Ch. 2Co 12:1-6<\/span>. The Visions and Revelations vouchsafed to St Paul<\/p>\n 1. It is not expedient for me doubtless to glory. I will come<\/em> ] The Greek text here is in the most utter confusion. Out of the seven Greek words which commence this chapter, the genuineness of only three is guaranteed by the agreement of the MSS. and versions. Some MSS. read, instead of as the A. V., I must glory, it is not expedient for me, for<\/em> (or yet<\/em>). Others again, I must glory, it is not, I grant, expedient, yet <\/em>. The Vulgate begins with if<\/em> ( if it bihoveth to have glorie, it spedith not, but I schal come<\/em>, Wiclif), no doubt from ch. 2Co 11:30<\/span>. The A. V. avoids the difficulty of choosing between for<\/em> and but<\/em> before I will come<\/em> by leaving out both. The usual rule in the case of a doubtful reading is to prefer the more difficult one, on the ground that a transcriber was more likely to evade what seemed to him to be a difficulty by the substitution of an easier word, than of his own accord to add to the difficulty of the passage. This rule is inapplicable here, where the alterations have clearly proceeded from an inability to comprehend the passage as it stood. The reading is therefore to be preferred which falls in best with the general scope of St Paul’s argument. As regards the first portion of the sentence it makes very little difference to the sense whether we follow the A. V. and render I am quite aware<\/em> ( ) that it is not well for me to boast<\/em>, or with other authorities, I must boast, I know it is not good for me<\/em>. With regard to for or but<\/em>, the latter seems to fall in best with the context. If we read for<\/em>, we must regard St Paul as intending to give an additional proof of the undesirableness of boasting, as shewn by the fact that ( 2Co 12:7<\/em><\/span>) even when there be anything to boast of, it is invariably in the end a source of weakness. If we read but<\/em>, we must suppose St Paul to feel himself compelled to boast, lest the incident to which he has just referred (ch. 2Co 11:31-33<\/span>) should be turned into an accusation of cowardice. Therefore in spite of himself he gives a proof which few would venture to challenge, that he has a right to speak in the name of God, in order that his confessions of weakness might not be used against him. For expedient<\/em> and glory<\/em> see ch. 2Co 8:10<\/span> and 2Co 5:12<\/span>.<\/p>\n visions and revelations of the Lord] Visions<\/em> are the sight of things ordinarily beyond our mortal ken, whether waking or in dreams. Revelations<\/em> (see 1Co 1:7<\/span> in the Greek, and Gal 1:12<\/span>; Gal 1:16<\/span>; Gal 2:2<\/span>) are here the mental and spiritual discoveries resulting from such visions.<\/p>\n It is not expedient – <\/B>It is not well; it does not become me. This may either mean that he felt and admitted that it did not become him to boast in this manner; that there was an impropriety in his doing it though circumstances had compelled him, and in this sense it is understood by nearly, or quite, all expositors; or it may be taken ironically. Such a man as I am ought not to boast. So you say, and so it would seem. A man who has done no more than I have; who has suffered nothing; who has been idle and at ease as I have been, ought surely not to boast. And since there is such an evident impropriety in my boasting and speaking about myself, I will turn to another matter, and inquire whether the same thing may not be said about visions and revelations. I will speak, therefore, of a man who had some remarkable revelations, and inquire whether he has any right to boast of the favors imparted to him. This seems to me to be the probable interpretation of this passage.<\/P> To glory – <\/B>To boast; 2Co 10:8<\/U><\/span>, 2Co 10:13<\/span>; 2Co 11:10<\/span>. One of the charges which they alleged against him was, that he was given to boasting without any good reason. After the enumeration in the previous chapter of what he had done and suffered, he says that this was doubtless very true. Such a man has nothing to boast of.<\/P> I will come – <\/B>Margin, For I will. Our translators have omitted the word (<\/SPAN><\/span> gar) for in the text, evidently supposing that it is a mere expletive. Doddridge renders it, nevertheless. But it seems to me that it contains an important sense, and that it should be rendered by then. Since it is not fit that I should glory, then I will refer to visions, etc. I will turn away then from that subject, and come to another. Thus, the word (<\/SPAN><\/span> gar) is used in Joh 7:41<\/span>. Shall then <\/SPAN><\/span> me gar Christ come out of Galilee? Act 8:31<\/span>. How can I then <\/SPAN><\/span> to; <\/SPAN><\/span> gar except some man should guide me? see also Act 19:35<\/span>; Rom 3:3<\/span>; Phi 1:18<\/span>.