Thomas Aquinas Commentary 2 Corinthians 12:3-6

"And I know such a man (whether in the body, or apart from the body, I know not; God knoweth), how that he was caught up into Paradise, and heard unspeakable words, which it is not lawful for a man to utter. On behalf of such a one will I glory: but on mine own behalf I will not glory, save in [my] weaknesses. For if I should desire to glory, I shall not be foolish; for I shall speak the truth: but I forbear, lest any man should account of me above that which he seeth me [to be], or heareth from me." — 2 Corinthians 12:3-6 (ASV)

Having spoken of the first rapture, the Apostle now speaks of a second one. He first mentions the rapture itself, and second, its excellence (2 Corinthians 12:4b).

It should be noted that a certain commentary says this rapture was distinct from the first. If one considers the matter carefully, two events are recorded about the Apostle to which these two raptures can be connected. In Acts 9, it is recorded that he remained for three days without seeing and without eating or drinking; the first rapture, to the third heaven, can be connected to this event. But in Acts 22, it says that he was in a trance in the temple, so the second rapture can be connected to this.

However, this does not seem to be a similar case, because at the time of that trance, the Apostle was subsequently imprisoned, yet he wrote this epistle long before that. Therefore, it must be said that this rapture differs from the first in its destination. For in the first rapture he was taken to the third heaven, but in the second, he was taken to the paradise of God.

If you take "the third heaven" in a physical sense according to the first interpretation of the heavens mentioned earlier, or if it was an imaginary vision, it could be called a physical paradise, meaning he was taken to an earthly paradise. But this is against the author’s intention. Following Paul, we say that he was taken to the third heaven—that is, to a vision of intelligible things as they are seen in themselves and in their own natures, as was said earlier.

Therefore, based on this, we should not understand heaven and paradise as two different places, but as two terms for the same reality—namely, the glory of the saints—with each term highlighting a different aspect. Heaven suggests a certain loftiness accompanied by brightness, while paradise suggests a certain joyful pleasantness. These two qualities are preeminently present in the saints and angels who see God, for they possess a most excellent brightness by which they see God, and a supreme delight by which they enjoy God. Therefore, they are said to be in heaven with respect to the brightness and in paradise with respect to the delight. As it is written: You shall see, and your heart shall rejoice (Isaiah 66:14).

Both of these were bestowed upon the Apostle: to be raised up to that most excellent clarity of knowledge, which he indicates when he says he was taken to the third heaven, and to experience the delight of the divine sweetness, which is why he says he was taken into paradise. As the Psalm says, O how great is the multitude of your sweetness, O Lord (Psalms 31:20); and again, To him who conquers I will give some of the hidden manna (Revelation 2:17). This sweetness is the delight experienced in enjoying God, and it is mentioned in Matthew: Enter into the joy of your master (Matthew 25:23). Thus, the destination of the rapture is clear: into paradise, that is, into the sweetness with which those in the heavenly Jerusalem are continually refreshed.

Next, he mentions the excellence of that rapture, because he heard things that cannot be told, which man may not utter. This can be explained in two ways. First, the word “man” can be grammatically connected to “may utter.” The meaning then is this: he heard secret words—that is, he perceived an intimate understanding of God’s secret essence, as if through words—which it is not lawful for a man to utter.

Alternatively, “man” can be understood as the one to whom the words may not be uttered. The meaning then is this: he heard words that it is not lawful to utter to a man—that is, to an imperfect man.

According to Augustine, it should be noted that Paul was taken up into a vision of the divine essence, which cannot be perceived through any created image or likeness. Hence, it is clear that what Paul saw of the divine essence cannot be described by any human tongue; otherwise, God would not be incomprehensible. Therefore, according to the first explanation, it must be said that he heard—that is, he contemplated—secret words, meaning the magnificence of the Godhead, which no man can utter. He says “heard” instead of “saw” because that contemplation was an internal act of the soul, in which hearing and seeing are the same, as it says in Numbers 12:8: For I speak to him mouth to mouth. That contemplation is called a vision insofar as God is seen in it, and an utterance insofar as a person is instructed about divine things in it.

Because such spiritual things are not to be disclosed to the simple and imperfect, but to the mature, as it says in 1 Corinthians 2:6, Yet among the mature we do impart wisdom, this leads to the second explanation. The secrets he heard there are not lawful to utter to a man—that is, to the imperfect, but only to the spiritual, among whom wisdom is spoken. As it says, It is the glory of God to conceal things (Proverbs 25:2); that is, the necessity of concealing the marvelous things of God belongs to God’s glory. A Psalm, according to the translation of Jerome, says, Your praise, O God, is silent to you (Compare to Psalm 108:2, Vulgate), meaning it cannot be comprehended by our words.

