? Allowing this epistle to have been written some time in the year 57, fourteen years counted backward will lead this transaction to the year 42 or 43, which was about the time that Barnabas brought Paul from Tarsus to Antioch, Act 11:25, Act 11:26, and when he and Paul were sent by the Church of Antioch with alms to the poor Christians at Jerusalem. It is very possible that, on this journey, or while in Jerusalem, he had this vision, which was intended to be the means of establishing him in the faith, and supporting him in the many trials and difficulties through which he was to pass. This vision the apostle had kept secret for fourteen years. Whether in the body I cannot tell - That the apostle was in an ecstasy or trance, something like that of Peter, Act 10:9, etc., there is reason to believe; but we know that being carried literally into heaven was possible to the Almighty. But as he could not decide himself, it would be ridiculous in us to attempt it. Caught up to the third heaven - He appeared to have been carried up to this place; but whether bodily he could not tell, or whether the spirit were not separated for the time, and taken up to the third heaven, he could not tell. The third heaven - The Jews talk of seven heavens, and Mohammed has received the same from them; but these are not only fabulous but absurd. I shall enumerate those of the Jews. 1. The Velum, or curtain, וילון - "Which in the morning is folded up, and in the evening stretched out." Isa 40:22 : He stretcheth out the heavens as a Curtain, and spreadeth them out as a tent to dwell in. 2. The firmament, or Expanse, רקיע - "In which the sun, moon, stars, and constellations are fixed." Gen 1:17 : And God placed them in the Firmament of heaven. 3. The Clouds, or Ether, שקים - "Where the mill-stones are which grind the manna for the righteous." Psa 78:23, etc.: Though he had commended the Clouds from above, and opened the doors of heaven, and had rained down manna, etc. 4. The Habitation, זבול - "Where Jerusalem, and the temple, and the altar, were constructed and where Michael the great prince stands and offers sacrifices." Kg1 8:13 : I have surely built thee a House To Dwell In, a settled place for thee to abide in for ever. "But where is heaven so called?" Answer: In Isa 63:15 : Look down from Heaven, and behold from the Habitation, מזבול, of thy holiness. 5. The Dwelling-Place, מעון - "Where the troops of angels sing throughout the night, but are silent in the day time, because of the glory of the Israelites." Psa 42:8 : The Lord will command his loving-kindness in the day time, and in the night his song shall be with me. "But how is it proved that this means heaven? "Answer: From Deu 26:15. Look down from thy holy habitation, ממעון, the Dwelling-Place of thy holiness; and from heaven, השמים, and bless thy people Israel. 6. The Fixed Residence, מבון - "Where are the treasures of snow and hail, the repository of noxious dews, of drops, and whirlwinds; the grotto of exhalations," etc. "But where are the heavens thus denominated?" Answer: In Kg1 8:39, Kg1 8:49, etc.: Then hear thou in Heaven thy Dwelling - Place, מכון שבת, thy Fixed Residence. 7. The Araboth, ערבות - "Where are justice, judgment, mercy, the treasures of life; peace and blessedness; the souls of the righteous, the souls and spirits which are reserved for the bodies yet to be formed, and the dew by which God is to vivify the dead." Psa 89:14, Isa 59:17; Psa 36:9, Jdg 6:24; Psa 24:4; Sa1 25:29; Isa 57:20 : All of which are termed Araboth, Psa 68:4. Extol him who rideth on the heavens, בערבות ba Araboth, by his name Jah. All this is sufficiently unphilosophical, and in several cases ridiculous. In the sacred writings three heavens only are mentioned. The first is the atmosphere, what appears to be intended by רקיע rekia, the firmament or expansion, Gen 1:6. The second, the starry heaven; where are the sun, moon, planets, and stars; but these two are often expressed under the one term שמים shamayim, the two heavens, or expansions, and in Gen 1:17, they appear to be both expressed by רקיע השמים rekia hashshamayim, the firmament of heaven. And, thirdly, the place of the blessed, or the throne of the Divine glory, probably expressed by the words שמי השמים shemei hashshamayim, the heavens of heavens. But on these subjects the Scripture affords us but little light; and on this distinction the reader is not desired to rely. Much more may be seen in Schoettgen, who has exhausted the subject; and who has shown that ascending to heaven, or being caught up to heaven, is a form of speech among the Jewish writers to express the highest degrees of inspiration. They often say of Moses that he ascended on high, ascended on the firmament, ascended to heaven; where it is evident they mean only by it that he was favored with the nearest intimacy with God, and the highest revelations relative to his will, etc. If we may understand St. Paul thus, it will remove much of the difficulty from this place; and perhaps the unspeakable words, Co2 12:4, are thus to be understood. He had the most sublime communications from God, such as would be improper to mention, though it is very likely that we have the substance of these in his epistles. Indeed, the two epistles before us seem, in many places, to be the effect of most extraordinary revelations.
