Глава XII

The rapture of the Apostle Paul to the third heaven and the angel of Satan oppressing him (1–10). The apostle's concluding remarks on his self-praise (11-21). 2 Corinthians 12:1–10. Since the Corinthians, of course, wanted to have other evidence of the truth of Paul’s apostolic dignity, in addition to those that he spoke about in the previous chapter, that is, they wanted some miraculous signs from him, the Apostle now speaks of that unusually miraculous circumstance that took place in his life fourteen years ago. He had an extraordinary vision - he was taken up to heaven and there he saw something that is impossible to retell. And in general, he had a lot of revelations, so God sent him some kind of illness so that the Apostle would not become too proud in his own eyes. 2 Corinthians 12:1. It is not good for me to boast, for I will come to visions and revelations of the Lord. Ap. realizes that self-praise will not bring him any benefit. Why? Yes, because he must, taking into account the desire of the Corinthians, talk about the extraordinary revelations and visions that he had. Meanwhile, among the readers of his message there can always be people who will look suspiciously at this story of the Apostle and consider him a person prone to simple exaltation, capable of taking his own fantasies for divine revelations. Yes, it is not profitable for the Apostle to boast! But nevertheless, he must do this, since otherwise the same readers may say that he is much lower than other preachers who boasted of having seen and heard Christ Himself. There is some difference between "visions" and "revelations". The former involve revelation in symbolic images and pictures, the latter – revelation in verbal form. 2 Corinthians 12:2. I know a man in Christ, who fourteen years ago [whether in the body - I don’t know, or out of the body - I don’t know: God knows] was caught up to the third heaven. The Apostle speaks here about himself (cf. vv. 6 and 7), but speaks about him as an outsider due to his modesty, and partly as a historical narrator about an event that happened to him. It was fourteen years before the writing of 2 Corinthians, that is, about the year 44, when he was about to set out on his great missionary service (cf. Acts 11:26). What kind of event this was - the Apostle himself cannot clearly determine: there is no doubt that he was at that time in a state of prophetic ecstasy and therefore did not realize whether his body participated in his ascension to heaven or whether he was ascended there only in his spirit. But still this event took place! As for the expression “third heaven,” obviously, it was clear to the readers - otherwise the Apostle would have given an appropriate explanation. Indeed, Jewish tradition spoke of the existence of three heavenly spaces: 1) the cloudy one, 2) the starry one or the one that is at the height of the sun, and 3) the highest one, where the throne of God is located. The Apostle Paul undoubtedly spoke to his readers about this division of heaven earlier. The Jews also had an idea of ​​seven heavens, but the Apostle undoubtedly did not have such an idea in mind here, because in that case his ascension to the third heaven - only - would not yet indicate his extreme exaltation. 2 Corinthians 12:3. And I know about such a person [I just don’t know - in the body or outside the body: God knows], 2 Corinthians 12:4. that he was caught up into paradise and heard unspeakable words that cannot be uttered by man. Repeating that he does not know about his state in which he was during this rapture or transfer to the third heaven, Ap. nevertheless, he says with confidence that, having reached the third heaven, he found himself in paradise, that is, in the place of the direct presence of God. In this sense, the word “paradise” (ό παράδεισος) is sometimes used in the Old Testament (Ezek. 28:13, 31:8 et seq.) and in the New (Rev. 2:7), and also very often in Talmudic literature. – “Unspeakable words” – more correctly: “which cannot be spoken to man or in human language.” The apostle obviously has in mind here those praises that in paradise are offered to God by the lips of angels and saints. Such praise cannot be uttered by a mortal with his own lips (“retell” is not an entirely accurate expression). 2 Corinthians 12:5. I can boast of such a man; I will not boast about myself, except in my weaknesses. “In such a man,” that is, in himself, since he is worthy of glorification from God, he, the Apostle, wants or can boast. But in himself, as a well-known personality, he sees only weaknesses. In fact, in those visions and revelations for which he was glorified, he did not participate on his own: like the prophets, at that time he was only a perceiver of revelation. 2 Corinthians 12:6. However, if I want to boast, I will not be unreasonable, because I will tell the truth; but I restrain myself so that no one thinks about me more than what he sees in me or hears from me. Ap., however, considers it necessary to note that he has other reasons to praise himself - only he does not want to say everything out of fear (Ap. speaks obviously with irony) so that the Corinthians do not rank him too highly in their opinion! Let them form an opinion about him only on the basis of what they know about his activities in their city and surrounding areas. 