<\/P> To visions – <\/B>The word vision is used in the Scriptures often to denote the mode in which divine communications were usually made to people. This was done by causing some scene to appear to pass before the mind as in a landscape, so that the individual seemed to see a representation of what was to occur in some future period. It was usually applied to prophecy, and is often used in the Old Testament; see my note on Isa 1:1<\/span>, and also on Act 9:10<\/span>. The vision which Paul here refers to was that which he was permitted to have of the heavenly world; 2Co 12:4<\/span>. He was permitted to see what perhaps no other mortal had seen, the glory of heaven.<\/P> And revelations of the Lord – <\/B>Which the Lord had made. Or it may mean manifestations which the Lord had made of himself to him. The word rendered revelations means properly an uncovering (<\/SPAN><\/span> apokalupsis, from <\/SPAN><\/span> apokalupto, to uncover), and denotes a removal of the veil of ignorance and darkness, so that an object may be clearly seen; and is thus applied to truth revealed, because the obscurity is removed and the truth becomes manifest.<\/P> <\/p>\n 2Co 12:1-10<\/span><\/p>\n It is not expedient for me doubtless to glory.<\/em><\/p>\n<\/p>\n On Paul being caught up to the third heaven<\/strong><\/p>\n In the words of the apostle, in his Epistle to the Colossians, I call upon you, If ye be risen with Christ, seek those things that are above, where Christ sitteth at the right hand of God. Set your affections on things above, and not on things on the earth. Yes, to such an exercise of the affections we have constant need to exhort one another. Perhaps we know too little of the glorious things above in order to love them heartily. First, let us consider the event itself; secondly, what the apostle saw in heaven.<\/p>\n 1. <\/strong>Who is the man that speaks to us in our text? The more remarkable the things are which any one relates, the more important it is to know who our informant is, whether he deserves credit. Now, you are aware that the speaker on this occasion is no fanciful enthusiast, no mere sentimentalist. He is a man who in numerous passages of his Epistles zealously opposed religious delusions and a false spirituality, and strove to fix both himself and the Church on the written, firm, prophetic Word, and not on feelings, visions, and ecstasies. Indeed, we may say of him that a calm reflective understanding predominated in him more than in any other of the apostles. He was also a man of learning. It cannot be imagined for one moment that vainglory and self-exaltation prompted him to give the narrative contained in our text. Oh! in what a light do we, imperfect Christians, appear when placed by the side of this great apostle! We who are used to experience only some slight measure of answer to prayer and of spiritual elevation. Only think! for fourteen years he kept this matter to himself! How does this impress on it the stamp of truth! Let us now consider the statements of the apostle. He begins with saying, It is not expedient for me, doubtless, to glory. Do not imagine (he means to say) that I wish to utter this for my own glory. I knew a man in Christ, he goes on to say. Paul speaks of himself as of a third person. In looking back on a period of life long since passed, a person feels as if he was contemplating another and not himself. At such a distance a person judges of himself with more freedom, impartiality, and truth. Paul calls himself a man in Christ. He enjoyed the great privilege to lose sight of his own personality, and only to view himself in the attire of his Surety. He had a special reason for calling himself on this occasion a man in Christ. He wishes in doing so to meet the question how it came to pass that he was so highly honoured; it was because he was a man in Christ that before him the gates of paradise must fly open. He says, I was caught up; according to the word used in the original, I was forcibly carried away. He was caught up from the earth. But whither? To some blessed star, from whence, as Moses viewed the promised land, so he might view the land of glory glimmering in the distance? Oh no, his flight went further. He was in the very heart of this land. How often in the dark seasons of his life had he looked with sighs to this distant region! How often had he thought that he would willingly resign everything on earth that only a fleeting glance might be allowed him through the impenetrable veil which covers that land of immortal beauty! There he stood. The tumult of the world was hushed around him. Oh what a life in those serene fields of light and love! In those palmy groves of everlasting peace what forms, what visions, what tones of praise!