{"id":28975,"date":"2022-09-24T13:03:13","date_gmt":"2022-09-24T18:03:13","guid":{"rendered":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-2-corinthians-127\/"},"modified":"2022-09-24T13:03:13","modified_gmt":"2022-09-24T18:03:13","slug":"exegetical-and-hermeneutical-commentary-of-2-corinthians-127","status":"publish","type":"post","link":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-2-corinthians-127\/","title":{"rendered":"Exegetical and Hermeneutical Commentary of 2 Corinthians 12:7"},"content":{"rendered":"

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. <\/i><\/b><\/h3>\n

7 10. The Thorn in the Flesh<\/p>\n

7. And lest I should be exalted above measure<\/em> ] Rather, ‘lest I should be too much<\/strong> exalted.’<\/p>\n

a thorn in the flesh<\/em> ] See Introduction.<\/p>\n

the messenger of Satan<\/em> ] Or, an angel<\/strong> of Satan. Cf. Mat 12:45<\/span>; Mat 25:41<\/span>; Rev 12:7<\/span>; Rev 12:9<\/span>.<\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

And lest I should be exalted – <\/B>Lest I should be spiritually proud; lest I should become self-confident and vain, and suppose that I was a special favorite of Heaven. If Paul was in danger of spiritual pride, who is not? If it was necessary for God to adopt some special measures to keep him humble, we are not to be surprised that the same thing should occur in other cases. There is abundant reason to believe that Paul was naturally a proud man. He was by nature self-confident; trusting in his own talents and attainments, and eminently ambitious. When he became a Christian, therefore, one of his besetting sins would be pride; and as he had been especially favored in his call to the apostleship; in his success as a preacher; in the standing which he had among the other apostles, and in the revelations imparted to him, there was also special danger that he would become self-confident and proud of his attainments.<\/P>

There is no danger that more constantly besets Christians, and even eminent Christians, than pride. There is no sin that is more subtile, insinuating, deceptive; none that lurks more constantly around the heart and that finds a more ready entrance, than pride. He who has been characterized by pride before his conversion will be in special danger of it afterward; he who has eminent gifts in prayer, or in conversation, or in preaching, will be in special danger of it; he who is eminently successful will be in danger of it; and he who has any extraordinary spiritual comforts will be in danger of it. Of this sin he who lives nearest to God may be in most special danger; and he who is most eminent in piety should feel that he also occupies a position where the enemy will approach him in a sly and subtile manner, and where he is in special danger of a fall. Possibly the fear that he might be in danger of being made proud by the flattery of his friends may have been one reason why Paul kept this thing concealed for 14 years; and if people wish to keep themselves from the danger of this sin, they should not be forward to speak even of the most favored moments of their communion with God.<\/P>

Through the abundance of the revelations – <\/B>By my being raised thus to heaven, and by being permitted to behold the wonders of the heavenly world, as well as by the numerous communications which God had made to me at other times.<\/P>

There was given to me – <\/B>That is, God was pleased to appoint me. The word which Paul uses is worthy of special notice. It is that this thorn in the flesh was given to him, implying that it was a favor. He does not complain of it; he does not say it was sent in cruelty; he does not even speak of it as an affliction; he speaks of it as a gift, as any man would of a favor that had been bestowed. Paul had so clear a view of the benefits which resulted from it that he regarded it as a favor, as Christians should every trial.<\/P>

A thorn in the flesh – <\/B>The word used here (<\/SPAN><\/span> skolops) occurs nowhere else in the New Testament. It means properly anything pointed or sharp, e. g., a stake or palisade (Xenophon, Anabasis v. 2, 5); or the point of a hook. The word is used in the Septuagint to denote a thorn or prickle, as a translation of <\/span> cyr, in Hos 2:6<\/span>, I will hedge up thy way with thorns; to denote a pricking briar in Eze 28:24<\/span>, as a translation of <\/span> cillown, meaning a thorn or prickle, such as is found in the shoots and twigs of the palm-tree; and to denote pricks in the eyes Num 33:55<\/span>, as a translation of <\/span>sikkim<\/span>, thorns or prickles. So far as the word used here is concerned, it means a sharp thorn or prickle; and the idea is, that the trial to which he refers was as troublesome and painful as such a thorn would be in the flesh But whether he refers to some infirmity or pain in the flesh or the body is another question, and a question in which interpreters have been greatly divided in opinion.<\/P>

Every one who has become familiar with commentaries knows that almost every expositor has had his own opinion about this. and also that no one has been able to give any good reason for his own. Most of them have been fanciful; and many of them eminently ridiculous. Even Baxter, who was subject himself to some such disorder, supposes that it might be the stone or gravel; and the usually very judicious Doddridge supposes that the view which he had of the glories of heavenly objects so affected his nerves as to produce a paralytic disorder, and particularly a stammering in his speech, and perhaps also a ridiculous distortion of the countenance. This opinion was suggested by Whitby, and has been adopted also by Benson, Macknight, Slade, and Bloomfield. But though sustained by most respectable names, it would be easy to show that it is mere conjecture, and perhaps quite as improbable as any of the numerous opinions which have been maintained on the subject.<\/P>

If Pauls speech had been affected, and his face distorted, and his nerves shattered by such a sight, how could he doubt whether he was in the body or out of it when this occurred? Many of the Latin fathers supposed that some unruly and ungovernable lust was intended. Chrysostom and Jerome suppose that he meant the headache; Tertullian an earache; and Rosenmuller supposes that it was the gout in the head, kopfgicht, and that it was a periodical disorder such as affected him when he was with the Galatians; Gal 4:13<\/span>. But all conjecture here is vain; and the numerous strange and ridiculous opinions of commentators is a melancholy attestation of their inclination to fanciful conjecture where it is impossible in the nature of the case to ascertain the truth. All that can be known of this is, that it was some infirmity of the flesh, some bodily affliction or calamity, that was like the continual piercing of the flesh with a thorn Gal 4:13<\/span>; and that it was something that was designed to prevent spiritual pride. It is not indeed an improbable supposition that it was something that could be seen by others, and that thus tended to humble him when with them.<\/P>

The messenger of Satan – <\/B>Among the Hebrews it was customary to attribute severe and painful diseases to Satan; compare Job 2:6-7<\/span>; compare note on Luk 13:16<\/span>. In the time of the Saviour malignant spirits are known to have taken possession of the body in numerous cases, and to have produced painful bodily diseases, and Paul here says that Satan was permitted to bring this calamity on him.<\/P>

To buffet me – <\/B>To buffet, means to smite with the hand; then to maltreat in any way. The meaning is, that the effect and design of this was deeply to afflict him. Doddridge and Clarke suppose that the reference is here to the false teacher whom Satan had sent to Corinth, and who was to him the source of perpetual trouble. But it seems more probable to me that he refers to some bodily infirmity. The general truth taught in this verse is, that God will take care that his people shall not be unduly exalted by the manifestations of his favor, and by the spiritual privileges which he bestows on them. He will take measures to humble them; and a large part of his dealings with his people is designed to accomplish this. Sometimes it will be done, as in the case of Paul, by bodily infirmity or trial, by sickness, or by long and lingering disease; sometimes by great poverty and by an humble condition of life; sometimes by reducing us from a state of affluence where we were in danger of being exalted above measure; sometimes by suffering us to be slandered and calumniated, by suffering foes to rise up against us who shall blacken our character and in such a manner that we cannot meet it; sometimes by persecution; sometimes by lack of success in our enterprises, and if in the ministry, by withholding his Spirit; sometimes by suffering us to fall into sin, and thus greatly humbling us before the world.<\/P>

Such was the case with David and with Peter; and God often permits us to see in this manner our own weakness, and to bring us to a sense of our dependence and to proper humility by suffering us to perform some act that should be ever afterward a standing source of our humiliation; some act so base, so humiliating, so evincing the deep depravity of our hearts as forever to make and keep us humble. How could David be lifted up with pride after the murder of Uriah? How could Peter after having denied his Lord with a horrid oath? Thus, many a Christian is suffered to fall by the temptation of Satan to show him his weakness and to keep him from pride; many a fall is made the occasion of the permanent benefit of the offender. And perhaps every Christian who has been much favored with elevated spiritual views and comforts can recall something which shall be to him a standing topic of regret and humiliation in his past life. We should be thankful for any calamity that will humble us; and we should remember that clear and elevated views of God and heaven are, after all, more than a compensation for all the sufferings which it may be necessary to endure in order to make us humble.<\/P><\/p>\n

Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n

2Co 12:7-11<\/span><\/p>\n

And lest I should be exalted above measure there was given me a thorn in the flesh.<\/em><\/p>\n<\/p>\n

St. Pauls thorn in the flesh<\/strong><\/p>\n


I. <\/strong>These verses treat of Christian trials under the figure of a thorn in the flesh. We should inquire not what the thorn was, but why it was sent. Some trials are evidently not of the nature of a thorn.<\/p>\n

1. <\/strong>A thorn is a small, invisible cause of suffering; some secret trouble.<\/p>\n

2. <\/strong>St. Pauls thorn was something evil, for he calls it a messenger of Satan. Pain can be blessed to us, but it is not in itself a blessed thing. Now the Bible calls these things evils, to be got rid of if possible. God does not command St. Paul to think the throb of his thorn enjoyable.<\/p>\n

3. <\/strong>A thorn causes unvarying, incessant pain: to forget it is impossible. It seems perversely to come in contact with every obstacle. And some sorrows are for ever smarting; some blot on our birth, or some domestic incongruity which the man may forget at his labour; but the time comes when he must go home, and there is the thorn awaiting him.<\/p>\n


II. <\/strong>The spiritual uses of this experience.<\/p>\n

1. <\/strong>To make us humble. Lest I should be exalted above measure. It is strange that pride is felt for those things over which we have the least control, and to which we have the least right. In the school the vain boy is not he who has amassed knowledge by hard toil, but he whose genius is often made an excuse for idleness. Hereditary rank, over which we have no control, and which demands that we should be more noble than other men, is often the cause of pride. He is not usually proud of wealth who has toiled for it, but rather he who has won it by a lucky speculation. The real hard worker is seldom proud; he has known so much of his ignorance, his weakness, in the hard work of acquiring. So in things spiritual. The proud man is he who dreams and lives in the third heaven, and is too grand to have to do with this low earth, and who substitutes his frames and fine feelings for good works. Now to bring all this down God sends thorns. Bitter penury will guard a man from extravagance; and great reverses from reckless speculation will often bring to experience the meanness of debt. There is no better humiliator than constant physical pain. By the constitution of our planet there are peculiar trials to our physical frame; in the temperate zone, biting frosts and cold; in the warmer climate, the serpent and the constant fever; everywhere there is the thorn in the flesh.<\/p>\n

2. <\/strong>To teach us spiritual dependence. Liberty is one thing–independence another; a man is free, politically, whose rightful energies are not cramped by the selfish, unjust claims of another. A man is independent, politically, when he is free from every tie that binds man to man. One is national blessedness, the other is national anarchy. Liberty makes you loyal to the grand law, I ought; independence subjects you to the evil law, I will. So also religious freedom emancipates a man from every hindrance which prevents his right action. Every Christian ought to be a free man, but no Christian is or ought to be independent. Look not every man on his own things, but on the things of others. Bear ye one anothers burdens. All things are lawful to me, but all things are not expedient, etc. Is that independence? There is no independence on earth; we are all dependent on the breath of God. Trial soon forces us to feel this. As well might the clouds that surround the setting sun, tinged with gold and vermilion, boast that they shine by their own light. So when we know ourselves aright we shall feel that we are strengthless and must depend entirely on His all-sufficient grace. (F. W. Robertson,<\/em> M. A.<\/em>)<\/p>\n<\/p>\n

The thorn in the flesh<\/strong><\/p>\n


I. <\/strong>The apostles trial. There was given to me, says he, a thorn in the flesh, the messenger of Satan to buffet me.<\/p>\n

1. <\/strong>Observe, he traces the dispensation to its appointment, There was given to me. Affliction cometh not forth of the dust, neither doth trouble spring out of the ground. I was dumb, says David, and opened not my mouth, because Thou didst it. It is the Lord, let Him do what seemeth Him good.<\/p>\n

2. <\/strong>Observe further, that although St. Paul looks upon his trial as proceeding from God, he still denominates it the messenger of Satan. Does this appear strange? The bitter draught was only administered by Satan; it was prescribed by God. God appointed the evil, and Satan, by His permission, inflicted it. This is all that the devil can do.<\/p>\n


