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Commentary on 2 Corinthians 12 verses 1–10
Here we may observe,
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, Co2 12:2. 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 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. It was certainly a very extraordinary honour done him: in some sense he was caught up into the third heaven, the heaven of the blessed, above the aerial 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 (Co2 12:4), in allusion to the earthly paradise out of which Adam was driven for his transgression; it is called the paradise of God (Rev 2:7), 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, 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. Pe2 1:19. 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, Co2 12:1. He therefore did not mention this immediately, nor till above fourteen years after, Co2 12:2. 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 (Co2 12:6), 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.
II. The apostle gives an account of the methods God took to keep him humble, and to prevent his being lifted up above measure; 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,
1.The apostle was pained with a thorn in the flesh, and buffeted with a messenger of Satan, Co2 12:7. 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. 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.
2.The design of this was to keep the apostle humble: Lest he should be exalted above measure, Co2 12:7. Paul himself knew he had not yet attained, neither was already perfect; 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.
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, Co2 12:8. 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, 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.
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. 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. Thus his grace is manifested and magnified; he ordains his praise out of the mouths of babes and sucklings.
III. Here is the use which the apostle makes of this dispensation: He gloried in his infirmities (Co2 12:9), and took pleasure in them, Co2 12:10. 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, Co2 12:10. 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. 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.
If they do maintain that they are more excellent than he, let them prove themselves so by their works, for they have never pretended to anything like .
because the strength of God is made perfect in weakness,
Paul says that he was caught up twice—first into the third heaven and then into paradise, which is where the Lord said that the thief on the cross would be with him..
Great indeed was this revelation. But this was not the only one: there were many others besides, but he mentions one out of many. For that there were many, hear what he says: "Lest I should be exalted overmuch through the exceeding greatness of the revelations." 'And yet,' a man may say, 'if he wished to conceal them, he ought not to have given any intimation whatever or said any thing of the sort; but if he wished to speak of them, to speak plainly.' Wherefore then is it that he neither spoke plainly nor kept silence? To show by this also that he resorts to the thing unwillingly. And therefore also he has stated the time, "fourteen years." For he does not mention it without an object, but to show that he who had refrained for so long a time would not now have spoken out, except the necessity for doing so had been great. But he would have still kept silence, had he not seen the brethren perishing. Now if Paul from the very beginning was such an one as to be counted worthy of such a revelation, when as yet he had not wrought such good works; consider what he must have grown to in fourteen years. And observe how even in this very matter he shows modesty, by his saying some things, but confessing that of others he is ignorant. For that he was caught up indeed, he declared, but whether "in the body" or "out of the body" he says he does not know. And yet it would have been quite enough, if he had told of his being caught up and had been silent [about the other]; but as it is, in his modesty he adds this also. What then? Was it the mind that was caught up and the soul, whilst the body remained dead? or was the body caught up? It is impossible to tell. For if Paul who was caught up and whom things unspeakable, so many and so great, had befallen was in ignorance, much more we. For, indeed, that he was in Paradise he knew, and that he was in the third heaven he was not ignorant, but the manner he knew not clearly.
But wherefore was he also caught up? As I think, that he might not seem to be inferior to the rest of the Apostles. For since they had companied with Christ, but Paul had not: He therefore caught up unto glory him also. "Into Paradise." For great was the name of this place, and it was everywhere celebrated. Wherefore also Christ said, "To-day thou shalt be with Me in Paradise."
"On behalf of such an one will I glory?" wherefore? For if another were caught up, wherefore dost thou glory? Whence it is evident that he said these things of himself. And if he added, "but of myself I will not glory," he says nothing else than this, that, 'when there is no necessity, I will say nothing of that kind fruitlessly and at random;' or else he is again throwing obscurity over what he had said, as best he might. For that the whole discourse was about himself, what follows also clearly shows.
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SUMMARY
In the Apostle Paul continues his account of an extraordinary spiritual revelation, likely referring to his own experience of being caught up to the "third heaven" (verse 2). He reiterates his profound uncertainty regarding the physical state of the "man" (himself) during this transcendent event, specifically whether the rapture occurred "in the body, or out of the body." This verse powerfully underscores the limits of human comprehension when faced with divine mysteries, concluding with the definitive statement that only God possesses full knowledge of such supernatural occurrences.
