In 2 Corinthians 12:1-6, Paul continues his “boasting” and turns to visions and revelations from the Lord. He recounts visiting the third heaven: Paradise, where he saw things he is not allowed to talk about. While this proves his superiority as an apostle, Paul wants the Corinthians to center themselves on Christ.
In 2 Corinthians 12:1-62 Corinthians 12:1-6 commentary, commentary Paul describes visions and revelations that further validate his apostleship’s superiority to that of the false apostles with whom he has been having a “boasting contest.” Paul agreed to this contest of “boasting”—what he calls “foolishness” and speaking as if “insane”—in order to serve the Corinthians, because they have come under the sway of these false apostles (2 Corinthians 11:172 Corinthians 11:17 commentary, 2020 commentary, 2323 commentary). This began in Chapter 10 with a prelude to his direct defense. The direct defense started in 2 Corinthians 11:222 Corinthians 11:22 commentary.
Paul continues the direct defense of his apostleship, saying Boasting is necessary, though it is not profitable; but I will go on to visions and revelations of the Lord (v. 1).
The word “boast” or boasting occurs eighteen times in Chapters 10-12. Paul has made it clear that this form of apostolic defense is based on earthly appearances and is not the conversation he wishes he were having with the Corinthians. The conversation should be a Christ-centered focus on growing their faith. Instead, Paul has succumbed to a “Me versus You” boasting contest with the false apostles to see who has the superior apostolic credentials.
Both in the preamble as well as in the direct defense of his apostleship, Paul has communicated that he has been compelled to boast, both by his opponents and by the church in Corinth which has been influenced by the boastings of his opponents. Paul made clear in 2 Corinthians 11:132 Corinthians 11:13 commentary that these men are “false apostles” and “deceitful workers.”
Although Paul is engaging in this defense, it is not profitable because it is “foolishness” and boasting about appearances. The Greek word translated profitable is also found elsewhere in Paul’s writings to Corinth, where it is translated as “benefit” (1 Corinthians 7:351 Corinthians 7:35 commentary), “advantage” (2 Corinthians 8:102 Corinthians 8:10 commentary), and “common good” (1 Corinthians 12:171 Corinthians 12:17 commentary). Paul is asserting that this boasting contest is not going to directly result in their spiritual benefit. As Paul pointed out in his first letter, the Corinthians should not be choosing between which human to follow; they should be following Christ (1 Corinthians 3:4-51 Corinthians 3:4-5 commentary).
Paul’s point in saying this bragging contest is not profitable/not-of-benefit seems to be, “I have to do this in order to keep us from continuing to move backwards, but this is definitely not moving us forward.” He says this, although he will say later in this chapter that he is actually writing this defense of boasting in a manner that can also be used to point the Corinthians to Christ (2 Corinthians 12:192 Corinthians 12:19 commentary). This is likely why he keeps repeating that this bragging contest is distasteful and not what he wants to be doing.
Paul expresses this great reluctance to boast, but continues on because he cannot get his opponents and the church to listen to him on a spiritual level. He began his direct defense of his apostleship by describing the terrible suffering he had endured for the gospel (2 Corinthians 11:24-282 Corinthians 11:24-28 commentary), then made a substantial pivot away from bragging about himself to bragging about Christ by starting to boast in his “weakness” (2 Corinthians 11:302 Corinthians 11:30 commentary).
Paul started the discussion of his weakness by taking them back to when he first believed and began to preach the gospel after encountering Jesus on the road to Damascus (Acts 9:4-5Acts 9:4-5 commentary). He then encountered opposition to his preaching of the gospel and had to be snuck out of Damascus at night to keep from being murdered (2 Corinthians 11:32-332 Corinthians 11:32-33 commentary). He now creates a parenthetical to describing his weaknesses: but I will go on to visions and revelations of the Lord (v. 1b).
He includes the phrase of the Lord to indicate that these experiences were of divine origin. He wants to make certain that there is a proper, spiritual perspective in relating visions and revelations (1 Corinthians 14:18-191 Corinthians 14:18-19 commentary). Paul will describe these visions and revelations to authenticate his apostleship but will speak in the third person. In doing this, Paul is distinguishing between his own human form, which is weak, and his calling in Christ, which is strong.