Jamieson-Fausset-Brown Bible Commentary
Translate, "I know," not "I knew." a 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. in Christ--a Christian (Rom 16:7). above--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. I 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. caught up-- (Act 8:39). to 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).
John Gill Bible Commentary
And I knew such a man,.... The same man, namely himself, is here designed, and the same rapture spoken of, and the condition he was in expressed in the same words: which repetition is made for the more strong affirmation of what he delivered, and to signify the marvellousness of this vision, and how surprising and unaccountable it was. And I knew such a man,.... The same man, namely himself, is here designed, and the same rapture spoken of, and the condition he was in expressed in the same words: which repetition is made for the more strong affirmation of what he delivered, and to signify the marvellousness of this vision, and how surprising and unaccountable it was. 2 Corinthians 12:4 co2 12:4 co2 12:4 co2 12:4How 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, Co2 12:1, and afterwards calls this vision an "abundance of revelations", Co2 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.
Tyndale Open Study Notes
12:2 I was caught up (literally I know a man in Christ who was caught up): In Greek, Paul demurely uses third person to speak of himself. • The third heaven is a Jewish expression for the immediate presence of God. • fourteen years ago: That is, about AD 43.
2 Corinthians 12:2
Paul’s Revelation
1I must go on boasting. Although there is nothing to gain, I will go on to visions and revelations from the Lord.2I know a man in Christ who fourteen years ago was caught up to the third heaven. Whether it was in the body or out of it I do not know, but God knows.3And I know that this man—whether in the body or out of it I do not know, but God knows—
- Scripture
- Sermons
- Commentary
(Genesis) Genesis 1:6-8
By J. Vernon McGee2.8K01:36GenesisGEN 1:6GEN 1:14MAT 6:262CO 12:2In this sermon, the speaker discusses the concept of the firmament as mentioned in the Bible. They explain that the firmament refers to the space or air between the waters above and below. The speaker mentions that there are three heavens mentioned in Scripture: the birds of heaven, the stars of heaven, and the third heaven where God dwells. They also mention that God divided the waters above from the waters below, creating the firmament. The sermon emphasizes the power and control of God over the elements, using examples of heavy rainfall in different locations to illustrate the abundance of water.
Judgment Day
By Leonard Ravenhill2.2K1:18:10Judgment Day2CO 12:2REV 1:3REV 14:15In this sermon, the preacher talks about the disciplined life of John Wesley and his commitment to spending time with God every morning at 4 o'clock. The preacher also mentions the importance of intercession and how four out of six women who visited their house had a ministry of intercession. The sermon emphasizes the need to focus on what is done for God, rather than seeking recognition or fame. The preacher also mentions the significance of the Bible and encourages the audience to select one word from it, such as "judgment," and reflect on its meaning in light of eternity.
Election
By Carl Armerding1.5K10:06Election2CO 12:21TH 1:41TH 1:9In this sermon, the apostle Paul gives three reasons why he knows that the Thessalonians are the elect of God. He does not rely on his own personal experiences, such as being caught up to the Third Heaven, but instead provides down-to-earth reasons. The first reason is that the gospel did not just come to them in words, but they actually believed it. The second reason is that they turned away from idolatry and began serving the true and living God. The third reason is that they received the word of God with much affliction, yet still found joy in the Holy Spirit. These reasons serve as evidence of their faith and make them examples to other believers in Macedonia and Achaia.
(Depressed Disciples) Permanent Physical Infirmity
By Willie Mullan1.5K1:07:17Physical Infirmity1SA 20:32SA 4:42CO 12:2In this sermon, the preacher discusses the story of Mephibosheth, the son of Jonathan and grandson of Saul. The preacher emphasizes that Mephibosheth was chosen by God and given favor by King David, despite his physical disability. The preacher also highlights the role of the devil in trying to deceive and gossip about God's chosen ones. The sermon concludes with a discussion of the Apostle Paul's experience of being caught up to paradise and hearing unspeakable words, emphasizing the awe and wonder that would come from experiencing heaven firsthand.