II. <\/strong>But let us inquire into the design of the apostles affliction. As our heavenly Father gives every trial, so He has some object in view in giving them. He doth not, says the prophet Jeremiah, afflict willingly nor grieve the children of men. The Physician frequently, however, sends trials not to heal our spiritual maladies but to prevent them. O Lord, Thou hast searched me and known me; Thou understandest my thoughts afar off. God does not, therefore, require that sin should manifest itself in the outward conduct in order to attract His notice; He beholds its secret risings in the heart; and often before the storm arises He drives us to a place of refuge.<\/p>\n


III. <\/strong>The apostles conduct under his trial. He did not give way to fretfulness or become sullen and dejected; he did not begin to quarrel with God, to charge Him foolishly, to murmur at His dealings, or to insinuate that the same end might have been attained by less severe means. Three things are deserving of notice in this prayer of the apostle.<\/p>\n

1. <\/strong>The subject of it. He prayed that his affliction might be removed. To be patient and submissive under afflictive dispensations is plainly a Christian duty. But prayer for the removal of our trials is not inconsistent with submission under them.<\/p>\n

2. <\/strong>And observe how he prayed–<\/p>\n

(1)<\/strong> Earnestly. I besought the Lord. His was not a cold and lifeless prayer, the prayer of the formalist who is indifferent about its success.<\/p>\n

(2)<\/strong> Perseveringly. He besought the Lord thrice. He humbly resolved, like Jacob, to wrestle till he prevailed. He continued to knock till the door was opened.<\/p>\n

3. <\/strong>Observe, further, to whom the apostle prayed. It was to Jesus Christ. This is evident, for St. Paul distinctly regards the answer as having come from the Saviour: Most gladly therefore will I rather glory in my infirmities that the power of Christ may rest upon me. And to whom should we fly in the hour of trial but to the same almighty Saviour, who took our infirmities and bare our sicknesses? He can enter into all the trials of His people. We have not an High Priest which cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are, yet without sin.<\/p>\n


IV. <\/strong>The next point for our consideration is, the answer received by the apostle. And He said unto me, My grace is sufficient for thee, for My strength is made perfect in weakness. As our prayers are not always answered when we expect, so neither are they at all times answered in the way that we look for. Was it not the same thing to him whether his burden were removed or whether strength were given to sustain him under it? Nay, was it not infinitely better for him that the gold should remain in the furnace since it was promised that the fire should not destroy or injure but only refine it?<\/p>\n


V. <\/strong>Notice in the last place his pious resolution: Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. Earnestly as he had before desired the removal of his trial he desires it no longer. (W. Cardall,<\/em> B. A.<\/em>)<\/p>\n<\/p>\n

The thorn in the flesh, or soul schooling<\/strong><\/p>\n

These words teach us–<\/p>\n


I. <\/strong>That the exercise of spiritual discipline is expedient for the best of men. Paul required it. Lest I should be exalted, etc.<\/p>\n

1. <\/strong>Pride is a great spiritual evil.<\/p>\n

(1)<\/strong> Most inimical to soul-progress. Pride goeth before destruction, etc.<\/p>\n

(2)<\/strong> Most offensive to God. He resisteth the proud, etc.<\/p>\n

2. <\/strong>Good men have sometimes great temptations to pride.<\/p>\n


II. <\/strong>That the mode of spiritual discipline is sometimes very painful. Paul was visited with a thorn in the flesh. What the thorn was is a question for speculation; the idea is plain. Note–<\/p>\n

1. <\/strong>That suffering stands connected with Satan. The great original sinner is the father of suffering.<\/p>\n

2. <\/strong>That both suffering and Satan are under the direction of God. He makes them subserve the discipline of His people, the good of the universe, and the glory of His name.<\/p>\n


III. <\/strong>That the means of spiritual discipline are sometimes misunderstood. Paul prays to be delivered from that which was sent for his good. Note–<\/p>\n

1. <\/strong>The ignorance which sometimes marks our prayers. We often, it is to be feared, pray against our own interests like a patient seeking the removal of a medicine which alone could restore him. Do you pray for the recovery of a child? Should that child grow up to manhood he might perhaps break your heart; spread vice and misery through the entire circle of his life. There are some blessings which are positively promised by God, such as pardon, etc., for which we may pray not only thrice, but incessantly; and there are others which we may esteem desirable, but which are not promised. These we must seek in submission to His will.<\/p>\n

2. <\/strong>The kindness of God in not always answering our prayers. He knows what is best. He deals with us as a wise and merciful Father.<\/p>\n


IV. <\/strong>That the supports under spiritual discipline are abundant. My grace is sufficient for thee, etc. Observe–<\/p>\n

1. <\/strong>The nature of this support. What matters the weight of the burden if the strength is equal to bear it with ease! As thy day so shall thy strength be.<\/p>\n

2. <\/strong>The principle of the support–Grace. It comes not from merit.<\/p>\n

3. <\/strong>The influence of this support. Most gladly therefore, etc.<\/em> (D. Thomas, D. D.<\/em>)<\/p>\n<\/p>\n

The thorn in the flesh<\/strong><\/p>\n


I. <\/strong>Discipline (verse 7).<\/p>\n

1. <\/strong>It was painful in its nature.<\/p>\n

2. <\/strong>It was Satanic in its agency–The messenger of Satan sent to buffet me. The devil has been the opponent of the good in all ages. Adam. David. Peter. Good out of evil.<\/p>\n

3. <\/strong>It was counteracting in its influence–Lest I should be exalted above measure. Counteraction a great principle in the economy of God. In the moral realm–goodness and severity of God. Man is prone to the excesses of despair and pride. Pauls old sin was self. The besetting sin before conversion threatens to reassume its old power after conversion. The balloon requires the weight of sandbags. Paul learnt the lesson of humility. He speaks of himself as one not worthy to be called an apostle; less than the least of all saints; the chief of sinners. Only two safe places for the believer, says an old preacher, the dust and heaven, and of the two, the dust is the safer; for the angels fell from heaven, but no one was ever known to fall from the dust. One way from the valley of humility–upward, and that ends in eternal honour.<\/p>\n


II. <\/strong>Prayer (verse 8).<\/p>\n

1. <\/strong>The prayer was Divine in its object–the Lord. Throne of grace the best resort in trouble. Men are foolish to attempt to carry their own burdens.<\/p>\n

2. <\/strong>The prayer was earnest in its spirit–I besought the Lord thrice.<\/p>\n

3. <\/strong>It was ignorant in its request–That it might depart from me. The thorn was <\/strong>not pleasant, but it was profitable. Trials are blessings in disguise. Zigzag is often better than straight–though not so easy. Trials bring triumph, and losses gain. A forest in Germany was consumed by fire, but underneath a precious vein of silver was discovered.<\/p>\n


III. <\/strong>Support (verse 9).<\/p>\n

1. <\/strong>Its nature–My strength. Conscious weakness is Gods instrumentality. Thus there is not the shadow of a doubt who the real worker is. God, not man, to have the glory. Moses rod used to divide the Red Sea. A cannon in itself is a lifeless piece of iron; but when loaded with ball and powder and the spark applied, the ball becomes a thunderbolt, and the powder a flash of lightning, then the fortress comes crashing in ruins to the ground.<\/p>\n

2. <\/strong>Its principle–My grace. Trials of grace are supports of grace.<\/p>\n

3. <\/strong>Its effect (verse 10).Rejoice in tribulation. Tunnel leads to the terminus. Why should we complain and despair? Let us remember the Master, whose brow was pierced with a crown of thorns. (B. D. Johns.<\/em>)<\/p>\n<\/p>\n

St. Pauls thorn in the flesh<\/strong><\/p>\n


I. <\/strong>Signal manifestations of Divine favour are apt to beget spiritual pride. It was after he had been signally honoured that Haman began to boast. In like manner, it was after Paul had witnessed the glory of heaven that he was in danger of being elevated above measure.<\/p>\n


II. <\/strong>Affliction is intended to prevent as well as to recover–Lest I should be, etc. The prophet Hosea, when speaking of the infatuated inclination of Israel to wander from the Lord, tells us that God determined to hedge her way with thorns, and make a wall about her, that she shall not find her paths. And in this is the goodness of God, as well as His severity, made manifest.<\/p>\n


III. <\/strong>God overrules the immediate actions of Satan for His own glory and good of His people. Our text tells us of Satan casting out Satan. St. Paul was preserved from spiritual pride by a messenger of Satan.<\/p>\n


IV. <\/strong>Pride is an object of Gods utter aversion. (J. F. S. Gordon, M. A.<\/em>)<\/p>\n<\/p>\n

Pauls thorn in the flesh<\/strong><\/p>\n

1<\/strong>. <\/em><\/strong>We have an apostle in danger.<\/p>\n

2. <\/strong>We have Christ using means to protect His servant.<\/p>\n

3. <\/strong>We have the wonderful effect of the means which Christ used.<\/p>\n

The danger was a real one. This thorn in the flesh was no needless pain. Given by God, it could never have come without necessity. It was a real spiritual danger which confronted St. Paul. But how? St. Paul tells us that the danger was lest he should be exalted above measure, lest his spiritual joy at the revelations should pass into spiritual pride. It is undoubtedly strange that revelations from God should expose His servants to such danger. Some say that it is impossible that it should be so; that spiritual light could never be a danger, or at least not in the case of such a man as St. Paul. St. Paul knew better; he knew that whatever lifts a man above his fellows is in danger of lifting him too far, exalting him above measure. The lesson here is that even Gods best gifts may expose to danger. Illustrations of this may be seen every day in modern life, and the preacher cited the case of a man who had been Gods instrument in the salvation of many souls whose own soul was damaged by it. He learned to boast of his power and fell, and died an awful death. St. Paul knew his peril, and, what is more, he acknowledged it. The means employed to protect St. Paul was a gift from God, though a messenger of Satan. We see that it came from God by reason of the aim for which it was sent. Here, then, we have the wary eye of the Great Shepherd on the watch for the good of His servant. This thorn in the flesh was an abiding pain. Three times had the apostle prayed for its removal. At the same time it was something which could be removed, or why the prayer? St. Paul obtains a completely new view of life. The one thorn has explained to him all forms of suffering, and now he takes pleasure in them. Though some of his afflictions came by bad men, he recognises them as a gift of God; and this thorn, a messenger of Satan to buffet him, is transformed into a minister of heaven. Many seem handicapped in their life-work by pain and suffering in themselves and others. Take the case of a young man whose sick mother seemed to be a burden to his every effort. In the light of the text we see that that sickness may be, instead of a burden, the very ballast the young man needs to ensure his safety. (J. A. Beet, D. D.<\/em>)<\/p>\n<\/p>\n

The temptation of St. Paul<\/strong><\/p>\n


I. <\/strong>The temptation of Paul.<\/p>\n

1. <\/strong>This was probably some physical infirmity, and if it did not obstruct him in his ministerial labours, it rendered them difficult and distressing. He was like a workman whose hand was smarting from a festering wound, or like a traveller with a foot lacerated and lamed. And his affliction was aggravated by the advantage Satan took of it. The Lord put in the thorn, and for gracious purposes; but Satan endeavoured to defeat those purposes by turning the thorn into a temptation. And so Satan may make our afflictions as well as our blessings snares to us or poisons, instead of medicines and blessings. And the apostle represents it as striking and bruising him, and thus felt disgraced.<\/p>\n

2. <\/strong>And how many of us can feelingly place ourselves in St. Pauls situation! We have had thorns in our flesh, shameful marks which the world has seen. Sometimes we are ready to say when suffering under any of these, Were we really the servants of Christ, it would not be thus with us, and a scoffing world may say the same; but here is one of the most beloved, honoured, of all the Lords servants in the same situation as we. And the Bible and Church history show that it has been the lot of the holiest men.<\/p>\n


II. <\/strong>Its design. Lest I should be exalted. These words show us–<\/p>\n

1. <\/strong>That the Lord foresees any spiritual danger that is coming on us.<\/p>\n

2. <\/strong>That the Lord often graciously guards against the danger He foresees. He sends us affliction sometimes, not to chasten us for having fallen into sin, or to recover us out of it, but to keep us out of it.<\/p>\n

