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2 Corinthians 12:1. It is not good for me to boast, for I will come to visions and revelations of the Lord. Turning to another kind of praise, which made him famous, namely revelations, he says: “It’s not good for me,” because it can lead me to pride. So what? Even if you hadn’t expressed it, didn’t you already know it? But we are proud in different ways when we know something about ourselves and when we pass it on to others. However, he says this not because he himself was in danger of falling into a similar state, but to teach us to remain silent about matters of this kind. And in another sense, “not useful,” because it can make someone consider me better than he sees me, as he expresses this thought below. The false apostles, although they had nothing, nevertheless told; he, having many visions and revelations of the Lord, mentions only one, and even then against his will. Learn, then, that revelation contains something more than vision: the latter only gives you to see, but revelation reveals something higher than what is visible. 2 Corinthians 12:2. I know a man in Christ who, fourteen years ago He did not mention all the revelations (this would be difficult, because there were many of them) and he did not keep silent about all of them. But he speaks about only one thing reluctantly, to show that he mentions it against his will. He adds: “in Christ,” so that the false apostles would not say that he was caught away from demons, like Simon. It was not without reason that he pointed to the time; he did this so that you would know that it was not without need that he told this now, after fourteen years of silence. And if fourteen years before he had received such a revelation, how great was he now, after so many dangers for the sake of Christ? whether in the body - I don’t know, whether outside the body - I don’t know: God knows, he was caught up to the third heaven. Note his moderation: he admits that he does not know whether he was in the body or out of the body when he was raptured. The “third” “heaven” should be understood as follows. Scripture calls the air heaven, as for example in the expressions: birds of the air, dew of the sky. This is the first heaven. It also calls the firmament heaven. “He called,” he says, “God called the expanse heaven” (Gen. 1:8). This is the second heaven. He also calls heaven what was created together with the earth. This is the third heaven. 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. From the third heaven, he says, he was caught up again - into paradise: he was caught up so that in this respect he would not be lower than the other apostles who lived with Christ. He uses the expression: “to paradise” because the name of this place was well known, and the Lord Himself promised it to the robber. He heard “unspeakable words” that “cannot be retold” to those who think humanly and have nothing spiritual. From this it is clear that the so-called “Revelation of Paul” is a forged work. For how could it be otherwise if the words mentioned were unspeakable? So, in the literal sense, the third heaven and paradise are different places; in a figurative sense, these words may have one meaning, or maybe not one. Although a lot can be said about the figurative meaning, we will say only a little - what is more convenient for understanding. The first heaven is the border and limit of morality (της ηθικής), when someone has correctly formed his morals. Then, philosophy (ή φυσικ, naturalis philosophia) constitutes the second heaven, when anyone, as far as possible, acquires knowledge of the nature of things. Finally, the third heaven is theological knowledge (θεολογικ), when someone, as far as possible, acquires through contemplation the ability to perceive the Divine and beyond human understanding. So, in any case, Paul was caught up to places close to the Trinity, that is, above all things, and while not in the body, because his mind was still slanted. For in relation to things Divine, every mind is inert at the time when a person is caught up and embraced by God, so that through Him he is excited and acts. And since there are degrees in the regions, he also penetrates into paradise, penetrating into the innermost secrets of the Divine. Since they are inaccessible to knowledge and inexpressible, no one will ever understand them, unless he rises above human weakness. 2 Corinthians 12:5. I can boast about such a person, Notice his humility: he tells this as if about someone else, for he says: “I can boast about such a person.” But if another was admired, then why do you boast? So obviously he is saying this about himself. He says this either to show that he would not tell unless necessary, or, as one might assume, to make the speech covert. except by my weaknesses. That is, disasters, persecutions. 