This again lays a foundation to pivot away from this bragging contest of “Who is the most important apostle” to a focus on Christ and His ministry. By refusing to boast in himself, Paul is making a point he makes elsewhere in his writings: all humans fall short of God’s glory (Romans 3:9Romans 3:9 commentary, 2323 commentary, 7:14-177:14-17 commentary, 1 Corinthians 3:4-71 Corinthians 3:4-7 commentary). In fact, Paul will say later in this chapter that although he is on par with the greatest apostles, he is still a “nobody” (2 Corinthians 12:112 Corinthians 12:11 commentary). This is because apart from Christ, he is nothing. That is a reason why this debate of who is the greatest is so foolish.
He begins the description of the revelations he received thus: I know a man in Christ who fourteen years ago—whether in the body I do not know, or out of the body I do not know, God knows—such a man was caught up to the third heaven (v. 2).
Paul uses the third person to describe himself, perhaps because (as we will see in verse 4) he is not permitted to speak about these visions and revelations. He will not use “I”; he only speaks of such a man. It is reasonable that Paul would go to great extremes to avoid boasting due to experiencing these visions and revelations because he was given a “thorn in the flesh, a messenger of Satan” to keep him from exalting himself due to having seen these things (2 Corinthians 12:72 Corinthians 12:7 commentary).
Paul says this man he knows was in Christ when he had the vision/experience. The phase in Christ appears eight times in 2 Corinthians, spread from the first chapter through this next to last chapter (2 Corinthians 1:212 Corinthians 1:21 commentary, 2:142:14 commentary, 2:172:17 commentary, 3:143:14 commentary, 5:175:17 commentary, 1919 commentary, 12:212:2 commentary, 1919 commentary). Paul continually brings the focus back to Christ, and the fact that believers are in Christ. We are new creations in Christ (2 Corinthians 5:172 Corinthians 5:17 commentary). And we have experiences in Christ. When we walk in Christ, God leads us in triumph in Christ (2 Corinthians 2:142 Corinthians 2:14 commentary).
Paul is expressive that he really did not know exactly what had happened to him during this particular vision, whether he was in the body or out of the body. Apparently, he has kept this to himself, for it happened fourteen years ago. We do not know precise dates, but this could tie back to Paul’s stoning in Lystra, when he was thought to be dead (Acts 14:9Acts 14:9 commentary).
Perhaps Paul actually did die and went to heaven, where he saw the visions and revelations before being brought back to life. Even Paul does not know. He only knows what he saw, not how he saw it.
It is interesting how often the number fourteen occurs in scripture. A few examples follow:
Jacob served for fourteen years to gain his wives (Genesis 46:22Genesis 46:22 commentary),
The Feast of Trumpets in the seventh month prescribes fourteen male lambs (Leviticus 23Leviticus 23 commentary).
There were fourteen generations from Abraham to David, fourteen generations from David to the Babylonian exile, then fourteen generations from the exile to the Messiah (Matthew 1:17Matthew 1:17 commentary).
Seven is a number of completion in scripture, as in the creation of the earth taking place in seven days. Fourteen is two times seven; fourteen is also the number of David (each Hebrew letter also functions as a number.) Jesus, the Messiah, will have two advents on earth. In the first advent, He came and completed a spiritual renewal when He died for the sins of the world (Colossians 2:14Colossians 2:14 commentary). In the second advent, He will return to establish His kingdom on earth and complete the restoration of all things (Revelation 19:11-16Revelation 19:11-16 commentary, 20:4-620:4-6 commentary).
Paul spent fourteen years between his visits to Jerusalem (Galatians 2:1Galatians 2:1 commentary). It could be that Paul, as a Jewish scholar, included this detail of fourteen years to create yet another link with the Messiah, Jesus the Son of David, who is the appropriate center for all these discussions. It was in Christ he had these visions. Jesus is the Messiah, the Son of David, and the One through whom humanity and creation will be completely redeemed.
Paul said in verse 1 that Boasting is necessary; there is much at stake in his desire for the Corinthians to listen to him and realize that he is a true apostle, while these other men they have begun listening to are false. Paul does not give an explicit description of the circumstances of this vision other than he was caught up to the third heaven. The verb translated wascaught up is the same verb used when Philip baptized the Ethiopian eunuch, then was caught up or taken away by the Spirit (Acts 8:39Acts 8:39 commentary).
Paul uses the same verb in future tense, translated as “will be caught up” in 1 Thessalonians 4:171 Thessalonians 4:17 commentary, commentary which describes a return of Christ that is in the air:
“Then we who are alive and remain will be caught up together with them in the clouds to meet the Lord in the air.” (1 Thessalonians 4:171 Thessalonians 4:17 commentary)
Over the centuries, there has been much comment and speculation about the third heaven. Multiple uses of the term heaven or “heavens” are in the Bible, beginning in Genesis 1:1Genesis 1:1 commentary, commentary “In the beginning God created the heavens and the earth.”
