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It is doubtless not profitable for me to boast, but I will come to visions and revelations of the Lord.
Verse 1. If I must glory. Saint Paul in the whole of this discourse shews the repugnance he had of speaking in his own praise, and that if he did it, it was only through constraint, and for the advantage of the Corinthians; as also to defend himself from his calumniators. Calmet.
I know a man in Christ who was caught up into the third heaven fourteen years ago—whether in the body, I don’t know, or whether out of the body, I don’t know; God knows.
Verse 2. I know a man, and so forth He speaks of himself, as it were of a third person.—Whether in the body, I know not. If Saint Paul himself knew not, how can we pretend to decide, whether his soul was for some moments separated from his body, or in what manner he saw God. Witham.—It appears that this took place about the period when the Holy Ghost commanded that he should be separated for the work whereunto he was called. Acts 13:2.
I know such a man (whether in the body, or outside of the body, I don’t know; God knows),
how he was caught up into Paradise and heard unspeakable words, which it is not lawful for a man to utter.
Verse 4. Caught up into paradise. S. Augustin and Saint Thomas are of opinion that this third heaven and paradise are the same place, and designate the abode of the blessed. In order to understand the language of the apostle, we must observe that the Hebrews distinguished three different heavens. The first comprised the air, the clouds, and so forth as far as the fixed stars. The second included all the fixed stars; and the third was the abode of Angels, in which God himself discovered his infinite glory, and so forth The first is called in Scripture simply the heavens, the second the firmament, and the third the heaven of heavens. Calmet.
On behalf of such a one I will boast, but on my own behalf I will not boast, except in my weaknesses.
For if I would desire to boast, I will not be foolish; for I will speak the truth. But I refrain, so that no man may think more of me than that which he sees in me or hears from me.
By reason of the exceeding greatness of the revelations, that I should not be exalted excessively, a thorn in the flesh was given to me: a messenger of Satan to torment me, that I should not be exalted excessively.
Verse 7–10. A sting of my flesh, [1] an angel, or a messenger of Satan, to buffet me. The Latin word signifies any thing that pricks or stings, the Greek word a sharp stick or pale: he speaks by a metaphor, as also when he says to buffet me; that is, by causing great trouble or pain. Some understand by it a violent headache or pain, or distemper in the body. Saint Augustine mentions this opinion, and does not reject it, in Ps. xcviii. tom. 4. p. 1069. in Ps. cxxx. p. 1465. Saint Jerome also speaks of it in c. iv. ad Galatas, tom. 4. p. 274. Ed. Ben. But Saint John Chrysostom by the sting, and the angel of Satan, understands that opposition which Saint Paul met with from his enemies, and those of the gospel; as Satan signifies an adversary. Others understand troublesome temptations of the flesh, immodest thoughts, and representations, suggested by the devil, and permitted by Almighty God for his greater good.—Thrice I besought the Lord. That is, many times, to be freed from it, but received only this answer from God, that his grace was sufficient to preserve me from consenting to sin. And that power and strength in virtue should increase, and be perfected in weakness, and by temptations, when they are resisted. Saint Augustine seems to favour this exposition, in Ps. lviii. Conc. 2. p. 573. S. Jerom, in his letters to Eustochium, to Demetrias, and to Rusticus, the monk. And it is the opinion of Saint Gregory l. 23. moral. tom. 1. p. 747. and of many others. Witham.—If there were any danger of pride from his revelations, the base and filthy suggestions of the enemy of souls must cause humiliations, and make him blush. But these are to be borne with submission to the will of God, for his power is more evident in supporting man under the greatest trials, than in freeing him from the attacks.—Power is made perfect. The strength and power of God more perfectly shines forth in our weakness and infirmity; as the more weak we are of ourselves, the more illustrious is his grace in supporting us, and giving us the victory under all trials and conflicts. Challoner.—When I am weak. The more I suffer for Christ, the more I perceive the effects of his all-powerful grace, which sustains, enlightens, and strengthens me: the more also the glory and power of God appeareth in me. The pagans themselves were not ignorant that calamity was the soil in which virtue usually grows to perfection. Calamitas virtutis occasio est. Seneca.—Optimos nos esse dum infirmi sumus. Plin. vii. ep. 26.
Concerning this thing, I begged the Lord three times that it might depart from me.
Verse 7–10. A sting of my flesh, [1] an angel, or a messenger of Satan, to buffet me. The Latin word signifies any thing that pricks or stings, the Greek word a sharp stick or pale: he speaks by a metaphor, as also when he says to buffet me; that is, by causing great trouble or pain. Some understand by it a violent headache or pain, or distemper in the body. Saint Augustine mentions this opinion, and does not reject it, in Ps. xcviii. tom. 4. p. 1069. in Ps. cxxx. p. 1465. Saint Jerome also speaks of it in c. iv. ad Galatas, tom. 4. p. 274. Ed. Ben. But Saint John Chrysostom by the sting, and the angel of Satan, understands that opposition which Saint Paul met with from his enemies, and those of the gospel; as Satan signifies an adversary. Others understand troublesome temptations of the flesh, immodest thoughts, and representations, suggested by the devil, and permitted by Almighty God for his greater good.—Thrice I besought the Lord. That is, many times, to be freed from it, but received only this answer from God, that his grace was sufficient to preserve me from consenting to sin. And that power and strength in virtue should increase, and be perfected in weakness, and by temptations, when they are resisted. Saint Augustine seems to favour this exposition, in Ps. lviii. Conc. 2. p. 573. S. Jerom, in his letters to Eustochium, to Demetrias, and to Rusticus, the monk. And it is the opinion of Saint Gregory l. 23. moral. tom. 1. p. 747. and of many others. Witham.—If there were any danger of pride from his revelations, the base and filthy suggestions of the enemy of souls must cause humiliations, and make him blush. But these are to be borne with submission to the will of God, for his power is more evident in supporting man under the greatest trials, than in freeing him from the attacks.—Power is made perfect. The strength and power of God more perfectly shines forth in our weakness and infirmity; as the more weak we are of ourselves, the more illustrious is his grace in supporting us, and giving us the victory under all trials and conflicts. Challoner.—When I am weak. The more I suffer for Christ, the more I perceive the effects of his all-powerful grace, which sustains, enlightens, and strengthens me: the more also the glory and power of God appeareth in me. The pagans themselves were not ignorant that calamity was the soil in which virtue usually grows to perfection. Calamitas virtutis occasio est. Seneca.—Optimos nos esse dum infirmi sumus. Plin. vii. ep. 26.