2 Corinthians 12:6. However, if I want to boast, I will not be unreasonable, because I will tell the truth, How, having said above that boasting is madness, now says: “If I want to boast, I will not be unreasonable”? He said here: “I will not be unreasonable” not in relation to praise, but in relation to the fact that he does not lie, for he adds: “because I will tell the truth.” So the point is this: I'm not crazy because I'm telling the truth. but I restrain myself so that no one thinks more about me than what he sees in me or hears from me. So that people do not idolize him - this is the real reason why he always keeps silent about himself, but when he is forced to say something, he speaks secretly so that they do not consider him superior. For I did not express myself in such a way that no one would say something about me, but that someone would not consider me more than I am worthy of. If for the sake of his miracles they wanted to sacrifice oxen to him (Acts 14:13), then they would not have done it if he had discovered his revelations. 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 become exalted. By the angel of Satan and the sting (σκόλοψ - stake, arrow), some mean a headache caused by the devil. But this is incorrect, for Paul’s body was not handed over to the devil; on the contrary, Paul himself rather commanded the devil and set boundaries for him when he handed over the fornicator to him “for the destruction of the flesh” (1 Cor. 5:5), and he did not transgress the boundaries set for him. What is Satan? Adversary, according to the meaning of the Hebrew word. So, the angels of Satan are all opponents - Alexander the blacksmith, Hymenaeus, Philetus and all those who oppressed Paul and caused him evil, as doing the work of Satan. Therefore, the meaning of his words is this: God did not allow my preaching to succeed without dangers and labors, so that I would not become proud of the fact that I was worthy of many revelations. Why does he say that he was given an angel of Satan, and not angels? Because, probably, in every place there was one opposing and indignant people, and the rest followed him as a leader. Or, what is even more likely, he called the very thing or resistance to preaching and the carrying of dangers the angel of Satan. Who gave it to him? God allowed him, he says, for this is the meaning of the word “given,” not so that he would harm me once, but constantly. As for the words “so that I do not become arrogant,” some understand them this way: so that people do not glorify me. But although Paul said something similar in another place, here he says something else, namely: lest I become proud; for he too was a man. 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,” “I prayed three times” - instead of “I prayed many times.” Also serving as a sign of humility is his admission that he could not stand the wiles of the devil and suffering and asked for help. And he said to me, “It is enough for you that I have given you the grace to raise the dead and to perform all miracles.” Do not ask that your preaching succeed without danger, for this is excess; and what is sufficient for you, you have received. for My power is made perfect in weakness. That is, you suffer, Paul, so that it does not seem that many are putting obstacles to preaching due to My powerlessness; dare; for My power is revealed more fully when you, the persecuted, overcome your persecutors. Note that he himself said that he was given over to temptations so that he would not become arrogant; God points out another reason for this, namely, that His power will only be fully revealed when the apostles are in weakness, that is, in the midst of persecution and danger. Therefore, I will boast all the more gladly about my weaknesses, so that the power of Christ may rest on me. Since, he says, I heard that the power of God is made perfect in weakness, then from now on I will boast in my weaknesses, for the more numerous they are, the more abundant the power of God will be brought down on me. So, do not think that I speak with sorrow about the thorn, but rather I rejoice and boast, because through the multiplication of disasters I attract greater power of God to myself. 2 Corinthians 12:10. Therefore I am content in weaknesses, in insults, in needs, in persecutions, in oppressions for Christ’s sake, I wanted, he says, like a man, to get rid of disasters, but after I heard what I heard, I boast and am complacent, that is, I rejoice, I find pleasure in weaknesses. Then, so that you do not think that he understands fever and other illnesses, he explains these infirmities to you, saying that they lie “in insults,” etc. This, on the one hand, shames those who boast about disasters, the false apostles, as opponents of God, on the other hand, it convinces the disciples not to be ashamed of their teacher, but rather to be proud of him, since dangers exist by the will of God and for the sake of the glory of Christ. for when I am weak, then am I strong. Why are you surprised that the power of God is revealed in weakness? For I, too, am becoming stronger among them, having within myself the most abundant grace, as, for example, in those cases when, being imprisoned, I converted the jailer (Acts 16:31), when, having suffered shipwreck, I brought fear to the barbarian islanders (Acts 28:4-6), when, standing before the judge in chains, I defeated both him and his accusers (Acts 26:31). Thus, then he appeared strong, courageous and glorious when he was weak, that is, he was in danger. 