3. <\/strong>That the Lord sometimes keeps off evil from us by Satans efforts to bring us into evil; He overrules temptation by temptation. We shall never know how much we are indebted to Satan till we are safe in heaven, and look back there on all the perilous way which has led us to it.<\/p>\n

4. <\/strong>How offensive sin is in the sight of God! He will afflict the servant He loves, rather than allow him to fall into it.<\/p>\n

5. <\/strong>What a load of suffering the mere tendency to pride within our souls may bring on us!<\/p>\n

6. <\/strong>What danger we are all in of yielding to this hateful and tormenting sin.<\/p>\n


III. <\/strong>Pauls conduct under it (verse 8). One end why the Lord sends us temptation is to quicken us to prayer. When all is smooth the spirit of prayer too often declines. Here, too, is a practical carrying out of the truth on which this apostle is so often dwelling–the ability and willingness of Christ to sympathise with us when suffering and to help us.<\/p>\n


IV. <\/strong>The result.<\/p>\n

1. <\/strong>A virtual denial of his request. Twice he prays–no answer comes. Here then was a deathblow to all Pauls hopes of relief. It was like telling him that he must carry his thorn down to the grave. But this is the way in which the Lord often answers His praying people. We know not what to pray for as we ought. We give way to sense and feeling. But though we may not know what to ask, the Lord well knows what to give. Hence He sifts our prayers before He answers them, sees whether they correspond with our necessities and His purposes. Instead of giving us relief He gives us strength; He leaves the burden on us heavy as ever, but He places His everlasting arm underneath us, and causes it so to bear us up, that we hardly feel our burden.<\/p>\n

2. <\/strong>A complete change in the view he took of his affliction. Before he regarded it as an evil to be, if possible, got rid of; but now, observe, he has learnt to glory in it and take pleasure in it. My infirmities bring glory to Christ, then let me keep them. (C. Bradley,<\/em> M. A.<\/em>)<\/p>\n<\/p>\n

The thorn in the flesh<\/strong><\/p>\n

Apply this to–<\/p>\n


I. <\/strong>Temporal circumstances.<\/p>\n

1. <\/strong>If we examine closely the lot even of those who seem the most signally favoured of fortune, we shall perceive that their happiness is not full-orbed. Something is wanting. He is rich, but a stranger, it may be, shall inherit all that he has. He is famous in the world, but has no joy at his domestic hearth. A noble career opens to him, but health fails. Fortune seems to give everything, but yet in a strange irony withholds the one thing which would make all the rest to have any true value. This, of course, is still more observable with the many who are not so favoured; everywhere there is some good thing withheld or some sad thing added, some thorn in the flesh. It is sometimes evident to all the world, in other cases only the sufferer himself knows.<\/p>\n

2. <\/strong>How easy it is to grow impatient under a discipline such as this–at first to ask that it might be removed, and then if, as it seems, we are not heard, to fret and murmur. Very often a man is the more irritated because there is nothing romantic or heroic about it. Alas! we do not know that such messengers as these to humble us are a most important part of the discipline of our lives. It takes very little to puff up these vain hearts of ours. The thorn in the flesh, that is the appointed means to keep us low.<\/p>\n


II. <\/strong>Spiritual life. There is perhaps nothing which so much disappoints the young and earnest Christian as the slow progress which he makes in holiness, and his exposure to temptations of the lowest, the meanest kind. He had hoped that he was to travel on from one height of Christian attainment to another without hindrance. He, too, having been in his third heaven, counts that he shall never come down from it, or at any rate does not expect that henceforth he shall be liable to the everyday vulgar temptations which he sees to be besetting so many round him. Soon, however, he learns his mistake. God has provided some better thing, not release from temptation, but victory in and over temptation. (Abp. Trench.<\/em>)<\/p>\n<\/p>\n

The thorn in the flesh<\/strong><\/p>\n

Many desire to gaze on the secret lives of eminent personages. For once we are able to gratify curiosity, and yet minister to edification. We are plainly taught how mistaken we are when we set eminent saints upon a platform by themselves, as though they were a class of superhuman beings. Paul enjoyed more revelations than we have, but then he had a corresponding thorn in the flesh. He was a good man, but he was only a man. Note–<\/p>\n


I. <\/strong>A danger to which the apostle was exposed … Lest I should be exalted above measure.<\/p>\n

1. <\/strong>It was natural that he should stand in danger of this. When God lifts us up we may lift up ourselves, and then we fall into serious mischief. How many among us could bear to receive such revelations as Paul had? Now, if Paul was in this danger, so holy, humble, wise, and experienced; if so massive a pillar trembles, what peril surrounds poor reeds shaken of the wind! Observe that in Pauls case the temptation was not one which operates in the common, coarse way. It was that he should say within his own soul, I have seen as others have not. I am the favourite of heaven.<\/p>\n

2. <\/strong>Now, although in Pauls particular form of it, this temptation may not be common, yet in some shape it waylays the best of Christians.<\/p>\n

(1)<\/strong> Every man loves the commendation of his fellow-men. It is vain for us to boast of not caring about it; we do care about it, and our duty is to keep that propensity in check.<\/p>\n

(2)<\/strong> There are some men in whom self-consciousness is so strong, that it will come up in the form of being very easily annoyed because they are overlooked, or in being easily irritated because they fancy that somebody is opposing them.<\/p>\n

(3)<\/strong> Others who, because they have more real spiritual knowledge, and a deeper inward experience when they hear the prattle of young beginners, or the blunders of saints, cannot help saying to themselves, Thank God, I do know better than that. They have probably also been successful in sacred work, a legitimate source of rejoicing, but a temptation to boastfulness. Among the flowers of gratitude will grow the hemlock of pride.<\/p>\n

3. <\/strong>None of the things we have spoken of are justifiable grounds for boasting. What if a believer should have received more Divine illuminations than his fellow? Did not the Lord give them to him? There are two beggars in the street; I give one a shilling and the other a penny; shall the man who obtains the shilling be proud, and glory over his companion? Generally the loudest boasting is excited by accidental circumstances.<\/p>\n

4. <\/strong>It is dangerous for a Christian to be exalted above measure, for if he be–<\/p>\n

(1)<\/strong> He will rob God of His glory, and this is a high crime and misdemeanour.<\/p>\n

(2)<\/strong> It is equally evil to the Church. Had Paul been lifted up he would have become the leader of a sect; the rival rather than the servant of Jesus.<\/p>\n

(3)<\/strong> It would have been bad for ungodly sinners, for proud preachers win not mens hearts. He who is exalted in himself will never exalt the Saviour.<\/p>\n

(4)<\/strong> It would have been worst of all for the apostle himself, for pride goeth before destruction, and a haughty spirit before a fall.<\/p>\n


II. <\/strong>The preventative.<\/p>\n

1. <\/strong>Note every word here.<\/p>\n

(1)<\/strong> There was given to me. He reckoned his great trial to be a gift. You have not one single article that is a better token of Divine love to you than your daily cross.<\/p>\n

(2)<\/strong> A thorn. A thorn is–<\/p>\n

(a) <\/strong>But a little thing, and indicates a painful but not a killing trial.<\/p>\n

(b) <\/strong>Yet it is almost a secret thing, not very apparent to any one but the sufferer.<\/p>\n

(c) <\/strong>A commonplace thing, such as might grow in any field and fall to any mans lot–nothing to make a man remarkable.<\/p>\n

(d) <\/strong>One of the most wretched intruders that can molest our foot or hand. Those pains which are despised because they are seldom fatal, are frequently the source of the most intense anguish–toothache, headache, earache, what greater miseries are known to mortals?<\/p>\n

(3)<\/strong> In the flesh. The evil had an intimate connection with his body. Each expositor seems to <\/strong>have selected that particular thorn which had pierced his own bosom. The apostle did not tell us what it was, perhaps that we may every one feel that he had sympathy with us–that ours is no new grief.<\/p>\n

(4)<\/strong> The messenger of Satan. Not Satan, but one of Satans errand boys. An encounter with Satan might not have humbled him. It is a grand thing to fight Satan face to face and foot to foot; but to be beset by a mere lackey of hell, to be tormented by so mean an adversary, this was galling to the last degree, and therefore all the better for the purpose for which it was sent.<\/p>\n

(5)<\/strong> To buffet, i.e.,<\/em> to cuff him. Not to fight with him with the sword; that is manly, soldierly work; but to buffet him as pedagogues box the ears of boys.<\/p>\n

2. <\/strong>This preventative was well adapted to work out its design, for assuredly it would recall the apostle from ecstacies. He said once, Whether in the body, or whether out of the body, I cannot tell; but the thorn in the flesh settled that question. He had dreamed, perhaps, that he was growing very angelic, but now he feels intensely human. This made him feel that he was–<\/p>\n

(1)<\/strong> A weak man, for he had to do battle with base temptations that seemed not worth fighting with.<\/p>\n

(2)<\/strong> A man in danger, and needed to fly to God for refuge.<\/p>\n

3. <\/strong>From all this I gather–<\/p>\n

(1)<\/strong> That the worst trial may be the best possession; that the messenger of Satan may be as good as a guardian angel.<\/p>\n

(2)<\/strong> That the worst and deepest experience may only be the needful complement of the highest and the noblest; it may be necessary that if we are lifted up we should be cast down.<\/p>\n

(3)<\/strong> That we must never envy other saints. If we meet with a brother whom God blesses, let us not conclude that his pathway is all smooth. His roses have their thorns, his bees their stings.<\/p>\n


III. <\/strong>The immediate effect of this thorn upon Paul.<\/p>\n

1. <\/strong>It drove him to his knees. Anything is a blessing which makes us pray.<\/p>\n

2. <\/strong>In this way Paul was kept from being proud. The revelation now seemed forgotten. A man does not want to tell pretty stories when sharp pains are goading him.<\/p>\n

3. <\/strong>Paul continued to pray, till at last he received for an answer, not the removal of the thorn, but the assurance, My grace is sufficient for thee. God will always honour our prayers, and sometimes it is a golden answer to deny us our request, and give us the very opposite of what we seek.<\/p>\n

4. <\/strong>The result was that the grace given him enabled him to bear the thorn, and to glory that he was permitted so to suffer. Wish not to change your estate. Your heavenly Father knoweth best.<\/p>\n


IV. <\/strong>The permanent result.<\/p>\n

1. <\/strong>It kept him humble always. Fourteen years rolled away, and the apostle never told anybody that he had been caught up into the third heaven. When he did tell it, it was dragged out of him.<\/p>\n

2. <\/strong>It is no small matter when God sends a thorn in the flesh and it answers its end, for in some cases it does not. We have known some whom poverty has made envious, whom sickness has rendered petulant, whom personal infirmity has rendered rebellious against God. Let us labour against this, and if God has been pleased to put a fetter upon us in any shape, let us ask Him not to allow us to make this the occasion for fresh folly, but, on the contrary, to bear the rod and learn its lessons.<\/p>\n

Conclusion:<\/p>\n

1. <\/strong>What a happy people Gods people ought to be, when a curse becomes to them a blessing! If the thorn be a blessing, what must the blessing itself be?<\/p>\n

2. <\/strong>What a sad thing it must be not to be a believer in Christ, because thorns we shall have if we are not in Christ, but those thorns will not be blessings to us. I understand drinking bitter medicine, if it is to make me well; but who would drink wormwood and gall with no good result to follow?<\/p>\n

3. <\/strong>Remember that he who sent Paul thorns for his good once wore a thorn-crown Himself for the salvation of sinners; and if you will trust Him you shall be saved from the thorn of unforgiven sin, the fear of the wrath to come. (C. H. Spurgeon.<\/em>)<\/p>\n<\/p>\n