The Apostle Peter, in describing the last days, says, “But the day of the Lord will come like a thief, in which the heavens will pass away with a roar” (2 Peter 3:102 Peter 3:10 commentary). Then he says, “But according to His promise we are looking for new heavens and a new earth, in which righteousness dwells” (2 Peter 3:132 Peter 3:13 commentary).
In Revelation 21:1Revelation 21:1 commentary, commentary we read “Then I saw a new heaven and a new earth; for the first heaven and the first earth passed away.”
There is no other mention in Scripture of a specific third heaven. However, we can infer that the third heaven is the location of Paradise, because that appears to be a synonym for where Paul went in his vision from verse 4. Some scholars believe that Paul is dividing heaven by degrees, such that the first heaven would mean the sky we can see (Psalm 19:1Psalm 19:1 commentary), and the second heaven is outer space which we can distantly see (Daniel 12:3Daniel 12:3 commentary), which means thethird heaven is the heaven beyond what we can see, the heaven of God. Paul now states that he could not tell whether he went there in person or just saw a vision that was as real as being there in person:
And I know how such a man—whether in the body or apart from the body I do not know, God knows—(v.3).
Again, Paul is giving the basis of his vision of not knowing exactly what happened and attributing everything to the Lord; he does not know, but God knows. This was not something that he earned, manufactured, or experienced by his own knowledge. It was something given him by the grace/favor God extended to him. This man, who was in Christ, was caught up into Paradise and heard inexpressible words, which a man is not permitted to speak (v. 4).
The introduction of Paradise appears to be another description or a further description of the third heaven, as the introductions to each are almost word-for-word.
The Greek word “paradeisos” translated as paradise is found in only two other places in the New Testament. In Luke 23:43Luke 23:43 commentary, commentary Jesus says to the thief hanging on the cross, “Truly I say to you, today you will be with Me in Paradise.” This would indicate that Paradise is the primary place of God’s dwelling.
In His letter to the church in Ephesus, Jesus says, “To him who overcomes, I will grant to eat of the tree of life which is in the Paradise of God.” We see in Revelation 22:2Revelation 22:2 commentary that in the new earth the tree of life will be on either side of a river in the middle of a street that proceeds from the very throne of God. This would further confirm that thethird heaven is a description of a dwelling place for God’s tangible presence.
The Hebrew origin for the word for “paradeisos” carried with it reference to a garden, which could be a reference to Eden (Genesis 3Genesis 3 commentary). In Genesis 2-3Genesis 2-3 commentary, commentary the Greek translation of the Old Testament uses the Greek word “paradeisos” to translate the Hebrew word “gan” in many instances where English translates “gan” as “garden.”
In this Paradise, Paul heard inexpressible words.
The Greek word translated inexpressible occurs only here in the New Testament. The next phrase might indicate what Paul means by inexpressible, he says which a man is not permitted to speak. This would indicate that when Paul says inexpressible he means “I am not allowed to speak about it.” Apparently, he was shown things that God does not want us to know. We see in Revelation 10:4Revelation 10:4 commentary that God tells John not to write down what the seven thunders say, also indicating that there are things God does not want us to know.
We are not told why there are specific things God does not want us to know. It is a reasonable speculation to consider that it is for our greater blessing. Jesus told Thomas that those who believed without seeing would gain a greater blessing (John 20:29John 20:29 commentary). It would make sense that there are things we can be blessed by through believing without knowing.
Perhaps Jesus showed things to Paul so that he could pass along the lessons he learned through his writings without referring directly to the revelations. This could include things such as telling us that the immense persecution he endured was “momentary, light affliction” compared to the “eternal weight of glory” such obedience produces within us (2 Corinthians 4:172 Corinthians 4:17 commentary). Apparently, Paul knew firsthand what the “eternal weight of glory” is like from having visited there, so he had an experiential basis of comparison.
Paul has already referred to himself in the third person as such a man. It seems God has made it clear to Paul that these words are for him only and not to be related to anyone else. Perhaps God gave this vision or revelation to Paul to help him endure the immense hostilities he would face in his apostolic ministry. Thus, the glory that had been revealed to him would hold him fast when he was going through his hardships and dangers.
On behalf of such a man I will boast; but on my own behalf I will not boast, except in regard to my weaknesses (v. 5).
