2-corinthians 12:4

Caught up into paradise - The Jewish writers have no less than four paradises, as they have seven heavens; but it is needless to wade through their fables. On the word paradise see the note on Genesis 2:8. The Mohammedans call it jennet alferdoos, the garden of paradise, and say that God created it out of light, and that it is the habitation of the prophets and wise men.

Among Christian writers it generally means the place of the blessed, or the state of separate spirits. Whether the third heaven and paradise be the same place we cannot absolutely say; they probably are not; and it is likely that St. Paul, at the time referred to, had at least two of these raptures.

Which it is not lawful for a man to utter - The Jews thought that the Divine name, the Tetragrammaton יהוה Yehovah, should not be uttered, and that it is absolutely unlawful to pronounce it; indeed they say that the true pronunciation is utterly lost, and cannot be recovered without an express revelation. Not one of them, to the present day, ever attempts to utter it; and, when they meet with it in their reading, always supply its place with אדני Adonai, Lord. It is probable that the apostle refers to some communication concerning the Divine nature and the Divine economy, of which he was only to make a general use in his preaching and writing. No doubt that what he learned at this time formed the basis of all his doctrines.

Cicero terms God illud inexprimible, that inexpressible Being. And Hermes calls him ανεκλαλητος, αρῥητος, σιωπῃ φωνουμενος· The ineffable, the unspeakable, and that which is to be pronounced in silence. We cannot have views too exalted of the majesty of God; and the less frequently we pronounce his name, the more reverence shall we feel for his nature. It is said of Mr. Boyle that he never pronounced the name of God without either taking off his hat or making a bow. Leaving out profane swearers, blasphemers, and such like open-faced servants of Satan, it is distressing to hear many well intentioned people making unscripturally free with this sacred name.

Into paradise - The word "paradise" (παράδεισος paradeisos) occurs but three times in the New Testament; Luke 23:43; 2 Corinthians 12:4; Revelation 2:7. It occurs often in the Septuagint, as the translation of the word garden; Genesis 2:8-10, Genesis 2:15-16; Genesis 3:1-3, Genesis 3:8,Genesis 3:16, Genesis 3:23-24; Genesis 13:10; Numbers 24:6; Isaiah 51:3; Ezekiel 28:13; Ezekiel 31:8-9; Joel 2:3. And also Isaiah 1:30; Jeremiah 29:5; and of the word פּרדס pardēc in Nehemiah 2:8; Ecclesiastes 2:5; Sol 2:13. It is a word which had its origin in the language of eastern Asia, and which has been adopted in the Greek, the Roman, and other western languages. In Sanskrit the word "paradesha" means a land elevated and cultivated; in Armenian, "pardes" denotes a garden around the house planted with trees, shrubs, grass for use and ornament. In Persia, the word denotes the pleasure gardens and parks with wild animals around the country residences of the monarchs and princes. Hence, it denotes in general a garden of pleasure; and in the New Testament is applied to the abodes of the blessed after death, the dwelling-place of God and of happy spirits; or to heaven as a place of blessedness. Some have supposed that Paul here by the word "paradise" means to describe a different place from that denoted by the phrase "the third heaven;" but there is no good reason for this supposition. The only difference is that this word implies the idea of a place of blessedness; but the same place is undoubtedly referred to.

And heard unspeakable words - The word which is rendered here as "unspeakable" (ἄῤῥητα arrēta) may either mean what cannot be spoken, or what ought not to be spoken. The word means unutterable, ineffable; and whichever idea we attach to it, Paul meant to say that he could not attempt by words to do justice to what he saw and heard. The use of the word "words" here would seem to imply that he heard the language of exalted praise; or that there were truths imparted to his mind which he could not hope to convey in any language spoken by people.