The thorn in the flesh<\/strong><\/p>\n

The attempt to determine the exact nature of Pauls trial is like the attempt to ascertain the species of the lily Christ alluded to in the Sermon on the Mount. Scientific determination of the plant may be interesting to the botanist, but the lesson of trust in Providence can be learnt equally well from the daisy or violet. So here, many of the ills that flesh is heir to, can effect the same moral discipline produced by Pauls special affliction, if borne in the same spirit. There are, however, two figures applied to it in this passage, which partially characterise it. It was a thorn in the flesh. Not a crushing stroke, but a protracted trouble, that seemed like a thorn that had buried itself below the skin, and caused a constant sense of irritation. It is also termed a messenger of Satan sent to buffet him. This expression recognises the frequent connection there is between suffering and moral evil. What is of more importance than a knowledge of the specific nature of the thorn, is that Paul felt it was designed to produce spiritual results in his character. That Paul was a man of high spirit we gather from several incidents in his history; we also know that he was a man of fine sensibilities, and the combination of these two qualities form a temperament very apt to run into pride. It was not excessive self-esteem of the ordinary sort that constituted his special danger, but self-esteem in its most dangerous form of spiritual pride; exaltation above measure on account of the abundance of the revelations. Religious ecstacy is a gift rather than an acquirement, and those whose temperament leads to it are liable to plume themselves on this account on a supposed superiority to their fellow-Christians. As he could soar, while others had to remain on the level, he might be tempted to underestimate them and to overestimate himself. Whenever such feelings arose, there was the sharp pang of the thorn to recall him to himself, and remind him that he shared the infirmities of humanity. For just such a purpose does God frequently send a permanent trial. An excessive valuation of self is brought down by repeated failures in life, which remind us how narrow are the limits of human power. It was not at first that Paul comprehended the real meaning of his thorn in the flesh. His first impulse was to get rid of it, and he prayed to the Lord for its removal. Christianity never teaches us to value pain for its own sake, never represents it as good in itself. That is the idea of Indian fakirs or medieval monks. Dont press the thorn into the flesh; extract and throw it away if it is possible; but if all efforts are unavailing, then submit to it as to the will of God. (W. Bird.<\/em>)<\/p>\n<\/p>\n

The thorn in the flesh<\/strong><\/p>\n

Note–<\/p>\n


I. <\/strong>Pauls danger. Lest I should be exalted, etc. He was in danger of being raised too high–<\/p>\n

1. <\/strong>For his usefulness as a minister. Paul had to do with poor mortals upon earth–what was the language of paradise to them? But when he spoke to them of thorns, and prayer, and sustaining grace, he was on their level.<\/p>\n

2. <\/strong>For his present condition as a Christian. Peter on the Mount of Transfiguration exclaimed, Master, it is good for us to be here, etc.; but he knew not what he said. What would have become of his wife and family? As the Saviour does not pray that His followers should be taken out of the world by death, so neither does He draw them out of it by religion.<\/p>\n

3. <\/strong>As a favourite of Heaven. Christians are not like the Holy One of God. Owing to the sin that dwelleth in us, we are in danger from everything around us; and therefore must walk circumspectly, and watch and pray.<\/p>\n


II. <\/strong>His preservation. There was given to me a thorn, etc. All creatures are in the Lords hand, and under His control; He gave Joseph favour in the sight of the jailer; brought Elijah food by ravens; and sent Paul safety by Satan himself! Paul does not say, Because I was exalted above measure, but lest I should be. Affliction is designed to prevent as well as to recover. You were not vain and worldly–but God saw a train of circumstances which would flatter you into self-importance. He therefore determined to prevent the evil; and it is commonly said, Prevention is better than cure.<\/p>\n


III. <\/strong>His prayer. Prayer is the refuge of the afflicted, and cannot be offered in vain; its very exercise brings succour. How does your affliction operate? Does it lead you to quarrel with instruments, or to commit your cause unto God? A man under sanctified affliction will continue instant in prayer. Thus Paul besought the Lord thrice. The prayer of faith is always heard, but not always immediately answered. The reason is not that God is wanting in kindness, but that He exercises His kindness wisely. We are like children; we wish to gather the fruit while it is yet unripe. But He pulls back our impatient hand. The time of delay is often peculiarly trying. But he that believeth maketh not haste.<\/p>\n


IV. <\/strong>His answer.<\/p>\n

1. <\/strong>The answer does not apparently correspond with the petition. Paul prayed to have the thorn removed: to this God says nothing, but assures him of something unspeakably better. With regard to temporal things we cannot be too general in our prayers, or refer ourselves too much to the pleasure of God. For our prayers, like ourselves, are imperfect; nature sometimes speaks, without our being aware of it, in the tone of grace. Hence God sometimes denies a request entirely; at other times He separates the good from the evil, and grants us a part; while frequently He answers by way of exchange. If a child was to ask of a father a fish, and he should give him a serpent, we should be shocked. But suppose the child, by reason of his ignorance, should ask for a serpent instead of a fish; we should then admire the father if he refused what he asked and gave him what he did not ask. Our Heavenly Father always gives according to what we ought to ask.<\/p>\n

2. <\/strong>The answer is yet blessed and glorious. My grace is sufficient for thee! Sufficient for what? Write all thy wants underneath. Sufficient for–<\/p>\n

(1)<\/strong> Thy work, which often discourages thee. As thy day, so shall thy strength be.<\/p>\n

(2)<\/strong> Thy warfare, which often alarms thee. But more are they that are for thee than they that are against thee.<\/p>\n

(3)<\/strong> Thy affliction, which often depresses thee. But When thou passeth through the waters, I will be with thee. It is sufficient<\/p>\n

(a) <\/strong>To sanctify your afflictions.<\/p>\n

(b) <\/strong>To render them supportable; yea, to enable you to glory in tribulation also. (W. Jay.<\/em>)<\/p>\n<\/p>\n

The thorn in the flesh<\/strong><\/p>\n

This has been a thorn in the pulpit expositions of all the Christian ages. By carefully concealing it Paul has made all that want to be wise above what is written uneasy to find it out. But it cannot be of much use to us to know what it was, since the man who suffered from it did not care to tell us, and if we could know that it was a defect in his eyes, or his speech, or a pain in his head, or the want of a foot to his stature, that particular thorn would fasten us down to a particular experience, and we should lose the great general lesson. Note–<\/p>\n


I. <\/strong>The thorn in the flesh of our common humanity.<\/p>\n

1. <\/strong>We cannot fail to see it in the greatest and noblest lives. It may be a mean thing, like Byrons club-foot, or as great a thing as Dantes worship of Beatrice, or a great vice, like that which held Coleridge and De Quincey, or only like the dyspepsia that darkened the vision of Carlyle. In David it was a great sin; in Peter it was the memory of that morning, when he turned his back on the noblest friend that ever a man had; in Luther it was a blackness of darkness, defying both physicians and philosophy; in Wesley it was a home without love, and a wife insane with jealousy, with an old love that was never permitted to bloom. We need not be anxious about Pauls mystery; some of these things hurt him, and made the poor manhood of him quiver, I was talking with a gentleman who knows intimately one of our greatest living Americans; and I said he must be one of the happiest of men. There is that in his life, my friend said, you do not see, and very few are aware of. I knew him a long time before I guessed it: it is a pain that he carries about with him like his shadow; not a bodily, but a mental pain, which he will carry with him to his grave.<\/p>\n

2. <\/strong>And what the thorn is to these men in their great estate it may be to us in ours.<\/p>\n

(1)<\/strong> We feel the pain of personal defect, and very naturally, because the standard of physical beauty and perfection can no more be altered than the standard of geometry. We admire physical perfection. We notice and pity defects. To those who endure them they are a thorn in the flesh, bringing keen suffering and morbid brooding. I never blamed Byron for feeling as he did about his foot. The blame lay in his never summoning to the maimed part the strength that is made perfect in weakness.<\/p>\n

(2)<\/strong> Pauls thorn may have been a defect in his utterance. What a thorn it is to many that they can never adequately express their thought! You will find him to be a great lumbering waggon, loaded with ingots of gold, Robert Hall said of John Foster in recommending him to a church, and I hope you know gold when you see it, or else he will never do for you. They called him, and he failed, as he had failed elsewhere.<\/p>\n

(3)<\/strong> Nothing but Pauls saintliness has saved him from the guess that his thorn was some bad passion or appetite. Very sore is this pain, and very common. Children are sometimes born with appetites fatally strong. Old Dr. Mason used to say, as much grace as would make John a saint, would barely keep Peter from knocking a man down. I heard a man say once, that for eight-and-twenty years the soul within him had to stand, like an unsleeping sentinel, guarding his appetite for strong drink.<\/p>\n


II. <\/strong>What can we do about it? We can make the best of it, or the worst of it. If I find myself, e.g.,<\/em> in early life in the possession of a passion that is rapidly growing into a curse, I can submit to its dictate without a struggle, or I can stand up and fight it. There may be manliness where there is little grace. I can be so manly in bearing my burden that my silence shall be golden. Did I break down? was I unmanned? a great man said when the thorn in the flesh had hurt him so terribly that he lost his consciousness. He felt he must be a man even then.<\/p>\n


III. <\/strong>What can come of the thorn if we find out Pauls way of dealing with it. He bore his trouble man fashion, as well as he could; but then found himself unable to win much of a victory. The pain was there still, and he felt as if he would have to give way at last, and go down. So, in the simple old fashion, he took the matter into the Supreme Court, and said, I want this thorn removed; I can bear it no longer. But the Judge said, No, it must stay. To take it away would be to destroy the grace to which it points. I will not take the bane, but I will give you another blessing. Lately, when I crossed Suspension Bridge, I got talking with a gentleman about the crystallisation of iron. We agreed that every train which crossed the bridge did something to disintegrate the iron particles and break the bridge down, and that if this process could go on long enough, there would be a last train, which would shoot right down into the gulf. But long before this could come to pass all these strands and cables would be made over again in the fire and under the hammer, and come out as strong and good as ever. To take them out and then let them lie at rest on the banks would be no sort of use. The iron-masters would say, That would make the strands eternally unfit for their purpose; the hammer and fire can make them better and stronger than ever. Is not this also the law of life, that the fineness and strength essential to our best being, and to make us do our best work, come by the thorn in the flesh, which may act in us as the fire acts in the iron, welding the fibre afresh, and creating the whole anew (as the apostle would say) unto good works? (R. Collyer, D. D.<\/em>)<\/p>\n<\/p>\n

Rejoicing at the misfortunes of others<\/strong><\/p>\n

We have all known people who had no greater enjoyment than to see an acquaintance taken down. The misfortune of a neighbour was a real blessing to these miserable creatures, and I have not the least doubt but that among people who knew St. Paul there would be a man here and there envious of the great apostles gifts and usefulness, who would chuckle over the thorn in the flesh, who in his heart would rejoice at the suffering it caused the apostle. Yet who would not venture to express his secret exultation, but would go about saying, Oh, that Saul of Tarsus needs it all. Very conceited man; do him a great deal of good. It will take him down; teach him sense; and he needs very much to be taught that! Cannot you imagine how the envious, malicious, tattling gossips at Corinth would go about from house to house saying that kind of thing? Now, let none of us here give way to this wicked and contemptible fashion of thinking and talking (A. K. H. Boyd, D. D.<\/em>)<\/p>\n<\/p>\n

Lest I should be exalted above measure.<\/strong>—<\/p>\n

Pride and its antidote<\/strong><\/p>\n


I. <\/strong>The danger to which the apostle felt himself exposed, is that of being exalted overmuch, or lifted up by pride. In one aspect of the case it seems that of all mere men St. Paul was the least likely to fall into this snare of the devil. He was not accustomed to boast of things without measure (2Co 10:12-13<\/span>). I have learned, in whatsoever estate I am, therewith to be content, etc. (Php 4:11-13<\/span>). The life he lived, the suffering he bore, and the shame and reproach that were cast upon him, are not the <\/strong>things which generally cause men to be puffed up. But, in another aspect, it is easy to discover in the apostle a disposition to think of himself more highly than he ought to think. His spirit, though patient, serene, and humble, when under the influence of Gods grace, was naturally proud and ambitious. His training, too, had fostered this spirit. His educational attainments were in no way despicable. And further, if we think of the manner in which some churches received him–as an angel from heaven; the profound respect in which he was held by some of his fellow-Christians, so that if it had been possible, they would have plucked out their very eyes, and given them to him; his equality with the chiefest of the apostles, and his almost unparalleled success in preaching the gospel, we shall have little difficulty in conceiving how Paul would be liable to regard himself as superior to most men of his day. This danger arose not from either of the things we have already named, as likely to produce self-glory, but from the abundance of the revelations God had given to him. And is it not so with ourselves? Our greatest successes are our greatest temptations. Failure humbles us.<\/p>\n


II. <\/strong>Gods design in giving Paul a thorn in the flesh was to teach him a lesson of humility. Humility is the antithesis of pride, and it is also its antidote. It is a grace of the gospel of the choicest quality, and its cultivation is obligatory on all Christians. And yet humility is so repugnant to human nature, is a virtue so difficult of practice, that it seldom occupies its proper place, even in the heart of renewed man. Hence God has to humble us oftentimes by some painful trial. (T. Turner.<\/em>)<\/p>\n<\/p>\n

Affliction an antidote to temptation<\/strong><\/p>\n


I. <\/strong>The design of the temptation. The design of this temptation was to subdue the risings of spiritual pride, to which the apostle, from his peculiar circumstances, was peculiarly liable. No one will understand me as saying that this was the design of the tempter. Respecting him, as of Sennacherib of old, it might be remarked, Howbeit he meaneth not so, neither doth his heart think so; but it is in his heart to destroy and cut off. There is no recorded incident which conveys such a significant intimation of the utter depravity of the heart of man as the one under consideration. Here was a servant and apostle of our Lord Jesus Christ made a new creature in Christ Jesus, and living under the constant operation of the indwelling Spirit; yet with so much of remaining corruption, that an extraordinary measure of Divine favour would have provoked the pride and naughtiness of his heart but for the gracious provision made to counteract the danger. It teaches us that human nature, fallen nature, is the same under all circumstances. Subject it to what process you choose–put it into what alembic you may–translate it, if you will, in a chariot of fire into the third heaven–yet until that wondrous hour arrives, when we shall all be changed, and this corruptible shall put on incorruption, it will remain corrupt to the last. Let it not be supposed that it requires an equal amount of attainment and privilege to incur an equal liability to the suggestions of the evil one. Alas! which of us does not know that it needs no elevation into the third heaven to exalt us above measure? A little knowledge soon puffeth up.<\/p>\n


II. <\/strong>To investigate its nature.<\/p>\n

1. <\/strong>A thorn;<\/p>\n

2. <\/strong>The messenger of Satan; and–<\/p>\n

3. <\/strong>Designed and calculated to buffet the apostles spirit.<\/p>\n

In the text he characterises this temptation as a messenger of Satan. And here the remark seems extorted, How few there are who realise the active agency of the prince of the power of the air in the same sense and to the same extent as did Christ and His apostles–now sowing tares in the Church–now sifting the apostles–now entering into Judas–now assaulting the Son of God Himself! But this is not the particular feature in his work of evil which the text suggests. He is represented as interfering (doubtless by sufferance of the Most High) with the daily providences, and outward circumstances, and bodily condition of our life.<\/p>\n


III. <\/strong>What was his resource in this time of need? See wherein consists the real benefit of sanctified affliction. It sends you to your knees.<\/p>\n


IV. <\/strong>Let us now notice the answer given to the apostles prayer.<\/p>\n


V. <\/strong>Such was the apostles case, and his after-estimate of the whole dispensation was to that effect. Blessed thorn which occasions the power of Christ to rest upon me! Infinite strength sheltering perfect weakness. How grand, how comforting, how transporting the idea! God protecting a worm of the earth; nay, and strengthening it with might. Let me suggest this brief exhortation in conclusion.<\/p>\n

1. <\/strong>Adore the gracious providence and consummate skill of the Most High in thus from seeming evil still educing good. Thus the Lord leads captivity captive, and Satan himself is in a manner transformed into an angel of light.<\/p>\n

2. <\/strong>Lastly, learn to form a proper estimate of your afflictions, and to believe that, painful as it may be, the thorn which mortifies your pride, sends you to the throne of grace, and issues in praise, must be an unspeakable blessing. (C. F. Childe,<\/em> M. A.<\/em>)<\/p>\n

Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

Verse 7<\/span>. And lest I should be exalted<\/B><\/I>] There were three evils to be guarded against:<\/P>

1. The contempt<\/I> of his gifts and call by his enemies<\/I>.<\/P>

2. The overweening fondness<\/I> of his friends<\/I>. And,<\/P>

3. Self-exultation<\/I>.<\/P>

<\/P>

A thorn in the flesh<\/B><\/I>] The word signifies a stake<\/I>, and , to be tied to a stake<\/I> by way of punishment; and it is used, says Schoettgen<\/I>, to signify the most oppressive<\/I> afflictions<\/I>. Whatever it was, it was , in the flesh<\/I>, i.e. of an outward<\/I> kind. It was neither sin<\/I> nor sinfulness<\/I>, for this could not be given him<\/I> to prevent his being exalted<\/I> above measure; for sin<\/I> never had and never can have this tendency. What this thorn in the flesh<\/I> might be has given birth to a multitude of conjectures: Tertullian<\/I> thought it dolor auriculae<\/I>, the ear ache;<\/I> Chrysostom<\/I>, , the head ache; Cyprian, carnis et corporis<\/I> multa ac gravia tormenta<\/I>, many and grievous bodily torments. I believe the apostle to refer simply to the distresses he had endured through the opposition he met with at Corinth; which were as painful and grievous to him as a thorn in his flesh<\/I>, or his being bound to a stake<\/I>; for, if he could have devoted himself to destruction, Ro 9:3<\/span>, for his rebellious and unbelieving countrymen, what must he have suffered on account of an eminent Church<\/I> being perverted and torn to pieces by a false teacher! God permitted this to keep the apostle humble, and at last completely delivered the Church out of the hands and influence of this deceiver; none, not even the incestuous person, having been turned finally out of the way by the false doctrines there preached.<\/P>

<\/P>

The messenger of Satan<\/B><\/I>] Another mode of expressing what he calls the thorn in the flesh<\/I>; and he seems most plainly to refer to the false apostle<\/I> at Corinth. The apostle himself was, as he styles himself to this Church, , 2Co 1:1<\/span>, the apostle of Jesus Christ<\/I>. The person in question is styled here , the apostle<\/I> or angel of Satan<\/I>. It is almost impossible to mistake the apostle’s meaning and reference. JESUS CHRIST sent<\/I> Paul to proclaim his truth, and found a Church at Corinth. SATAN, the adversary<\/I> of God’s truth, sent<\/I> a man to preach lies at the same place, and turn the Church of God into his own synagogue<\/I>; and by his teaching lies and calumnies the apostle was severely buffeted<\/I>. We need seek no other sense for these expressions. Many, however, think that the apostle had really some bodily infirmity<\/I> that rendered him contemptible, and was the means of obstructing the success of his ministry; and that the false apostle availed himself of this to set St. Paul at nought, and to hold him out to ridicule. I have shown this, elsewhere, to be very unlikely.<\/P>

<\/P>

The best arguments in favour of this opinion may be found in Whitby<\/I>; but I forbear to transcribe them because I think the meaning given above is more correct. No infirmity of body nor corporeal sufferings can affect and distress a minister of the Gospel, equally to the perversion or scattering of a flock, which were the fruit of innumerable labours, watchings, fastings, prayers, and tears.<\/P><\/p>\n

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n

The best of Gods people have in them a root of pride, or a disposition to be <\/P>

exalted above measure, <\/B>upon their receipt of favours from God not common to others; of which nature extraordinary revelations are none of the meanest, especially when they are multiplied, as it seems they were here to Paul. To prevent the breaking out of which, the apostle here tells us, that he had <\/P>

a thorn in the flesh<\/B> given him. It is variously guessed what this was; he calleth it a thorn in the flesh; <\/I>but whether (supposing flesh<\/I> to be here strictly taken) he meaneth some disease affecting his body with pain and smart, and if so, what that specifical disease was, is no where revealed, and very uncertainly conjectured: or whether (taking flesh<\/I> in a large sense, for his state in the flesh) he meaneth some motions to sin made to him from the devil; the importunity of which made them very grievous and afflictive to him, being in the flesh:<\/I> or (as others think) motions to sin from his own lusts; which God suffured to stir in him, withholding such influence of his grace, by which he ordinarily kept them under, and in subjection; is very uncertain. The last mentioned seem to be least probable. For although the devil hath an influence upon our lusts, to excite and educe them into acts, yet it seems not according to the language of holy writ, to call these <\/P>

messengers of Satan; <\/B>neither is it probable that St. Paul would have reckoned these amongst the gifts of God unto him: nor was this an infirmity which he would have gloried in, or which would have commended him; nor doth the term <\/P>

buffet<\/B> so well agree to this sense. It seems therefore more properly to be interpreted, either of some great bodily affliction, or some diabolical importunate temptation, with which God, after these abundant revelations, suffered this great apostle to be infested; that he might be kept humble, and not lifted up upon this great favour which God had showed him; which, considering the danger of pride, might well be reckoned amongst the gifts of God to this great apostle. And so he here gives another reason why he would not glory in the abundance of his revelations, because God by this providence had let him know, that his will was, that he should walk humbly notwithstanding them; and it had been very improper for him, being immediately upon this favour humbled by such a providence, to have lifted up himself by reason of it. <\/P> <\/p>\n

Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n

7. exalted above measure<\/B>Greek,<\/I>“overmuch uplifted.” How dangerous must self-exaltation be,when even the apostle required so much restraint! [BENGEL].<\/P>

abundance<\/B>Greek,<\/I>“the excess”; exceeding greatness. <\/P>

given . . . me<\/B>namely,by God (Job 5:6<\/span>; Phi 1:29<\/span>).<\/P>

thorn in the flesh<\/B>(Num 33:55<\/span>; Eze 28:24<\/span>).ALFORD thinks it to be thesame bodily affliction as in Gal 4:13<\/span>;Gal 4:14<\/span>. It certainly wassomething personal, affecting him individually, and not as anapostle: causing at once acute pain<\/I> (as “thorn”implies) and shame<\/I> (“buffet”: as slaves arebuffeted,<\/I> 1Pe 2:20<\/span>). <\/P>

messenger of Satan<\/B>whois permitted by God to afflict His saints, as Job (Job 2:7<\/span>;Luk 13:16<\/span>). <\/P>

to buffet me<\/B>In Greek,present:<\/I> to buffet me even now continuously. After experiencingthe state of the blissful angels, he is now exposed to the influenceof an evil angel. The chastisement from hell follows soon upon therevelation from heaven. As his sight<\/I> and hearing<\/I> hadbeen ravished with heavenly “revelations,” so his touch<\/I>is pained with the “thorn in the flesh.”<\/P><\/p>\n

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n

And lest I should be exalted above measure<\/strong>,…. Over much elated in his mind, and swelled with a vain conceit of himself:<\/p>\n

through the abundance of the revelations<\/strong>; for he had not only one or two, or a few, but an abundance of them; and which, as everything does but grace, tended to lift up his mind, to stir up the pride of his heart, and to entertain too high and exalted thoughts of himself. Pride is naturally in every man’s heart; converted persons are not without it; knowledge, gifts, and revelations are apt to puff up with spiritual pride, unless counterbalanced and over poised by the grace of God. This great apostle was not out of danger by them, for he was not already perfect; wherefore to prevent an excess of pride and vanity in him on account of them, he says,<\/p>\n

there was given to me a thorn in the flesh, the messenger of Satan to buffet me<\/strong>; many have been the thoughts and conjectures of men about what is here meant by the apostle. This ought to be allowed and taken for granted, that the thorn in the flesh, and the messenger of Satan, design one and the same thing; the former is a figurative expression, the latter a literal one, and explanative of the former. Some have thought that corporeal afflictions are here designed, which may be compared to thorns: see Ho 2:6<\/span>, and which are not joyous, but grievous to the flesh, and come not by chance, but are by divine appointment, and are designed and made use of, to hide pride from men; and sometimes, by divine permission, Satan has an hand in inflicting them, as in the case of Job: whilst such a general sense is kept to, it is not to be despised, without entering into the particular bodily disorder with which the apostle was afflicted, as some do; some saying it was the choleic, others the gout, others a pain in the ear, and others the headache; which latter it is said he was much troubled with; but these are mere conjectures: others think that the corruptions of nature are intended which in regenerate persons are left, as the Canaanites were in the land, to be “thorns” in the eyes and sides of the Israelites, Jos 23:13<\/span>. These, to be sure, were felt by the apostle, and were very grievous and humbling to him, and were no doubt sometimes stirred up by Satan, which made him complain bitterly, and groan earnestly; and it may be observed, to strengthen this sense, that it was usual with the Jews to call concupiscence, or the vitiosity of nature, Satan; for so they a often say, <\/p>\n

, “Satan, he is the evil imagination”, or corruption of nature; and particularly they call the lust of uncleanness by this name; and it is said b of a young man of Israel, being tempted by a young woman of Midian, through the counsel of Balaam, that <\/p>\n