Paul again refers to such a man. It seems logical this is Paul, otherwise the argument would make no sense. Further, Paul confirms that it is him in verse 7 because he speaks of the “surpassing greatness of the revelations,” then says “there was given me a thorn in the flesh.” This makes it clear that Paul is speaking of himself.
Paul returns to the theme of boasting in regard to his weaknesses instead of continuing the “Me vs. them” bragging contest of Paul vs. the false apostles (2 Corinthians 11:132 Corinthians 11:13 commentary). Paul is reorienting the bragging contest from being about boasting how his apostolic credentials exceed that of the false apostles to boasting in regard to his weaknesses.
The Greek word translated weaknesses is “astheneia” and occurs six times in this letter, all relating to the boasting contest with the false apostles (2 Corinthians 11:302 Corinthians 11:30 commentary, 12:512:5 commentary, 99 commentary, 1010 commentary, 13:413:4 commentary). Paul will say in verse 10, for when I am weak, then I am strong. He will also assert that Jesus died because of weakness but lives because of the power of God (2 Corinthians 13:42 Corinthians 13:4 commentary). This tells us that the weaknesses Paul speaks of are his natural capabilities and capacities as a human. Jesus died because He was human, but He was raised from the dead because of the power of God.
In the same manner, Paul is strong when he lives in the resurrection power of Jesus, apart from his flesh. That is why he has considered this contest of boasting between him and the false apostles as foolishness, because it is contrasting human capacity to human capacity. Both are weak. But God is strong. So, Paul is reorienting this boasting contest from boasting about human strength to boasting about God’s strength through Christ.
True strength is in Christ. And the power of Christ is lived apart from the flesh. Paul is superior to the false apostles, as he has demonstrated. He is superior both in terms of the price he has paid in preaching the gospel as well as in the revelations he has received. He affirms this, saying For if I do wish to boast I will not be foolish, for I will be speaking the truth; then he says he desires to avoid dwelling on his human apostolic superiority: but I refrain from this, so that no one will credit me with more than he sees in me or hears from me (v. 6).
Paul is, in fact, a superior apostle. So, if he does wish to boast he is actually not foolish because he is speaking the truth. However, he has called the entire episode of boasting foolishness because it is the wrong focus. He does not want to focus attention on himself. However, he does want to lead by example. The phrase but I refrain from this, so that no one will credit me with more than he sees in me or hears from me is saying “I do not want to just make claims and have people follow that, I want to be the kind of example that people can follow.”
By saying but I refrain from this, Paul is saying he does not want the Corinthians to follow him merely because of his credentials. He is the superior apostle, but that is not what matters. What matters is the substance of what he says and does. And that substance demonstrates that all of them should do as he does. And the thing he desires them to do is to walk in the spirit and power of Christ.
For Paul, this includes leading his disciples in the faith to view the hardships and dangers he had faced as “momentary” and “light” as compared to the eternal glory of the rewards awaiting those who are faithful witnesses for Jesus (2 Corinthians 4:172 Corinthians 4:17 commentary). It includes living a life that is pleasing to God and seeking His rewards rather than the rewards of the world (2 Corinthians 5:9-112 Corinthians 5:9-11 commentary).
So, he says, he does not want anyone to credit me with more than he sees in me or hears from me. He wants them mainly to judge him by his example, the life he actually lives. We know from what he said about the false apostles in 2 Corinthians 11:202 Corinthians 11:20 commentary that this also creates a stark contrast. Paul serves and builds up while the false apostles control and extract.
Although all believers are “in Christ,” it is it still fascinating to hear of revelations and visions like Paul experienced. When we read this passage, it is natural to wish we could know more. It is further natural to have greater interest in such visions and revelations than delving into Paul’s hardships, trials, illnesses, and dangers. But this passage indicates that this natural priority is misplaced.
Since Paul kept this to himself for fourteen years, we must conclude that these visions and revelations are not something we should either seek or try to make happen. Paul openly and frequently shared his experience with Jesus on the road to Damascus. That was a revelation that totally transformed his life because it was focused on Jesus.
Thus, it should be with us. We are transformed by the life, death, resurrection, ascension, and return of the Christ, the Son of the living God. We become new creations in Christ when we believe (2 Corinthians 5:172 Corinthians 5:17 commentary). The belief required is only sufficient faith to look upon Jesus on the cross, hoping to be delivered from the poisonous venom of sin (John 3:14-15John 3:14-15 commentary).