Which it is not lawful for a man to utter - Margin, "Possible." Witsius supposes that the word ἐξὸν exon may include both, and Doddridge accords with the interpretation. See also Robinson's Lexicon. The word is most commonly used in the signification of lawful. Thus, Matthew 14:4, "It is not lawful for thee to have her." Acts 16:21, "which it is not lawful for us to observe;" Acts 22:25, "Is it lawful for you to scourge a man that is a Roman," etc. In the same sense of lawful it is used in Matthew 12:2, Matthew 12:10, Matthew 12:12; Matthew 20:15; Mark 2:26; Mark 10:2. When it refers to possibility it probably means moral possibility; that is, propriety, or it means that it is right. It seems to me, therefore, that the word here rather means that it was not proper to give utterance to those things; it would not be right to attempt it. It might be also true that it would not have been possible for language to convey clearly the ideas connected with the things which Paul was then permitted to see; but the main thought is, that there was some reason why it would not be proper for him to have attempted to communicate those ideas to people at large The Jews held that it was unlawful to pronounce the Tetragrammaton. that is, the name of four letters יהוה Yahweh; and whenever that name occurred in their scriptures, they substituted the name אדני ‛Adonaay in its place. They maintain indeed that the true pronunciation is utterly lost, and none of them to this day attempt to pronounce it. But this was mere superstition; and it is impossible that Paul should have been influenced by any such reason as this.

The transaction here referred to is very remarkable. It is the only instance in the Scriptures of anyone who was taken to heaven, either in reality or in vision, and who returned again to the earth and was then qualified to communicate important truths about the heavenly world from personal observation. Enoch and Elijah were taken to heaven; but they returned not to converse with people. Elijah appeared with Moses in conversation with Jesus on the mount of transfiguration; but they conversed with him only about his decease, which he was about to accomplish at Jerusalem; Luke 9:31. There would have been no propriety for them to have spoken to Jesus of heaven, for he came down from heaven and was in heaven John 3:13, and they were not permitted to speak to the disciples of heaven. Lazarus was raised from the dead John 11, and many of the saints which had slept in their graves arose at the death of Jesus Matthew 27:52, but there is no intimation that they communicated any thing to the living about the heavenly world.

Of all the million who have been taken to heaven, not one has been permitted to return to bear his testimony to its glories; to witness for God that he is faithful to his promises; to encourage his pious friends to persevere; or to invite his impenitent friends to follow him to that glorious world. And so fixed is the Law; so settled is the principle, that even Lazarus was not permitted to go, though at the earnest request of the rich man in hell, and warn his friends not to follow hint to that world of woe; Luke 16:27-31. Muhammed indeed feigned that he had made a journey to heaven, and he attempts to describe what he saw; and the difference between true inspiration and false or pretended inspiration is strikingly evinced by the difference between Paul's dignified silence - verba sacro digna silentio (Horace) and the puerilities of the prophet of Mecca. See the Koran, chap. 17. As the difference between the true religion and imposture is strikingly illustrated by this, we may recur to the principal events which happened to the impostor on his celebrated journey.

The whole account may be seen in Prideaux's Life of Muhammed, pp. 43ff. He solemnly affirmed that he had been translated to the heaven of heavens; that on a white beast, less than a mule, but larger than an ass, he had been conveyed from the temple of Mecca to that of Jerusalem; had successively ascended the seven heavens with his companion Gabriel, receiving and returning the salutations of its blessed inhabitants; had then proceeded alone within two bow-shots of the throne of the Almighty, when he felt a cold which pierced him to the heart, and was touched on the shoulder by the hand of God, who commanded him to pray 50 times a day, but with the advice of Moses he was prevailed on to have the number reduced to five; and that he thru returned to Jerusalem and to Mecca, having performed a journey of thousands of years in the tenth part of a night.

The fact that Paul was not permitted to communicate what he had seen is very remarkable. It is natural to ask why it is so? Why has not God sent down departed saints to tell people of the glories of heaven? Why does he not permit them to come and bear testimony to what they have seen and enjoyed? Why not come and clear up the doubts of the pious; why not come and convince a thoughtless world; why not come and bear honorable testimony for God that he is faithful to reward his people? And especially why did he not suffer Paul, whom he had permitted to behold the glories of paradise, to testify simply to what he had seen, and tell us what was there?