Then, when he says, On behalf of this man I will boast, he shows how he reacted to this glory. In this regard, he does two things: first, he shows that he did not boast in such revelations; and second, he suggests that he has something else in which to boast (2 Corinthians 12:6).

Regarding the first point, the statement, on behalf of this man I will boast, but on my own behalf I will not boast, can be read in two ways. First, the Apostle is showing that he is the one in whom he boasts—that is, he is the one who saw these visions. Second, he is showing that it was someone else who saw these visions. It should be noted that there are two things to consider in a person: the gift of God and the human condition. If a person boasts in a gift of God as received from God, that boasting is good, as was stated earlier (2 Corinthians 10:17). But if he boasts in that gift as if he possessed it on his own, then such boasting is evil: What have you that you did not receive? If then you received it, why do you boast as if it were not a gift? (1 Corinthians 4:7).

Therefore, according to this principle, the Apostle says, on behalf of this man—that is, for the visions and gifts bestowed on me by God—I will boast, but on my own behalf I will not boast. This means he will not boast in them as if he were their source, because he received them from God. But if he must boast, he will boast in nothing except his weaknesses; that is, he has nothing in which to boast except for his own condition.

But if the passage is explained as showing that it was someone else who saw these things, even though it was himself, then the meaning is as though he were speaking of another person. He says, on behalf of this man I will boast—that is, for the man who saw this and received these gifts I will boast. But on my own behalf, as if wishing to show that I am such a person, I will not boast except of my weaknesses—that is, in the tribulations I suffer.

Because his opponents could say to him, “O Apostle, it is not strange that you do not boast, because you have nothing in which to boast,” he shows that even apart from these visions he has something in which to boast. Although I might boast in such a man and not in myself, I can still rightfully boast in myself. For if I should wish to boast—either in such tribulations or in other things bestowed on me by God, or even in my weakness—I shall not be a fool. That is, I will not act foolishly. Why? For I will be speaking the truth about the other things in which I can boast besides those visions. He says, I shall not be a fool, because he boasted in the things he had. For when a person boasts in things he does not have, he is speaking foolishly, as it is written: For you say, I am rich, I have prospered, and I need nothing; not knowing that you are wretched, pitiable, poor, blind, and naked (Revelation 3:17). He also says this because he boasted with sufficient reason, as is clear from what was said before.

Then, when he says, But I refrain from it, he indicates the reason he does not boast about everything, even if he could: he wishes to spare them. Hence he says, I refrain from it, so that no one may think more of me than he sees in me or hears from me (2 Corinthians 12:6). It is as if to say: “I could boast of many other things, but I refrain—that is, I boast sparingly, or I refrain from commending myself, so that I do not become burdensome to you.” God has bestowed on me such things that if you knew them, you would regard me as much greater. These are the many charismatic gifts for which people in this world are accustomed to praise others and consider them great, more so than for any pleasing action. This is why he says, “I do not wish to be commended for these gifts; therefore, I refrain from boasting.” Why? So that no one may think more of me than what he sees in me or hears from me.

Alternatively, a person is known in two ways: by their manner of life and by their doctrine. Although he could have done so, the Apostle did not wish to say things about himself that went beyond his life and doctrine. Consequently, he says, I refrain, so that no one may think more of me than he sees in me—that is, in my outward conduct—or hears from me—that is, from the doctrine of my preaching, exhortation, and instruction. He does this because they might perhaps think him immortal or an angel. As it is written, A man of understanding remains silent (Proverbs 11:12), and, A fool gives full vent to his anger, but a wise man quietly holds it back (Proverbs 29:11).

Or, he says, But I refrain, on account of his detractors—namely, the false apostles, who said that he boasted out of pride without cause or about things that were not in him. Therefore, he says, But I refrain—that is, I boast sparingly—so that no one (meaning the false apostles) may think of me as having an excessive spirit of pride, more than what he sees in me or has heard from me—that is, beyond what my merits warrant. As the Psalm says, O LORD, my heart is not lifted up, my eyes are not raised too high (Psalms 131:1); and, The greater you are, the more humble yourself in all things (Sirach 3:10, Vulgate).