We have the hope of a future in heaven, things which Paul got to see but was not allowed to share. We are told that the rewards we can gain there are beyond our ability to comprehend (1 Corinthians 2:91 Corinthians 2:9 commentary). We are also given glimpses of what it will be like in the new earth (Revelation 21:1 - 22:5Revelation 21:1 - 22:5 commentary). But scripture consistently makes it clear that our focus is to be on living as faithful witnesses in this life in order to gain the most from both this life as well as the next (Revelation 3:21Revelation 3:21 commentary).
Set to dark mode
2 Corinthians 12:1-6 meaning
In 2 Corinthians 12:1-62 Corinthians 12:1-6 commentary, commentary Paul describes visions and revelations that further validate his apostleship’s superiority to that of the false apostles with whom he has been having a “boasting contest.” Paul agreed to this contest of “boasting”—what he calls “foolishness” and speaking as if “insane”—in order to serve the Corinthians, because they have come under the sway of these false apostles (2 Corinthians 11:172 Corinthians 11:17 commentary, 2020 commentary, 2323 commentary). This began in Chapter 10 with a prelude to his direct defense. The direct defense started in 2 Corinthians 11:222 Corinthians 11:22 commentary.
Paul continues the direct defense of his apostleship, saying Boasting is necessary, though it is not profitable; but I will go on to visions and revelations of the Lord (v. 1).
The word “boast” or boasting occurs eighteen times in Chapters 10-12. Paul has made it clear that this form of apostolic defense is based on earthly appearances and is not the conversation he wishes he were having with the Corinthians. The conversation should be a Christ-centered focus on growing their faith. Instead, Paul has succumbed to a “Me versus You” boasting contest with the false apostles to see who has the superior apostolic credentials.
Both in the preamble as well as in the direct defense of his apostleship, Paul has communicated that he has been compelled to boast, both by his opponents and by the church in Corinth which has been influenced by the boastings of his opponents. Paul made clear in 2 Corinthians 11:132 Corinthians 11:13 commentary that these men are “false apostles” and “deceitful workers.”
Although Paul is engaging in this defense, it is not profitable because it is “foolishness” and boasting about appearances. The Greek word translated profitable is also found elsewhere in Paul’s writings to Corinth, where it is translated as “benefit” (1 Corinthians 7:351 Corinthians 7:35 commentary), “advantage” (2 Corinthians 8:102 Corinthians 8:10 commentary), and “common good” (1 Corinthians 12:171 Corinthians 12:17 commentary). Paul is asserting that this boasting contest is not going to directly result in their spiritual benefit. As Paul pointed out in his first letter, the Corinthians should not be choosing between which human to follow; they should be following Christ (1 Corinthians 3:4-51 Corinthians 3:4-5 commentary).
Paul’s point in saying this bragging contest is not profitable/not-of-benefit seems to be, “I have to do this in order to keep us from continuing to move backwards, but this is definitely not moving us forward.” He says this, although he will say later in this chapter that he is actually writing this defense of boasting in a manner that can also be used to point the Corinthians to Christ (2 Corinthians 12:192 Corinthians 12:19 commentary). This is likely why he keeps repeating that this bragging contest is distasteful and not what he wants to be doing.
Paul expresses this great reluctance to boast, but continues on because he cannot get his opponents and the church to listen to him on a spiritual level. He began his direct defense of his apostleship by describing the terrible suffering he had endured for the gospel (2 Corinthians 11:24-282 Corinthians 11:24-28 commentary), then made a substantial pivot away from bragging about himself to bragging about Christ by starting to boast in his “weakness” (2 Corinthians 11:302 Corinthians 11:30 commentary).
Paul started the discussion of his weakness by taking them back to when he first believed and began to preach the gospel after encountering Jesus on the road to Damascus (Acts 9:4-5Acts 9:4-5 commentary). He then encountered opposition to his preaching of the gospel and had to be snuck out of Damascus at night to keep from being murdered (2 Corinthians 11:32-332 Corinthians 11:32-33 commentary). He now creates a parenthetical to describing his weaknesses: but I will go on to visions and revelations of the Lord (v. 1b).
He includes the phrase of the Lord to indicate that these experiences were of divine origin. He wants to make certain that there is a proper, spiritual perspective in relating visions and revelations (1 Corinthians 14:18-191 Corinthians 14:18-19 commentary). Paul will describe these visions and revelations to authenticate his apostleship but will speak in the third person. In doing this, Paul is distinguishing between his own human form, which is weak, and his calling in Christ, which is strong.