<\/p>\n 2. <\/strong>Was Paul then literally in heaven? Is there, in fact, a world of blessedness behind the clouds? Truly I think that Paul was not the first to inform us of that. He says, He was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter. And his meaning appears to be simply this: what he had heard and seen during this visit to the other world was of such a peculiar kind that it was absolutely impossible to express it in human language. Oh yes, the apostle might have been cordially willing to have painted before our eyes an image of that blessed world, but whence could he take the colours for the painting? Would he have taken something from the light of the sun, from the blooming meadows of our earthly spring, from the groves and solemn stillness of our summer mornings? Alas! he would only have dipped his pencil in poor dull shades. All this the apostle felt, and he preferred being silent. He might have been willing to describe to us how the saints appeared. Oh, gladly would he have told us in what glory his Lord and Saviour there appeared to him. But what could he say? But there is still another circumstance which perhaps gives us a greater idea of the glory of what Paul heard and felt in the third heaven than even his silence–I mean the ardent longing of the apostle to return again to the blessedness that he had once enjoyed. But his wishes could not be taken into consideration. He was obliged to return to this dark earth and to the toilsome path of his apostleship. But after his return his renunciation of the world and its lusts was rendered complete. His conversation is henceforth in heaven. Paul knew that he could return to the blessedness he had beheld by no other path than death. Well, be it so, no hour was more longed for by him than that. What the apostle saw on this occasion we certainly cannot see in the same way, but we may still behold it in the mirror of an unimpeachable testimony. (F. W. Krummacher.<\/em>)<\/p>\n<\/p>\n I will come to visions and revelations of the Lord.<\/strong>—<\/p>\n Pauls vision<\/strong><\/p>\n How did St. Paul come to speak of himself under the personality of another?<\/p>\n 1. <\/strong>Natural diffidence. For the more refined a man is the more he will avoid direct mention of himself. All along he has been forced to speak of self. Fact after fact was wrung out.<\/p>\n 2. <\/strong>St. Paul speaks of a divided experience of two selves: one Paul in the third heaven, enjoying the beatific vision; another on earth, buffeted by Satan. The former he chose rather to regard as the Paul that was to be. He dwelt on the latter as the actual Paul, lest he should mistake himself in the midst of the heavenly revelations. Such a double nature is in us all. In all there is an Adam and a Christ–an ideal and a real. Witness the strange discrepancy often between the writings of the poet or the sermons of the preacher and their actual lives. And yet in this there is no necessary hypocrisy, for the one represents the mans aspiration, the other his attainment. But the apostle felt that it was dangerous to be satisfied with mere aspirations and fine sayings, and therefore he chose to take the lowest–the actual self–treating the highest as, for the time, another man (verse 5). Were the caterpillar to feel within himself the wings that are to be, and be haunted with instinctive forebodings of the time when he shall hover about flowers and meadows, yet the wisdom of that caterpillar would be to remember his present business on the leaf, lest, losing himself in dreams, he should never become a winged insect at all.<\/p>\n 1. <\/strong>The words in that transaction were not unlawful to utter. They are three times recorded.<\/p>\n 2. <\/strong>There was no doubt as to St. Pauls own locality in that vision. So far from being exalted, he was stricken to the ground.<\/p>\n 3. <\/strong>The vision was of an humbling character: Saul, Saul, why persecutest thou Me?<\/p>\n 1. <\/strong>This marks out the man. Indeed, to comprehend the visions we must comprehend the man. For God does not reveal His mysteries to men of selfish or hard or phlegmatic temperaments, but to those of spiritual sensitiveness. There are physically certain sensitivenesses to sound and colour that qualify men to become gifted musicians and painters–so spiritually there are certain susceptibilities, and on these God bestows strange gifts, sights, and feelings not to be uttered in human language. The Jewish temperament–its fervour, moral sense, veneration, indomitable will, adapted it to be the organ of revelation.<\/p>\n 2. <\/strong>Now all this was, in its fulness, in St. Paul. A heart, a brain, and a soul of fire; all his life a suppressed volcano; his acts living things with hands and feet, his words half battles. A man, consequently, of terrible inward conflicts (read Rom 7:1-25<\/span>.). You will find there no dull metaphysics; all is intensely personal. So, too, in Act 16:1-40<\/span>. He had no abstract perception of Macedonias need of the gospel. To his soul a man of Macedonia cries, Come over and help us. Again (Act 18:1-28<\/span>), a message came in a vision. St. Pauls life was with God, his very dreams were of God. He saw a Form which others did not see, and heard a Voice which others could not hear (Act 27:23<\/span>).