2 Corinthians 12:3

Whether in the body or out of the body I cannot tell. S. Athanasius (Serm. 4 contra Arian.) thinks that Paul knew the mode in which he was caught up, yet says: "I do not know," or, "I cannot tell;" because he could not reveal it to others, in the same way that Christ, in S. Mark 13:32, says that He did not know the day of judgment. For though in himself he knew, yet as far as others were concerned he did not know, for he could not explain it. But others do better in understanding him simply to mean. "I do not know," and his simple recital of the event seems to require this. Ver. 4. In paradise. Ambrose, Œcumenius, Haymo, Anselm, and Theophylact think that Paul was twice caught up: (1.) into the third heaven, and (2.) then higher still into paradise. If so, the third heaven would be the heaven of sun, moon, and stars; but what would Paul have done there? Hence others hold that the events are one and the same, and that the third heaven and paradise are identical.

It may be asked. Why, after saying that he was caught up into the third heaven, does Paul say that he was caught up into paradise, as though it were a place higher still? I reply that of the vast empyrean paradise is one particular part where the Blessed are, and a more glorious part than the rest. S. Paul would imply that not only did he see deepest mysteries by his understanding, but also in his will drank in ineffable happiness. He signifies this by the term paradise, which, both in Greek and Latin, denotes a place of happiness.

Paradise is not a Greek word meaning, as Suidas thinks, a well-watered garden, nor yet a herb-garden, as others suppose, but, as Pollux says, it is a Persian word, or rather Hebrew, denoting a garden planted with pleasant trees and fruits. Cf. Ecclesiastes 2:5; Nehemiah 2:8; Song of Solomon 4:11. It is derived from two Hebrew words, denoting to bring forth myrtles. Then, because myrtle is of a pleasant smell, and does best in gardens, the name has been transferred to pleasure-gardens, plantations, and glades, and then again to any pleasant place. Here the third heaven is called paradise.

Did Paul see there the Divine Essence? S. Augustine (Ep. 112, c. 13), Clement (Stromata, c. 5), Anselm, and S. Thomas (ii. ii. qu. 175, art. 5) say that he did, and their opinion is probable; for he was for this purpose caught up into paradise, or the place where the Blessed see God. Again, he heard secret things of which it is not lawful for man to speak: but men may speak of everything except the Divine Essence.

It may be objected that in that case he ought to have said that he saw things, not heard words. I reply that, by a common Hebraism, "to hear words" means "to see things" (Theodoret); as, e.g., with the prophets vision and hearing are the same, so is it in the minds of the Blessed.

But the contrary seems more probable (1.) For even with a separated soul, to hear does not mean to behold a thing clearly, but to take in the words of God, or of an angel, or of man; otherwise he would have said without ambiguity, I saw ineffable things, even God Himself. (2.) S. Paul says, in 1 Tim. vi. 16, speaking of God, "Whom no man hath seen." (3.) If he saw God he must have seen also his own state, whether he was in the body or not. But he says that he did not. (4.) But he gives a scanty account of his visions here, and says that, out of humility, he passes over greater things. Cf. Gregory (Morals, lib. xviii. c. 5), Jerome, Cyril, Chrysostom, and the Fathers and Schoolmen in general, and also Lud. Molina (pt. i. qu. xii. art. 11, dips 2). (5.) Scripture says more plainly of Moses that he saw the Essence of God, and yet I have shown clearly enough, in the notes to Exo 33., that Moses did not seek to see the Essence of God, and would not have obtained such a request if he had made it. In Exo 33:20 the Lord distinctly replies to him in the negative: "Thou canst not see My face, for no man shall see Me and live." It was only conceded to him that he should see the back parts of God, that is, the back of the body assumed by the Angel who represented God. Moses, however, sought that God, or the angel, who behind a cloud stood in the place of God, and spoke with him from the cloud, should unfold Himself, that he might see Him clearly and converse with Him face to face. The angel answered him that the eyes of man cannot see His face, but only His back; because the face assumed by the angel was so shining and so gloriously bright and majestic that it shone to a certain extent with the glory of God. It surpassed, therefore, the splendour of the sun, which man cannot look on directly with unveiled eyes, nay, rather man is blinded by the splendour. If follows from this that much less could this far more splendid face of the angel be seen by Moses; nay, he would have been blinded by it. But in the back of the body that the angel had assumed the light was so toned down that Moses could look upon it. Moses looking upon this was so covered as it were with light that his face shone, and seemed to emit two horns of rays of light. This vision of Moses was a bodily vision, for with the eyes of his body he saw the back of the angel's body. He was, therefore, far from seeing the Divine Essence; and if he did not see it, much less did S. Paul, who speaks more obscurely and more humbly of his vision.

And heard unspeakable words, which it is not lawful for a man to utter. What were these mysteries that Paul heard or saw in paradise? They are related indeed in the book which is styled "the Apocalypse of S. Paul," but this book is not genuine, and is full of mythical stories, and is scouted by S. Augustine (Tract. 98 in Johan.), Bede, Theophylact. Epiphanius attributes it to the sect of Cainites. I should reply that no certain answer can be given where Paul kept silence. Still it is natural to suppose that Paul saw and heard wonderful things of the nature, gifts, grace, glory, and orders of the angels, as S. Gregory says (in Ezech., Hom. 4). Hence S. Dionysius, in his "Celestial Hierarchy," so describes the orders of the angels from what he heard from S. Paul, that you might think he saw them with his eyes. Again, he may have heard wondrous things about some Divine attributes not known to us here; he may have seen too the glory of Christ, for he was taught the Gospel by Christ (Gal 1:12). He was caught up that he might receive authority, and not be inferior to the other Apostles, who had seen Christ in the flesh and been taught thoroughly by Him (Chrysostom). Theodoret adds that he saw the beauty of paradise, the choirs and joys of the Saints, and heard the tuneful harmony of the heavenly hymns. This caused his exclamation of admiration: "Eye hath not seen nor ear heard, neither have entered into heart of man the things which God hath prepared for them that love Him."

Secondly, it is better to suppose that he heard the mysteries of the reason, mode, and order of the Divine reprobation and predestination, and the call of men, especially of the heathen provinces to be converted by himself. Of this mystery Paul frequently expresses his admiration, as in Romans 11:33, and it had special reference to his mission (Baronius).

Thirdly, he may have heard mysteries concerning the Gospel of our redemption by Christ; for he says (Gal 1:12) that he had received this Gospel by revelation, viz., when he was caught up. Lastly, he heard, as it might seem, mysteries of the government and progress of the Church in his time and afterwards. This, too, would affect his office, as he had already been singled out as the Church's teacher and guide. He calls them "unspeakable words," both because he was forbidden to utter them, and also because we are unable either to speak of them or to understand them.