2 Corinthians 12:7. And so that I would not be exalted by the extraordinary revelations, a thorn was given to me in the flesh, the angel of Satan, to depress me, so that I would not be exalted. The revelations Paul received were so extraordinary that they could make him proud. And so, to save him from pride, God sent him an illness, which often reminded him that he was a weak, infirm person. The Apostle calls this disease “a thorn in the flesh,” “an angel of Satan.” The first expression (σκόλοψ τη σαρκί) actually means a sharp thorn thorn, which penetrated deep into the meat itself, and did not go just a little under the skin (cf. Eze 28:24), and, therefore, serve to designate the very painful state of the Apostle. The second expression (άγγελος σατάν) indicates a special servant of Satan, who was sent to the Apostle, with the permission of God, as a companion constantly accompanying him. This “angel of Satan” was supposed to “depress” the Apostle - more precisely: hit him right in the face with his fists (κολαφίζειν) and thus torment him. He was constantly with the Apostle, as shown by the fact that Ap. asked God to “remove” him (v. 8). Apparently it was a disease, but what kind of disease was it - Ap. does not explain this, since it was obviously known to the readers of the message. There is no doubt that this was not an internal state of the Apostle, but something external that the Corinthians could observe - otherwise the Apostle would not have used such an expression as “punching in the face.” Track. here one cannot see any temptations of a carnal nature (the opinion of Blessed Jerome) or persecution from opponents (the opinion of I. Zlat.), or painful memories of a former life (Mosheim). There still remains the opinion (of St. Ambrose) that this refers to persecution and even bodily harm, to which St. Apex was sometimes subjected. Paul from his pursuers. But about these persecutions Ap. already said in chapter 11, but here, obviously, he wants to point out something new. Therefore, it is most correct to see here the designation of the illness that constantly tormented the Apostle. As for what kind of disease it is, there are different opinions about this. Some say that it was epilepsy, others see here a purulent inflammation of the eyes, which often recurred in the Apostle, others look at this disease as neurasthenia that worsened from time to time. As for the first opinion, it cannot be accepted because seizures of epilepsy do not even leave behind memories for those suffering from this disease, and Paul speaks of his illness as a painful splinter, as one whose blows he painfully felt. Eye disease (to which some find a hint back in Gal. 4:15, also cannot be understood here, because Apostle presents his illness as something that immediately affects him (punching). Most likely, therefore, the assumption is that here the Apostle meant acute attacks of neurasthenia, which unexpectedly made him powerless and weak-willed, and precisely when he had to speak publicly as a preacher of the Gospel. This illness was sent to the Apostle at a certain specific time (εδόθη - an aorist indicating such a specific moment in the past) and, in all likelihood, when he began to receive extraordinary revelations from God. Ap. calls this disease “the angel of Satan” either in a general sense, as something that stood in his way (in this sense, the word “Satan” was used by Christ about the Apostle Peter, see Matthew 16:23) or referring to the activity of the devil, who tries to inflict bodily torment on people (Matthew 12:22 et seq.; cf. Job 1:6 et seq.). 2 Corinthians 12:8. Three times I prayed to the Lord to remove him from me. 2 Corinthians 12:9. But the Lord said to me: “My grace is sufficient for you, for My power is made perfect in weakness.” Therefore, I will boast all the more gladly about my weaknesses, so that the power of Christ may rest on me. When this disease was discovered in the Apostle as chronic, the Apostle began to ask the Lord for deliverance from it. He turned to the Lord with prayer three times - during its most severe attacks: he no longer dared to bother the Lord, because, after Paul’s third prayer appeal, the Lord explained to him in revelation that the grace given to Paul would help him achieve his goals, despite the obstacles that his persistent illness presented to him in his activities. Under the Lord here is Ap. means Christ, as can be seen from the last words of the 9th verse in question: “so that the power of Christ might dwell in me.” - “My strength is made perfect in weakness.” Christ does not need particularly strong people in spirit and body in order to spread His Gospel throughout the entire universe: His power acts in the people He sent to preach the Gospel. Therefore, now the Apostle wants to boast about his weaknesses, because it means that he can expect more grace-filled help from Christ. 2 Corinthians 12:10. Therefore, I am content in weaknesses, in insults, in needs, in persecutions, in oppressions for Christ’s sake, for when I am weak, then I am strong. Returning his thoughts to his other sufferings, the Apostle says that he does not refuse them either because when he endures them, Christ gives him His gracious help. It’s so nice to receive such help! “Where there is sorrow, there is consolation. Where there is consolation, there is grace. When he was thrown into prison, he performed miracles. When he was shipwrecked and brought into a barbarian country, he became especially famous. When the bound man entered the judgment seat, he defeated the judge himself. This also happened in the Old Testament: the righteous flourished amid temptations” (Zlat.). That is why the Apostle says that he feels his strength given to him by Christ precisely in moments of trial: then he is strong. 