2 Coríntios 12
Bob Utley · Citado em PreceptAustin
2 Coríntios 12
Utley - Paul himself was not even sure exactly what happened (the phrase is repeated twice in 2Co 12:2, 3). It was possibly like Ezekiel’s experience in Ezek. 8 or like John’s experience in the book of Revelation (cf. Rev 1:10; 4:2; 17:3; 21:10). Notice that the body is not excluded from heaven in Christianity as it was in Greek philosophy. Such a man was caught up (harpazo) to the third heaven - This was a sudden supernatural event out of Paul's control but orchestrated by the sovereign God. Paul describes himself (such a man), in effect being "raptured", using the same verb harpazo he used in 1Th 4:17+ to describe the saints being "caught up (harpazo) together with them in the clouds to meet the Lord in the air." In simple terms, the first heaven is the atmosphere immediately around the earth, the second heaven is what we call "outer space." Gotquestions adds "If the third heaven is God’s dwelling place, then we could consider the second heaven to be “outer space,” the realm of the stars and planets; and the first heaven to be earth’s atmosphere, the realm of the birds and clouds." (See Utley's special topic Heaven) Caught up (carried off, snatched, taken away) (726) harpazo from haireô = take, in NT only in middle voice = haireomai = to take for oneself, to choose; akin to airo = to raise up) means to snatch up or way, to seize or seize upon, to steal (see comparison to klepto below), to catch away or up, to pluck, to pull. Harpazo means to take suddenly and vehemently, often with violence and speed or quickly and without warning. . The idea is to take by force with a sudden swoop and usually indicates a force which cannot be resisted. In eschatological terms (future events, prophetically related) as in the present verse, harpazo refers to what is often known as the "rapture" (Latin = raptura = seizing or Latin = rapio = seize, snatch) Harpazo thus can be translated by the verb to rapture which describes the act of conveying or transporting a person from one place to another or from one sphere of existence to another. The English word rapture can also convey the idea of ecstasy as with one who is "carried out of" oneself with joy, but that is not the primary sense conveyed by the NT usage here in 1 Thessalonians. 14v in NT - Matt. 11:12; Matt. 12:29; Matt. 13:19; Jn. 6:15; Jn. 10:12; Jn. 10:28; Jn. 10:29; Acts 8:39; Acts 23:10; 2 Co. 12:2; 2 Co. 12:4; 1 Thess. 4:17; Jude 1:23; Rev. 12:5 The third heaven - Unger points out that "Scripture evidently specifies three heavens, since “the third heaven” is revealed to exist (2Cor 12:2), and it is logical that a third heaven cannot exist without a first and second. . Scripture does not describe specifically the first and second heaven. The first, however, apparently refers to the atmospheric heavens of the birds (Ho 2:18, “sky”) and of clouds (Da 7:13). The second heaven may be the stellar spaces (cf. Ge 1:14, 15, 16, 17, 18). It is the abode of all supernatural angelic beings. The third heaven is the abode of the Triune God. Its location is unrevealed. It is the divine plan at present to populate the third heaven. It is a place (John 14:1, 2, 3). It is called “glory” (Heb 2:10-note); those who enter it will be perfected forever (Heb 10:14-note) and made partakers of Christ’s fullness (John 1:16), which is all fullness (Col. 1:19-note) and which comprehends the very nature of the Godhead bodily (Col 2:9-note). The apostle John was called into heaven (Rev. 4:1-note). The apostle Paul was caught up to the third heaven (2 Cor. 12:1-9). He was prohibited, however, from revealing what he saw and heard. Heaven is a place of beauty (Rev 21:1-22:7), of life (1Ti 4:8), service (Re 22:3-note), worship (Rev 19:1-note, Re 19:2-note, Re 19:3-note), and glory (2Co 4:17, 18)." (Unger, M. F., Harrison, R. K., Vos, H. F., Barber, C. J., and Unger, M. F. The New Unger's Bible Dictionary. Chicago: Moody Press) Marvin
2 Coríntios 12
Utley- Paul uses biting sarcasm in 2Cor 12:11, 13, 15 as he did in 2Co 11:4–5, 7, 19–21+. I have become (perfect tense - his state) foolish (aphron); you yourselves compelled (anagkazo) me - NIV = "I have made a fool of myself, but you drove me to it. I ought to have been commended by you." I (ego) is emphatic. The Textus Receptus adds a phrase "a fool in glorying" but it is not present in the more modern Greek manuscripts. The "foolish" behavior of the Corinthians had forced Paul to become "foolish" is writing commendation about himself, something he absolutely abhorred. In short, Paul felt foolish in being forced to boast in his apostolic credentials. Why was he compelled? The Corinthians were silent when they should have been supportive, and the situation was crucial because the error (and the influence of the error) of the false apostles (cf 2Co 11:4+) would eventually "lead them astray (morally and/or spiritually corrupt) from the simplicity and purity of devotion to Christ." (2Co 11:3+) Paul had to act to defend his apostleship and take a stand for truth. David Guzik on I have become foolish - Since he began this section in 2 Corinthians 10:1, Paul was forced to boast more than he wanted to before the Corinthian Christians. Paul is almost apologizing for writing so much about himself, because he would much rather write about Jesus.
2 Coríntios 12
Utley - Paul is using wordplays on money. He did not want them spending money on him, but he would spend himself for them. THOUGHT - We can give and do it in any number of ways; but do we resent it when we give or serve? A good way to measure this is to see our reaction when our service is unappreciated. Do we resent it? Paul’s service was unappreciated by the Corinthian Christians, yet he did not resent it. Instead, he would very gladly spend and be spent for your souls. (David Guzik) If I love you more, am I to be loved less - GWT - "Do you love me less because I love you so much?" NLT = "even though it seems that the more I love you, the less you love me." If is a first class conditional sentence assumed to be true that he loved them more. David
2 Coríntios 12
Utley - This may relate to the contribution for the Jerusalem church in chapters 8–9. The false teachers possibly accused him of sending others to collect money for himself (cf. vv. 17–18). Paul’s comment here is biting sarcasm! Barton - "Was this Paul's devious way of collecting even more money for himself?" "Would he dip his hand into the pot once it was all collected?" According to them, the Jerusalem collection was Paul's way of taking advantage of them. (1 & 2 Corinthians Life Application Bible Commentary) Ryrie comments "To be sure, they said, he didn't take any money while he was here, but what about that collection for the saints? Who knows in whose pockets that will go?"