"I knew a man, fourteen years ago (whether in the body, I know not; or out of the body, I know not: God knows;) 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 my 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 anything 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, while 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 Corinthians 11:32] 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.
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, "Today you shall be with Me in Paradise." [Luke 23:43]
"On behalf of such an one will I glory?" wherefore? For if another were caught up, wherefore do you 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...
Wherefore also the elders who were disciples of the apostles tell us that those who were translated were transferred to that place (for paradise has been prepared for righteous men, such as have the Spirit; in which place also Paul the apostle, when he was caught up, heard words which are unspeakable as regards us in our present condition
Never mind those who pass sentence on apostles! It is a happy fact that Peter is on the same level with Paul in the very glory of martyrdom. Now, although Paul was carried away even to the third heaven, and was caught up to paradise, and heard certain revelations there, yet these cannot possibly seem to have qualified him for (teaching) another doctrine, seeing that their very nature was such as to render them communicable to no human being.
Why should I add more touching these two planks (as it were) of human salvation, caring more for the business of the pen than the duty of my conscience? For, sinner as I am of every dye, and born for nothing save repentance, I cannot easily be silent about that concerning which also the very head and fount of the human race, and of human offence, Adam, restored by exomologesis to his own paradise, is not silent.
Now this (mystery) was not made known to previous generations, as he says, it has been written, "By revelation was made known unto me the mystery; " and, "I have heard inexpressible words which it is not possible for man to declare." The light, (therefore,) which came down from the Ogdoad above to the Son of the Hebdomad, descended from the Hebdomad upon Jesus the son of Mary, and he had radiance imparted to him by being illuminated with the light that shone upon him. This, he says, is that which has been declared: "The Holy Spirit will come upon thee," (meaning) that which proceeded from the Sonship through the conterminous spirit upon the Ogdoad and Hebdomad, as far as Mary; "and the power of the Highest will overshadow thee," (meaning) the power of the anointing, (which streamed) from the (celestial) height above (through) the Demiurge, as far as the creation, which is (as far as) the Son. And as far as that (Son) he says the world consisted thus. And as far as this, the entire Sonship, which is left behind for benefiting the souls in Formlessness, and for being the recipient in turn of benefits,-(this Sonship, I say,) when it is transformed, followed Jesus, and hastened upwards, and came forth purified. And it becomes most refined, so that it could, as the first (Sonship), hasten upwards through its own instrumentality. For it possesses all the power that, according to nature, is firmly connected with the light which from above shone down (upon earth).
Elijah was taken up to heaven only, but Paul into heaven and paradise (for it was but fitting that the disciples of Jesus should receive more manifold grace) and “heard secret words that man may not repeat.” But Paul came down again from heaven, not because he was unworthy to abide in the third heaven but after enjoying gifts beyond man’s lot.
But, even if the angels, whose nature is simple and spiritual, are said to have tongues with which they sing praises to their Lord and Creator and give him unceasing thanks, much more must the spiritualized bodies of men do so after the resurrection. For all the members of their glorified flesh will have tongues in their mouths, and they will give voice to their speaking tongues, and thus they will utter divine praises, the outpouring in words of their love and of the joys that fill even their senses. Doubtless the Lord will add this to the grace and glory of his saints in the time of his kingdom, that the more perfectly they attain to this blessed condition of body by a happy transformation, the more fully will they sing with tongue and voice. Being established in their spiritual bodies, they may speak, perchance, not with the tongues of men but with those of angels, such as the apostle heard in paradise.
Some argue that here Paul is referring to things which he actually saw, like the beauty of paradise and the choirs of the saints which are to be found there.
All that is heard by the ears can be spoken. He did not hear audible sounds, nor did he see a vision composed of the corporeal images of sense perception, but it was by the intuitions of the understanding, being in rapture, while his will had no fellowship with the body.
[AD 407] John Chrysostom on 2 Corinthians 12:2-5
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 anything 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, while 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 Corinthians 11:32] 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.
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, "Today you shall be with Me in Paradise." [Luke 23:43]
"On behalf of such an one will I glory?" wherefore? For if another were caught up, wherefore do you 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...