The Fear of the Lord and the Cross of Christ
By William Carrol1.4K40:36LUK 23:322CO 12:22CO 12:10In this sermon, the preacher begins by reading from Luke 23:32, where Jesus is crucified between two criminals. He challenges the common belief that a deathbed conversion is the only way for a lifelong sinner to be saved. Instead, he emphasizes the importance of acknowledging Jesus as the Savior and surrendering to His grace and strength. The preacher then moves on to 2 Corinthians 12:1-10, highlighting the power of God's grace in our weaknesses. He encourages the congregation to put their faith and hope in Jesus, recognizing the need for Godly fear and surrendering their own efforts to rely on God's strength.
Fullness in God's Heart
By Hoseah Wu1.3K53:47God's HeartPSA 25:14MAT 6:33LUK 10:392CO 3:182CO 12:2HEB 1:1In this sermon, the speaker reflects on the experience of just sitting and being present with God. They express gratitude for the opportunity to gather together and listen to the word of God. The speaker emphasizes the importance of having a willing heart and a fear of the Lord in order to experience the fullness of Christ. They also highlight the ongoing journey of discovering the riches of Christ and the excitement of continually learning and growing in faith. The sermon concludes with a reading from Psalm 25:14, which speaks about how the Lord confides in those who fear Him and makes His covenant known to them.
The Supreme Experience
By Vance Havner1.1K33:31Experience2CO 12:2In this sermon, the preacher discusses the experiences of the apostle Paul as described in 2 Corinthians 12. Paul shares how he had a remarkable encounter with God, being taken up to the Third Heaven, but also experienced great suffering and weakness. Despite not being able to fully explain or understand his experience, Paul found strength in his weakness through the grace of God. The preacher emphasizes the importance of having a genuine hunger for God and His Word, rather than seeking only spiritual experiences. He also highlights the need for Christians to have a supreme experience with God after being born again, and encourages the congregation to reflect on their own spiritual journeys.
The Full Stature of Manhood
By T. Austin-Sparks1Spiritual GrowthIdentity in Christ2CO 12:2EPH 4:13HEB 2:5T. Austin-Sparks emphasizes the profound significance of attaining the full stature of manhood in Christ, illustrating how humanity was created to express God's thoughts and realities. He explores the complexities of human existence, including physical, mental, and relational aspects, and highlights that Christ embodies the solution to these challenges, offering a new kind of humanity. Sparks underscores that spiritual growth is achieved through a deep concern for reproduction and increase, mirroring the life of Isaac, Joseph, and Moses, who exemplified dignity, discernment, and meekness. Ultimately, he calls believers to recognize their identity as 'men in Christ' and to pursue spiritual maturity that reflects the character of Christ.
The Impotency of the Human Will
By A.W. Pink0JHN 10:28ACT 8:392CO 12:21TH 4:17JUD 1:23REV 12:5The preacher delves into the meaning of 'Harpazo,' which signifies a sudden and forceful snatching away, often with violence and speed, as seen in various biblical instances. This term is commonly associated with the 'rapture,' describing the event where believers will be caught up to be with the Lord, emphasizing the certainty and security of this future event for the true church. The concept of 'Harpazo' conveys the idea of being forcibly seized or taken away, highlighting the believer's ultimate security in Christ, as no one can snatch them out of His hand.
In Christ 2 Corinthians 12
By John Nelson Darby0Spiritual ConflictGrace2CO 12:2John Nelson Darby expounds on 2 Corinthians 12, illustrating the profound contrast between the heights of spiritual experience and the depths of human depravity. He emphasizes that while believers can experience the glory of being 'in Christ,' they must also confront the reality of their flesh, which remains a hindrance. Darby highlights Paul's unique experience of being caught up to the third heaven, juxtaposed with the struggles of the Corinthian church, showcasing the necessity of grace to navigate the spiritual conflict. He asserts that true power and holiness come from recognizing our weakness and dependence on Christ, who enables us to live righteously. Ultimately, Darby encourages believers to glory in their position in Christ while remaining humble about their human frailty.
February 9. 1678. a Transport.