This again lays a foundation to pivot away from this bragging contest of “Who is the most important apostle” to a focus on Christ and His ministry. By refusing to boast in himself, Paul is making a point he makes elsewhere in his writings: all humans fall short of God’s glory (Romans 3:9Romans 3:9 commentary, 2323 commentary, 7:14-177:14-17 commentary, 1 Corinthians 3:4-71 Corinthians 3:4-7 commentary). In fact, Paul will say later in this chapter that although he is on par with the greatest apostles, he is still a “nobody” (2 Corinthians 12:112 Corinthians 12:11 commentary). This is because apart from Christ, he is nothing. That is a reason why this debate of who is the greatest is so foolish.
He begins the description of the revelations he received thus: I know a man in Christ who fourteen years ago—whether in the body I do not know, or out of the body I do not know, God knows—such a man was caught up to the third heaven (v. 2).
Paul uses the third person to describe himself, perhaps because (as we will see in verse 4) he is not permitted to speak about these visions and revelations. He will not use “I”; he only speaks of such a man. It is reasonable that Paul would go to great extremes to avoid boasting due to experiencing these visions and revelations because he was given a “thorn in the flesh, a messenger of Satan” to keep him from exalting himself due to having seen these things (2 Corinthians 12:72 Corinthians 12:7 commentary).
Paul says this man he knows was in Christ when he had the vision/experience. The phase in Christ appears eight times in 2 Corinthians, spread from the first chapter through this next to last chapter (2 Corinthians 1:212 Corinthians 1:21 commentary, 2:142:14 commentary, 2:172:17 commentary, 3:143:14 commentary, 5:175:17 commentary, 1919 commentary, 12:212:2 commentary, 1919 commentary). Paul continually brings the focus back to Christ, and the fact that believers are in Christ. We are new creations in Christ (2 Corinthians 5:172 Corinthians 5:17 commentary). And we have experiences in Christ. When we walk in Christ, God leads us in triumph in Christ (2 Corinthians 2:142 Corinthians 2:14 commentary).
Paul is expressive that he really did not know exactly what had happened to him during this particular vision, whether he was in the body or out of the body. Apparently, he has kept this to himself, for it happened fourteen years ago. We do not know precise dates, but this could tie back to Paul’s stoning in Lystra, when he was thought to be dead (Acts 14:9Acts 14:9 commentary).
Perhaps Paul actually did die and went to heaven, where he saw the visions and revelations before being brought back to life. Even Paul does not know. He only knows what he saw, not how he saw it.
It is interesting how often the number fourteen occurs in scripture. A few examples follow:
Seven is a number of completion in scripture, as in the creation of the earth taking place in seven days. Fourteen is two times seven; fourteen is also the number of David (each Hebrew letter also functions as a number.) Jesus, the Messiah, will have two advents on earth. In the first advent, He came and completed a spiritual renewal when He died for the sins of the world (Colossians 2:14Colossians 2:14 commentary). In the second advent, He will return to establish His kingdom on earth and complete the restoration of all things (Revelation 19:11-16Revelation 19:11-16 commentary, 20:4-620:4-6 commentary).
Paul spent fourteen years between his visits to Jerusalem (Galatians 2:1Galatians 2:1 commentary). It could be that Paul, as a Jewish scholar, included this detail of fourteen years to create yet another link with the Messiah, Jesus the Son of David, who is the appropriate center for all these discussions. It was in Christ he had these visions. Jesus is the Messiah, the Son of David, and the One through whom humanity and creation will be completely redeemed.
Paul said in verse 1 that Boasting is necessary; there is much at stake in his desire for the Corinthians to listen to him and realize that he is a true apostle, while these other men they have begun listening to are false. Paul does not give an explicit description of the circumstances of this vision other than he was caught up to the third heaven. The verb translated was caught up is the same verb used when Philip baptized the Ethiopian eunuch, then was caught up or taken away by the Spirit (Acts 8:39Acts 8:39 commentary).
Paul uses the same verb in future tense, translated as “will be caught up” in 1 Thessalonians 4:171 Thessalonians 4:17 commentary, commentary which describes a return of Christ that is in the air:
“Then we who are alive and remain will be caught up together with them in the clouds to meet the Lord in the air.”
(1 Thessalonians 4:171 Thessalonians 4:17 commentary)
Over the centuries, there has been much comment and speculation about the third heaven. Multiple uses of the term heaven or “heavens” are in the Bible, beginning in Genesis 1:1Genesis 1:1 commentary, commentary “In the beginning God created the heavens and the earth.”
The Apostle Peter, in describing the last days, says, “But the day of the Lord will come like a thief, in which the heavens will pass away with a roar” (2 Peter 3:102 Peter 3:10 commentary). Then he says, “But according to His promise we are looking for new heavens and a new earth, in which righteousness dwells” (2 Peter 3:132 Peter 3:13 commentary).
