Homilies on Second Corinthians: Homily XXVI
2 Cor. xii. 1
It is not expedient for me doubtless to glory, [for] I will come to visions and revelations of the Lord.
What is this? Doth he who has spoken such great things say, [It is not expedient] “doubtless to glory?” as if he had said nothing? No; not as if he had said nothing: but because he is going to pass to another species of boasting, which is not intended indeed by so great a reward, but which to the many (though not to careful examiners) seems to set him off in brighter colors, he says, “It is not expedient for me doubtless to glory.” For truly the great grounds of boasting were those which he had recounted, those of his trials; he has however other things also to tell of, such as concern the revelations, the unspeakable mysteries. And wherefore, says he, “It is not expedient for me?” he means, ‘lest it lift me up to pride.’ What sayest thou? For if thou speak not of them, yet dost thou not know of them? But our knowing of them ourselves doth not lift us up so much as our publishing them to others. For it is not the nature of good deeds that useth to lift a man up, but their being witnessed to, and known of, by the many. For this cause therefore he saith, “It is not expedient for me;” and, ‘that I may not implant too great an idea of me in those who hear.’ For those men indeed, the false apostles, said even what was not true about themselves; but this man hides even what is true, and that too although so great necessity lies upon him, and says, “It is not expedient for me;” teaching one and all even to superfluity to avoid any thing of the sort. For this thing is attended with no advantage, but even with harm, except there be some necessary and useful reason which induceth us thereto. Having then spoken of his perils, trials, snares, dejections, shipwrecks, he passeth to another species of boasting, saying,
Ver. 2, 3. “I knew a man, fourteen years ago (whether in the body, I know not; or out of the body, I know not: God knoweth;) such an one caught up even to the third heaven. And I know how that he was caught up into Paradise, (whether in the body, I know not; or out of the body, I know not;) and heard unspeakable words, which it is not lawful for a man to utter. On behalf of such an one will I glory: but on mine own behalf I will not glory.”
Great indeed was this revelation. But this was not the only one: there were many others besides, but he mentions one out of many. For that there were many, hear what he says: “Lest I should be exalted overmuch through the exceeding greatness of the revelations.” ‘And yet,’ a man may say, ‘if he wished to conceal them, he ought not to have given any intimation whatever or said any thing of the sort; but if he wished to speak of them, to speak plainly.’ Wherefore then is it that he neither spoke plainly nor kept silence? To show by this also that he resorts to the thing unwillingly. And therefore also he has stated the time, “fourteen years.” For he does not mention it without an object, but to show that he who had refrained for so long a time would not now have spoken out, except the necessity for doing so had been great. But he would have still kept silence, had he not seen the brethren perishing. Now if Paul from the very beginning was such an one as to be counted worthy of such a revelation, when as yet he had not wrought such good works; consider what he must have grown to in fourteen years. And observe how even in this very matter he shows modesty, by his saying some things, but confessing that of others he is ignorant. For that he was caught up indeed, he declared, but whether “in the body” or “out of the body” he says he does not know. And yet it would have been quite enough, if he had told of his being caught up and had been silent [about the other]; but as it is, in his modesty he adds this also. What then? Was it the mind that was caught up and the soul, whilst the body remained dead? or was the body caught up? It is impossible to tell. For if Paul who was caught up and whom things unspeakable, so many and so great, had befallen was in ignorance, much more we. For, indeed, that he was in Paradise he knew, and that he was in the third heaven he was not ignorant, but the manner he knew not clearly.
And see from yet another consideration how free he is from pride. For in his narrative about “the city of the Damascenes” (2 Cor. xi. 32.) he confirms what he says, but here not; for it was not his aim to establish this fact strongly, but to mention and intimate it only. Wherefore also he goes on to say, “Of such an one will I glory;”
not meaning that he who was caught up was some other person, but he so frames his language in the best manner he possibly could, so as at once to mention the fact, and to avoid speaking of himself openly. For what sequence would there be in bringing some one else forward, when discoursing about himself? Wherefore then did he so put it? It was not all one to say, ‘I was caught up,’ and, “I knew one that was caught up;” and ‘I will glory of myself,’ and, “I will glory of such an one.” Now if any should say, ‘And how is it possible to be caught up without a body?’ I will ask him, ‘How is it possible to be caught up with a body?’ for this is even more inexplicable than the other, if you examine by reasonings and do not give place to faith.
[2.] But wherefore was he also caught up? As I think, that he might not seem to be inferior to the rest of the Apostles. For since they had companied with Christ, but Paul had not: He therefore caught up unto glory him also. “Into Paradise.” For great was the name of this place, and it was everywhere celebrated. Wherefore also Christ said, “To-day thou shalt be with Me in Paradise.” (Luke xxiii. 43.)
“On behalf of such an one will I glory?” wherefore? For if another were caught up, wherefore dost thou glory? Whence it is evident that he said these things of himself. And if he added, “but of myself I will not glory,” he says nothing else than this, that, ‘when there is no necessity, I will say nothing of that kind fruitlessly and at random;’ or else he is again throwing obscurity over what he had said, as best he might. For that the whole discourse was about himself, what follows also clearly shows; for he went on to say,
Ver. 6. “But if I should even desire to glory, I shall not be foolish; for I shall speak the truth.”
How then saidst thou before, “Would that ye could bear with me a little in my foolishness;” (Chap. xi. 1.) and, “That which I speak, I speak not after the Lord, but as it were foolishly;” (Chap. xi. 17.) but here, “Though I should even desire to glory, I shall not be foolish?” Not in regard of glorying, but of lying; for if glorying be foolishness, how much more lying?
It is then with regard to this that he says, “I shall not be foolish.” Wherefore also he added,
“For I shall speak the truth; but I forbear, lest any man should account of me above that which he seeth, or that he heareth from me.” Here you have the acknowledged reason; for they even deemed them to be gods, on account of the greatness of their miracles. As then in the case of the elements, God hath done both things, creating them at once weak and glorious; the one, to proclaim His own power; the other, to prevent the error of mankind: so truly here also were they both wonderful and weak, so that by the facts themselves were the unbelievers instructed. For if whilst continuing to be wonderful only and giving no proof of weakness, they had by words tried to draw away the many from conceiving of them more than the truth; not only would they have nothing succeeded, but they would even have brought about the contrary. For those dissuasions in words would have seemed rather to spring of lowliness of mind, and would have caused them to be the more admired. Therefore in act and by deeds was their weakness disclosed. And one may see this exemplified in the men who lived under the old dispensation. For Elias was wonderful, but on one occasion he stood convicted of faint-heartedness; and Moses was great, but he also fled under the influence of the same passion.
Now such things befel them, because God stood aloof and permitted their human nature to stand confessed. For if because he led them out they said, ‘Where is Moses?’ what would they not have said, if he had also led them in? Wherefore also [Paul] himself says, “I forbear, lest any should account of me.” He said not, ‘say of me,’ but, “lest any should even account of me” beyond my desert.’ Whence it is evident from this also that the whole discourse relates to himself. Wherefore even when he began, he said, “It is not expedient for me doubtless to glory,” which he would not have said, had he been going to speak the things which he said of another man. For wherefore is it “not expedient to glory” about another? But it was himself that was counted worthy of these things; and therefore it is that he goes on to say,