<\/p>\n 3. <\/strong>But such things are seen and heard under certain conditions. Many of St. Pauls visions were when he was–<\/p>\n (1)<\/strong> Fasting. Fulness of bread and abundance of idleness are not the conditions in which we can see the things of God.<\/p>\n (2)<\/strong> In the midst of trial. In the prison, during the shipwreck, while the thorn was in his flesh.<\/p>\n 4. <\/strong>This was the experience of Christ Himself. God does not lavish His choicest gifts, but reserves them.<\/p>\n 5. <\/strong>Yet though inspiration is granted in its fulness only to rare, choice spirits, in degree it belongs to all Christians. There have been moments, surely, in our experience, when the vision of God was clear. They were not moments of fulness or success. In some season of desertion you have in solitary longing seen the sky-ladder as Jacob saw it, or in childish purity–for Heaven lies around us in our infancy–heard a voice as Samuel did; or in feebleness of health, when the weight of the bodily frame was taken off, Faith brightened her eagle eye, and saw far into the tranquil things of death; or in prayer you have been conscious of a Hand in yours, and a Voice, and you could almost feel the Eternal Breath upon your brow.<\/p>\n 1. <\/strong>They are unspeakable because they are untranslatable into language. The fruits of the Spirit–love, joy, peace, etc.<\/p>\n how can these be <\/strong>explained in words? Our feelings, convictions, aspirations, devotions, what sentences of earth can express them? In Revelations 4 John in high symbolic language attempts, but inadequately, to shadow forth the glory which his spirit realised, but which his sense saw not. For heaven is not scenery, nor anything appreciable by ear or eye; heaven is God felt.<\/p>\n 2. <\/strong>They are not lawful for a man to utter. Christian modesty forbids. There are transfiguration moments, bridal hours of the soul, and not easily forgiven are those who would utter the secrets of its high intercourse with its Lord. You cannot discuss such subjects without vulgarising them. God dwells in the thick darkness. Silence knows more of Him than speech. His name is secret, therefore beware how you profane His stillness. The secret of the Lord is with them that fear Him. To each of His servants He giveth a white stone, and in the stone a new name written, which no man knoweth save he that receiveth it. (F. W. Robertson, M. A.<\/em>)<\/p>\n<\/p>\n St. Pauls rapture and thorn in the flesh<\/strong><\/p>\n Paul probably refers to the trance, or vision, of Act 22:1-30<\/span>.<\/p>\n 1. <\/strong>The nature of the vision. It was in a state in which the mental faculties, apart from the senses, are so engrossed by certain objects as to render the mind incapable of attending to any other. Such raptures were one of the ancient modes of inspiration. God spake to Moses, David, and the prophets in visions, and their return in the days of the apostles served to evince the identity of the two dispensations in their origin and authority.<\/p>\n 2. <\/strong>The special communications made in this vision. If the third heaven is the place where God immediately resides, we are sure that paradise is the same, from the promise to the penitent malefactor. There Paul heard unspeakable words, etc. Doubtless the inhabitants of heaven conceive of objects in a manner as superior to our modes of conception as are the objects themselves to those of earth. How, then, could they communicate their conceptions to beings of our limited and dull faculties! In like manner the apostle on his return to his former state would find an insurmountable impediment to the communications of what he had seen and heard. But though not to be described in the language of sense, it would appear from the effect left on his mind that the revelation was of the most exhilarating nature; a tone had been given to his character, and a new and seraphic passion had been kindled in his soul. He felt for ever afterwards as a man to whom heaven was not altogether future.<\/p>\n 3. <\/strong>The affliction with which he was immediately visited.<\/p>\n 1. <\/strong>The wisdom and goodness of God in those severe afflictions with which even eminent saints may be visited.<\/p>\n 2. <\/strong>The Divine nature of Christ, and His immediate presidency over the affairs of the whole Church. This Divine Saviour is particularly employed about the mission of His servants, their qualifications for office, their trials, supports, and deliverance. Hence the propriety of direct address to Him in critical circumstances, while, in the ordinary course of affairs, the ultimate object of address is the Almighty Father.<\/p>\n 3. <\/strong>The existence of paradise and a third heaven as the receptacle of the souls of believers. What ground, then, for the notion of a sleepy condition of the soul after death? (J. Leifchild, D. D.