He has said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” Most gladly therefore I will rather glory in my weaknesses, that the power of Christ may rest on me.
Verse 7–10. A sting of my flesh, [1] an angel, or a messenger of Satan, to buffet me. The Latin word signifies any thing that pricks or stings, the Greek word a sharp stick or pale: he speaks by a metaphor, as also when he says to buffet me; that is, by causing great trouble or pain. Some understand by it a violent headache or pain, or distemper in the body. Saint Augustine mentions this opinion, and does not reject it, in Ps. xcviii. tom. 4. p. 1069. in Ps. cxxx. p. 1465. Saint Jerome also speaks of it in c. iv. ad Galatas, tom. 4. p. 274. Ed. Ben. But Saint John Chrysostom by the sting, and the angel of Satan, understands that opposition which Saint Paul met with from his enemies, and those of the gospel; as Satan signifies an adversary. Others understand troublesome temptations of the flesh, immodest thoughts, and representations, suggested by the devil, and permitted by Almighty God for his greater good.—Thrice I besought the Lord. That is, many times, to be freed from it, but received only this answer from God, that his grace was sufficient to preserve me from consenting to sin. And that power and strength in virtue should increase, and be perfected in weakness, and by temptations, when they are resisted. Saint Augustine seems to favour this exposition, in Ps. lviii. Conc. 2. p. 573. S. Jerom, in his letters to Eustochium, to Demetrias, and to Rusticus, the monk. And it is the opinion of Saint Gregory l. 23. moral. tom. 1. p. 747. and of many others. Witham.—If there were any danger of pride from his revelations, the base and filthy suggestions of the enemy of souls must cause humiliations, and make him blush. But these are to be borne with submission to the will of God, for his power is more evident in supporting man under the greatest trials, than in freeing him from the attacks.—Power is made perfect. The strength and power of God more perfectly shines forth in our weakness and infirmity; as the more weak we are of ourselves, the more illustrious is his grace in supporting us, and giving us the victory under all trials and conflicts. Challoner.—When I am weak. The more I suffer for Christ, the more I perceive the effects of his all-powerful grace, which sustains, enlightens, and strengthens me: the more also the glory and power of God appeareth in me. The pagans themselves were not ignorant that calamity was the soil in which virtue usually grows to perfection. Calamitas virtutis occasio est. Seneca.—Optimos nos esse dum infirmi sumus. Plin. vii. ep. 26.
Therefore I take pleasure in weaknesses, in injuries, in necessities, in persecutions, and in distresses, for Christ’s sake. For when I am weak, then am I strong.
Verse 7–10. A sting of my flesh, [1] an angel, or a messenger of Satan, to buffet me. The Latin word signifies any thing that pricks or stings, the Greek word a sharp stick or pale: he speaks by a metaphor, as also when he says to buffet me; that is, by causing great trouble or pain. Some understand by it a violent headache or pain, or distemper in the body. Saint Augustine mentions this opinion, and does not reject it, in Ps. xcviii. tom. 4. p. 1069. in Ps. cxxx. p. 1465. Saint Jerome also speaks of it in c. iv. ad Galatas, tom. 4. p. 274. Ed. Ben. But Saint John Chrysostom by the sting, and the angel of Satan, understands that opposition which Saint Paul met with from his enemies, and those of the gospel; as Satan signifies an adversary. Others understand troublesome temptations of the flesh, immodest thoughts, and representations, suggested by the devil, and permitted by Almighty God for his greater good.—Thrice I besought the Lord. That is, many times, to be freed from it, but received only this answer from God, that his grace was sufficient to preserve me from consenting to sin. And that power and strength in virtue should increase, and be perfected in weakness, and by temptations, when they are resisted. Saint Augustine seems to favour this exposition, in Ps. lviii. Conc. 2. p. 573. S. Jerom, in his letters to Eustochium, to Demetrias, and to Rusticus, the monk. And it is the opinion of Saint Gregory l. 23. moral. tom. 1. p. 747. and of many others. Witham.—If there were any danger of pride from his revelations, the base and filthy suggestions of the enemy of souls must cause humiliations, and make him blush. But these are to be borne with submission to the will of God, for his power is more evident in supporting man under the greatest trials, than in freeing him from the attacks.—Power is made perfect. The strength and power of God more perfectly shines forth in our weakness and infirmity; as the more weak we are of ourselves, the more illustrious is his grace in supporting us, and giving us the victory under all trials and conflicts. Challoner.—When I am weak. The more I suffer for Christ, the more I perceive the effects of his all-powerful grace, which sustains, enlightens, and strengthens me: the more also the glory and power of God appeareth in me. The pagans themselves were not ignorant that calamity was the soil in which virtue usually grows to perfection. Calamitas virtutis occasio est. Seneca.—Optimos nos esse dum infirmi sumus. Plin. vii. ep. 26.