By Jane Lead0PSA 30:112CO 12:21TH 4:16REV 21:18Jane Lead shares a mystical experience of being awakened from sleep and finding herself in a spiritual realm, free from her earthly body, surrounded by silent beings. She witnesses a magnificent, engraved, golden ship with wings descending swiftly, causing great joy and dancing within her. Despite others not seeing the vision, she is filled with awe and wonder at the sight before it ascends back to its heavenly origin, leaving her back in her physical body with a sense of having glimpsed something extraordinary.
The Baptism of the Holy Ghost
By Dougan Clark0JOB 42:5ISA 6:1MAT 3:11LUK 11:13ACT 1:5ACT 2:1ACT 8:14ACT 10:44ACT 19:12CO 12:2Dougan Clark preaches about the significance of Christ's Baptism and the distinction between John's baptism of repentance and Christ's baptism of consecration and holiness. He emphasizes that while John's baptism is for the unconverted, Christ's baptism is for Christians, symbolizing victory over sin and imparting entire sanctification. Clark delves into the experiences of various biblical figures like Isaiah, Job, and Paul, showcasing how encountering the purity and glory of Christ led to repentance and a deeper spiritual transformation. He highlights the importance of seeking and receiving the baptism with the Holy Ghost, as a universal blessing for all believers, enabling them to walk in the fullness of the Spirit's power and grace.
May 8. 1678. a Call to the Mount of Divine Vision.
By Jane Lead0GEN 5:24EXO 33:111KI 19:11ISA 6:1EZK 1:4DAN 7:9ACT 7:552CO 12:22TI 3:16REV 1:10Jane Lead preaches about the call for the exiled to return to God's secret Pavilion, where His living testimony is declared. She emphasizes the need to divorce from worldly distractions to maintain intimate friendship with God, keeping the mind and spirit pure. Lead describes a vision of ascending to a pure, eternal element where the soul is over-clothed with light and clarity, finding fellowship with the Holy Trinity. She urges believers to seek a high degree of spiritual transportation, involving God in their lives, and to trust the Spirit for revelations and understanding of God's mysteries.
2 Corinthians 12:1
By St. John Chrysostom01KI 5:4PSA 139:23LUK 23:43JHN 16:332CO 1:52CO 12:22CO 12:72CO 12:9John Chrysostom preaches about the importance of humility and the dangers of pride, using the example of Paul's revelations and thorn in the flesh to illustrate the need to avoid boasting and to rely on God's grace in times of weakness. Paul's experiences of visions and revelations, including being caught up to the third heaven, highlight the mysteries of God's work beyond human understanding. Chrysostom emphasizes the strength found in weakness, as seen in Paul's willingness to endure persecutions, distresses, and hardships for the sake of Christ, ultimately leading to a deeper reliance on God's power and grace.
A "Man in Christ" and the Flesh. 2 Corinthians 12
By John Nelson Darby0Strength in WeaknessCommunion with God2CO 12:2John Nelson Darby emphasizes the contrast between the spiritual elevation of Paul, who was caught up to the third heavens, and the struggles of the Corinthian Christians. He explains that being 'in Christ' is a shared privilege among all believers, allowing them to experience communion with God and strength in their weaknesses. Paul’s glory lies not in his accomplishments but in his infirmities, which serve to highlight God's power. Darby also discusses the role of the flesh and how it can lead believers away from God, illustrating that trials and thorns in the flesh are often used by God to prevent pride and draw us closer to Him. Ultimately, God's grace is sufficient for our weaknesses, and through our struggles, we can find true strength in Him.
The Climax of the Way of the Lamb
By T. Austin-Sparks0PSA 2:6JHN 14:22CO 12:2EPH 5:25EPH 5:32REV 12:11REV 14:1REV 19:7T. Austin-Sparks delves into the spiritual interpretation of the book of Revelation, emphasizing the importance of understanding God's eternal purpose and the spiritual significance behind the symbols and events described in the book. He highlights the ultimate goal of believers being in closest spiritual proximity to God, experiencing divine glory and satisfaction by fully surrendering to His will and following the Lamb wherever He leads. The sermon focuses on the spiritual journey of overcoming obstacles, deepening our love for the Lord, and ultimately becoming part of the bride of the Lamb through transformation and conformity to His image.