In Revelation 21:1Revelation 21:1 commentary, commentary we read “Then I saw a new heaven and a new earth; for the first heaven and the first earth passed away.”
There is no other mention in Scripture of a specific third heaven. However, we can infer that the third heaven is the location of Paradise, because that appears to be a synonym for where Paul went in his vision from verse 4. Some scholars believe that Paul is dividing heaven by degrees, such that the first heaven would mean the sky we can see (Psalm 19:1Psalm 19:1 commentary), and the second heaven is outer space which we can distantly see (Daniel 12:3Daniel 12:3 commentary), which means the third heaven is the heaven beyond what we can see, the heaven of God. Paul now states that he could not tell whether he went there in person or just saw a vision that was as real as being there in person:
And I know how such a man—whether in the body or apart from the body I do not know, God knows—(v.3).
Again, Paul is giving the basis of his vision of not knowing exactly what happened and attributing everything to the Lord; he does not know, but God knows. This was not something that he earned, manufactured, or experienced by his own knowledge. It was something given him by the grace/favor God extended to him. This man, who was in Christ, was caught up into Paradise and heard inexpressible words, which a man is not permitted to speak (v. 4).
The introduction of Paradise appears to be another description or a further description of the third heaven, as the introductions to each are almost word-for-word.
The Greek word “paradeisos” translated as paradise is found in only two other places in the New Testament. In Luke 23:43Luke 23:43 commentary, commentary Jesus says to the thief hanging on the cross, “Truly I say to you, today you will be with Me in Paradise.” This would indicate that Paradise is the primary place of God’s dwelling.
In His letter to the church in Ephesus, Jesus says, “To him who overcomes, I will grant to eat of the tree of life which is in the Paradise of God.” We see in Revelation 22:2Revelation 22:2 commentary that in the new earth the tree of life will be on either side of a river in the middle of a street that proceeds from the very throne of God. This would further confirm that the third heaven is a description of a dwelling place for God’s tangible presence.
The Hebrew origin for the word for “paradeisos” carried with it reference to a garden, which could be a reference to Eden (Genesis 3Genesis 3 commentary). In Genesis 2-3Genesis 2-3 commentary, commentary the Greek translation of the Old Testament uses the Greek word “paradeisos” to translate the Hebrew word “gan” in many instances where English translates “gan” as “garden.”
In this Paradise, Paul heard inexpressible words.
The Greek word translated inexpressible occurs only here in the New Testament. The next phrase might indicate what Paul means by inexpressible, he says which a man is not permitted to speak. This would indicate that when Paul says inexpressible he means “I am not allowed to speak about it.” Apparently, he was shown things that God does not want us to know. We see in Revelation 10:4Revelation 10:4 commentary that God tells John not to write down what the seven thunders say, also indicating that there are things God does not want us to know.
We are not told why there are specific things God does not want us to know. It is a reasonable speculation to consider that it is for our greater blessing. Jesus told Thomas that those who believed without seeing would gain a greater blessing (John 20:29John 20:29 commentary). It would make sense that there are things we can be blessed by through believing without knowing.
Perhaps Jesus showed things to Paul so that he could pass along the lessons he learned through his writings without referring directly to the revelations. This could include things such as telling us that the immense persecution he endured was “momentary, light affliction” compared to the “eternal weight of glory” such obedience produces within us (2 Corinthians 4:172 Corinthians 4:17 commentary). Apparently, Paul knew firsthand what the “eternal weight of glory” is like from having visited there, so he had an experiential basis of comparison.
Paul has already referred to himself in the third person as such a man. It seems God has made it clear to Paul that these words are for him only and not to be related to anyone else. Perhaps God gave this vision or revelation to Paul to help him endure the immense hostilities he would face in his apostolic ministry. Thus, the glory that had been revealed to him would hold him fast when he was going through his hardships and dangers.
On behalf of such a man I will boast; but on my own behalf I will not boast, except in regard to my weaknesses (v. 5).
Paul again refers to such a man. It seems logical this is Paul, otherwise the argument would make no sense. Further, Paul confirms that it is him in verse 7 because he speaks of the “surpassing greatness of the revelations,” then says “there was given me a thorn in the flesh.” This makes it clear that Paul is speaking of himself.
