John Calvin Commentary 2 Corinthians 12

It is not expedient for me to glory. Now, when, as it werewolf, in the middle of the course, he restrains himself from proceeding further, and in this way he most appropriately reproves the impudence of his rivals and declares that it is with reluctance that he engages in this sort of contest with them.

For what a shame it was for them to scrape together commendations from all sides, or rather to go begging for them, in order to be on a level with so distinguished a man! As to the latter, he admonishes them by his own example that the more numerous and excellent the graces by which any one of us is distinguished, so much the less ought he to think of his own excellence.

For such a thought is exceedingly dangerous because, like one entering a labyrinth, the person is immediately dazzled, becoming too quick-sighted in discerning his gifts while, in the meantime, he is ignorant of himself. Paul is afraid lest this should befall him. The graces conferred by God are indeed to be acknowledged, so that we may be stirred—first, to gratitude for them, and secondly, to their right use; but to take occasion from them to boast—that is what cannot be done without great danger.

For I will come to visions. "I shall not creep on the ground but will be constrained to mount up. Hence I am afraid lest the height of my gifts should carry me away, so as to lead me to forget myself." And certainly, if Paul had gloried ambitiously, he would have fallen headlong from a lofty eminence, for it is humility alone that can give stability to our greatness in the sight of God.

Between visions and revelations there is this distinction—that a revelation is often made either in a dream or by an oracle, without anything being presented to the eye, while a vision is scarcely ever given without a revelation, or in other words, without the Lord revealing what is meant by it.

I knew a man in Christ. Since he desired to limit himself, he merely singles out one instance. He handles even that instance in such a way as to show that he does not bring it forward from inclination. For why does he speak in the person of another rather than in his own? It is as if he had said, “I would have preferred to be silent; I would have preferred to keep the whole matter suppressed within my own mind, but those people will not allow me. I will mention it, therefore, so to speak, in a stammering way, so that it may be seen that I speak under constraint.”

Some think that the clause in Christ is introduced to confirm what he says. I view it rather as referring to his disposition, suggesting that Paul is not focused on himself here but looks to Christ exclusively.

When he confesses that he does not know whether he was in the body, or out of the body, he thereby expresses more distinctly the greatness of the revelation. For he means that God dealt with him in such a way that he himself did not understand the manner of it.

Nor should this appear incredible to us, since He sometimes manifests Himself to us in such a way that the manner of His doing so is, nevertheless, hidden from our view. At the same time, this does not at all detract from the assurance of faith, which rests simply on this single point—that we are aware that God speaks to us.

Moreover, let us learn from this that we must seek the knowledge of only those things that are necessary to know, and leave other things to God (Deuteronomy 29:29). He says, then, that he does not know whether he was wholly taken up—soul and body—into heaven, or whether it was his soul only that was caught up.

Fourteen years ago. Some also inquire about the place, but it is not for us to satisfy their curiosity.

The Lord manifested Himself to Paul in the beginning by a vision when He intended to convert him from Judaism to the faith of the gospel. However, Paul was not yet admitted into those secrets then, as he even needed to be instructed by Ananias in the first rudiments (Acts 9:12). That vision, therefore, was nothing but a preparation, with the aim of making him teachable.

It may be that, in this instance, he refers to that vision, which he also mentions, according to Luke’s narrative (Acts 22:17). There is no need, however, for us to give ourselves much trouble about these conjectures, as we see that Paul himself kept silent about it for fourteen years. He would not have said one word about it if the unreasonableness of malicious people had not constrained him.

Even to the third heaven. He does not distinguish here between the different heavens in the manner of the philosophers, so as to assign to each planet its own heaven. On the other hand, the number three is used (κατ’ ἐξοχήν) by way of eminence, to denote what is highest and most complete.

Moreover, the term heaven, taken by itself, denotes here the blessed and glorious kingdom of God, which is above all the spheres, the firmament itself, and even the entire framework of the world.

Paul, however, not content with the simple term, adds that he had reached even the greatest height and the innermost recesses. For our faith scales heaven and enters it, and those who are superior to others in knowledge attain a higher degree and elevation; but to reach the third heavens has been granted to very few.

In paradise. As every region that is especially agreeable and delightful is called in the Scriptures the garden of God, from this it became customary among the Greeks to use the term paradise to denote heavenly glory, even before 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, “You shall 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 usually used in the Hebrew manner, for the word heard would not correspond with this. Now if anyone inquires what they were, the answer is easy: it is not without good reason that they are called unspeakable words, and such as it is unlawful to utter.

Someone, 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 Paul’s own sake. One who had such arduous difficulties awaiting him—enough to break a thousand hearts—required strengthening by special means, so that he might not give way but might persevere undaunted.

Let us consider for a moment how many adversaries his doctrine had, and of what sort they were. Furthermore, with what a variety of artifices it was assailed, and then we will no longer wonder why he heard more than it was lawful for him to utter.

From this, too, we may gather a most useful admonition about setting bounds to knowledge. We are naturally prone to curiosity. Hence, neglecting altogether, or tasting only slightly and carelessly, doctrine that tends to edification, we are hurried into frivolous questions. Then, boldness and rashness follow from this, so that we do not hesitate to decide on matters unknown and concealed.

From these two sources has sprung a great part of scholastic theology, and everything that trifler Dionysius has been so daring as to contrive concerning the Heavenly Hierarchies.

It is therefore all the more fitting for us to keep within bounds, so that we do not seek to know anything except what the Lord has seen fit to reveal to his Church. Let this be the limit of our knowledge.

Of such a man It is as if he had said, “I have just cause for glorying, but I do not willingly make use of it. For it is more in keeping with my purpose to glory in my infirmities. If, however, those malicious persons harass me any further and compel me to boast more than I am inclined to do, they will learn that they are dealing with a man whom God has illustriously honored and raised up on high, so that he might expose their follies.”

For if I should desire. So that what he had said—namely, his lack of inclination to boast—would not be turned into an occasion for slander, with malicious people replying, “You are not inclined to it, because it is not in your power,” he anticipates such a reply.

“I would have it well within my power,” he says, “for good reasons, and I would not be justly accused of vanity, because I have grounds to do so, but I refrain from it.” He uses the term folly here in a different sense than he had before. For even those who boast on good grounds act foolishly and repulsively if any boasting or ambition is evident.

The folly, however, is more offensive and unbearable if anyone boasts without grounds—or, in other words, pretends to be what he is not—for in that case, there is shamelessness in addition to foolishness. The Apostle here took it as a settled matter that his boasting was as humble as it was well-founded. Erasmus has translated it as “I spare you,” but I prefer to understand it as meaning “I refrain,” or, as I have translated it, “I forbear.”

Lest anyone should think of me. He adds the reason: because he is content to occupy the station that God has assigned him. He says, “My appearance and speech do not suggest anything distinguished in me: I have no objection, therefore, to be held in low esteem.” Here we perceive what great modesty there was in this man, since he was not at all concerned about his humble exterior, which he manifested in his appearance and speech, even though he was filled with such superior gifts.

There would, however, be no inconsistency in explaining it this way: that, satisfied with the reality itself, he says nothing about himself, so that he might thus indirectly rebuke the false Apostles, who boasted about many things in themselves, none of which were evident. The interpretation I mentioned first, however, is what I prefer.