4 how he was caught up into Paradise, and heard unspeakable words, which it is not lawful for a man to utter.
*Minor differences ignored. Grouped by changes, with first version listed as example.
In paradise [1] As every region that is peculiarly agreeable and delightful [2] is called in the Scriptures the garden of God, it came from this to be customary among the Greeks to employ the term paradise to denote the heavenly glory, even previously to Christ's advent, as appears from Ecclesiasticus. (Sirach, 40, 17, 27.) It is also used in this sense in Luke 23:43, in Christ's answer to the robber -- "To-day shalt thou be with me in paradise," that is, "Thou shalt enjoy the presence of God, in the condition and life of the blessed." Heard unspeakable words By words here I do not understand things, as the term is wont to be made use of after the manner of the Hebrews; [3] for the word heard would not correspond with this. Now if any one inquires, what they were, the answer is easy -- that it is not without good reason that they are called unspeakable [4] words, and such as it is unlawful to utter. Some one, however, will reply, that what Paul heard was, consequently, needless and useless, for what purpose did it serve to hear, what was to be buried in perpetual silence? I answer, that this took place for the sake of Paul himself, for one who had such arduous difficulties awaiting him, enough to break a thousand hearts, required to be strengthened by special means, that he might not give way, but might persevere undaunted. [5] Let us consider for a little, how many adversaries his doctrine had, and of what sort they were; and farther, with what a variety of artifices it was assailed, and then we shall wonder no longer, why he heard more than it was lawful for him to utter From this, too, we may gather a most useful admonition as to setting bounds to knowledge. We are naturally prone to curiosity. Hence, neglecting altogether, or tasting but slightly, and carelessly, doctrine that tends to edification, we are hurried on to frivolous questions. Then there follow upon this -- boldness and rashness, so that we do not hesitate to decide on matters unknown, and concealed. From these two sources has sprung up a great part [6] of scholastic theology, and every thing, which that trifler Dionysius [7] has been so daring as to contrive in reference to the Heavenly Hierarchies, It becomes us so much the more to keep within bounds, [8] so as not to seek to know any thing, but what the Lord has seen it good to reveal to his Church. Let this be the limit of our knowledge.
1 - "The word paradise (paradeisos) occurs but three times in the New Testament, (Luke 23:43, 2-Corinthians 12:4, and Revelation 2:7.) It occurs often in the Septuagint, as the translation of the word garden, (gn) gan; and of the word (phrds) pardes, in Nehemiah 2:8, Ecclesiastes 2:5, Cant. 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 Sanscrit, 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." -- Barnes. -- Ed.
2 - "Toute region delectable et excellente en fertilite et abundance de biens de la terre;" -- "Every region that is delightful and distinguished by fertility and abundance of the good things of the earth."
3 - Calvin's meaning evidently is, that rhe'mata, here rendered words, is often made use of, like the corresponding Hebrew word, dvryn (dabarim,) to mean things. Accordingly dvr, (dabar,) when employed to denote thing, is very frequently rendered in the Septuagint by rhe'ma, as, for example, in Genesis 18:14, Exodus 18:17, Deuteronomy 17:1. Calvin, when commenting on the expression -- with God nothing shall be impossible, (Luke 1:37,) remarks that "a word often means a thing in the idiom of the Hebrew language, which the Evangelists followed, though they wrote in Greek." -- Calvin's Harmony, [65]vol. 1, p. 45.-- Ed.
4 - "Secretes, ou impossibles a dire;" -- "Secret, or such as it is impossible to utter."
5 - "Mais qu'il perseuerast constamment, sans se laisser vainere;" -- "But might persevere steadfastly, without allowing himself to be overcome."
6 - "La plus grande partie;" -- "The greatest part."