2 Corinthians 12:11. I have reached the point of foolishness in boasting; you forced me to do this. Again he is justified in boasting. And above he said: “accept me, although as unreasonable” and “as if in unreasonableness,” and now he calls himself unreasonable without the particle “how”; for, having done what he desired, he boldly exposes himself to such humiliation, sufficiently teaching us not to boast without need, since Paul, even in the presence of this need, calls himself foolish. “You forced me,” that is, I said this, prompted by concern for your salvation, seeing that the false apostles, whom you obey, are corrupting you with their boasting. Therefore, for your sake, I decided to tell you something about myself. You should be praising me I should have, he says, rather enumerated my exploits and glorified them; but since you did not do this, and listened to the false apostles, and became corrupt, I said this for your salvation. for I lack nothing against the highest Apostles, although I am nothing, Above, he said hesitantly: “I think that I have nothing lacking against the highest Apostles” (11:5), but now he says with greater force: “I have nothing lacking,” that is, he should not be considered lower than the apostles - Peter and others. But here again he did not deviate from his custom and added: “even though I am nothing.” Notice his prudence. He does not compare himself with the false apostles, does not even deign to mention them as being incomparably superior to them, but claims that he is equal to the apostles. At the same time, he hints that the Corinthians insult the apostles when they place an equal below the false apostles. 2 Corinthians 12:12. the signs of the Apostle appeared before you Although “I am nothing,” he says, do not pay attention to this, but notice that I have not omitted anything that is characteristic of the apostles; for you are witnesses that I have fulfilled everything. The first quality of an apostle is patience and courageous enduring of everything. But notice his humility. How many dangers, external and internal exploits he summed up in one word - patience. For what was his business, that is, patience, he expressed in one word; as for the signs that did not belong to him, but to the grace of God, in many words. Listen. signs, wonders and powers. The difference between a sign and a miracle is said elsewhere. But lest anyone think that this is said only about beneficial actions, he adds: “and by forces.” For “force” also clearly indicates something punitive. Notice here too how many dead, lepers, blind, demon-possessed, all who received benefits from him, as well as those punished by him, such as Elymas, he embraces so briefly. 2 Corinthians 12:13. For what do you lack compared to other churches? So that someone does not say: it is true that you are great, but still you have not done what the apostles did in other churches, therefore he says: what do you lack? Have you received a smaller gift compared to other churches? Is it just that I myself was not a burden to you? Forgive me for this guilt. He reproaches them with great severity, saying: if you blame me for the fact that I did not burden you, but preached the Gospel to you without incurring costs to you, then I ask for mercy; forgive me this guilt. At the same time, these words also contain praise for them, since they considered it an insult that he did not deign to take anything from them. 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. So that it does not seem that he is constantly displaying his disinterestedness, as if intending to accept something later, therefore he says: I am not coming to you because I am not taking anything, I have already been with you for the second time, I am already preparing to go for the third time and will not burden you. For what? not because you are afraid, and not because you are weak, but because “I am not looking for yours, but for you,” that is, your salvation and souls, and not property. It is not the children who should gather wealth for their parents, but the parents for their children. Since they would probably say: you can’t have both us and ours, that’s why you are not disposed towards us, he gives the reason that parents should give to their children, using the words “parents” and “children” instead of “teachers” and “students,” and thus showing that he strictly fulfills his duty and his work. 2 Corinthians 12:15. I will gladly spend my time and exhaust myself for your souls, Not only will I not take anything from you, he says, but rather I will give it to you, for this is the meaning of the word “to withhold.” And what do I say: “withhold” money? I myself “will exhaust myself,” that is, if in order to save your souls I need to lose my body, then I will not spare it. despite the fact that, loving you extremely, I am less loved by you. These words express both condemnation and love. I do this, he says, for the sake of those who love me, but who do not love me back. Look how many degrees this self-sacrifice has: he did not take what was due to him, the second - being in need, the third - preaching to them, the fourth - giving, the fifth - not simply, but generously, for from lack, the sixth - for himself, the seventh - for those who love slightly, the eighth - for those who are deeply loved. 