Manhood in Relation to the Lord's Testimony
By T. Austin-Sparks0PSA 139:14DAN 10:19JHN 18:341CO 12:172CO 12:2PHP 2:7HEB 2:10HEB 4:15REV 22:16T. Austin-Sparks delves into the concept of 'a man in Christ' as mentioned by the Apostle Paul in 2 Corinthians 12:2, emphasizing the importance of understanding manhood in relation to the Lord's testimony. He highlights the Divine conception of humanity, its eternal significance in God's thought, and the need to correct faulty ideas about man's total depravity and wonderful creation. The sermon also addresses the balance between individuality and identification with Christ, the uniqueness of each individual in the Body of Christ, and the significance of maintaining personal distinctiveness while being part of the collective Body.
"A Man in Christ"
By T. Austin-Sparks0Individuality in ChristHuman DignityPSA 139:14DAN 9:2MAT 7:291CO 12:172CO 10:12CO 12:2HEB 4:15HEB 5:8REV 1:9REV 22:16T. Austin-Sparks emphasizes the significance of being 'a man in Christ,' highlighting the dignity and individuality of humanity as conceived by God. He addresses the balance between recognizing man's total depravity and the inherent worth of being created in God's image. Sparks clarifies that the cross does not annihilate our individuality but rather transforms it, allowing us to function uniquely within the body of Christ. He stresses that God's work is performed through individuals, not merely through their roles, and that true spiritual authority comes from personal experience with God. Ultimately, God's primary concern is the development of our character as men and women in Christ, rather than our titles or functions.
The Unsearchable Riches
By T. Austin-Sparks0Revelation of ChristFull KnowledgeJHN 17:3ROM 8:282CO 12:2EPH 1:4EPH 1:17PHP 1:9COL 1:9TIT 1:2HEB 1:21JN 2:27T. Austin-Sparks emphasizes the significance of 'full knowledge' in understanding the unsearchable riches of Christ, highlighting that this knowledge is not merely intellectual but a revelation from the Holy Spirit. He explains that the prefix 'epi' in the Greek signifies a deeper, mature understanding of God, which Paul prays for in his letters. Sparks outlines the major eras of God's revelation, from before time to the consummation of the age, and stresses the centrality of Christ in God's eternal purpose. He asserts that true knowledge of God is rooted in the eternal counsels of the Godhead, where the Son was appointed as the sphere of all that belongs to God. Ultimately, the sermon calls believers to seek a deeper, Spirit-led understanding of their faith.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
I knew a man in Christ - I knew a Christian, or a Christian man; for to such alone God now revealed himself, for vision and prophecy had been shut up from the Jews. Fourteen years ago - On what occasion or in what place this transaction took place we cannot tell; there are many conjectures among learned men concerning it, but of what utility can they be when every thing is so palpably uncertain? Allowing this epistle to have been written some time in the year 57, fourteen years counted backward will lead this transaction to the year 42 or 43, which was about the time that Barnabas brought Paul from Tarsus to Antioch, Act 11:25, Act 11:26, and when he and Paul were sent by the Church of Antioch with alms to the poor Christians at Jerusalem. It is very possible that, on this journey, or while in Jerusalem, he had this vision, which was intended to be the means of establishing him in the faith, and supporting him in the many trials and difficulties through which he was to pass. This vision the apostle had kept secret for fourteen years. Whether in the body I cannot tell - That the apostle was in an ecstasy or trance, something like that of Peter, Act 10:9, etc., there is reason to believe; but we know that being carried literally into heaven was possible to the Almighty. But as he could not decide himself, it would be ridiculous in us to attempt it. Caught up to the third heaven - He appeared to have been carried up to this place; but whether bodily he could not tell, or whether the spirit were not separated for the time, and taken up to the third heaven, he could not tell. The third heaven - The Jews talk of seven heavens, and Mohammed has received the same from them; but these are not only fabulous but absurd. I shall enumerate those of the Jews. 1. The Velum, or curtain, וילון - "Which in the morning is folded up, and in the evening stretched out." Isa 40:22 : He stretcheth out the heavens as a Curtain, and spreadeth them out as a tent to dwell in. 2. The firmament, or Expanse, רקיע - "In which the sun, moon, stars, and constellations are fixed." Gen 1:17 : And God placed them in the Firmament of heaven. 