CONTEXT
Literary Context: 2 Corinthians 12:3 is nestled within a highly personal and somewhat reluctant defense of Paul's apostolic authority and spiritual credentials. The preceding chapter, 2 Corinthians 11, saw Paul "boasting" in his weaknesses, sufferings, and hardships to contrast with the false apostles who boasted in worldly achievements and eloquence. In 2 Corinthians 12:1-10, Paul shifts his "boasting" to divine revelations, doing so with profound humility by referring to himself in the third person as "a man in Christ" (verse 2). Verse 3 serves as a reiteration of the mysterious nature of the experience described in verse 2, emphasizing Paul's inability to fully grasp or explain the physical circumstances of his rapture to the "third heaven" and "Paradise" (verse 4), thereby highlighting the supernatural origin and the divine control over the event. This recounting of extraordinary spiritual privilege is immediately followed by the mention of his "thorn in the flesh" in 2 Corinthians 12:7, which was given to keep him from becoming conceited, further grounding his spiritual authority in God's power made perfect in weakness.
Historical & Cultural Context: The Corinthian church was plagued by internal divisions and the influence of "super-apostles" who challenged Paul's authority, often by boasting in their rhetorical skills, impressive spiritual experiences, or perceived worldly wisdom. In this environment, Paul's reluctant "boasting" was a strategic and ironic defense. While mystical experiences and ascents to heavenly realms were part of the broader ancient world's religious landscape (including Jewish apocalyptic traditions), Paul's account distinguishes itself by its emphasis on humility, the divine origin of the revelation, and its purpose not for personal glory but for God's purposes within the context of his apostleship. Paul's use of the third person ("such a man") was a common rhetorical device in antiquity to speak of oneself with modesty or to emphasize the objective nature of an experience. His uncertainty about being "in the body, or out of the body" resonates with philosophical discussions of the soul's relationship to the body, but for Paul, it underscores the utterly transcendent and divinely controlled nature of the event, rather than a philosophical speculation.
Key Themes: The verse significantly contributes to several overarching themes within 2 Corinthians. Firstly, it highlights the theme of Divine Revelation and Mystery. Paul's experience underscores the reality of direct divine communication and profound spiritual encounters, yet simultaneously emphasizes their mysterious and often ineffable nature. The human mind cannot fully comprehend or articulate such supernatural events, as evidenced by Paul's own admission, "I cannot tell." Secondly, it reinforces the theme of Humility in Spiritual Gifts and Ministry. Paul's decision to speak of himself in the third person, coupled with his reluctance to boast about such a high revelation (only doing so under duress to defend his apostleship), exemplifies profound humility. He understands that such experiences are not for personal glory but are given by God for His purposes, a truth further reinforced by the subsequent mention of his "thorn in the flesh" in 2 Corinthians 12:7, which served to prevent conceit. Lastly, the phrase "God knoweth" powerfully asserts the theme of God's Omniscience vs. Human Limitation. While human perception and memory might be limited or even confused by extraordinary events, God has complete and perfect comprehension of all things, whether physical or spiritual. This reminds believers that God is fully aware of their experiences, even those they cannot fully articulate or understand themselves, echoing the comprehensive knowledge of God expressed in passages like Psalm 139:1-6.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse effectively employs several literary devices to convey its profound message. Apostrophe or Third-Person Reference is evident in Paul's choice to speak of himself as "such a man." This rhetorical strategy serves to express humility, deflect personal glory, and emphasize the divine origin and objective reality of the experience rather than his subjective perception. A powerful Antithesis or Juxtaposition is central to the verse's impact, contrasting human ignorance with divine omniscience: "I cannot tell" (οὐκ οἶδα) is set directly against "God knoweth" (ὁ Θεὸς οἶδεν). This stark comparison highlights the vast chasm between finite human understanding and infinite divine knowledge. Furthermore, the Repetition of the verb "know" (eídō) in both its negative and positive forms (οὐκ οἶδα and οἶδεν) creates a strong rhetorical emphasis, underscoring the central theme of knowledge and mystery, and ultimately affirming God's supreme understanding over all creation and experience.
THEOLOGICAL AND THEMATIC CONNECTIONS
2 Corinthians 12:3 offers profound theological insights into the nature of divine revelation, human limitation, and God's absolute sovereignty. It affirms that God can and does reveal Himself in ways that transcend normal human experience and comprehension, validating the reality of profound spiritual encounters while simultaneously cautioning against human attempts to fully rationalize or control them. The verse teaches us to embrace the mystery inherent in faith, acknowledging that there are aspects of God's work and being that remain beyond our grasp. Ultimately, it directs our gaze from our own limited understanding to the perfect and complete knowledge of God, in whom all mysteries find their ultimate resolution. This truth provides comfort and stability, reminding us that even when we are confused or unable to articulate our experiences, God knows.