7 - Calvin refers here to one Dionysius, whose writings appear to have been looked upon by many in Calvin's times, as having been composed by Dionysius the Areopagite, who was converted by Paul at Athens. (Acts 17:34.) A copy of the work referred to, printed at Paris in 1555, bears the following title: "S. Dionysii Areopagitae, Martyris Inclyti, Athenarum Episcopi, et Galliarum Apostoli, opera-Translatio Noua Ambrosii Florentini," etc.; -- "The works of St. Dionysius the Areopagite, the renowned Martyr, Bishop of Athens, and Apostle of the Gauls -- a New Translation by Ambrosius Florentine," etc. -- Calvin, in his Institutes, (volume 1,) when treating of angels, adverts to the writings of Dionysius, in the following terms: "None can deny that Dionysius (whoever he may have been) has many shrewd and subtle disquisitions in his Celestial Hierarchy, but on looking at them more closely, every one must see that they are merely idle talk. The duty of a theologian, however, is not to tickle the ear, but confirm the conscience, by teaching what is true, certain, and useful. When you read the work of Dionysius, you would think that the man had come down from heaven, and was relating, not what he had learned, but what he had actually seen. Paul, however, though he was carried to the third heaven, so far from delivering any thing of the kind positively, declares, that it was not lawful for man to speak the secrets which he had seen. Bidding adieu, therefore, to that nugatory wisdom, let us endeavor to ascertain from the simple doctrine of Scripture, what it is the Lord's pleasure that we should know concerning angels." -- Beza, in his Annotations on 1-Corinthians 3:15, when expounding the expression -- "he himself shall be saved, yet so as by fire," makes mention of Dionysius, as having been, in his opinion, Bishop of Corinth, and speaks of him as having devoted himself to unprofitable speculations, and as harassing himself, for the most part in vain, in describing the Celestial Hierarchy. -- The Rhemish Translators, when commenting on Acts 17:34, contend for the genuineness of the writings referred to. "Dionysius Areopaita This is that famous Denys that first converted France, and wrote those notable and divine works -- 'De Ecclesiastica et Caelesti Hierarchia, de diuinis nominibus,' and others; in which he confirmeth, and proveth plainely, almost all things that the Church now useth in the ministration of the Holy Sacrament, and affirmeth that he learned them of the Apostles, giving also testimony for the Catholike faith in most things now controuersed, so plainely that our adversaries have no shift but to deny this Denys to have been the author of them, raining that they be another's of later age." To these statements Dr. Fulke, in his elaborate work in refutation of the errors of the Rhemish Translators, (p. 403,) replies as follows: "That Dionysius Areopagita was author of those bookes which now beare his name, you bring no proofe at all. We alleage that Eusebius, Hierome, Gennadius, neuer heard of his writings, for if they had heard, Dionysius Areopagita should have been registered by them among ecclesiasticall writers." -- It is stated by Mosheim in his Ecclesiastical History, (London 1825,) volume 2, n. (u), that "the spuriousness of these works is now universally granted by the most learned and impartial of the Roman Catholic writers, as they contain accounts of many events that happened several ages after the time of Dionysius, and were not at all mentioned until after the fifth century." Turretine in his Theology brings forward, at considerable length, evidence to show, that the work referred to was not, as pretended, the production of Dionysius the Areopagite, who was "sunchronos Apostolis," ("a contemporary of the Apostles,") but was written by an author of much later date -- born in the fifth century. -- Turretini Theologia, (Genevae, 1690,) tom. 3, pp. 233, 234. -- Ed.
8 - "Il faut que nous soyons d'autant plus sobres et modestes;" -- "It is necessary, that we should be so much the more sober and modest."
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; Song 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.
(b) The Christian will soon know all about heaven. He will soon be there. He begins no day with any certainty that he may not close it in heaven; he lies down to rest at no time with any assurance that he will not wake in heaven amidst its full and eternal splendors.
(c) The sinner will soon know fully what it is to lose heaven. A moment may make him fully sensible of his loss - for he may die; and a moment may put him forever beyond the possibility of reaching a world of glory.
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.
How that he was caught up into (c) paradise, and heard (d) unspeakable words, which it is not (e) lawful for a man to utter.
(c) So the Greeks name that which we call a park, that is to say, a place where trees are planted, and wild beasts kept. And those that translated the Old Testament out of Hebrew into Greek, called the garden of Eden by this name, into which Adam was put immediately after his creation, as a most delicate and pleasant place. And from this it occurred that the blessed seat of the glory of God is called by that name.
(d) Which no man is able to utter.
(e) Which the saints themselves are not by any means able to express, because it is God himself. This is the way that Clement of Alexandria explains this passage, Strom. 5.
How that he was caught up into paradise,.... Not the earthly paradise in which our first parents were; this was destroyed by the flood, and the place where it was not now to be known; and to what purpose the apostle should be carried thither cannot be guessed at; though some have thought that this is here meant: but not this, nor any place distinct from the "third" heaven, or place of the blessed, is meant; which is the sense of many of the ancients, who suppose the third heaven and paradise to be two distinct places, and that the apostle had two separate raptures. Clemens Alexandrinus (m), reads the words thus, "I knew a man in Christ caught up to the third heaven, , from thence to paradise"; and so Theophilact upon the place says, "from the third heaven he was immediately called up into paradise"; and so Oecumenius, "he was caught up unto the third heaven, and so again from thence into paradise"; and some modern writers have been inclined to think there were two raptures, and the rather inasmuch as the apostle is said to be caught "up to" the one, and caught "up into" the other, and makes use of the words "caught up" twice; or otherwise he would be guilty of a tautology, both in that and in repeating his ignorance of the manner of the rapture; to which is added, that he proposed to speak of "visions" and "revelations" in the plural number, 2-Corinthians 12:1, and afterwards calls this vision an "abundance of revelations", 2-Corinthians 12:7, but as it was at the same time that he was caught up to the third heaven, and into paradise, there being one and the same date of fourteen years ago to both; and as, in the account of the one and the other, he was equally ignorant of the manner how he was caught up, whether in the body, or out of the body; and seeing that there is no account of what he saw and heard in the third heaven, but only what he heard in paradise, which is referred to be told in the after account of this vision; and as the third heaven and paradise are one and the same place, it seems most reasonable to conclude, that not two raptures and two visions are here designed, but only one; and without any show of a vain repetition, the apostle having begun the account of this vision, might reassume what he had said, in order to give a more plain and clear account of it; and especially as there were some things he had not yet mentioned, and the whole was not easy to be understood and taken in, and the manner of it even unknown to himself; and this he might do to raise the attention the more unto it, as being something wonderful and extraordinary; besides, if his design had been to have given an account of two raptures, he would have distinguished them in a numerical way; and would have told us that he was twice caught up, as well as he afterwards says that he besought the Lord "thrice", at another time; and this would have been necessary to have prevented a mistake, of taking the one and the other for the same rapture, as is generally done; heaven is called paradise, because as the garden of Eden, which bears that name, was of God's planting, so is this made and prepared by him; as that was a delightful place, so is this; also because of Christ the tree of life, which is in the midst of it, besides an innumerable company of angels, and spirits of just men made perfect, the pure and undefiled inhabitants of it; and because of the river of divine love, of endless pleasures, the saints there are made to drink of. It was usual with the Jews to call heaven , "the garden of Eden", or paradise; and which they (n) sometimes speak of as upper and lower; the lower they suppose the souls of men are introduced into, immediately upon their dissolution; where they stay a while, and then go up to the upper paradise, the world of souls, where Abraham, Isaac, and Jacob are. The Jews ought not to object to the apostle's being had into paradise before his death, for they tell us of several that entered there whilst alive;
"nine (they say (o)). , "entered in their life time into the garden of Eden", or paradise; and these are they, Enoch the son of Jared, and Elijah, and the Messiah, and Eliezer the servant of Abraham, and Hiram king of Tyre, and Ebed Melec the Ethiopian, and Jabez the son of Rabbi Judah the prince, and Bethiah the daughter of Pharaoh, and Sarah the daughter of Asher; and there are some that say also (p) Rabbi Joshua ben Levi";
and in another place (q),
"four , entered into paradise; and these are they, Ben Azzai, and Ben Zoma, another, and R. Akiba;''
upon which is (r) added,
"they entered into paradise as it were by the hands of God, and they did not ascend up above really, but it seemed to them as if they ascended;''
how far this may serve to explain and illustrate the apostle's case, I leave, with this observation more concerning another use of the word paradise with them; which sometimes signifies a considerable share of knowledge of mysterious things, relating to the nature of God, angels, &c. of which Maimonides having spoken, says (s),
"these things the former wise men called "paradise", as they say, "four entered into paradise": and although they were the greatest men of Israel, and exceeding wise men, yet they had not all of them power to know and comprehend all these things clearly; and I say, that he is not fit to walk "in paradise", but he whose belly is filled with flesh and bread, and it is bread and flesh to know what is forbidden, and what is lawful, and the other precepts of a like nature;''
and again (t),