2 Corinthians 12:16. Let us assume that I myself did not burden you, but, being cunning, 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? The meaning of these words is as follows: I myself did not “burden you,” but someone might suspect that I, without accepting anything myself, taught, like a cunning man, those sent from me to ask you for something on their own behalf, so that by means of this cunning, while charging, they would seem to be not charging. Is this fair - look and understand. He calls this matter “deceit” in order to reproach and shame them, and to show that they could give against their will and as if as a result of deception - for this is what deceit consists in, to take from someone against their will. It is a great disgrace for them if they consider themselves victims of deceit because they feed the teacher. 2 Corinthians 12:18. I begged Titus and sent one of the brothers with him: Has Titus taken advantage of anything from you? And these words contain some reproach. He does not say: I sent, but: I begged, showing that if Titus took something, he took it rightfully, because he came at the request, but he still remained clean. He sent another brother with him. Were we not acting in the same spirit? That is, is it not the same spiritual gift? He calls selflessness in the midst of difficult circumstances a gift and, although it was his own doing, he attributes it to God. Didn't we go the same way? And they (those sent by me) did not deviate from my path in any way, but showed the same severity towards themselves. Notice how Paul not only confirmed himself in this severity, but also his colleagues, teaching them not to stain themselves even with fair collection. 2 Corinthians 12:19. Don’t you still think that we are only making excuses for you? We speak before God, in Christ, He was afraid not to incur the reproach of servility, and therefore he says: we say this not in order to gain your favor, and not in order to justify ourselves, but before the face of God, “in Christ,” that is, for the sake of Christ. So, we say what really happened and what God knows, and not to gain your favor. He said the same thing at the very beginning. and all this, beloved, is for your edification. He did not say: I did all this and did not accept from you because you were weak (for that would have been too harsh), but “for your edification,” so that you, he says, would not be tempted about me, for this I did not accept, for your own benefit. 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 also that you will not find me as you do not want me to be. Do you see what fatherly care? Others have sinned, but Paul is afraid, and does not express his thought directly, but with doubt. “So that when I come,” he says, “I do not find you as I do not want you,” corrupted; and out of necessity - “so that you don’t find me the way you don’t want me to be,” that is, an avenger and a punisher. lest we find among you strife, envy, anger, quarrels, slander, gossip, pride, unrest, He should have put “pride” in the first place, because they were proud of him, but in order not to seem to be seeking his own, he first speaks of what has a general meaning; for everything else comes from envy and slander, and in turn envy is kindled by everyone else. “Sneaking” is called when someone starts a lawsuit with another about something; “pride” refers to arrogant and arrogant customs, or when conceit becomes, as it were, the nature of someone, for, arrogant over him, they honored the false apostles. 2 Corinthians 12:21. so that again, when I come, my God will not disgrace me from you, That is, the above is enough, and I am afraid that, having come to you, I will be forced to deal with you strictly. Thus, he refers to the need to severely punish someone as humiliation, although many consider this an honor. And he did not say: “Let me not humiliate myself,” but “lest my God humiliate me,” showing that he would do this for God’s sake. And if the matter did not concern God and His commandments, then he himself would not seem so strict. With the words “My God,” he shows his ardent love for God. and so that I do not mourn for many who have sinned before and did not repent of the uncleanness, fornication and lasciviousness that they did. Notice the kindness of the apostle: he mourns the iniquities of others. He did not say: all, but “many,” and not just “who sinned,” but also “did not repent,” because those who are in the ulcer are worthy of condolences. Nor does He open them up by giving them a convenient path to repentance; for this is why he mentioned repentance, so that they would turn to it and so that when he comes, he would not have to punish them and therefore lament, that is, be extremely sad. Note also that he mentioned repentance for the sake of the Novatians. By sin you mean all uncleanness, because every sin defiles. Or, in particular, the abomination of carnal intercourse, for in Corinth there was not one adulterer, but many, and, moreover, in many types of voluptuousness. You might be interested in: