5. Of such a one will I glory: yet of myself I will not glory<\/em> ] St Paul desires to put the fact in the background that it is of himself he is speaking (see next verse). He has been compelled by the folly and perversity of certain among the Corinthians to touch on these proofs of Divine favour, but he just glances at the topic and passes it by; nay, he even seems to make a distinction between himself as he is and the man once so highly glorified by God, and returns to a kind of boasting more in accordance with his own sense of propriety. So he expatiates on the thorn in the flesh as an instance of how human weakness does but serve to manifest the power of God.<\/p>\n Of such an one will I glory – <\/B>Of such a man it would be right to boast. It would be admitted that it is right to exult in such a man, and to esteem him to be uniquely favored by God. I will boast of him as having received special honor from the Lord. Bloomfield, however, supposes that the words rendered of such an one should be translated of such a thing, or of such a transaction; meaning I can indeed justly boast of my being caught up to heaven as of a thing the whole glory of which pertains to him who has thus exalted me; but of myself, or of anything in me, I will not boast. So Rosenmuller explains it. But it seems to me that the connection requires that we should understand it of a person, and that the passage is partly ironical. Paul speaks in the third person. He chooses to keep himself directly out of view. And though he refers really to himself, yet he wound not say this directly, but says that of such a man they would admit it would be proper to boast.<\/P> Yet of myself – <\/B>Directly. It is not expedient for me to boast of myself. You would allow me to boast of such a man as I have referred to; I admit that it is not proper for me to boast directly of myself.<\/P> But in mine infirmities – <\/B>My weaknesses, trials, pains, sufferings; such as many regard as infirmities; see the note on 2Co 11:30<\/span>.<\/P><\/p>\n Verse 5<\/span>. Of such a one will I glory<\/B><\/I>] Through modesty he does not mention himself<\/I>, though the account can be understood of no other person; for, did he mean any other, the whole account would be completely irrelevant.<\/P> <\/p>\n Of such an one will I glory:<\/B> the apostle, as appeareth by what followeth, speaketh of himself; but he does it in a third person. The meaning is, that that man who had been thus dignified of God, in such revelations and visions, might well glory of such a favour; but yet<\/I> (saith he) of myself will I glory.<\/I> But how doth the apostle say, that of himself he will not glory, if he were the person intended? <\/P> Answer.<\/B> Some say, he distinguisheth concerning himself; as to his inward man, his soul, (which was rapt into the third heavens) he did glory; but as to his body, or outward man, he would not glory in any thing which he had done, but only in what he had suffered. I should rather interpret it thus: In this the Lord greatly dignified me; but here was nothing of myself; of myself therefore I will not glory in any thing, except those things which I have suffered for the name of God. <\/P> <\/p>\n 5. of myself<\/B>concerningmyself. Self is put in the background, except in respect to hisinfirmities. His glorying in his other self, to which the revelationswere vouchsafed, was not in order to give glory to his fleshly self,but to bring out in contrast the “infirmities” of thelatter, that Christ might have all the glory.<\/P><\/p>\n Of such an one will I glory<\/strong>,…. The apostle in great modesty seems to speak of some other person, and not himself, as caught up into the third heaven, when he yet means himself; and does as it were distinguish himself from himself; himself in paradise from himself on earth; his sense is, that though he might lawfully glory of such a person so highly exalted and favoured, yet since this was his own case, he chose to forbear, and say no more of it:<\/p>\n yet of myself I will not glory<\/strong>; though he could, and might, and did glory in the Lord, who had done such great things for him; as that he was in Christ, and knew himself to be so, had been rapt up into heaven, and heard things unutterable; yet he would not glory of these things as from himself, as owing to any merit or worthiness of his, but as instances of mere favour, grace, and goodness; if he gloried of anything of himself in his present state and condition, it should be of his weaknesses:<\/p>\n but in mine infirmities<\/strong>; not his sinful ones, for these he mourned over, and was humbled before God and man under a sense of; but his many pressing difficulties of life, heavy reproaches, very great afflictions, and violent persecutions he endured for Christ’s sake; see 2Co 12:10<\/span>.<\/p>\n But on mine own behalf <\/B> ( <\/SPAN><\/span>). As if there were two Pauls. In a sense there were. He will only glory in the things mentioned above, the things of his weaknesses (11:30<\/span>). <\/P> <\/p>\n <\/strong><\/p>\n 1) “Of such an one will I glory “<\/strong> (huper tou toioutou kauchesomai) Zon behalf of such a one I will -boast.” tis well to boast mostly of men already gone to heaven -not too much before they go, lest they become persons of shame to the name of Christ, yet, while living, and cause your boasting to hurt your testimony, 1Co 10:12<\/span>; 2Co 10:13<\/span>.