To these questions, so obvious, it is impossible to give an answer that we can demonstrate to be the true one. But we may suggest some reasons which may furnish a plausible answer, and which may serve to remove some of the perplexity in the case. I would, therefore, suggest that the following may have been some of the reasons why Paul was not permitted to communicate what he saw to human beings:

(1) It was designed for the support of Paul himself in view of the very remarkable trials which he was about to endure. God had called him to great toils and self-denials. He was to labor much alone; to go to foreign lands; to be persecuted, and ultimately put to death; and it was his purpose to qualify him for this work by some special manifestation of his favor. He accordingly gave him such views of heaven that he would be supported in his trials by a conviction of the undoubted truth of what he taught, and by the prospect of certain glory when his labors should end. It was one instance when God gave special views to prepare for trials, as he often does to his people now, preparing them in a unique manner for special trials. Christians, from some cause, often have more elevated views and deeper feeling before they are called to endure trials than they have at other times - special grace to prepare them for suffering. But as this was designed in a special manner for Paul alone, it was not proper for him to communicate what he saw to others.

(2) it is probable that if there were a full revelation of the glories of heaven we should not be able to comprehend it; or even if we did, we should be incredulous in regard to it. So unlike what we see; so elevated above our highest comprehension; probably so unlike what we now anticipate is heaven, that we should be slow to receive the revelation. It is always difficult to describe what we have not seen, even on earth, so that we shall have any very clear idea of it: how much more difficult must it be to describe heaven. We are often incredulous about what is reported to exist in foreign lands on earth which we have not seen, and a long time is often necessary before we will believe it. The king of Siam, when told by the Dutch ambassador that water became so hard in his country that people might walk on it, said, "I have often suspected you of falsehood, but now I know that you lie." So incredulous might we be, with our weak faith, if we were told what actually exists in heaven. We should not improbably turn away from it as wholly incredible.

(3) there are great truths which it is not the design of God to reveal to human beings. The object is to communicate enough to win us, to comfort us, to support our faith, not to reveal all. In eternity there must be boundless truths and glories which are not needful for us to know now, and which, on many accounts, it would not be proper to be revealed to man. The question is not, do we know all, but have we enough safely to guide us to heaven, and to comfort us in the trials of life.

(4) there is enough revealed of heaven for our guidance and comfort in this world. God has told us what it will be in general. It will be a world without sin; without tears; without wrong, injustice, fraud, or wars; without disease, pestilence, plague, death; and it is easy to fill up the picture sufficiently for all our purposes. Let us think of a world where all shall be pure and holy; of a world free from all that we now behold that is evil; free from pain, disease, death; a world where "friends never depart, foes never come;" a world where all shall be harmony and love - and where all this shall be eternal, and we shall see that God has revealed enough for our welfare here. The highest hopes of man are met when we anticipate an eternal heaven; the heaviest trials may be cheerfully borne when we have the prospect of everlasting rest.

(5) one other reason may be assigned why it was not proper for Paul to disclose what he saw, and why God has withheld more full revelations from men about heaven. It is, that his purpose is that we shall here walk by faith and not by sight. We are not to see the reward, nor to be told fully what it is. We are to have such confidence in God that we shall assuredly believe that, he will fully reward and bless us, and under this confidence we are to live and act here below. God designs, therefore, to try our faith, and to furnish an abundant evidence that his people are disposed to obey his commands and to put their trust in his faithfulness. Besides, if all the glories of heaven were revealed; if all were told that might be; and if heaven were made as attractive to mortal view as possible, then it might appear that his professed people were influenced solely by the hope of the reward. As it is, there is enough to support and comfort; not enough to make it the main and only reason why we serve God. It may be added:

(a) That we have all the truth which we shall ever have about heaven here below. No other messenger will come; none of the pious dead will return. If people, therefore, are not willing to be saved in view of the truth which they have, they must be lost. God will communicate no more.

continued...

12:4 He was caught up into paradise - The seat of happy spirits in their separate state, between death and the resurrection.Things which it is not possible for man to utter - Human language being incapable of expressing them. Here he anticipated the joyous rest of the righteous that die in the Lord. But this rapture did not precede, but follow after, his being caught up to the third heaven: a strong intimation that he must first discharge his mission, and then enter into glory. And beyond all doubt, such a foretaste of it served to strengthen him in all his after trials, when he could call to mind the very joy that was prepared for him.