2 Corinthians 12:11–21. The apostle repeats what he said in the 11th chapter about his unselfishness, which he showed in Corinth, and says that in the future he will not take anything from the Corinthians. He did not take anything from them through his messengers. Then Ap. declares that everything that was said to them above in defense of their apostolic dignity does not at all have the meaning of some kind of justification of the Apostle - which the Apostle does not need - but was said by him for the edification of the Corinthians. They need to know this in order to correct themselves before the coming of the Apostle - otherwise he will deal with them with all severity. 2 Corinthians 12:11. I have reached the point of foolishness in boasting; you forced me to do this. You should praise me, for I lack nothing against the highest Apostles, although I am nothing. 2 Corinthians 12:12. The signs of the Apostle appeared before you in all manner of patience, signs, wonders and powers. The apostle in his self-praise reached the point of foolishness. In fact, he began to boast about his weaknesses - who can boast about this? Readers could have warned and protected the Apostle from such foolishness if they had stood up for him against those who ascribed too much importance to themselves (“higher Apostles” - see 2 Cor. 11:5). And the Corinthians had reason for this, since the Apostle discovered, while in Corinth, all the signs of a true Apostle. He constantly and tirelessly (this is the meaning of the expression εν πάση υπομονή, not accurately translated in Russian: “with all patience”) performed signs and wonders in Corinth and gave evidence of his unusual spiritual power. Thus, according to Paul, the Apostle works miracles and demonstrates the extraordinary powers given to him in abundance. 2 Corinthians 12:13. For what do you lack in comparison to the other churches, except that I myself have not been a burden to you? Forgive me for this guilt. 2 Corinthians 12:14. Behold, for the third time I am ready to come to you, and I will not burden you, for I am not looking for yours, but for you. It is not the children who should gather wealth for their parents, but the parents for their children. 2 Corinthians 12:15. I will willingly spend my time and exhaust myself for your souls, despite the fact that, although I love you extremely, I am loved less by you. Wed. 2 Corinthians 11:7 et seq. The apostle, with bitter irony, asks to forgive him the unselfishness that he discovered in Corinth. And now he is going to Corinth for the third time - and again he does not intend to take anything from the Corinthians as a reward for his apostolic labors. On the contrary, he will spend on them what he himself has, although they cannot be called children who love him, their spiritual father. 2 Corinthians 12:16. Let us assume that I myself did not burden you, but being cunning, I took from you with cunning. 2 Corinthians 12:17. But did I benefit from anything from you through any of those whom I sent to you? 2 Corinthians 12:18. I begged Titus and sent one of the brothers with him: Has Titus taken advantage of anything from you? Were we not acting in the same spirit? Didn't we go the same way? The apostle rejects another reproach. Apparently, the accusation was brought against the Apostle that he took from the Corinthians not personally, but through his messengers, and in view of this, the Apostle says that his messengers did not take anything from the Corinthians. “One of the brothers,” that is, one of the Christians, was probably not known for anything special, and therefore Ap. doesn't call him by name. What journey of Titus is being referred to here? About the one mentioned in the VIIIth chapter of Art. 17 et seq. There, in verse 22, we also talk about this second little-known “brother.” 2 Corinthians 12:19. Don’t you still think that we are only making excuses for you? We speak before God, in Christ, and all this, beloved, is for your edification. 2 Corinthians 12:20. For I am afraid that when I come, I will not find you as I do not want you to be, and so that you will not find me as you do not want me to be: so that you will not find discord, envy, anger, quarrels, slander, gossip, pride, disorder, 2 Corinthians 12:21. so that again, when I come, my God will not humiliate me from you and so that I will not mourn for many who sinned before and did not repent of the uncleanness, fornication and lewdness that they did. Let the Corinthians not think that the Apostle feels any need to justify himself before them, as if he were his judges. If he speaks about himself, then he speaks before God, his Supreme Judge, and speaks in Christ as an Apostle of Christ. Out of love, to which Christ calls all his followers, and especially the Apostles, he only wants to give the Corinthians support in forming a correct view of the Apostle, without which they otherwise cannot benefit from his future stay in Corinth. They must know that the Apostle is not guilty of anything before God. Why do they need to know this? They must correct themselves - for this purpose the Apostle defends his dignity before them as their spiritual father, by believing in whom they can correct themselves. And now they still have a lot of problems of various kinds. He is afraid that when he comes to Corinth, he will again feel shame before God for the church he founded here (this is the meaning of the first half of verse 21). It may well be that the apostle, upon his arrival in Corinth, will have to mourn those Christians who brought their former vices with them from paganism into their new life, and who did not repent as they should, that is, did not stop the adultery in which they remained before their baptism. You might be interested in: