The Great Commentary (Mossman/Cobb English)

I knew a man in Christ. A Christian. He thus describes him, says Theophylact, that it may be clear that Paul was taken up by the grace of Christ, and not, like Simon Magus, by the power of the devil. Above fourteen years ago. Hence we conclude that this rapture of S. Paul took place about nine years after his conversion, which took place a.d. 36 ; Paul, therefore, was taken up a.d. 44, which was the ninth year from his conversion. It was in this year that, by the direction of the Holy Spirit, he was ordained, with Barnabas, Apostle and Doctor of the Gentiles (Acts xiii. 2), that is to say, a S. PAUL’S ECSTASY 177 little before he began this apostleship. This is evident, because, as I said at the beginning of this Epistle, S. Paul wrote this a.d. 58, in the second year of Nero. This rapture of S. Paul did not take place, therefore, in the year of his conversion (Acts ix. 12), *>., a.d. 3 6, though some join S. Thomas in assigning it to that year. Theophylact remarks on the modesty of the Apostle in having kept this silent for fourteen years. Secondly, he points out that Paul, fourteen years before, was privileged to contemplate such deep things, how much more did he merit it now, after the labours of so many years ? Whether in the body I cannot tell . Although the Apostle says that he knows nothing for certain about this rapture, yet S. Thomas (ii. ii. qu. 175, art. 5), and others think it probable that his soul remained united to his body as its form, otherwise Paul would have died and then risen again. Moreover, it does not beseem God, when He throws men into an ecstasy, to kill them ; nay, such a process would not be one of rapture and ecstasy, but a putting to death. This, too, would involve the multiplication of many miracles. But it is a principle that we should not multiply miracles; therefore it is easier and more natural to suppose that, like other Saints, Paul was carried up while remaining in the body. Caught up . “ To be caught up is” says S. Thomas, “ to be raised from what is natural to what is supernatural by the power of the higher nature .” Hence angels and the Blessed are not caught up when they see God. Although they are raised above nature, yet they are not cut off from nature, i.e. , from the power man has of naturally having consciousness of objects by means of his bodily senses and his re-presentative powers. But when “ caught up,” the soul is deprived of the use of its senses and imagination, and Paul, therefore, was so deprived, or he would have known that he was in the body. Moreover, such abstraction, as S. Thomas says, may take place under the influence of disease, as when a man is delirious, or even by the power of devils, as when they carry off* a man. It is not, however, called rapture or ecstasy, unless wrought VOL. 11. m 178 SECOND EPISTLE TO THE by Divine power, which withdraws the mind from the senses, and lifts it up to the contemplation of things supernatural To the third heaven . What is this heaven? 1. S. Basil {Horn. i. in Hexem.) infers from this that there is not merely one heaven, as Chrysostom thought, nor two, as Theophyiact held, but at least three. Some add that there are three only, and that the third is the highest. But all the astronomers of olden times will dispute this, for they reckoned eight at least, as will modems, who count at least eleven. 2. S. Thomas says (ii. il qu. 175, art 3, ad. 4): “By the third heaven may be understood any supernatural vision , and in three ways it may be called the third heaven . First, with relation to man's cognitive powers. Then the first heaven will be any supernatural , corporal vision , seen by the bodily eye , such as that of the handwriting on the wall described in Daniel v. The second heaven will be any vision presented to the imagination, such as that of Isaiah , and of S. John in the Apocalypse. The third heaven will be any intellectual vision, such as is explained by S. Augustine (super Gen . ad Litt. 12). “ Secondly , the distinction may be made according to the different orders of the objects of consciousness . Then the first heaven will be the knowledge of celestial bodies ; the second the knowledge of celestial spirits ; the third ’ the knowledge of God Himself. “ Thirdly , the three heavens may be the different steps of the knowledge by which God is seen. The first will then belong to the angels of the lowest hierarchy ; the second to the angels of the middle hierarchy ; the third to the angels of the highest.” According to this test, S. Paul would have been caught up to the third and highest hierarchy of angels, and standing there with the seraphim, have seen most clearly the essence of God, and from thence have been enkindled with that burning fire of charity with which he afterwards set on fire the whole world. But I should say that the third heaven is the highest, or the empyrean, where the Blessed dwell Hence, in ver. 4, it is called Paradise . It is called the third by a Hebraism. The number three denotes completion, being the first number to which the word THE THIRD HEAVEN 179 all may be applied We do not speak of " all two,” but we may and do say “all three.” Hence the poet says : “ Oh, thrice and four times blessed they,” &c, ie. f completely blessed Again (in Amos i. 3) we read, “ for three transgressions of Damascus, ” meaning, for all In ver. 8 of this chapter again, we have, “ I besought the Lord thrice,” or, very often, till I could ask no more, until the answer came : “ My grace is sufficient for thee.” 3. It is simplest of all to say with S. Thomas, in the passage above quoted, that w the first heaven is the sidereal the second the crystalline , the third the empyrean /” or, rather, that “the first is the aerialy the second the sidereal the third the empyrean ,” as Theophylact gives them. With him agree Julian Pomerius, and Damascene (de Fide , lib. iL c. 6), and many others. “ The air ” in Scripture is commonly called “ the heaven ; ” hence we g6t “ the birds of heaven.” The air, therefore, is the first heaven, and is called the aerial one. All the heavenly orbs are the second heaven, or the etherial, and the third is the empyrean. Hence Cajetan is wrong in rejecting the empyrean, in which the Blessed dwell, and supposing that the third is the crystalline. In this latter are the waters which, in Gen. i. and elsewhere, are said to be above the firmament Mystically, S. Bernard says that the three heavens are the Three Persons of the Holy Trinity, and also the three virtues and gifts by which we ascend to them and to the highest pinnacle of grace and glory, viz., humility, charity, and perfect union. He says (Tract, de Grad. Humil.) : “ Those whom , by His word and cxampUy the Son has first taught humility , on whom the Holy Spirit has then poured the gift of charity , these the Father at length receives in glory. The Son makes them disciples , the Paraclete comforts them as friends y the Father exalts them as sons. Firstly , He instructs them as a Master ; secondly , He comforts them as a Friend or a Brother ; thirdly , He embraces them as sons. From the first union of the Word and reason is bom humility ; from the second union of the Spirit of God with the will of man comes charity ; then at last the Father unites to Himself His glorious bride. And thus reason is not suffered to think of itself or of the will of its neighbour , but the beatified 180 SECOND EPISTLE TO THE soul delights to say this alone : € The King hath brought me into His chamber These steps were not surpassed by S. Paul, who declares that he was caught up to the third heaven .” A second question arises : Was Paul truly and really caught up into the empyrean, so as to be in it as in a place, or was he there only by way of imagination or of understanding, so that he seemed to himself in his imagination to be in heaven, and saw what was being done there, while his body and soul remained on earth? Some think with probability that he was not caught up actually and truly, but only imaginarily, because he includes this rapture in vers, i and 7, under the head of visions and revelations of the Lord. God can bring it to pass that I in Belgium can see what is going on in India, and even what is passing in heaven. This may be brought about either through the imagination or the understanding, or even by the eyes of the body ; for God can so raise these above themselves, so co-operate with them above nature, so strengthen and extend the visual powers as to make them reach even to heaven. If that power may be increased beyond what is natural by spectacles or medicaments, why may not God extend this power yet further and further ? Thus it happened to S. Anselm, that he was able to see through a wall what was going on on the other side, by God imprinting the proper images on his retina. So Bede says that S. Diethelmus and others saw in imagination the pains of purgatory. Why, then, should not Paul have seen in the same way the empyrean, and what was passing in it ? Others, with perhaps greater probability on their side, think that he was actually and truly caught up into the empyrean. They give as their reasons ; (i.) That the Greek verb used is not the technical term for casting into an ecstasy, but a word which denotes an actual rapture (2.) That Paul is doubtful whether his soul was caught up with his body or without his body ; therefore he presupposes that his soul was truly and really caught up; for in a vision that is merely imaginary there is no doubt that the soul alone and not the body is caught up by the imagination. (3.) That there he actually heard mysterious words, so that, as the destined teacher S. PAUL IN PARADISE 181 of the world, he seemed to go forth from heaven, and to communicate to men what he had there seen and heard as God willed him, and so brought to men as from heaven heavenly wisdom. Cf. ver. 4, note. Now if the soul was really caught up, and yet remained united to the body (as I said in the opening note on this verse), then the body of Paul seems to have been caught up into paradise; and indeed this is as easy with God as taking up the soul only. This would be fitting to S. Paul’s office, who was to be the teacher and Apostle, not, like Moses, of the Jews only, but also of the Gentiles, and so should wholly come forth, like another Moses, from intercourse with God in heaven

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 xiii. 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

But now I forbear lest any man should think of me above that which he seeth me to be . Lest he should think me an angel or some god, as the Lycaonians did (Acts xiv. 10). He could have related more wonderful things about himself, but modesty and humility cause him to conceal them. “All the Saints,* says Anselm, “ not only do not seek at all for glory above their measure, but they even shrink from that which they have merited.” S. Bernard says beautifully (Ep. 18 ad Pet.): “ We praise others hypocritically, and delight in vanity ourselves ; and thus they who are praised are vain, and those who praise are false. Some flatter and are crafty ; others praise as they think and are false ; others glory in the words of both and are vain. He alone is wise who says with the Apostle, * / forbear, lest any man should think of me above that which he seeth me to be, or that he heareth ofme: n

And I will very gladly spend and be spent for you. I will spend all my goods, and then gladly give for you my blood, my spirit, my life (Anselm)

Being crafty, I caught you with guile. S. Thomas (ii. ii. qu. 55, art. 4, ad. 1) thinks that craftiness and guile are here used in a good sense, as much as to say, with cunning, skill, and prudent caution did I convert you from heathenism to Christianity. But I should say that these are words used by his detractors, and appropriated by S. Paul They carp at me, saying that Paul does not directly ask for anything for his support, but he catches you with guile, by sending Titus and others to drain your purses (Chrysostom). S. Paul then goes on to answer this charge. Ver, 17. — Did I make a gain of you t Did I defraud you, and extort your money from you ? Or, with Vatablus, Did I fleece you? Or, with Ambrose, Was I covetous towards you ?

Again , think ye that we excuse ourselves unto you f For again the Latin version has “of old time.” There are some among you who have for a long time thought that I have said so much as I have said as an excuse for my avarice and double-dealing, or that I craftily excuse myself and refuse your gifts, to induce you to give more. A I9B SECOND EPISTLE TO THE We speak before God in Christ We speak sincerely, truly, and without any reservation, as it is right for one to speak who professes to be in Christ, /.<?., to be His disciple and member. Or “in Christ ” may mean, with Christian sincerity, Christ being put for His attributes, the concrete for the abstract. Or, again, the sentence may mean : Before God we sincerely speak the truth, and I call Christ as my witness to my truth. As we say when taking an oath, “ By God,” or, “ By Christ,” so do the Hebrews say, “ In God,” or, “ In Christ.” So Vatablus takes it Cf. also Rom. ix. i. Anselm, however, understands “ We speak in Christ ” to mean, “ According to Christ and His doctrine,” which bids us speak with sincerity and truth. Or, “in Christ” may mean “by Christ, who speaks in me and through me ; ” but the first meaning is the simplest and best

I fear . . . lest there be wraths . 0 v/xos is with the Greeks that part of the mind which is called the irascible faculty, placed by Plato in the heart, and opposed to reason, which has for its seat the brain. Thence the word is applied to angry quarrellings, audacious arrogance, irascible conduct, when a man will not give up his opinion, but clings to it obstinately, and hotly opposes others, to show his spirit. Such actions spring from the irascible faculty when it is unchecked. Whisperings. Secret and hidden attacks made by the malevolent on those they wish to bring into odium, or when they wish to sever friendships. Such a “whisperer” was Antipater, the son of Herod, who, that he might succeed his father, tried to make his elder brothers suspected by their father, that he might put them to death ; but a just Nemesis overtook him, for he was himself put to death by Herod, as Josephus relates at length. Swellings. — Pride and arrogance, which, as it were, puff up those they take possession of

Lest my God will humble me among you. Lest He sadden me, and cause me to sorrowfully punish many of you, viz., those who persist in their sins. The Apostle's words point to the public penance inflicted on those who were strictly called penitents. Cf Augustine (£p. ad Salvinam , 108). WARNING TO EVIL-DOERS 199 Just as the Apostle and every preacher rejoice chiefly in the progress of their disciples, and to be able to say, u Ye are my joy and crown,” so do they mourn most to see them fall away into sin, and make no return for all their exhortations and labour. Again, such an one is forced to punish against his will and with grief. The words of Nero at the beginning of his rule are well known : when obliged to sign a sentence of capital punishment against some criminals, he exclaimed : “Would that I knew not letters.” And have not repented of the uncleanness. Of their effeminacy and other lusts, which make them sin against nature, and subject her to violence. The Apostle draws a distinction between uncleanness and fornication. Lasciviousness Wanton delight in lustful kissing and touch. CHAPTER XIII 1 He threatenfth severity , and the power of his apostleship against obstinate sinners . $ And advising them to a trial of their faith ^ 7 and to a reformation of their sins before his coming , II he concludeth his epistle with a general exhortation and a prayer, 'T'HIS if the third time I am coming to you. In the mouth of two or three A witnesses shall every word be established. 2 I told you before, and foretell you, as if I were present, the second time ; and being absent now I write to them which heretofore have sinned, and to all other, that, if I come again, I will not spare : 3 Since ye seek a proof of Christ speaking in me, which to you-ward is not weak, but is mighty in you. 4 For though he was crucified through weakness, yet he liveth by the power of God. For we also are weak in him, but we shall live with him by the power of God toward you. 5 Examine yourselves, whether ye be in the faith ; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates? 6 But I trust that ye shall know that we are not reprobates. 7 Now I pray to God that ye do no evil ; not that we should appear approved, but that ye should do that which is honest, though we be as reprobates. 8 For we can do nothing against the truth, but for the truth. 9 For we are glad, when we are weak, and ye are strong : and this also we wish, even your perfection. 10 Therefore I write these things being absent, lest being present I should use sharpness, according to the power which the Lord hath given me to edification, and not to destruction. 1 1 Finally, brethren, farewelL Be perfect, be of good comfort, be of one mind, live in peace ; and the God of love and peace shall be with yod. 12 Greet one another with an holy kiss. 13 All the saints salute you. 14 The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen. SYNOPSIS OF THE CHAPTER i. There were some at Corinth who had abandoned themselves to impurity, others who were proud and contentious (xi. 20, 21), others given to other sins, and disposed to regard S. Paul’s admonitions cheaply. He threatens such in this chapter, that he may provoke them to repentance. 800 THE LAW OF EVIDENCE 201 ii. He bids them (ver. 3) keep in mind and reverence the effectual grace given him by Christ, and the wonderful works it had enabled him to perform. iii. He beseeches them (ver. 7) to do no evil, lest he be forced to use against them his power to punish. iv. He exhorts them (ver. 11) to perfection, to love one another, to live at peace, to greet one another, and sends them his own salutation