<\/em>)<\/p>\n CHAPTER XII. <\/P> St. Paul mentions some wonderful revelations which he had<\/I><\/P> received from the Lord<\/I>, 1-5.<\/P> He speaks of his suffering in connection with these<\/I><\/P> extraordinary revelations, that his character might be<\/I><\/P> duly estimated<\/I>, 6.<\/P> That he might not be too much exalted, a messenger of Satan is<\/I><\/P> sent to buffet him; his prayer for deliverance, and the Divine<\/I><\/P> answer<\/I>, 7-9.<\/P> He exults in sufferings and reproaches, and vindicates his<\/I><\/P> apostleship<\/I>, 10-13.<\/P> Promises to come and visit them<\/I>, 14, 15.<\/P> Answers some objections<\/I>, 16-18.<\/P> And expresses his apprehensions that when he visits them he<\/I><\/P> shall find many evils and disorders among them<\/I>, 19-21. <\/P> NOTES ON CHAP. XII.<\/P> <\/P> Verse 1<\/span>. It is not expedient for me<\/B><\/I>] There are several various readings on this verse which are too minute to be noticed here; they seem in effect to represent the verse thus: “If it be expedient to glory, (which does not become me,) I will proceed to visions,” c. The plain meaning of the apostle, in this and the preceding chapter, in reference to glorying<\/I> is, that though to boast in any attainments, or in what God did by him, was in all possible cases to be avoided, as being contrary to the humility<\/I> and simplicity<\/I> of the Gospel yet the circumstances in which he was found, in reference to the Corinthian Church, and his detractors there, rendered it absolutely necessary; not for his personal vindication, but for the honour of the Gospel, the credit of which was certainly at stake.<\/P> <\/P> I will come to visions<\/B><\/I>] . Symbolical representations of spiritual and celestial things, in which matters of the deepest importance are exhibited to the eye of the mind by a variety of emblems, the nature and properties of which serve to illustrate those spiritual things.<\/P> <\/P> Revelations<\/B><\/I>] . A manifestation of things not before known, and such as God alone can make known, because they are a part of his own inscrutable counsels.<\/P><\/p>\n It is not expedient for me doubtless to glory; <\/B>it is neither comely, nor of any advantage to myself, to glory; nor would I do it but in this case of necessity, where glorying is necessary for the glory of God, and for your good, to vindicate myself to you from the imputations that some others lay upon me. <\/P> I will come to visions and revelations of the Lord:<\/B> do any of them boast of visions and revelations from God? I have something of that nature to glory in as well as they. Some make this difference between visions, <\/B>and revelations; <\/B>that visions<\/I> signify apparitions, the meaning of which, those that see them do not understand; revelations<\/I> signify the discoveries of the mind and will of God to persons immediately, either by dreams, or by some audible voice, which maybe without any object represented to the eye. Pharaoh and Nebuchadnezzar seem to have had such visions as they did not understand, till interpreted by Joseph and Daniel; but undoubtedly Pauls visions were not such. The difference therefore seems rather to be, that in all visions which good and holy men had, there was a revelation; but every revelation did not suppose a vision. <\/P> <\/p>\n 1.<\/B> He proceeds to illustrate the”glorying in infirmities” (2Co11:30<\/span>). He gave one instance which might expose him to ridicule(2Co 11:33<\/span>); he now givesanother, but this one connected with a glorious revelation of whichit was the sequel: but he dwells not on the glory done to himself,but on the infirmity<\/I> which followed it, as displaying Christ’spower. The oldest manuscripts read, “I MUSTNEEDS boast (or glory) though it be not expedient; for<\/I>I will come.” The “for” gives a proof that it is “notexpedient to boast”: I will take the case of revelations, inwhich if anywhere boasting might be thought harmless. “Visions”refers to things seen:<\/I> “revelations,” to thingsheard (compare 1Sa 9:15<\/span>) orrevealed<\/I> in any way. In “visions” theirsignification was not always vouchsafed; in “revelations”there was always an unveiling of truths before hidden (Dan 2:19<\/span>;Dan 2:31<\/span>). All parts of Scripturealike are matter of inspiration;<\/I> but not all of revelation.<\/I>There are degrees of revelation; but not of inspiration. <\/P> of<\/B>that is, from<\/I>the Lord; Christ, 2Co 12:2<\/span>.<\/P><\/p>\n It is not expedient doubtless for me to glory<\/strong>,…. Though it was lawful for him to glory, and was necessary in the present circumstances of things, in vindication of himself, and to preserve the Corinthians from being carried away with the insinuations of the false apostles; and so for the honour and interest of Christ and the Gospel; yet it was not expedient on some other accounts, or profitable and serviceable to himself; he might find that it tended to stir up pride, vanity, and elation of mind in him, and might be interpreted by others as proud boasting and vain glorying; wherefore he chose to drop it, and pass on to another subject; or rather though it was not expedient to proceed, yet, before he entirely quitted it, he thought it proper to say something of the extraordinary appearances of God unto him. Some copies, and the Vulgate Latin version, read, “if there was need of glorying, it is not indeed expedient”; the Syriac version, “there is need of glorying, but it is not expedient”; and the Arabic version, “neither have I need to glory, nor is it expedient for me: I will come to visions and revelations of the Lord”; such as the Lord had made to him, and not man; and which were not the fruit of his own fancy, or the delusions of Satan; but were from the Lord Jesus Christ, and his glory. The apostle might very well speak of “visions” or heavenly appearances, since he was favoured with many; his conversion was owing to a vision or appearance of Christ to him, whom he saw with his bodily eyes, and heard him speaking to him, and which he calls “the heavenly vision”; at another time when at Troas, a vision appeared to him in the night, and a man of Macedonia stood and prayed him to come over and help them; and when at Corinth the Lord spoke to him by a vision, and bid him not be afraid, but go on preaching the Gospel, because he had much people there to be brought in through his ministry: and as for revelations, besides what are ordinary and common to all believers, he had extraordinary ones; the Gospel and the scheme of it, the knowledge of the several particular doctrines of it, were not attained to by him in the common way, but he had them by the revelation of Jesus Christ; the several mysterious parts of it, particularly that of the calling of the Gentiles, to which might be added, the change that will be upon the living saints at Christ’s second coming, were made known to him by revelation; and sometimes in this extraordinary way he was directed to go to such or such a place, as at a certain time he went up to Jerusalem by “revelation”, where he was to do or suffer many things for the sake of Christ: though he had no revelation of anything that was different from, and much less contrary to the Gospel, and as it was preached by the other apostles; for there was an entire agreement between him and them in their ministry; see Ga 2:2<\/span>, and these visions and revelations were for his instruction, direction, and encouragement in the ministration of the Gospel; and being of an extraordinary nature, were suitable to those extraordinary times, and not to be expected in an ordinary way, nor is there any need of them now; besides, these were visions and revelations of the Lord, and not the effects of enthusiasm, and a warm imagination, nor diabolical delusions, or the pretensions and cheats of designing men; and were for the confirmation and establishment of the Gospel, and not to countenance a new scheme, or introduce a new dispensation; wherefore all visions and revelations men pretend to, which are for such a purpose, are to be despised and rejected.<\/p>\n The Apostle’s Rapture.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> A. D.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 57.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/P> <\/TD> <\/TR> <\/TABLE> 1 It is not expedient for me doubtless to glory. I will come to visions and revelations of the Lord. 2 I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven. 3 And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;) 4 How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter. 5 Of such an one will I glory: yet of myself I will not glory, but in mine infirmities. 6 For though I would desire to glory, I shall not be a fool; for I will say the truth: but now<\/I> I forbear, lest any man should think of me above that which he seeth me to be,<\/I> or that<\/I> he heareth of me. 7 And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure. 8 For this thing I besought the Lord thrice, that it might depart from me. 9 And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. 10 Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake: for when I am weak, then am I strong.<\/P> Here we may observe,<\/P> I. The narrative the apostle gives of the favours God had shown him, and the honour he had done him; for doubtless he himself is the man in Christ of whom he speaks. Concerning this we may take notice, 1. Of the honour itself which was done to the apostle: he was caught up into the third heaven,<\/I> v.<\/span> 2<\/span><\/U><\/I><\/span>. When this was we cannot say, whether it was during those three days that he lay without sight at his conversion or at some other time afterwards, much less can we pretend to say how<\/I> this was, whether by a separation of his soul from his body or by an extraordinary transport in the depth of contemplation. It would be presumption for us to determine, if not also to enquire into, this matter, seeing the apostle himself says, Whether in the body or out of the body, I cannot tell.