<\/p>\n 2) “Yet of myself I will not glory”<\/strong> (huper de hemauou ou kauchesomai) “but on behalf of myself I will not boast,” of myself, in my normal state, in the flesh, 1Co 1:29<\/span>; Jas 4:16<\/span>; Pro 25:14<\/span>.<\/strong><\/p>\n 3) “But in mine infirmities,”<\/strong> (ei me en tais asthenaisis) “Except in my weaknesses,” natural men boast of their strength, their power, beauty, conquests of valor, achievements in the world order for a temporary crown of praise from men; but Christians are to learn to glory in their weaknesses, depravity, body of sin under subjection to the Spirit, Word, and will of the Lord in daily conduct, Eph 5:17<\/span>; 1Co 9:22-23<\/span>; 1Co 9:26-27<\/span>; Rom 12:12<\/span>; 1Co 6:19-20<\/span>; 1Co 10:31<\/span>.<\/p>\n 5. Of such a man It is as though he had said “I have just ground for glorying, but I do not willingly avail myself of it. For it is more in accordance with my design, to glory in my infirmities If, however, those malicious persons harass me any farther, and constrain me to boast more than I am inclined to do, they shall feel that they have to do with a man, whom God has illustriously honored, and raised up on high, with a view to his exposing their follies. <\/p>\n (5) Of such an one will I glory.<\/strong>There is, if we rightly understand it, an almost exquisite sadness in the distinction which is thus drawn by the Apostle between the old self of fourteen years ago, with this abundance of revelations, and the new self of the present, feebler and sadder than the old, worn with cares and sorrows, the daily rush of life and its ever-growing anxieties. Then he saw with open vision; now he walks by faith and not by the thing seen. He can hardly recognise his own identity, and can speak of the man who had then this capacity for the beatific vision as though he were anotheralmost as if he were dead and gone. The non sum qualis eram<\/em> of decay and age presents manifold varieties of form, the soldier recalling the stir and the rush of battle, the poet finding that the vision and the faculty divine are no longer entrusted to his keeping, the eloquent orator who had wielded at will a fierce democracy, complaining of slow speech and of a stammering tongue; but this has a sadness peculiar to itself. Faith, hope, love, peace, righteousness, are still there, but there has passed away a glory from the earth, and the joy of that ecstatic rapture lies in the remote past, never to return on earth.<\/p>\n 5<\/strong>. <\/strong> Of such a one<\/strong> Of that man <\/strong> of fourteen years ago<\/strong>. <\/p>\n Glory<\/strong> Will assert that he was in this divine way fitted for an apostleship. <\/p>\n Myself<\/strong> My present personality. <\/p>\n Infirmities<\/strong> In which my detractors triumph.<\/p>\n ‘On behalf of such a one will I glory: but on my own behalf I will not glory, save in my weaknesses.’<\/p>\n Yet he seeks no glory because of his experience. Let them consider the reality and glory certainly. But he does not want them to look at him and admire him. Let them rather look on his weaknesses and remember those, and that they arise precisely because of his experience. It is not him to whom they should look but the ineffable God. The marks of his Apostleship are to be seen more in the fact that he shares in the sufferings of Christ, than in the glory of revelations.<\/p>\n Paul Boasts in His Sufferings <\/strong> In 2Co 12:1-4<\/span> Paul has just given a testimony of a divine encounter he experiences many years earlier. This divine encounter serves as a testimony of his calling as an apostle of Jesus Christ. In 2Co 12:5-10<\/span> Paul will provide another event that testifies of his calling as an apostle, which places him in the earthly, demonic oppressions of this world. This second testimony stands in direct contrast to his heavenly vision. Paul’s afflictions by the demonic realm are placed alongside his exaltation in the heavenly realm. He was exalted into heaven’s majesty in the divine realm (2Co 12:1-4<\/span>); but now he is humbled upon earth by the demonic realm (2Co 12:5-10<\/span>). Both serve as testimonies from the spiritual realm of his apostolic calling. <\/p>\n The Reason Paul Chose to Boast in His Weaknesses – <\/em><\/strong> If Paul is going to have to boast in order to display his apostolic authority over the Corinthians, then he chooses wisely to boast in that which is humbling, which he calls a thorn in the flesh (2Co 12:5<\/span>). If he chose to boast in those times of exaltation, then people tend to worship great leaders, and Paul wanted to avoid this happening in his ministry (2Co 12:6<\/span>). We see an example of this in Paul’s ministry in Act 14:11-18<\/span> when the people of Lycaonia tried to worship him and Barnabas as Greek gods. In fact, the Lord spoke to Kenneth Hagin about this issue. He explained that many servants rise to great levels of anointings, but they cannot remain there because people would begin to over exalt them and worship them after a period of time. This is why the Lord does not allow most ministers to stay at these great levels of anointing during the life of their ministries. [95]<\/p>\n [95] Billye Brim, interviewed by Gloria Copeland, Believer’s Voice of Victory <\/em> (Kenneth Copeland Ministries, Fort Worth, Texas), on Trinity Broadcasting Network (Santa Ana, California), television program.<\/p>\n I believe this thorn is figurative of his life of unusual hardships, such as imprisonment, beatings, ship wrecks, etc. (2Co 12:7<\/span>). For example, if a minister of the Gospel visited a church and testified of a marvelous heavenly vision of such magnitude as Paul experiences, then the congregation would naturally accept this vision as a testimony of a calling in this minister’s life. Or, if another minister came to this church and testified of his glorious opportunities to preach the Gospel in other nations, while being imprisoned, beaten, tortured, wearied from travels, all the while God miraculously delivering him from such dangers, then such amazing stories would equally serve as a testimony of this man’s calling. If a man came to this church with an illness and testified how he served the Lord despite this illness, then we would respect this man’s determination, while comparing his illness to those in the congregation; but, we would not take that illness as a sign of a divine calling. Thus, I believe Paul’s thorn in the flesh was most likely referring to an unusual hardship matched with miraculous deliverances in each difficult situation he faced because of it. It is my suggestion that this particular hardship was not a lifetime of persecutions and hardship, but a particularly difficult issue, such as Alexander the coppersmith might present. He had been delivered from all other perils and dangers. He could not get rid of such a person who targeted Paul for a long period of his ministry. The fact that Paul writes this Epistle from Ephesus strengthens this view. Just as the testimony of his revelation was a particular event, so should his thorn in the flesh refer to a particular issue, rather than a lifetime of persecutions. <\/p>\n Now, Paul had asked God to deliver him from having to go through hardships on a number of occasions, but he found himself coming under another attack from the enemy before long (2Co 12:8<\/span>). Each time God brought him through miraculously; from beatings, he walked away (Act 14:19<\/span>), from imprisonment (Act 16:25-27<\/span>), from ship wreck (Acts 27-28), and from many other events not recorded in the New Testament. We would then see an example of God’s law of grace at work in his life, which Paul describes as “God’s grace is sufficient for us: for His strength is made perfect in our weakness,” (2Co 12:9<\/span>). In other words, God will strengthen His servants to the degree that the world afflicts us. He will always measure His amount of outpoured grace by our degree of affliction from the world, which lies under the rule of the demonic realm. Therefore, we are destined to overcome each situation until the time it is God’s will that some of His servants lay down their lives for Him, as Paul eventually did (2Co 12:10<\/span>).<\/p>\n Finally, we can look back on Paul’s opening statement in 2Co 12:1<\/span>, “It is not expedient for me doubtless to glory. I will come to visions and revelations of the Lord.” In other words, Paul knows that the Law of Grace will take him to even great heights of glory in this life, if he is willing to pay the price of sacrifice and enduring sufferings for the Kingdom’s sake. He will experience more visions and revelations from the Lord. He must keep himself walking in humility in the midst of these periods of exaltation, knowing that there will be additional times of humility by the afflictions of men caused by the demonic realm. For example, we see John the apostle taken to visions and revelation while suffering exile on the isle of Patmos. We see Paul later in Roman imprisonment, but writing four great Prison Epistles that were divinely inspired from the throne of God. Thus, our willingness to suffer for Christ gives us access to God’s grace, which is an open door to experiences in the divine realm of encounters with God.<\/p>\n Avoiding Extreme Views of Paul’s Thorn in the Flesh <\/em><\/strong> <\/strong> In 2Co 12:5-10<\/span> Paul boasts by describing the infirmities that accompanied his life of divine revelations. In trying to understand what Paul’s infirmities were, it is important to note that there are two interpretations of these infirmities that find themselves extreme on both sides of the road. Some scholars teach that Paul was referring in this passage to a physical sickness in his body when he used the word “infirmities” (2Co 12:5<\/span>) and “a thorn in the flesh” (2Co 12:7<\/span>). However, the term for physical sickness is never found throughout this entire Epistle; rather, emphasis is made throughout to the sacrifices and persecutions that Paul endured for Christ’s sake. Therefore, the context of this Epistle suggests that Paul’s thorn in the flesh was not a physical ailment, but rather the multitude of sacrifices and persecutions that he endured throughout his ministry. This is why he could describe them as “infirmities” in 2Co 12:5<\/span>. We see Paul referring to his willingness to suffering such trials in his opening passage. In 2Co 1:6<\/span> he says, “And whether we be afflicted, it is for your consolation and salvation” In other words, Paul had learned by experience that God would use these events to bring blessings to the body of Christ. Thus, he was willing to endure them.<\/p>\n A second group of scholars who believe in divine healing for today interpret this passage to say that Paul had a thorn in the flesh because of his lack of faith, and once he understood the Lord’s reply to him, he took authority over this area of his life and got rid of the thorn. This teaching falls into the ditch on the other side of the road. It overlooks the sufferings that many children of God must endure in order to take the Gospel to all nations. We must be careful to keep a balanced view of Scriptures, not falling into the ditch on either side with extreme teachings which do not fit within the context of the Scriptures.<\/p>\n If we look at the context of the lengthy passage on Paul’s boastings (2Co 11:1<\/span> to 2Co 12:13<\/span>) it becomes clear that he is discussing his hardships as part of his qualifications as a true apostle of Christ Jesus. His mental maturity as an apostle of Jesus Christ is demonstrated by him choosing to deny himself the privilege of taking wages from them, but rather, robbed other churches (2Co 11:1-15<\/span>). In his physical qualifications as an apostle of Jesus Christ he boasted in his Jewish ancestry, yet his maturity is seen in the physical realm when he endured persecutions and hardships (2Co 11:16-33<\/span>). In his spiritual maturity of receiving an abundance of divine revelations he suffered the thorn in the flesh, which from a spiritual perspective is understood to be messengers of Satan to buffet him (2Co 12:1-3<\/span>). Thus, Paul boasts in an area that his adversaries had not boasted, which was in the hardships and persecutions that accompany a true apostle of Christ. Thus, this suffering may have involved sickness or lack on occasions, but the emphasis of these chapters are on his suffering that resulted from persecutions and hardships that he chose in order to fulfill his ministry as an apostle of Jesus Christ to the Gentiles. For example, Paul received persecution during most of his ministry from Judaizers. They followed him from city to city. Note:<\/p>\n Act 9:23<\/span>, “And after that many days were fulfilled, the Jews took counsel to kill him:”<\/p>\n Act 13:50<\/span>, “But the Jews stirred up the devout and honourable women, and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coasts.”<\/p>\n Act 14:19<\/span>, “And there came thither certain Jews from Antioch and Iconium, who persuaded the people, and, having stoned Paul, drew him out of the city, supposing he had been dead.”<\/p>\n Act 17:13<\/span>, “But when the Jews of Thessalonica had knowledge that the word of God was preached of Paul at Berea, they came thither also, and stirred up the people.”<\/p>\n Act 24:17-18<\/span>, “Now after many years I came to bring alms to my nation, and offerings. Whereupon certain Jews from Asia found me purified in the temple, neither with multitude, nor with tumult.”<\/p>\n Paul also suffered at the hands of the Greeks and Romans as well. He describes many of his sufferings when writing his second epistle to the Corinthians. He describes this “thorn in the flesh” in 2Co 1:8<\/span> by saying, “For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life:” Thus, the entire epistle of 2 Corinthians discusses Paul’s sufferings, which he sums up figuratively in 2Co 12:7<\/span> as “a thorn in the flesh”. In this epistle, there is no mention of Paul suffering from sickness in his body, but rather he suffered persecutions from without. So, although we cannot entirely exclude sickness as a part of these sufferings, for many missionaries have experienced such attacks from the enemy, but his “thorn in the flesh” was a figurative phrase to refer to the hardships of an apostle of Jesus Christ as he chose to “fulfill the sufferings of Christ”, a phrase he opens this very epistle with in 2Co 1:5<\/span>, and which he uses later when he writes to the Colossians.<\/p>\n 2Co 1:5<\/span>, “For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ.”<\/p>\n Col 1:24<\/span>, “Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church:<\/p>\n In light of Christ’s sufferings, which were a pattern that Paul walked in, we know that Jesus never suffered sickness nor disease in His physical body, although he body grew tired and weary and needed rest; yet, He endured much sufferings and persecutions at the hands of wicked men.<\/p>\n Interpreting Paul’s Thorn in the Flesh: A Thesis Presented to the Faculty of Southwestern Baptist Theological Seminary, Fort Worth, Texas, December 2006 –<\/em><\/strong> <\/strong> In 2Co 12:7<\/span> Paul uses the metaphorical statement, “There was given to me a thorn in the flesh, an angel of Satan, to buffet me,” as a way to describe his suffering while serving the Lord. Scholars and laymen alike throughout the centuries have held many different interpretations regarding this statement in an attempt to understand the suffering of the Christian life. J. B. Lightfoot [96] and Plummer suggest that the reason for so many differences of opinion regarding this phrase is because people in each era of church history have tended to adapt their interpretation of this passage to their particular circumstances. [97] For example, Plummer notes how many Church fathers who were being persecuted by the Roman emperors adopted the view that Paul’s thorn referred to his adversaries who persecuted him. The later Catholic fathers, who practiced asceticism and celibacy, felt that Paul was suffering from sexual temptations of the flesh. Philip Hughes calls this type of interpretative analysis of the Scriptures an instinctive tendency that is justifiable regarding this particular passage. [98] Two of the more popular views held today suggest that Paul’s thorn in the flesh was a physical ailment that afflicted the Apostle during the course of his ministry to the Gentile churches, or that it refers to his adversaries who inflicted undue hardships and persecutions upon him. Did Paul the Apostle purposely keep this a secret, or did he intend on revealing it to his readers? Perhaps it was something that the Corinthians, to whom he wrote, understood enough not to need mentioning, or maybe there is biblical evidence within this passage of Scripture that helps us identify this thorn in the flesh. This paper seeks to evaluate the weight of evidence for these two popular views today and to show that the testimony of one of these views outweighs the other. Significantly, by evaluating the underlying message of 2 Corinthians, which emphasizes the necessary hardships that Paul endured as an apostle of Jesus Christ in order to comfort other believers with the comfort, or divine grace, which he received, one sees how the interpretation of persecutions lines up more accurately with the context of his statement about his thorn. With such an interpretation, we can better understand the hardships that many of us endure as servants of our Lord Jesus Christ and learn to look to God’s grace to bear them as Paul chose to do.<\/p>\n [96] J. B. Lightfoot says, “Diverse answers have been given to this question, shaped in many instances by the circumstances of the interpreters themselves, who saw in the Apostle’s temptation a more or less perfect reflexion of the trials which beset their own lives.” See J. B. Lightfoot, St. Paul’s Epistle to the Galatians <\/em> (London: MacMillan and Co., 1910), 186.<\/p>\n [97] Alfred Plummer says, “In each case men supposed that St Paul’s special affliction was akin to what was a special trouble to themselves.” See Alfred Plummer, The Second Epistle of St. Paul to the Corinthians,<\/em> in The International Critical Commentary on the Holy Scriptures of the Old and New Testaments, <\/em> eds. Charles A. Briggs, Samuel R. Driver, and Alfred Plummer (Edinburg: T. & T. Clark, Ltd., 1915, last impression 1985), 350.<\/p>\n [98] P. E. Hughes, Paul’s Second Epistle to the Corinthians<\/em>, in The New International Commentary on the New Testament<\/em> (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1962), 442.<\/p>\n History –<\/em> <\/strong> The debate as to the identity of Paul’s thorn in the flesh is not new. In fact, we find an interesting historical summary of the Church’s views regarding Paul’s thorn in the flesh in the comments of scholars such as Hughes and Plummer.<\/p>\n Early Church Fathers.<\/em> <\/strong> The earliest reference we have of scholarly speculation on Paul’s thorn in the flesh comes from Tertullian (A.D. 160 to 225), who suggests that it was an earache or a headache. [99] This view was later mentioned by John Chrysostom, Pelagius, Primasius and Jerome. [100] John Chrysostom<\/em> does not accept the idea of a physical ailment. He, instead, interprets the word “Satan” in the general Hebrew sense as an “adversary,” and suggests that this adversarial messenger was actually Alexander the coppersmith, the party of Hymeneus and Philetas, and all others who contended with Paul and persecuted him for the Gospel’s sake. [101] This suggestion of Paul’s thorn referring persecutions had the support of Augustine, Theodore of Mopsuestia, Theodoret, Photius, and Theophylact. However, Augustine’s frequent references to this phrase allows for the broadest interpretation possible of the thorn as meaning any demonic affliction, whether persecutions or physical illness, that is, it refers to any difficulties imposed upon mortal men. When he does refer to Paul’s thorn, he always does so with a literal interpretation of the phrase “the messengers of Satan” meaning actual demonic spirits to buffet Paul’s body. [102] Jerome seemed to follow this broader definition also. In his defensive argument that the thorn was an illness, Plummer notes how Jerome refers to Paul’s thorn within the context of a physical illness [103] (see Letters of St. Jerome<\/em> 39.2). [104] We can read where Jerome as well uses Paul’s words in this passage of Scripture within the context of persecutions for righteousness sake (see Letters of St. Jerome<\/em> 108.18). [105] Plummer makes an overall observation about this early period of Church history by saying that various Greek fathers and one or two Latin fathers supported the idea of persecutions [106] . We must recognize the fact that different views existed then as they do today. Plummer believes that this popular view in the early Church of persecutions was fostered by the intense persecutions that came upon it during its early years. [107]<\/p>\n [99] Tertullian, De Pudicitia<\/em> 13.17.<\/p>\n [100] P. E. Hughes, Paul’s Second Epistle to the Corinthians<\/em>, in The New International Commentary on the New Testament<\/em> (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., 1962), 443.<\/p>\n [101] John Chrysostom<\/em>, Homilies of St. John Chrysostom on the Second Epistle of St. Paul the Apostle to the Corinthians, <\/em> Homily 25 on 2 Corinthians 12:1-10<\/span> ( NPF1<\/em> 12).<\/p>\n [102] A study of the writings of St. Augustine reveals his frequent use of Paul’s thorn in the flesh to explain various aspects of the hardships that are imposed upon men of God in this mortal life. He clearly equates it to persecutions at times and illness at other times. See Letters of St. Augustine<\/em> (letter 93.2, letter 130.14. 25-26), Reply to Faustus the Manichaean<\/em> 22.20, The Seven Books of Augustin, Bishop of Hippo, on Baptism, Against the Donatist<\/em> 4.7, A Treatise Against Two Letters of the Pelagians<\/em> 3.18, A Treatise On Nature and Grace, Against Pelagius, Addressed to Timasius and Jacobus<\/em> 31, A Treatise on the Grace of Christ and On Original Sin<\/em>, 1, A Treatise On the Merits and Forgiveness of Sins, and On the Baptism of Infants <\/em> 2.24, A Treatise on the Soul and its Origin<\/em> 4.13, A Treatise on the Spirit and the Letter<\/em> 66, Sermons on Selected Lessons of the New Testament<\/em> 26.7, Lectures on the Gospel According to St. John<\/em> 7.1.34-51.12 and 62.13.26-31.1, Ten Homilies on the First Epistle of Joh 6:6-7<\/em><\/span><\/em>, On the Psalms<\/em><\/span>54.5<\/span><\/em>.5 and 59.4.2.3 and 90.1.10 and 98.7.5)<\/p>\n [103] Alfred Plummer, The Second Epistle of St. Paul to the Corinthians,<\/em> in The International Critical Commentary on the Holy Scriptures of the Old and New Testaments, <\/em> eds. Charles A. Briggs, Samuel R. Driver, and Alfred Plummer (Edinburg: T. & T. Clark, Ltd., 1915, last impression 1985), 351.<\/p>\n [104] Jerome writes, “Am I sick? In this case, too, I praise God’s will. For ‘when I am weak, then am I strong;’ and the strength of the spirit is made perfect in the weakness of the flesh. Even an apostle must bear what he dislikes, that ailment for the removal of which he besought the Lord thrice.” ( The Letters of St. Jerome<\/em> 39.2) ( NPF2<\/em> 6)<\/p>\n [105] Jerome writes within the context of persecutions, “In her frequent sicknesses and infirmities she used to say, ‘when I am weak, then am I strong’” ( The Letters of St. Jerome<\/em> 108.18) ( NPF2<\/em> 6)<\/p>\n [106] Ibid., 350.<\/p>\n [107] Ibid., 350.<\/p>\n Middle Ages.<\/em> <\/strong> As the Greek language diminished in the West the Latin Vulgate became the leading text of scholars. Although Jerome held to the view that Paul’s thorn included bodily pain, his Latin translation of this phrase into stimulus carnis<\/em> opened the door for a new interpretation. [108] Thus, a view that became popular during the medieval period and was continued by Roman Catholic writers was to say that Paul was afflicted with impure, spiritual temptations of the flesh. Arthur Custance goes so far as to say, “This opinion seems to have been reflected in the writings of Jerome, of Augustine, Gregory the Great, and it was repeated by Bede, Aquinas, Bellarime, and others, and it has become almost a stereotyped element in Roman Catholic exegesis.” [109] Plummer believes that the cause of this popular medieval view was again the environment of the Church during this period of history, with the popular practice of monasticism accentuated the danger of fleshly desires. [110]<\/p>\n [108] The Clementine Vulgate reads, “Et ne magnitudo revelationum extollat me, datus est mihi stimulus carnis me angelus Satan, qui me colaphizet.” ( VgClem<\/em> 2 Corinthians 12:7<\/span>)<\/p>\n [109] Arthur Custance, Man In Adam and In Christ<\/em>, The Doorway Papers, vol. 3. [on-line]; accessed 26 August 2006; available from http:\/\/custance.org\/old\/man\/5ch3.html; Internet.<\/p>\n [110] Plummer, The Second Epistle of St. Paul to the Corinthians<\/em>, 350.<\/p>\n The Reformation Years.<\/em> <\/strong> During the years of the Reformation we see scholars such as Luther, Calvin and others strongly objecting to the Roman Catholic view that Paul was tempted by lust. Luther discarded this idea, suggesting that the Vulgate’s rendering “spur (or goad) of the flesh” ( stimulus carnis<\/em>) may have given rise to this tradition. [111] Luther, in his comments on Gal 4:13<\/span>, interprets the thorn in the flesh to be the various temptations and persecutions to which the Apostle was regularly subjected to. Calvin also held this view of outward persecution. Calvin writes, “Those act a ridiculous part, who think that Paul was tempted to lust,” and he took the broad view of Augustine that Paul’s thorn in the flesh “comprehended every kind of temptation, with which Paul was exercised.” [112] He argues that nothing confirms our acceptance by God more than a divine encounter, and nothing works against the ego more than rejection and persecutions by men.<\/p>\n [111] Hughes, Paul’s Second Epistle to the Corinthians<\/em>, 443.<\/p>\n [112] John Calvin, “ The Second Epistle of Paul the Apostle to the Corinthians, vol. 2,<\/em> ” in Calvin’s Commentaries<\/em>, trans. J. P. Elgin. The Calvin Translation Society ed. [on-line]. Accessed 23 September 2006. Available from http:\/\/www.ccel.org\/ccel\/calvin\/calcom40.html; Internet.<\/p>\n Post-Reformation and Modern. <\/em> There have arisen new interpretations of Paul’s thorn in the flesh since the Reformation. One view suggests that Paul suffered spiritual trials, such as temptations towards unbelief or despair. [113] Others say that it could have been emotional stress of being rejected by his Jewish nation. The most widely accepted view in modern times is to identify Paul’s thorn as some kind of physical ailment, which was first mentioned by Tertullian. As a result, modern commentators give much attention to various aspects of this argument by speculating on what type of infirmity actually troubled Paul. However, with the expansion of mass media today’s scholarship is not limited to the commentaries and pulpit. Many modern Charismatic teachers, such as Kenneth Copeland, Andrew Wommack, Charles Capps and others [114] , use television, radio and the internet to proclaim the Pentecostal message that strongly objects to the view of Paul’s thorn being an illness, and argue for the interpretation of physical persecutions. This message has captured a wide scope of listeners because of its broad coverage. F. F. Bosworth’s classic Christ the Healer<\/em> reflects the theology behind these arguments by explaining how illness is not a normal part of the Christian life, but rather, an abnormal ingredient that believes walk in through lack of faith and holiness. With these contending views it is no wonder why Christians find themselves pulled in many different directions by their conservative biblical scholars.<\/p>\n [113] Plummer, The Second Epistle of St. Paul to the Corinthians<\/em>, 350.<\/p>\n [114] Kenneth Copeland, “What About Paul’s Thorn in the Flesh?” [on-line]; accessed 26 August 2006; available from http:\/\/www.kcm.org\/studycenter\/articles\/health_healing\/thorn.php; Internet, and Andrew Wommack, “Paul’s Thorn in the Flesh” [on-line]; accessed 26 August 2006; available from http:\/\/ www.awmi.net\/extra\/article\/pauls_thorn; Internet, and Charles Capps, “Paul’s Thorn in the Flesh” [on-line]; accessed 23 September 2006; available from http:\/\/charlescapps.com\/cc_thorn_inthe_flesh_04.html; Internet.<\/p>\n Literary Context –<\/em> <\/strong> Before presenting these two leading interpretations regarding Paul’s thorn in the flesh, it would be helpful to first look at the context of the passage in which Paul mentions his thorn. Harris tells us that the epistle of 2 Corinthians falls into three clearly discernible sections: (1) chapters 1 to 7, which contain Paul’s explanation of his conduct and apostolic ministry, are primarily apologetic; (2) chapters 8 and 9, which deal with the collection for the saints at Jerusalem, are hortatory; and (3) chapters 10 to 13, which form Paul’s vindication of his apostolic authority, are polemical. [115] Most, if not all, scholars will agree that this third division consisting of chapters 10 to 13, in which we find the phrase “thorn in the flesh,” are an uninterrupted, four-chapter vindication of Paul’s apostleship. In this section, the Apostle attempts to defend his office and authority over the church at Corinth against his opponents who have claimed their authority over this same congregation. It is for this reason that these chapters contain probably the most emotional passage delivered by Paul in any of his epistles. Russell notes that the decision as to whether 2 Corinthians is a unified composition or a collection of letters (2 Corinthians 1-9; 2<\/span> Corinthians 10-13; 2Co 6:14<\/span>; 2Co 7:1<\/span>) has no bearing on the interpretation of 2Co 12:7-10<\/span>, the passage in which Paul makes his statement about the thorn. It is w ithin this polemical context that Paul’s boast of a thorn in the flesh is used to give credibility to his claim as a genuine apostle of Jesus Christ.<\/p>\n [115] Murray Harris, 2 Corinthians<\/em>, in The Expositor’s Bible Commentary, <\/em> ed. Frank E. Gaebelien, J. D. Douglas, Dick Polcyn, in Zondervan Reference Software, <\/em> v. 2.8 [CD_ROM] (Grand Rapids: The Zondervan Corp., 1989-2001), introduction, section 9 on structure.<\/p>\n A brief summary of Paul’s vindication of his apostleship in 2 Corinthians will show more particularly when and why Paul makes the statement about his thorn in the flesh. In chapter 10, the Apostle responds to charges that he was a coward who walked in carnality and weakness. In this passage Paul assured the Corinthians that he can be very bold, powerful, and quick to exercise his apostolic authority, if necessary, against such opponents. In chapters 11 and 12, Paul begins to boast “foolishly,” as he describes it, concerning his apostleship. Russell refers to 2Co 11:1<\/span> to 2Co 12:13<\/span> as the “fool’s speech” because it is characterized by the words “fool, foolish, foolishness” (2Co 11:1<\/span>; 2Co 11:16-17<\/span>; 2Co 11:19 ; 2Co 11:21<\/span>; 2Co 12:6<\/span>; 2Co 12:11<\/span>). [116] In his boasting Paul wants the Corinthians to see that the office of a true apostle of Jesus Christ has a number of infallible proofs that cannot be matched by his opponents. Paul lays down three testimonies that prove his apostleship over the Corinthians: (1) he had preached the gospel to them without charge (2Co 11:1-15<\/span>), (2) he describes the extraordinary amount of suffering and persecutions he endured for the Gospel’s sake (2Co 11:16-33<\/span>), and (3) he notes the abundance of revelations, signs, and miracles in his ministry (2Co 12:1-10<\/span>). After a final plea for his vindication (2Co 12:11-13<\/span>), Paul finishes the epistle by discussing issues regarding his forthcoming visit and warning the readers that he will deal with any sins in the church when he arrives (2Co 12:20<\/span> to 2Co 13:10<\/span>).