Paul returns to the theme of boasting in regard to his weaknesses instead of continuing the “Me vs. them” bragging contest of Paul vs. the false apostles (2 Corinthians 11:132 Corinthians 11:13 commentary). Paul is reorienting the bragging contest from being about boasting how his apostolic credentials exceed that of the false apostles to boasting in regard to his weaknesses.
The Greek word translated weaknesses is “astheneia” and occurs six times in this letter, all relating to the boasting contest with the false apostles (2 Corinthians 11:302 Corinthians 11:30 commentary, 12:512:5 commentary, 99 commentary, 1010 commentary, 13:413:4 commentary). Paul will say in verse 10, for when I am weak, then I am strong. He will also assert that Jesus died because of weakness but lives because of the power of God (2 Corinthians 13:42 Corinthians 13:4 commentary). This tells us that the weaknesses Paul speaks of are his natural capabilities and capacities as a human. Jesus died because He was human, but He was raised from the dead because of the power of God.
In the same manner, Paul is strong when he lives in the resurrection power of Jesus, apart from his flesh. That is why he has considered this contest of boasting between him and the false apostles as foolishness, because it is contrasting human capacity to human capacity. Both are weak. But God is strong. So, Paul is reorienting this boasting contest from boasting about human strength to boasting about God’s strength through Christ.
True strength is in Christ. And the power of Christ is lived apart from the flesh. Paul is superior to the false apostles, as he has demonstrated. He is superior both in terms of the price he has paid in preaching the gospel as well as in the revelations he has received. He affirms this, saying For if I do wish to boast I will not be foolish, for I will be speaking the truth; then he says he desires to avoid dwelling on his human apostolic superiority: but I refrain from this, so that no one will credit me with more than he sees in me or hears from me (v. 6).
Paul is, in fact, a superior apostle. So, if he does wish to boast he is actually not foolish because he is speaking the truth. However, he has called the entire episode of boasting foolishness because it is the wrong focus. He does not want to focus attention on himself. However, he does want to lead by example. The phrase but I refrain from this, so that no one will credit me with more than he sees in me or hears from me is saying “I do not want to just make claims and have people follow that, I want to be the kind of example that people can follow.”
By saying but I refrain from this, Paul is saying he does not want the Corinthians to follow him merely because of his credentials. He is the superior apostle, but that is not what matters. What matters is the substance of what he says and does. And that substance demonstrates that all of them should do as he does. And the thing he desires them to do is to walk in the spirit and power of Christ.
For Paul, this includes leading his disciples in the faith to view the hardships and dangers he had faced as “momentary” and “light” as compared to the eternal glory of the rewards awaiting those who are faithful witnesses for Jesus (2 Corinthians 4:172 Corinthians 4:17 commentary). It includes living a life that is pleasing to God and seeking His rewards rather than the rewards of the world (2 Corinthians 5:9-112 Corinthians 5:9-11 commentary).
So, he says, he does not want anyone to credit me with more than he sees in me or hears from me. He wants them mainly to judge him by his example, the life he actually lives. We know from what he said about the false apostles in 2 Corinthians 11:202 Corinthians 11:20 commentary that this also creates a stark contrast. Paul serves and builds up while the false apostles control and extract.
Although all believers are “in Christ,” it is it still fascinating to hear of revelations and visions like Paul experienced. When we read this passage, it is natural to wish we could know more. It is further natural to have greater interest in such visions and revelations than delving into Paul’s hardships, trials, illnesses, and dangers. But this passage indicates that this natural priority is misplaced.
Since Paul kept this to himself for fourteen years, we must conclude that these visions and revelations are not something we should either seek or try to make happen. Paul openly and frequently shared his experience with Jesus on the road to Damascus. That was a revelation that totally transformed his life because it was focused on Jesus.
Thus, it should be with us. We are transformed by the life, death, resurrection, ascension, and return of the Christ, the Son of the living God. We become new creations in Christ when we believe (2 Corinthians 5:172 Corinthians 5:17 commentary). The belief required is only sufficient faith to look upon Jesus on the cross, hoping to be delivered from the poisonous venom of sin (John 3:14-15John 3:14-15 commentary).
We have the hope of a future in heaven, things which Paul got to see but was not allowed to share. We are told that the rewards we can gain there are beyond our ability to comprehend (1 Corinthians 2:91 Corinthians 2:9 commentary). We are also given glimpses of what it will be like in the new earth (Revelation 21:1 - 22:5Revelation 21:1 - 22:5 commentary). But scripture consistently makes it clear that our focus is to be on living as faithful witnesses in this life in order to gain the most from both this life as well as the next (Revelation 3:21Revelation 3:21 commentary).