<\/I> It was certainly a very extraordinary honour done him: in some sense he was caught up into the third heaven,<\/I> the heaven of the blessed, above the arial heaven, in which the fowls fly, above the starry heaven, which is adorned with those glorious orbs: it was into the third heaven, where God most eminently manifests his glory. We are not capable of knowing all, nor is it fit we should know very much, of the particulars of that glorious place and state; it is our duty and interest to give diligence to make sure to ourselves a mansion there; and, if that be cleared up to us, then we should long to be removed thither, to abide there for ever. This third heaven is called paradise (v.<\/I><\/span> 4<\/span>), in allusion to the earthly paradise out of which Adam was driven for his transgression; it is called the paradise of God (Rev. ii. 7<\/span>), signifying to us that by Christ we are restored to all the joys and honours we lost by sin, yea, to much better. The apostle does not mention what he saw in the third heaven or paradise, but tells us that he heard unspeakable words,<\/I> such as it is not possible for a man to utter–such are the sublimity of the matter and our unacquaintedness with the language of the upper world: nor was it lawful to utter those words, because, while we are here in this world, we have a more sure word of prophecy than such visions and revelations. 2 Pet. i. 19<\/span>. We read of the tongue of angels as well as men, and Paul knew as much of that as ever any man upon earth did, and yet preferred charity, that is, the sincere love of God and our neighbour. This account which the apostle gives us of his vision should check our curious desires after forbidden knowledge, and teach us to improve the revelation God has given us in his word. Paul himself, who had been in the third heaven, did not publish to the world what he had heard there, but adhered to the doctrine of Christ: on this foundation the church is built, and on this we must build our faith and hope. 2. The modest and humble manner in which the apostle mentions this matter is observable. One would be apt to think that one who had had such visions and revelations as these would have boasted greatly of them; but, says he, It is not expedient for me doubtless to glory,<\/I> v.<\/span> 1<\/span><\/U><\/I><\/span>. He therefore did not mention this immediately, nor till above fourteen years<\/I> after, v.<\/I><\/span> 2<\/span>. And then it is not without some reluctancy, as a thing which in a manner he was forced to by the necessity of the case. Again, he speaks of himself in the third person, and does not say, I am the man who was thus honoured above other men. Again, his humility appears by the check he seems to put upon himself (v.<\/I><\/span> 6<\/span>), which plainly shows that he delighted not to dwell upon this theme. Thus was he, who was not behind the chief of the apostles in dignity, very eminent for his humility. Note, It is an excellent thing to have a lowly spirit in the midst of high advancements; and those who abase themselves shall be exalted.<\/P> II. The apostle gives an account of the methods God took to keep him humble, and to prevent his being lifted up above measure;<\/I> and this he speaks of to balance the account that was given before of the visions and revelations he had had. Note, When God’s people communicate their experiences, let them always remember to take notice of what God has done to keep them humble, as well as what he has done in favour to them and for their advancement. Here observe,<\/P> 1. The apostle was pained with a thorn in the flesh, and buffeted with a messenger of Satan, v.<\/I><\/span> 7<\/span>. We are much in the dark what this was, whether some great trouble or some great temptation. Some think it was an acute bodily pain or sickness; others think it was the indignities done him by the false apostles, and the opposition he met with from them, particularly on the account of his speech, which was contemptible. However this was, God often brings this good out of evil, that the reproaches of our enemies help to hide pride from us; and this is certain, that what the apostle calls a thorn in his flesh was for a time very grievous to him: but the thorns Christ wore for us, and with which he was crowned, sanctify and make easy all the thorns in the flesh we may at any time be afflicted with; for he suffered, being tempted, that he might be able to succour those that are tempted.<\/I> Temptations to sin are most grievous thorns; they are messengers of Satan, to buffet us. Indeed it is a great grievance to a good man to be so much as tempted to sin.<\/P> 2. The design of this was to keep the apostle humble: Lest he should be exalted above measure,<\/I> v.<\/span> 7<\/span><\/U><\/I><\/span>. Paul himself knew he had not yet attained, neither was already perfect;<\/I> and yet he was in danger of being lifted up with pride. If God love us, he will hide pride from us, and keep us from being exalted above measure; and spiritual burdens are ordered, to cure spiritual pride. This thorn in the flesh is said to be a messenger of Satan, which he did not send with a good design, but on the contrary, with ill intentions, to discourage the apostle (who had been so highly favoured of God) and hinder him in his work. But God designed this for good, and he overruled it for good, and made this messenger of Satan to be so far from being a hindrance that it was a help to the apostle.<\/P> 3. The apostle prayed earnestly to God for the removal of this sore grievance. Note, Prayer is a salve for every sore, a remedy for every malady; and when we are afflicted with thorns in the flesh we should give ourselves to prayer. Therefore we are sometimes tempted that we may learn to pray. The apostle besought the Lord thrice, that it might depart from him,<\/I> v.<\/span> 8<\/span><\/U><\/I><\/span>. Note, Though afflictions are sent for our spiritual benefit, yet we may pray to God for the removal of them: we ought indeed to desire also that they may reach the end for which they are designed. The apostle prayed earnestly, and repeated his requests; he besought the Lord thrice,<\/I> that is, often. So that if an answer be not given to the first prayer, nor to the second, we must hold on, and hold out, till we receive an answer. Christ himself prayed to his Father thrice. As troubles are sent to teach us to pray, so they are continued to teach us to continue instant in prayer.<\/P> 4. We have an account of the answer given to the apostle’s prayer, that, although the trouble was not removed, yet an equivalent should be granted: My grace is sufficient for thee.<\/I> Note, (1.) Though God accepts the prayer of faith, yet he does not always answer it in the letter; as he sometimes grants in wrath, so he sometimes denies in love. (2.) When God does not remove our troubles and temptations, yet, if he gives us grace sufficient for us, we have no reason to complain, nor to say that he deals ill by us. It is a great comfort to us, whatever thorns in the flesh we are pained with, that God’s grace is sufficient for us. Grace signifies two things:– [1.] The good-will of God towards us, and this is enough to enlighten and enliven us, sufficient to strengthen and comfort us, to support our souls and cheer up our spirits, in all afflictions and distresses. [2.] The good work of God in us, the grace we receive from the fulness that is in Christ our head; and from him there shall be communicated that which is suitable and seasonable, and sufficient for his members. Christ Jesus understands our case, and knows our need, and will proportion the remedy to our malady, and not only strengthen us, but glorify himself. His strength is made perfect in our weakness.<\/I> Thus his grace is manifested and magnified; he ordains his praise out of the mouths of babes and sucklings.<\/P> III. Here is the use which the apostle makes of this dispensation: He gloried in his infirmities<\/I> (v.<\/I><\/span> 9<\/span>), and took pleasure in them, v.<\/I><\/span> 10<\/span>. He does not mean his sinful infirmities (those we have reason to be ashamed of and grieved at), but he means his afflictions, his reproaches, necessities, persecutions, and distresses for Christ’s sake, v.<\/I><\/span> 10<\/span>. And the reason of his glory and joy on account of these things was this–they were fair opportunities for Christ to manifest the power and sufficiency of his grace resting upon him, by which he had so much experience of the strength of divine grace that he could say, When I am weak, then am I strong.<\/I> This is a Christian paradox: when we are weak in ourselves, then we are strong in the grace of our Lord Jesus Christ; when we see ourselves weak in ourselves, then we go out of ourselves to Christ, and are qualified to receive strength from him, and experience most of the supplies of divine strength and grace.<\/P> <\/p>\n I must needs glory <\/B> ( <\/SPAN><\/span>). This is the reading of B L Latin Syriac, but Aleph D Bohairic have <\/SPAN><\/span> while K M read <\/SPAN><\/span>. The first is probably correct. He must go on with the glorying already begun, foolish as it is, though it is not expedient ( <\/SPAN><\/span>).<\/P> Visions <\/B> (<\/SPAN><\/span>). Late word from <\/SPAN><\/span>. See on Luke 1:22<\/span>; Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>The time when this vision took place. The date is vague–about fourteen years ago. Some have identified it with that recorded (Act 9:1-43<\/span>) at his conversion. But–<\/p>\n
II. <\/strong>Paul had known many such visions (verse 7).<\/p>\n
III. <\/strong>The things seen are unutterable.<\/p>\n
I. <\/strong>Some explanation of this remarkable passage.<\/p>\n
II. <\/strong>The general instruction which it furnishes. Note–<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n