Since the Angel commanded the Evangelist John to conceal what the thunders said, he concealed it — and we do not know what they said. We must assume the Angel had his reasons...
Since the Angel commanded the Evangelist John to conceal what the thunders said, he concealed it — and we do not know what they said. We must assume the Angel had his reasons…
It is probable that the matter is as follows: the thunders and the Angel declared to the Evangelist the mysteries of the age to come, speaking of what the world would be like after the victory of the Lamb. According to interpretations, in the voice of the thunders, something incomprehensible was revealed to the Evangelist, something that cannot be conveyed or explained in human language; it should be noted that the Apostle Paul spoke similarly about heavenly mysteries, referring to "inexpressible words, which it is not lawful for a man to utter" ( 12:4).
To speak of the incommunicable is futile — what use are words when they are powerless? Furthermore, in the 90s of the 1st century, when the Evangelist was recording the Revelation, the danger of Gnosticism was already clearly visible. Its adherents indulged in empty talk about the incomprehensible mysteries of the universe instead of following Christ. In this way, apparently, the Angel's command not to write down the words of the seven thunders can be explained. The Angel himself, in the sixth verse, speaks of the main and most striking difference between the world transformed by the victory of the Lamb of God and that which is accessible to our experience: "that there should be time no longer," he says. How can a man living in time understand and describe a world that exists outside of time? And the words of the thunders, apparently, referred precisely to this…
Be that as it may, the Evangelist records his spiritual experience, which is far deeper and more profound than that of most of us. It is not surprising that in his experience there are things not intended for all his readers. When the Church included his book in the canon of Holy Scripture, the argument for doing so was, firstly, the authenticity of this experience, secondly — its purity, and thirdly, the primary direct meaning of the book — the tidings of the coming victory of the Kingdom of Christ throughout the entire universe.
11
11:32 The governor under Aretas - King of Arabia and Syria of which Damascus was a chief city, willing to oblige the Jews, kept the city - Setting guards at all the gates day and night.
11:33 Through a window - Of an house which stood on the city wall.
12
12:1 It is not expedient - Unless on so pressing occasion.Visions are seen; revelations, heard.
12:2 I knew a man in Christ - That is, a Christian. It is plain from Co2 12:6-7, that he means himself, though in modesty he speaks as of a third person. Whether in the body or out of the body I know not - It is equally possible with God to present distant things to the imagination in the body, as if the soul were absent from it, and present with them; or to transport both soul and body for what time he pleases to heaven; or to transport the soul only thither for a season, and in the mean time to preserve the body fit for its re - entrance.But since the apostle himself did not know whether his soul was in the body, or whether one or both were actually in heaven, it would be vain curiosity for us to attempt determining it. The third heaven - Where God is; far above the aerial and the starry heaven. Some suppose it was here the apostle was let into the mystery of the future state of the church; and received his orders to turn from the Jews and go to the gentiles.
12:3 Yea, I knew such a man - That at another time.
12:4 He was caught up into paradise - The seat of happy spirits in their separate state, between death and the resurrection.Things which it is not possible for man to utter - Human language being incapable of expressing them. Here he anticipated the joyous rest of the righteous that die in the Lord. But this rapture did not precede, but follow after, his being caught up to the third heaven: a strong intimation that he must first discharge his mission, and then enter into glory. And beyond all doubt, such a foretaste of it served to strengthen him in all his after trials, when he could call to mind the very joy that was prepared for him.
12:5 Of such an one I will - I might, glory; but I will not glory of myself - As considered in myself.
12:6 For if I should resolve to glory - Referring to, I might glory of such a glorious revelation. I should not be a fool - That is, it could not justly be accounted folly to relate thenaked truth. But I forbear - I speak sparingly of these things, for fear any one should think too highly of me - O where is this fear now to be found? Who is afraid of this?
12:7 There was given me - By the wise and gracious providence of God. A thorn in the flesh - A visitation more painful than any thorn sticking in the flesh. A messenger or angel of Satan to buffet me - Perhaps both visibly and invisibly; and the word in the original expresses the present, as well as the past, time.All kinds of affliction had befallen the apostle. Yet none of those did he deprecate. But here he speaks of one, as above all the rest, one that macerated him with weakness, and by the pain and ignominy of it prevented his being lifted up mere, or, at least, not less, than the most vehement head ache could have done; which many of the ancients say he laboured under. St.Paul seems to have had a fresh fear of these buffetings every moment, when he so frequently represses himself in his boasting, though it was extorted from him by the utmost necessity.
12:8 Concerning this - He had now forgot his being lifted up.I besought the Lord thrice - As our Lord besought his Father.
12:9 But he said to me - ln answer to my third request. My grace is sufficient for thee - How tender a repulse! We see there may be grace where there is the quickest sense of pain. My strength is more illustriously displayed by the weakness of the instrument. Therefore I will glory in my weaknesses rather than my revelations, that the strength of Christ may rest upon me - The Greek word properly means, may cover me all over like a tent. We ought most willingly to accept whatever tends to this end, however contrary to flesh and blood.