"a man that is filled with all these virtues (meaning with wisdom, and understanding, and government of the passions and appetites) is perfect in his body, as he that enters into paradise, and inclines himself to these things which are great and afar off:''
once more (u),
"the words of the tradition are comprehended in the written law, and the exposition of them in the oral law; and the things which are called paradise, are contained in the Talmud;''
this they (w) call , "the paradise of wisdom"; whether this sense and use of the word may be applied to the passage before us, and so be expressive of that large share of divine knowledge which was communicated in an extraordinary way to the apostle, may deserve some consideration: however, this is certain, that when he was caught up into paradise, he
heard unspeakable words, which it is not lawful for a man to utter; to instance in particular things, which be then either saw or heard, as some have done, is bold and daring; as that he saw the divine Being with the eyes of his understanding, the several angelic forms, thrones, dominions, principalities, and powers, and the glory and beauty of the souls of departed saints; and heard the harmonious music of each of these happy creatures; had a view of the book of life, and was shown the order and method of divine predestination; was let into the mystery of the calling of the Gentiles, and the change that will be on living saints, and heard the whole account of the dispensation of things, in the church of Christ to the end of the world: the things were unspeakable, never yet related, and so not to be known: they were such things which the apostle himself, when out of the rapture, might have but very inadequate ideas of, and such as he was not able to put into proper words and language to be understood by others; and which as he heard them not from a mere man, but from the Lord, so no mere man was able to utter them, none but he of whom he had heard them: and besides, whatever conceptions the apostle might have of them himself, and how capable soever he was of expressing them; yet they were not fit and proper to be told in the present state of things, being no part of the counsel of God relating to man's salvation, the whole of which he faithfully declares; and yet were necessary to be heard by him, in order to establish his faith in the Gospel, to animate him in his ministry, and fortify his mind against all the afflictions, reproaches, and persecutions, he was to meet with for the sake of Christ. The phrase seems to be the same with , "it is impossible to say it" (x); and of such like secret things in paradise, or the world of souls, the Jews say (y) that
"they are hidden, and which , "are not fit to produce in writing";''
and so these were such as were not lawful to speak out, "with human tongues", as Justin Martyr says (z); they were not in such sense "unspeakable", as not to be expressed by any; for they were expressed either by Christ himself, who was glorified in human nature, whom the apostle might now see and hear, or by some angel or angels, or they could not have been heard by the apostle as they were; but they were such as before never been spoken to any mortal man, and so could never have been spoken by any; and though they had been spoken to a mortal man, yet they could not be spoke by him to others; for though when he heard them, his human soul, for that present time, might conceive and take in much of the nature and meaning of them, yet they were such as he could not express by words, and represent to others by speech after the vision was over, and especially at this distance: not that it was sinful to have done it, if he could have done it; or that the things themselves were of such a nature, that it would have been criminal to have rehearsed them; but rather that it was impossible to do it, at least fully, since they might greatly regard the glory of the divine Being, and the worship paid him by the heavenly inhabitants: or could it be done in any tolerable manner, it might not be altogether convenient and proper in the present state of things; since the worship of the upper world lying in praise without prayer, might not be so fit to be related, lest it should be imitated by saints on earth: and seeing what the apostle heard was ineffable, and not to be spoken by himself; no credit is to be given to those spurious things called the Revelation and Ascension of Saint Paul, in which the author or authors of them pretend to tell us what these things were.
(m) Strom. l. 5. p. 586. (n) Nishma Chayim, par. 1. c. 10. fol. 25. 2. &c. (o) Derech Eretz, fol. 19. 1. Zohar in Exod, fol. 102. 3. (p) Ganz Tzemach David, par. 1. fol. 31. 1, 2. (q) T. Bab. Chagiga, fol. 14. 2. (r) Tosephot, ib. (s) Jesode Tora, c. 5, sect. 19, 20. (t) Jesode Tora, c. 7. sect. 2. (u) Ib. Talmud Tora, c. 1. sect. 12. (w) Tzeror Hammor, fol. 96. 4. (x) T. Bab. Megilla, fol, 21. 1. (y) Nishmat Chayim, fol. 28. 1. (z) Expositio fidei, p. 379.
unspeakable--not in themselves, otherwise Paul could not have heard them; but as the explanation states, "which it is not lawful . . . to utter" [ALFORD]. They were designed for Paul's own consolation, and not for communication to others. Some heavenly words are communicable (Exodus 34:6; Isaiah 6:3). These were not so. Paul had not the power adequately to utter; nor if he had, would he have been permitted; nor would earthly men comprehend them (John 3:12; 1-Corinthians 2:9). A man may hear and know more than he can speak.
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.
*More commentary available at chapter level.