3. The Clouds, or Ether, שקים - "Where the mill-stones are which grind the manna for the righteous." Psa 78:23, etc.: Though he had commended the Clouds from above, and opened the doors of heaven, and had rained down manna, etc. 4. The Habitation, זבול - "Where Jerusalem, and the temple, and the altar, were constructed and where Michael the great prince stands and offers sacrifices." Kg1 8:13 : I have surely built thee a House To Dwell In, a settled place for thee to abide in for ever. "But where is heaven so called?" Answer: In Isa 63:15 : Look down from Heaven, and behold from the Habitation, מזבול, of thy holiness. 5. The Dwelling-Place, מעון - "Where the troops of angels sing throughout the night, but are silent in the day time, because of the glory of the Israelites." Psa 42:8 : The Lord will command his loving-kindness in the day time, and in the night his song shall be with me. "But how is it proved that this means heaven? "Answer: From Deu 26:15. Look down from thy holy habitation, ממעון, the Dwelling-Place of thy holiness; and from heaven, השמים, and bless thy people Israel. 6. The Fixed Residence, מבון - "Where are the treasures of snow and hail, the repository of noxious dews, of drops, and whirlwinds; the grotto of exhalations," etc. "But where are the heavens thus denominated?" Answer: In Kg1 8:39, Kg1 8:49, etc.: Then hear thou in Heaven thy Dwelling - Place, מכון שבת, thy Fixed Residence. 7. The Araboth, ערבות - "Where are justice, judgment, mercy, the treasures of life; peace and blessedness; the souls of the righteous, the souls and spirits which are reserved for the bodies yet to be formed, and the dew by which God is to vivify the dead." Psa 89:14, Isa 59:17; Psa 36:9, Jdg 6:24; Psa 24:4; Sa1 25:29; Isa 57:20 : All of which are termed Araboth, Psa 68:4. Extol him who rideth on the heavens, בערבות ba Araboth, by his name Jah. All this is sufficiently unphilosophical, and in several cases ridiculous. In the sacred writings three heavens only are mentioned. The first is the atmosphere, what appears to be intended by רקיע rekia, the firmament or expansion, Gen 1:6. The second, the starry heaven; where are the sun, moon, planets, and stars; but these two are often expressed under the one term שמים shamayim, the two heavens, or expansions, and in Gen 1:17, they appear to be both expressed by רקיע השמים rekia hashshamayim, the firmament of heaven. And, thirdly, the place of the blessed, or the throne of the Divine glory, probably expressed by the words שמי השמים shemei hashshamayim, the heavens of heavens. But on these subjects the Scripture affords us but little light; and on this distinction the reader is not desired to rely. Much more may be seen in Schoettgen, who has exhausted the subject; and who has shown that ascending to heaven, or being caught up to heaven, is a form of speech among the Jewish writers to express the highest degrees of inspiration. They often say of Moses that he ascended on high, ascended on the firmament, ascended to heaven; where it is evident they mean only by it that he was favored with the nearest intimacy with God, and the highest revelations relative to his will, etc. If we may understand St. Paul thus, it will remove much of the difficulty from this place; and perhaps the unspeakable words, Co2 12:4, are thus to be understood. He had the most sublime communications from God, such as would be improper to mention, though it is very likely that we have the substance of these in his epistles. Indeed, the two epistles before us seem, in many places, to be the effect of most extraordinary revelations.
Jamieson-Fausset-Brown Bible Commentary
Translate, "I know," not "I knew." a 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. in Christ--a Christian (Rom 16:7). above--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. I 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. caught up-- (Act 8:39). to 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).
John Gill Bible Commentary
And I knew such a man,.... The same man, namely himself, is here designed, and the same rapture spoken of, and the condition he was in expressed in the same words: which repetition is made for the more strong affirmation of what he delivered, and to signify the marvellousness of this vision, and how surprising and unaccountable it was. And I knew such a man,.... The same man, namely himself, is here designed, and the same rapture spoken of, and the condition he was in expressed in the same words: which repetition is made for the more strong affirmation of what he delivered, and to signify the marvellousness of this vision, and how surprising and unaccountable it was. 2 Corinthians 12:4 co2 12:4 co2 12:4 co2 12:4How 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, Co2 12:1, and afterwards calls this vision an "abundance of revelations", Co2 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.
Tyndale Open Study Notes
12:2 I was caught up (literally I know a man in Christ who was caught up): In Greek, Paul demurely uses third person to speak of himself. • The third heaven is a Jewish expression for the immediate presence of God. • fourteen years ago: That is, about AD 43.