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2 Corinthians 12:4
Verse
Context
Sermons
Chuck SmithChuck Smith
Thomas Watson
Chip BrogdenSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
For though I would desire to glory,..... Had a mind to it, chose it, and was fond of it, thought fit to proceed in this way concerning this vision, or this with many others: I shall not be a fool; in reality; though he might seem and be thought to be so by others; he does indeed before call his glorying "folly", and "speaking foolishly"; but he means only as it might be interpreted by others, for in fact it was not: the reason is, for I will say the truth; he said nothing but what was strictly true, in the account of himself in the preceding chapter, and appeals to God as his witness; nor anything in the relation of this vision, but what was entirely agreeable to truth; and to speak truth, though it be of a man's self, when he is called to it, cannot be deemed folly; but now I forbear; he did not choose to go on, or say any more upon this head at this time; though he had many visions, and an abundance of revelations, yet he did not judge it proper to give a particular account of them: lest any man should think of me above that which he seeth me to be, or that he heareth of me; should take him to be more than human, as before this the Lycaonians at Lystra did; who supposed that he and Barnabas were gods come down in the likeness of men, and brought out their oxen and garlands to do sacrifice to them; and as, after this, the inhabitants of Melita, seeing the viper drop from his hand without any hurt to him, said he was a god; to prevent such extravagant notions of him, he forbore to say any more of his extraordinary visions and revelations; but chose rather that men should form their judgments of him by what they saw in him and heard from him, as a minister of the Gospel.
2 Corinthians 12:4
Paul’s Revelation
3And I know that this man—whether in the body or out of it I do not know, but God knows—4was caught up to Paradise. The things he heard were too sacred for words, things that man is not permitted to tell.
- Scripture
- Sermons
- Commentary
(Through the Bible) Genesis 8-9
By Chuck Smith1.4K1:02:10ExpositionalGEN 1:14GEN 8:1EXO 20:8PSA 19:1PRO 3:5MAT 24:362CO 12:4In this sermon, the speaker discusses the limitations of human language in describing the glory and beauty of God. He emphasizes that while we use anthropomorphic terms to describe God, they are inadequate in capturing His true nature. The sermon then focuses on the story of Noah and how God remembered him, highlighting that God never actually forgot Noah. The speaker also mentions the geographical changes that occurred after the flood, such as the settling of the seas and the upward thrust of mountains, and references a book by Immanuel Velikovsky that documents these changes. Additionally, he suggests that the change in the earth's orbit around the sun may have occurred around the time of Joshua, leading to the adjustment of calendars.
Ii Samuel 7:18
By Chuck Smith0HumilityGrace Of God2SA 7:18PSA 25:7LUK 22:27JHN 14:1ACT 2:302CO 12:4EPH 2:8PHP 4:7HEB 13:51PE 1:3Chuck Smith reflects on David's profound humility and gratitude towards God in II Samuel 7:18, emphasizing David's recognition of his humble beginnings and the overwhelming grace he received. He highlights the contrast between God's greatness and our insignificance, prompting a response of awe and speechlessness in the face of divine love and promises. Smith encourages believers to consider their own lives and the grace bestowed upon them, leading to a deep appreciation for God's future promises and the joy that comes from understanding His grace.
Christian Joy
By Thomas Watson0PSA 94:19PSA 97:11PSA 138:3HAB 3:17MAT 25:21JHN 17:13ROM 14:172CO 12:4GAL 5:22Thomas Watson preaches about the Christian joy that comes from the Holy Spirit, which is a delightful passion arising from the feeling of God's love and favor, supporting the soul in troubles and guarding against future fears. He explains how this joy is wrought through the promises of God and the work of the Holy Spirit, and highlights five seasons when God usually gives divine joys to His people. Watson also contrasts worldly joys with spiritual joys, emphasizing that spiritual joys are inward, sweeter, purer, satisfying, stronger, unwearied, abiding, and self-existent, encouraging believers to seek after them through consistent spiritual living.
The Prophetic Savant
By Chip Brogden0HOS 9:7ROM 8:61CO 2:142CO 12:4EPH 2:6Chip Brogden delves into the concept of the prophetic savant, likening them to individuals with a heavenly autism who struggle to relate to others due to their unique connection with God. These individuals, like prophets of old, experience a divine calling that sets them apart from the world, burdening them with a message they must share but often struggle to articulate. Despite their challenges, they embody a deep spiritual insight and sensitivity that transcends the ordinary, leading them to live a life constantly torn between the earthly and the heavenly realms.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
For though I would desire to glory,..... Had a mind to it, chose it, and was fond of it, thought fit to proceed in this way concerning this vision, or this with many others: I shall not be a fool; in reality; though he might seem and be thought to be so by others; he does indeed before call his glorying "folly", and "speaking foolishly"; but he means only as it might be interpreted by others, for in fact it was not: the reason is, for I will say the truth; he said nothing but what was strictly true, in the account of himself in the preceding chapter, and appeals to God as his witness; nor anything in the relation of this vision, but what was entirely agreeable to truth; and to speak truth, though it be of a man's self, when he is called to it, cannot be deemed folly; but now I forbear; he did not choose to go on, or say any more upon this head at this time; though he had many visions, and an abundance of revelations, yet he did not judge it proper to give a particular account of them: lest any man should think of me above that which he seeth me to be, or that he heareth of me; should take him to be more than human, as before this the Lycaonians at Lystra did; who supposed that he and Barnabas were gods come down in the likeness of men, and brought out their oxen and garlands to do sacrifice to them; and as, after this, the inhabitants of Melita, seeing the viper drop from his hand without any hurt to him, said he was a god; to prevent such extravagant notions of him, he forbore to say any more of his extraordinary visions and revelations; but chose rather that men should form their judgments of him by what they saw in him and heard from him, as a minister of the Gospel.