<\/p>\n [116] Ronald Russell, “Redemptive Suffering and Paul’s Thorn in the Flesh,” JETG<\/em> 39 (Dec. 1996): 559-570; accessed 21 August 2006; available from http:\/\/www.firstsearch.oclc.org\/WebZ; Internet.<\/p>\n The thrust of 2Co 12:7-10<\/span>, where Paul refers to his thorn in the flesh, is that Paul’s spiritual strength, or anointing, comes through his realization of his physical weaknesses and his willingness to yield to God’s will in his life. [117] In the preceding section (2Co 12:1-6<\/span>) Paul humbly uses the third person in order to avoid being exalted by others as he refers to an extraordinary vision which serves as one testimony of his divine calling as an apostle of Christ. Paul’s humbling description of his thorn in the flesh naturally follows a reference to his vision as he explains how God keeps him humble in the midst of these experiences so that divine grace and power can continue to work in Paul’s life and ministry. We read in 2Co 12:7-10<\/span>:<\/p>\n [117] Ralph P. Martin, 2 Corinthians,<\/em> in Word Biblical Commentary<\/em>, vol. 40 (Waco: Word Books, 1986), 390; H. J. Bernard, 2 Corinthians, <\/em> in The Expositor’s Greek New Testament<\/em> (Grand Rapids: Eerdmans, 1897), 111.<\/p>\n “And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure. For this thing I besought the Lord thrice, that it might depart from me. And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake: for when I am weak, then am I strong.”<\/p>\n The Argument –<\/em> <\/strong> Plummer notes three questions concerning the phrase . One question deals with the proper translation of the word . Another question concerns the force of the dative . Finally, there is the question of interpreting the meaning of the thorn in the flesh. [118]<\/p>\n [118] Plummer, The Second Epistle of St. Paul to the Corinthians<\/em>, 348-349.<\/p>\n Translating <\/em> <\/em> . <\/em> The New Testament Greek word has been translated into at least three words by modern English versions: “stake,” “thorn,” and “cross.” The translation for in Classical Greek is commonly “stake.” [119] The term “stake” refers to a instrument used for torture or execution in ancient times and would suggest an impaling that brought about intense suffering. [120] Martin says that such stakes were used in ancient military battles as well as being used to torture one’s enemy by impaling them, causing them to die slowly. [121] Stanley adopts this translation of based upon Gal 2:20<\/span>, “I am crucified with Christ.” [122] Others adopt this translation based on the argument that such a continual acute and intense pain implies that Paul was helplessly controlled by his problem. For example, Hughes believes that Paul is describing himself in 2Co 12:7<\/span> as transfixed, painfully held down and humiliated in order to prevent him from being exalted. [123] A second possible translation of would be “thorn” or “splinter.” Many scholars believe that the four uses of in the LXX (Num 33:55<\/span>, Eze 28:24<\/span>, Hos 2:8<\/span>, Sir 43:19 ) are best rendered “thorn” or “splinter.” Some argue that the translation “thorn” would be more appropriate in 2Co 12:7<\/span> because it describes something that was distressing for Paul’s flesh, but able to be tolerated over a period of time. Martin notes that this translation would better support the idea that the Apostle had accepted this problem so that the power of God could continually rest upon him. [124] Bernard adds that it also suggests that Paul’s problem was more similar to a troublesome irritation of a thorn rather than agonizing and fatal torture by impalement on a cross. [125] Harris suggests that the LXX usage should be regarded as regulative in the translation of 2Co 12:7<\/span>. [126] A third possible translation for is to apply the figurative meaning of a “cross.” This is based upon the fact that the idea of impalement was made equivalent to the cross of Christ by some of the early Church fathers. [127] However, this word would be inappropriate in the case of 2Co 12:7<\/span> because this translation was not applied to until the time of Origen, which was almost two hundred years after Paul wrote his epistles. [128] Harris notes that most commentators prefer the word “thorn” in 2Co 12:7<\/span>, although a few opt for “stake” or “splinter.” [129]<\/p>\n [119] Murray Harris, The Second Epistle to the Corinthians,<\/em> in The New International Greek Testament Commentary<\/em> (Grand Rapids: Eerdmans, 2005), 854.<\/p>\nFuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n