REFLECTION AND APPLICATION
Paul's account in 2 Corinthians 12:3 offers profound lessons for believers today. Firstly, it validates the reality of profound spiritual encounters, affirming that God can interact with His people in ways that transcend our physical and rational understanding. Not every spiritual experience needs to be fully rationalized or understood by human logic; some are simply divine mysteries to be received with awe. Secondly, Paul's humility in recounting this extraordinary event, even using the third person to deflect personal glory, serves as a powerful model. It calls us to cultivate humility, especially when we are blessed with unique insights, spiritual gifts, or profound experiences. True spiritual maturity involves giving all glory to God for such encounters, rather than seeking personal recognition or prestige. Finally, the declaration "God knoweth" provides immense comfort. There will always be aspects of our lives, our spiritual journeys, and the divine realm that remain beyond our comprehension. In these moments of uncertainty or confusion, we can find peace and assurance in knowing that God is fully aware, perfectly understands, and sovereignly orchestrates all things according to His perfect plan. Our trust is not in our ability to understand, but in His infinite knowledge and wisdom.
Questions for Reflection
FAQ
Who is "such a man" in this verse?
Answer: While Paul uses the third person ("such a man" or "a man in Christ" in verse 2), it is widely understood by scholars and commentators that Paul is referring to himself. He employs this rhetorical device to express humility and to emphasize that the extraordinary revelation was a divine act, not something he could boast about for his own glory. This approach shifts the focus from Paul's person to the profound nature of the vision itself and God's sovereign hand in it.
What does Paul mean by "whether in the body, or out of the body"?
Answer: This phrase indicates Paul's genuine uncertainty about his physical state during the profound spiritual experience of being caught up to the "third heaven" and "Paradise" (verse 2 and 4). It suggests that the experience was so overwhelming and transcendent that he could not discern if his spirit had been separated from his physical body (a disembodied experience) or if his physical body was somehow transported along with his spirit, or if it was a vision so vivid and real that it blurred the lines between physical and spiritual reality. His inability to tell underscores the utterly supernatural and mysterious nature of the event, which transcended normal human perception.
Why is the phrase "God knoweth" so important in this context?
Answer: The phrase "God knoweth" is crucial because it provides the ultimate theological resolution to Paul's human uncertainty. While Paul, as the recipient of the revelation, cannot fully explain or comprehend the mechanics of his experience, he declares that God, who orchestrated the event, possesses perfect and complete knowledge of every detail. This statement shifts the focus from human limitation to divine omniscience, affirming God's absolute understanding of all things, even the most profound spiritual mysteries. It serves as a powerful reminder that while we may encounter aspects of faith that are beyond our full comprehension, we can rest securely in the truth that God knows all.
CHRIST-CENTERED FULFILLMENT
Paul's mysterious rapture to the third heaven, where he heard inexpressible words, finds its ultimate Christ-centered fulfillment not in the uniqueness of the experience itself, but in the person and work of Jesus Christ, who is the ultimate revelation of God. Paul's inability to discern "whether in the body, or out of the body" points to the transcendent nature of divine encounters, yet Christ Himself is the perfect embodiment of this transcendence, being both fully God and fully man. He is the one through whom "no one has ever seen God; the only God, who is at the Father's side, he has made him known" (John 1:18). Jesus is the visible image of the invisible God (Colossians 1:15), and God has spoken to us definitively through His Son (Hebrews 1:1-3). While Paul's knowledge was limited, Jesus, as the Son, possesses perfect divine knowledge, knowing the Father fully and revealing Him to humanity (Matthew 11:27). Furthermore, the mystery of Paul's experience foreshadows the greater mystery of our union with Christ, where believers are spiritually "in Christ" (Ephesians 1:3-14) and partake in a new creation that transcends the purely physical (2 Corinthians 5:17). Our future hope, too, involves a bodily transformation that is currently beyond our full comprehension, yet "God knoweth" what we shall be, for we know that "when he appears we shall be like him, because we shall see him as he is" (1 John 3:2). Thus, Paul's personal, inexpressible revelation ultimately points to the all-sufficient, all-knowing, and all-revealing Christ, in whom all the mysteries of God are perfectly unveiled.