, “Satan burned in him”, and he turned aside after her; and that the evil imagination is the old serpent; yea, they call this “the messenger of hell”, a phrase very much like what is here used.<\/p>\n

“R. Hona c, as he was preaching to the children of men to take warning, said unto them, children, beware <\/p>\n

, “of the messenger of hell”; but who is this? the evil imagination, or concupiscence, is that which is “the messenger of hell”;”<\/p>\n

and this sense is agreeable, provided the particular corruption the apostle was harassed with is not pretended to, as is by some, who pitch upon the lust of uncleanness, and spare not to mention the person by name, one Tecla, who, they say, travelled with him, and was a snare to him; but this is to do injury to the character of so holy an apostle, and to represent him as exposing himself to the false apostles, against whom he was guarding: others think that a variety of afflictions, reproaches, and persecutions, for Christ’s sake and the Gospel, are here meant, which were as pricking briers and grieving thorns to him; see Eze 28:24<\/span>, and which were given and ordered by divine appointment for his good; this sense, 2Co 12:9<\/span>, lead unto, and seem to confirm: others are of opinion that the temptations of Satan are designed, which, as they are called “fiery darts”, which the archers of Satan, and his principalities and powers, shoot thick and fast at the saints, to their great annoyance; so may be here called, especially some very particular, eminent, and sore temptation, a “thorn in the flesh”, very pungent, and giving a great deal of pain and uneasiness; others suppose that some particular emissary of Satan, either some one of the false apostles and teachers, who greatly opposed him, as Alexander the coppersmith, who did him much harm; or such an one as Hymenaeus or Philetus, that blasphemed and spoke evil of him; or some violent persecutor of him is intended. But, after all, I see not but that the devil himself may be meant; for, as before observed, the phrase “a thorn in the flesh” is metaphorical, and the other, a “messenger of Satan”, is literal, and explains it; and the whole may be read thus, “there was given to me a thorn in the flesh”, namely, <\/p>\n

, “the angel Satan to buffet me”; so that Satan, who was once an angel of light, now of darkness, is the “thorn in the flesh”; and might be suffered to appear visibly to him from time to time, in a very terrible manner, and which was very grievous to be borne; he might by permission have great power over his body, as he had over Job’s, to use it ill, to beat and buffet it; for this also may be taken literally: and he might likewise in other ways greatly distress him by stirring up the corruptions of his heart; by following him with his satanical injections, suggestions, and temptations; by raising violent persecutions, and instigating many of his emissaries against him; and this sense is the rather to be chosen, because it includes all others that have any show of truth. The Jews d sometimes make mention of the angel or messenger of Satan mocking at the righteous, and buffeting them; so God is by them said e to deliver Nebuchadnezzar , “to a messenger of Satan”. This sore exercise befell the apostle for his good, to keep down the pride of his nature;<\/p>\n

lest<\/strong>, adds he again, I should be exalted above measure<\/strong>; for such ends and purposes does the Lord, in his infinite wisdom, deal with his people. The f Jews have a notion that this was one reason of God’s tempting or trying Abraham with the sacrifice of his Son, to depress that pride that was likely to arise in him because of his greatness.<\/p>\n

“This temptation (they say) was necessary at that time, because above, the grandeur of Abraham is declared how great it was before his enemies made peace with him; and Abimelech, king of the Philistines, and Phichol, the chief captain of his host, were obliged to enter into a covenant with him, and asked him to show favour to them, and to the land in which he sojourned; and perhaps hereby , “his heart was lifted up”, in the ways of God; <\/p>\n

, “and his eyes were lofty”; when he saw himself blessed with riches, and with children, and with grandeur and glory, as the glory of kings; wherefore God was “willing to try him”: with a wall of iron, (this great difficulty) to see if there was any dross left in him.”<\/p>\n

a T. Bab. Bava Bathra, fol. 16. 1. Tzeror Hammor, fol. 6. 2. 3. s. 3. 10. 4. 13. 3. 20. 2. 50. 3. 58. 3. 72. 4. 73. 2. 86. 1. 87. 2. 93. 1. 96. 1. 99. 4. 100. 4. 101. 42. 113. 1. 133. 2. & 141. 3. & 149. 2. & 152. 3. Raya Mehimna in Zohar in Lev. fol. 7. 2. b Bemidbar Rabba, sect. 20. fol. 229. 1. c Midrash Hannelam in Zohar in Gen. fol. 67. 4. d R. Eliezer Katon de Scientia Animae, l. 10. apud Gaffarell. Cod. Cabal. Misc. pic. Mirandal. Index p. 23. ad calcem Wolf. Heb. Bibliothec. e Shemot Rabba, sect. 20. fol. 105. 4. f Tzeror Hammor, fol. 22. 1.<\/p>\n

Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n

By reason of the exceeding greatness <\/B> ( <\/SPAN><\/span>). Instrumental case, “by the excess.”<\/P>

That I should not be exalted overmuch <\/B> ( <\/SPAN><\/span>). Present passive subjunctive in final clause of <\/SPAN><\/span>, old verb to lift up beyond, only here in N.T. This clause is repeated at the end of the sentence.<\/P>

A thorn in the flesh <\/B> ( <\/SPAN><\/span>). This old word is used for splinter, stake, thorn. In the papyri and inscriptions examples occur both for splinter and thorn as the meaning. In the LXX it is usually thorn. The case of <\/SPAN><\/span> can be either locative (in) or dative (for). What was it? Certainly it was some physical malady that persisted. All sorts of theories are held (malaria, eye-trouble, epilepsy, insomnia, migraine or sick-headache, etc.). It is a blessing to the rest of us that we do not know the particular affliction that so beset Paul. Each of us has some such splinter or thorn in the flesh, perhaps several at once.<\/P>

Messenger of Satan <\/B> ( <\/SPAN><\/span>). Angel of Satan, the affliction personified.<\/P>

Buffet <\/B> (<\/SPAN><\/span>). See on Matt 26:67<\/span>; 1Cor 4:11<\/span> for this late and rare word from <\/SPAN><\/span>, fist. The messenger of Satan kept slapping Paul in the face and Paul now sees that it was God’s will for it to be so. <\/P> <\/p>\n

Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n

Abundance [] <\/SPAN><\/span>. Rev., more correctly, the exceeding greatness. Thorn [] <\/SPAN><\/span>. Only here in the New Testament. Frequent in classical Greek in the sense of a pale or stake. It occurs once in Euripides, meaning a stump (” Bacchae, “983). It is a stake for a palisade, or for impaling; a surgical instrument; the point of a fish – hook. In the Septuagint it occurs three times, translated thorn in Hos 2:6<\/span>, where, however, it is distinguished from ajkanqaiv thorns; brier in Eze 28:24<\/span>, and prick in Num 33:55<\/span>. Nine different Hebrew words are rendered by thorn, for which, in the great majority of cases, Septuagint gives akanqa. The rendering thorn for skoloy has no support. The figure is that of the impaling stake. Herodotus, alluding to this punishment, uses ajnaskolopizein (i., 128; 3, 132). In the ninth book of his history, Lampon says to Pausanias :” When Leonidas was slain at Thermopylae, Xerxes and Mardonius beheaded and crucified [<\/SPAN><\/span>] him. Do thou the like by Mardonius…. for by crucifying [<\/SPAN><\/span>] thou wilt avenge Leonidas ” (ix., 78). The verb seems, therefore, to have been used interchangeably with crucify; and clear instances of this occur in Philo and Lucian. <\/P>

At least one text of the Septuagint gives ajnaskolopizw in Est 7:10<\/span>, of Haman’s being hanged. 159 See further, on Gal 2:20<\/span>. The explanations of the peculiar nature of this affliction are numerous. Opinions are divided, generally, between mental or spiritual and bodily trials. Under the former head are sensual desires, faint – heartedness, doubts, temptations to despair, and blasphemous suggestions from the devil. Under the latter, persecution, mean personal appearance, headache, epilepsy, earache, stone, ophthalmia. It was probably a bodily malady, in the flesh; but its nature must remain a matter of conjecture. Very plausible reasons are given in favor of both epilepsy and ophthalmia. Bishop Lightfoot inclines to the former, and Archdeacon Farrar thinks that it was almost certainly the latter. <\/P>

Messenger of Satan [ ] <\/SPAN><\/span>. The torment is thus personified. Messenger is the word commonly rendered angel in the New Testament, though sometimes used of human messengers, as Luk 7:24<\/span>, 27<\/span>; Luk 9:52<\/span>; Jas 2:25<\/span>; see also on the angels of the churches, Rev 1:20<\/span>. Messenger and Satan are not to be taken in apposition – a messenger who was Satan – because Satan is never called aggelov in the New Testament. Messenger is figurative, in the sense of agent. Satan is conceived in the New Testament as the originator of bodily evil. Thus, in the gospel narrative, demoniac possession is often accompanied with some form of disease. Compare Luk 13:16<\/span>; Act 10:38<\/span>, and see on 1Co 5:5<\/span>. <\/P>

Buffet [] <\/SPAN><\/span>. Connect with messenger, which better suits depart; not with thorn, which would be a confusion of metaphor, a stake buffeting. For the verb, meaning to strike with the fist, see Mt 26:67<\/span>; Mr 14:65<\/span>; 1Pe 2:20<\/span>. Compare Job 2:5<\/span>, 7<\/span>, where the Septuagint has ayai touch, and epaise smote.<\/P> <\/p>\n

Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n

THE THORN IN THE FLESH<\/strong><\/p>\n

<\/strong><\/p>\n

1) “And lest I should be exalted above measure,”<\/strong> (dio hina me huperairomai) “Wherefore in order that I should not be exceedingly lifted up,” or exalted overmuch, Mat 23:12<\/span>; 2Co 11:20<\/span>.<\/p>\n

2) “Through the abundance of the revelation,”<\/strong> (kai tes huperbole ton apokalupseon) “And by the excess of the revelations,” or “by reason of the exceeding greatness of the revelations;” men are to exalt Christ, not themselves, Psa 34:3<\/span>; Col 3:17<\/span>.<\/p>\n

3) “There was given me a thorn in the flesh,”<\/strong> (edothe moi skolops to sarki) “there was given to me a thorn in the flesh,” (a God-given thorn) Rom 8:28<\/span>; Probably the “thorn in the flesh,” was a physical eye or head problem, “opthalmia”-a weakened vision, accompanied by headaches that harmed his dignity of appearance, Gal 4:13-15<\/span>; Gal 6:11<\/span>.<\/strong><\/p>\n

4) “The messenger of Satan to buffet me,”<\/strong> (angelos satana hina me kolaphize) “a messenger of Satan in order that he might buffet me,” in doing the work of Satan in obstructing me in the ministry. Suffering is often a gift from God-to wit; Joseph and Job and Paul. Php_1:29; Act 5:41<\/span>.<\/p>\n

5) “Lest I should be exalted above measure,”<\/strong> (hina me huperairomai) “In order that I might not be lifted up (in pride) above measure,” as Satan once was, Eze 28:11-18<\/span>; Luk 10:18<\/span>; Mat 11:23<\/span>; Mat 23:12<\/span>; 1Pe 5:6<\/span>.<\/p>\n

Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n

7. And lest through the superiority of revelations. Here we have a second reason — that God, designing to repress in him every approach to insolence, subdued him with a rod. That rod he calls a goad, by a metaphor taken from oxen. The word flesh is, in the Greek, in the dative (898) Hence Erasmus has rendered it “by the flesh.” I prefer, however, to understand him as meaning, that the prickings of this goad were in his flesh. <\/p>\n

Now it is asked, what this goad was. Those act a ridiculous part, who think that Paul was tempted to lust. We must therefore repudiate that fancy. (899) Some have supposed, that he was harassed with frequent pains in the head. Chrysostom is rather inclined to think, that the reference is to Hymeneus and Alexander, and the like, because, instigated by the devil, they occasioned Paul very much annoyance. My opinion is, that under this term is comprehended every kind of temptation, with which Paul was exercised. For flesh here, in my opinion, denotes — not the body, but that part of the soul which has not yet been regenerated. “There was given to me a goad that my flesh might be spurred up by it, for I am not yet so spiritual, as not to be exposed to temptations according to the flesh.” <\/p>\n

He calls it farther the messenger of Satan on this ground, that as all temptations are sent by Satan, so, whenever they assail us, they warn us that Satan is at hand. Hence, at every apprehension of temptation, it becomes us to arouse ourselves, and arm ourselves with promptitude for repelling Satan’s assaults. It was most profitable for Paul to think of this, because this consideration did not allow him to exult like a man that was off his guard. (900) For the man, who is as yet beset with dangers, and dreads the enemy, is not prepared to celebrate a triumph. “The Lord, says he, has provided me with an admirable remedy, against being unduly elated; for, while I am employed in taking care that Satan may not take advantage of me, I am kept back from pride.” <\/p>\n

At the same time, God did not cure him by this means exclusively, but also by humbling him. For he adds, to buffet me; by which expression he elegantly expresses this idea. — that he has been brought under control. (901) For to be buffeted is a severe kind of indignity. Accordingly, if any one has had his face made black and blue, (902) he does not, from a feeling of shame, venture to expose himself openly in the view of men. In like manner, whatever be the infirmity under which we labor, let us bear in mind, that we are, as it were, buffeted by the Lord, with the view of making us ashamed, that we may learn humility. Let this be carefully reflected upon by those, especially, who are otherwise distinguished by illustrious virtues, if they have any mixture of defects, if they are persecuted by any with hatred, if they are assailed by any revilings — that these things are not merely rods of the Heavenly Master, but buffetings, to fill them with shame, and beat down all forwardness. (903) Now let all the pious take notice as to this, that they may see (904) how dangerous a thing the “poison of pride” is, as Augustine speaks in his third sermon “On the words of the Apostle,” inasmuch as it “cannot be cured except by poison.” (905) And unquestionably, as it was the cause of man’s ruin, so it is the last vice with which we have to contend, for other vices have a connection with evil deeds, but this is to be dreaded in connection with the best actions; and farther, it naturally clings to us so obstinately, and is so deeply rooted, that it is extremely difficult to extirpate it. <\/p>\n

Let us carefully consider, who it is that here speaks — He had overcome so many dangers, tortures, and other evils — had triumphed over all the enemies of Christ — had driven away the fear of death — had, in fine, renounced the world; and yet he had not altogether subdued pride. Nay more, there awaited him a conflict so doubtful, that he could not overcome without being buffeted. Instructed by his example, let us wage war with other vices in such a way, as to lay out our main efforts for the subduing of this one. <\/p>\n

But what does this mean — that Satan, who was a <\/p>\n

man-slayer (906) from the beginning, (Joh 8:44<\/span>,) <\/p>\n

was a physician to Paul, and that too, not merely in the cure of the body, but — what is of greater importance — in the cure of the soul? I answer, that Satan, in accordance with his disposition and custom, had nothing else in view than to kill and to destroy, (Joh 10:10<\/span>,) and that the goad, that Paul makes mention of, was dipt in deadly poison; but that it was a special kindness from the Lord, to render medicinal what was in its own nature deadly. <\/p>\n

(898) “ Selon le Grec il faudroit dire A la chair ;” — “According to the Greek, we would require to say, To the flesh. ” <\/p>\n

(899) “ Il faut reietter loin ce songe;” — “We must put far away from us that dream.” <\/p>\n

(900) “ Ceste consideration ne luy donnoit point le loisir de s’egayer, comme vn homme sans souci, mais l’admonestoit de se tenir sur ses gardes;” — “This consideration did not allow him leisure to sport himself, like a man that is devoid of care, but warned him to be upon his guard.” <\/p>\n

(901) “ Qu’il a este reprime et range a humilite;” — “That he has been restrained and brought down to subjection.” <\/p>\n

(902) “ Si quelq’vn a este tellement frappe au visage, que les taches noires y demeurent;” — “If any one has been struck on the face, in such a way, as to leave black marks upon it.” <\/p>\n

(903) “ Toute orgueil et insolence;” — “All pride and insolence.” <\/p>\n

(904) “ Or ie prie maintenant sur cepassage tous fideles, qu’ils auisent;” — “But I entreat now in connection with this passage all believers to take notice.” <\/p>\n

(905) “ Veu qu’il ne pent estre guari que par d’autre poison;” — “Inasmuch as it cannot be cured except by another poison. <\/p>\n

(906) Dr. Campbell, in his Translation of the Gospels, makes use of the term manslayer, as Calvin does here, and makes the following observations in support of this rendering: “The common term for murderer in the New Testament is φονεὺς. I have here made choice of a less usual name, not from any disposition to trace etymologies, but because I think it is not without intention, that the devil, as being not of earthly extraction, is rather called ἀνθρωποκτόνος than φονεὺς, as marking, with greater precision, his ancient enmity to the human race. When the name murderer is applied to a rational being of a species different from ours, it naturally suggests, that the being so denominated is a destroyer of others of his own species. As this is not meant here, the Evangelist’s term is peculiarly apposite. At the same time, I am sensible, that our word manslaughter means, in the language of the law, such killing as is, indeed, criminal, though not so atrocious as murder. But, in common use, it is not so limited. Heylyn says, to the same purpose — a slayer of men. ” — Campbell on the Gospels, (Edin. 1807,) volume 2. — Ed. <\/p>\n

Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n

(7) There was given to me a thorn in the flesh.<\/strong>The vague mystery with which St. Paul thus surrounds the special form of infirmity of which he speaks, has given rise to very different conjectures, which will require to be treated with more or less fulness. It will be well to begin with getting as closely as we can at the idea of the central word. The Greek word for thorn, then, might better be translated stake.<\/em> It is used, e.g.,<\/em> of stakes thrust into the ground to form a palisade round a grave<\/p>\n

And round about they dug a trench full deep,
And wide and large, and round it fixed their stakes.<\/em><\/p>\n

Homer, Iliad,<\/em> vii. 441.<\/p>\n

A sharp-pointed stake of this kind was often used as a means of torture in the punishment known as impaling, and the two Greek words for impaling and crucifying were indeed almost interchangeable (Herod. i. 128; ix. 18). So in Euripides (Iphig. in<\/em> Tauris.<\/em> 1430)<\/p>\n

Say, shall we hurl them down from lofty rock,
Or fix their bodies on the stake?<\/em><\/p>\n

It is significant that men like Celsus and Lucian, writing against the faith of Christians, used the term stake instead of cross, as more ignominious, and spoke of Jesus as having been impaled instead of crucified (Origen, c. Cels. ii.; Lucian, De morte Peregr.,<\/em> p. 762). So Chrysostom used the word impaled of St. Peters crucifixion. On the other hand, medical writers, such as Dioscorides and Artemidorus, by whose use of the word, as possibly coming to him through St. Luke, St. Paul was likely to be influenced, apply the term to what we call a splinter getting into the flesh and causing acute inflammation (Diosc.<\/em> ii. 29; iv. 176). Dioscorides, it may be noted, was a native of Anazarba in Cilicia, and probably a contemporary of St. Pauls. The word used figuratively, therefore, comes to bring with it the sense of some acute form of suffering, something, to use a word of like history and significance, excruciating<\/em> in its character. So used, it might, as far as the word itself is concerned, be applied to any sharp agony, either of mind or body.<\/p>\n

The history of the interpretations which have been given to this mysterious term is not without interest as a psychological study. Men have clearly been influenced, to a large extent, by their subjective tendencies. They have measured the sufferings of St. Paul by their own experience, and thinking that he must have felt as they felt, have seen in his thorn in the flesh that which they felt to be their own sharpest trial. Some of these conjectures may be dismissed very briefly. It cannot be, as some have thought, the remembrance of his own guilt in persecuting the disciples of Christ, for that would not have been described as a thorn in the flesh<\/em> nor could he well have prayed that it should depart from him. For a like reason, it could not have been, as some Protestant commentators have imagined, any doubt as to the certainty of his own salvation, or of his being included in Gods pardoning love. We may safely set aside, again, the view that he refers to his struggle with heathen enemies, like Demetrius, or Judaising rivals, for these had been included in his list of sufferings in 2Co. 11:22-23<\/span>, and here he is clearly speaking of something generically new. There remain two hypotheses. (1) That he speaks of the conflict with sensual passion; and (2), that he refers to some chronic infirmity of body that brought with it constantly recurring attacks of acute pain. For each of these a strong case may be made out. In favour of (1) it may be urged that the language of St. Paul in not a few places implies the existence of such a struggle with temptation. He sees a law in his members warring against the law of his mind (Rom. 7:23<\/span>). Sin wrought in him all manner of concupiscence (Rom. 7:8<\/span>). He found it necessary to keep under his body, and bring it into subjection (1Co. 9:27<\/span>). What has been said as to the question, Who is offended, and I burn not? suggests a special sympathy with that form of struggle against evil; and in the fire-tipt darts of the wicked one of Eph. 6:16<\/span> (where we have the participle of the same verb), we may, perhaps, trace an allusive reference to impulses of this nature. It is clear that with some temperaments temptations such as this, besides the moral pain which they bring with them, may inflict a bodily suffering little less than excruciating, and the words that speak of the flesh as the seat of suffering, and of its being a messenger of Satan, at least fall in with the view thus presented. Nor is it enough to say, on the other hand, that St. Pauls character made such temptations impossible. The long line of patristic, and mediaeval, and modern Romish interpreters who have taken this view, though of little weight as an authority, is, at least, evidence that they knew the bitterness of such temptations, and though their thoughts may have been coloured by the experiences of the monastic life and enforced celibacy, as in the story of the temptations of St. Antony, we may fairly read in their testimony the fact that sensual temptation may assail men who are aiming at a high ascetic standard of holiness. Experience seems, indeed, to show that the ecstatic temperament, with its high-wrought emotional excitement, is more than most others liable to the attacks of this form of evil. So the daily evening hymn of St. Ambrose includes the prayer, ne polluantur corpora.<\/em> So Augustine bewails the recurrence in dreams of the old sensuous temptations to which he had yielded in his youth (Confess.<\/em> x. 30); and Jerome is not ashamed to tell the history of such temptations, alternating here also with ecstatic visions of divine glories, to the female friend whom he exhorts to persevere in her vow of chastity (Epist. ad Eustochium,<\/em> c. 7). It may be added that this view falls in with the tone in which St. Paul approaches the thorn in the flesh as the crown of all his infirmities. No self-humiliation could go beyond this disclosure of what most men hide. As in the confessions of Augustine and Jerome, just referred to, the last veil is withdrawn, and men are told that the man who has had visions of God is one of like passions with themselves, subject, as they are, to the strongest temptations of his sensuous nature. As in the triumphs of the Emperors of Rome, a slave rode in the same chariot with the conqueror, and bade him ever and anon remember that he also was a man, so here there was a continual reminder that he too might become as others were. If there was any danger of being exalted above measure by the abundance of the revelations, nothing could more easily bring a man down from that ideal height than the consciousness that this was his besetting temptation.<\/p>\n

On the other hand, there are some serious considerations that militate against this theory. There is no trace of any sins of this nature in any of St. Pauls retrospects (as in Act. 22:3<\/span>; Act. 23:1<\/span>; Act. 26:4<\/span>; Php. 3:4<\/span>; Php. 3:6<\/span>) of his state before his conversion. His tone in Rom. 7:25<\/span> is that of one who has fought and overcome in the struggle with the flesh; and it is clear from the whole context, that with St. Paul the fleshly mind does not necessarily involve sensual sin. The language of 1Co. 7:7<\/span> (I would that all men were even as I myself), which is the nearest approach to a direct statement on the subject, is scarcely compatible with the thought that, instead of the calmness of habitual self-control, the man who so spoke was all along fighting against impulses which were so strong us to bring with them actual torment. It may be added, as almost decisive, that St. Paul, in writing to the Corinthians, would use language that they could understand, and that there is not a jot or tittle of evidence that the word for thorn was ever used by any Greek writer of the sting of sensuous impulse. It was not likely, indeed, that they, accustomed to a licentious indulgence in this matter, would see in such an impulse any cause of pain and anguish. If the Apostle had meant this it would have been necessary for him to express his meaning far more plainly. On the other hand, there is, as we have seen (Notes on 2Co. 1:9<\/span>; 2Co. 4:10-12<\/span>; 2Co. 5:2-4<\/span>), abundant evidence that St. Paul did suffer from some acute form of bodily disease. The very word stake, or thorn, or splinter, would suggest to the Corinthian readers of the Epistle the idea of corporeal rather than mental suffering. The large letter of his signature (Gal. 6:11<\/span>), the characteristic steadfast gaze (see Note on Act. 13:9<\/span>), the wish of the Galatians, if it had been possible, to have plucked out their own eyes and given them to him (Gal. 4:15<\/span>), all point to brows and eyes as being the seat of suffering. The very word to buffet (see Note on Mat. 26:67<\/span>) suggests the same conclusion. Nor need we be surprised that this infirmityneuralgia of the head and face, or inflammation of the eyes, perhaps, in some measure, the after consequences of the blindness at Damascusshould be described as a messenger of Satan. That was, in fact, the dominant Jewish thought as to the causation of disease. The sores and boils of Job (Job. 2:7<\/span>), the spirit of infirmity of the woman whom Satan had bound (Luke xiii 16), St. Pauls own reference to Satan as hindering his journeys (1Th. 2:18<\/span>), his delivering men to Satan for the destruction of their flesh and the salvation of their souls (1Co. 5:5<\/span>; 1Ti. 1:20<\/span>), St. Peters description of our Lord as healing all that are oppressed of the devil (Act. 10:38<\/span>)these are enough to prove, that while men referred special forms of suffering of mind and body, chiefly the former, to the agency of demons, they were prepared to recognise the agency of Satan in almost every form of bodily calamity.<\/p>\n

On these grounds, then, it is believed the balance turns in favour of the latter of the two hypotheses. A more complete solution of the problem may, perhaps, be found in accepting it as, in some measure, supplemented by the former. I venture to think, however, that all or most of the facts urged on behalf of that view, may legitimately come under the words lest I should be exalted above measure. The man who is so exalted is in danger of sensual passions. The ecstatic is on the border-land of the orgiastic. He needs a check of some kind. If this were so with St. Paul, as with Luther and Augustine (and the language of Rom. 7:8<\/span> must be admitted to point to some past struggles), what more effective check could there be than the sharp pain of body, crucifying the flesh with the affections and lusts (Gal. 5:24<\/span>), with which we have seen reason to identify the thorn of which St. Paul speaks? One who thus lived as in the body of this death could thank God who, even in this way, gave him the victory over the law of sin (Rom. 7:24<\/span>). His sufferings were to him, as has been well pointed out by Dean Stanley (in a Note on this verse), what the mysterious agony that used at times to seize on Alfred in the midst of feast and revel, had been to the saintly and heroic king, a discipline working for his perfection.<\/p>\n

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n

7<\/strong>. <\/strong> Abundance of the revelations<\/strong> A clear intimation that 2Co 12:2-4<\/span> narrate his own experience. The word thorn, in the Greek, signifies any pointed peg, or piece of metal or wood. Hence it was used to designate a strike or pale; especially the pale by which the terrible punishment of impalement was inflicted. Hence Dr. Lightfoot is very positive that it is here used in that sense, and thus as the cross the instrument of crucifixion is used to figure any terrible endurance, so the pale the instrument of impalement is selected by Paul to figure the infliction he suffered. But the meaning thorn <\/strong> seems equally well supported, and more suitable to the present case. We gather from all the allusions, that, though a source of most poignant irritation, Paul’s thorn <\/strong> was more a mortification and an obstacle than a pain. Nor does the Greek of Gal 4:14<\/span>, suggest that Paul’s suffering was “loathsome” to the eyes, like the eruption or cancer of King Alfred, but rather provocative of contempt and ridicule, as if he were a failure in oratory. See notes, 2Co 1:8-9 ; 2Co 10:10<\/span>. <\/p>\n

Messenger of Satan<\/strong> Job was vexed by Satan <\/strong> himself; St. Paul only by his messenger<\/strong>. This has suggested to some interpreters the idea of a living, troublesome opponent, who was, as we say, “a thorn in the side.” But to a Jew, the “angel of Satan” was an invisible foe, and a spiritual. We are unable to say whether St. Paul believed that it was truly a Satanic work, or only that, like all other ailments, it was the natural result of sin and Satan in general. Given to me<\/strong>, implies that whether Satan was the permitted inflicter or not, the infirmity was a divine, severe gift. <\/p>\n

<\/em><\/p>\n

Buffet<\/strong> Literally, to box or beat with the hand or fist, and figuratively applied to any maltreatment or hard usage. To our own mind it suggests an epileptic stroke, <\/em> the result of nervous suffering under severe trial. It particularly negatives the idea of Alford and others, that the thorn <\/strong> was a disease of the eyes. It equally refutes the notion that it was the lust of the flesh. In short, the most excited of all lives, which St. Paul lived, “brought on,” as Bloomfield rightly says, “chronical infirmities of the paralytic sort, such as, especially with diabolical cooperation, might occasion distortion of countenance, defect in utterance, and nervous affections; all which would tend to raise contempt in the minds of the multitude, which, joined with his diminutive form,” would furnish a full solution, meeting the demand of every relevant passage.<\/p>\n

Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

‘And by reason of the exceeding greatness of the revelations, that I should not be exalted overmuch, there was given to me a thorn in the flesh, a messenger of Satan to buffet me, that I should not be exalted overmuch.’<\/p>\n

For God has gone out of His way to ensure that Paul was kept mindful of what he was. Because of the exceeding greatness of the revelations that He had given Paul, He also allowed him to be given something else so that he would not be over exalted, over proud, with thoughts above what he should have. And this was a thorn (or ‘stake’) in the flesh, a messenger of Satan, to buffet him. The fact that it was a messenger of Satan prevents us from thinking of God’s direct action. It was something, therefore, which God allowed, (and was therefore His gift), but not something that He Himself arranged for him.<\/p>\n

What this thorn in the flesh, this messenger of Satan, was, he gives us no clue, only that God could have taken it away. It is doubtful therefore whether it was his appearance, unprepossessing though that seems to have been. The only description we have is of ‘a man small in stature, thin haired on the head, crooked in the legs, of good state of body, with eyebrows joining and nose somewhat hooked.’ His thorn in the flesh has been interpreted as either signifying some painful and debilitating or irritating illness (thorn in the flesh), or some constant antagonist, whether earthly or heavenly, who constantly followed him around and caused trouble (messenger of Satan), or in some way attacked him.<\/p>\n

‘Thorn in the flesh’ seems to signify pain and irritation, and possibly worse, for he may have seen how a thorn in the flesh could result in death through tetanus. But that it was permanent is clear from the fact that it was not taken away. ‘An angel of Satan’ could be anything caused by Satan. Compare Job 1<\/span>, and the whole of Job, where it included physical disasters, loss of property, a nagging wife, and thoughtless friends. Although as some have pointed out the term angellos is only elsewhere used by Paul of persons.<\/p>\n

Consideration must be given to the fact that it may have been given to him immediately after the revelation. The verse can certainly be read in that way. We can compare how once Jacob had wrestled with God, he came away lame (Gen 32:25<\/span>), and how Zacharias was made dumb in the Temple even though only at the vision of an angel (Luk 1:20<\/span>), although that was for unbelief. The kind of experience that Paul had had might well have left its effect in some way on his body or on his psyche.<\/p>\n

Various suggestions have been made over a whole range of disabilities. Some have suggested physical disabilities such as: epilepsy (because he fell down on the Damascus Road), a speech impediment (poor of speech – 2Co 10:10<\/span>; 2Co 11:6<\/span>), malaria (‘weakness’, malaria was prevalent in some of the areas he visited), an ophthalmic malady (‘you would have given me your own eyes’ – Gal 4:14-15<\/span>; compare 2Co 6:11<\/span>), leprosy, attacks of migraine, or irritable bowel syndrome, which in one of its many forms can be equally debilitating and strike suddenly, bringing pain in the body and continual pressure in the head while not necessarily affecting general health. Paul never, however, suggests sickness as being one of his trials in the lists of trials.<\/p>\n

Others have suggested emotional disabilities such as hysteria, caused by some of his experiences, or periodic depressions, possibly resulting from the burden of the inability to reach his own people (Rom 9:2-3<\/span>). The thorn and messenger of Satan could also refer to permanent persecution (1Pe 5:8<\/span>), troublesome people (2Co 11:13-15<\/span>), spiritual snares and fleshly temptations. But all these could be seen as what he could normally expect. Perhaps Paul did find the single life difficult. The possibilities are endless, which is all to the good for it covers all problems that God’s people might suffer, and can be an encouragement to them.<\/p>\n

The metaphors are not much more help. The Old Testament spoke of troublesome people as being a “barb in the eye” or a “thorn in the side” (Num 33:55<\/span>; Jos 23:13<\/span>; Jdg 2:3<\/span>; Eze 28:24<\/span>), while in Paul’s days “a stake in the flesh” was a common figure of speech for excruciating physical pain. So Paul could be speaking metaphorically of the heretical teachers who constantly dogged his steps and hindered his ministry (compare the mention of weaknesses, injuries, necessary hardships, and persecutions in 2Co 12:10<\/span>), or he might be thinking of any number of disabilities.<\/p>\n

‘To buffet me (continually).’ And therefore to ‘treat me cruelly’ (compare 1Co 4:11<\/span>). Paul found it a constant torture. Those who have suffered pain throughout their lives will understand his thoughts precisely.<\/p>\n

‘That I should not be exalted overmuch.’ The experience of God he has described was an ever present danger as well as an ever present blessing. It would have been so easy for him to think that he was something special. The churches on the whole saw him as something special, and that too could be a danger to him. (We too mostly see him as something special). But it would have been a disaster if he had seen himself as something special. And there is nothing like pain that cannot be easily dealt with to prevent someone from seeing himself as something special. It soon brings someone back to their knees and reminds them that they are but human. But he seemingly learned the lesson continually through hard experience.<\/p>\n

Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n

2Co 12:7<\/span><\/em><\/strong>. <\/strong>Was given to me a thorn in the flesh,<\/em><\/strong><\/strong> The conjectures of commentators respecting St. Paul’s thorn in the flesh, <\/em>have been innumerable. We shall not dwell upon them, but insert the following, as it appears to be the most rational interpretation. Ezekiel has a parallel passage, Eze 28:24<\/span> where the pricking briar, <\/em>and grieving thorn, <\/em>are used to express a great affliction. In allusion to which the Apostle might use this term, to signify some paralytic disorder, which affected his speech and aspect, owing to the insufferable glories of this vision, which, might weaken and relax the nervous system. This infirmity in his flesh <\/em>might give occasion to the messenger of Satan, <\/em>or the false teacher and calumnious adversary who opposed the Apostle, to representhiminadespicablelight.As this disorder might threaten both his acceptance among the Corinthians and others, and his usefulness, it is no wonder that he was so importunate for its removal; yet, being the effect of so great and singular a favour, he might, with the highest propriety, talk of glorying <\/em>in it, 2Co 12:9<\/span>. However, as St. Paul thought fit to conceal what this thorn in the flesh <\/em>was, it is not easy for us to discover, nor is it very material to know what it was. <\/p>\n

Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n

2Co 12:7<\/span> . ] is the simple copula, not even<\/em> (Fritzsche). The course of thought, namely, is: For this reason I abstain from (2Co 12:6<\/span> ), and to return now to what I said in 2Co 12:1-5<\/span> as concerns those revelations which I, though without self-glorifying, leave not unmentioned (2Co 12:5<\/span> ), care is taken of this, that I do not vaunt myself on this distinctio.<\/p>\n

.] Dativus instrumenti:<\/em> because the revelations imparted to me have a character so exceeding, a nature transcending so utterly all the bounds of what is ordinary. The order of the words<\/em> is inverted, in order to make the whole attention of the reader dwell on . . ., to which the discourse here returns. [367] Comp. 2Co 2:4<\/span> ; Gal 2:10<\/span> , al.<\/em> See on Rom 11:31<\/span> .<\/p>\n

. . .] “Ex alto habuit revelationem, ex profundo castigationem,” Bengel. It is not to be connected so as also to take in . . (Knapp), nor is to be considered as a prefixed apposition, and . as subject (Tertullian, and probably also Chrysostom, see Fritzsche, Diss.<\/em> II. p. 127). For it may be urged against the former<\/em> , that an inappropriate relation of meaning would result from it; and against the latter<\/em> , which Hofmann has again preferred, that there is no reason whatever for departing from the usual order of the words, since even with it the . applies to the angel of Satan. The ordinary<\/em> construction is to be retained as the simplest and most natural; according to this, . appears as an appositional more precise definition of : there was given to me a thorn for my flesh, an angel of Satan<\/em> .<\/p>\n

] by whom? The usual<\/em> answer, given also by Rckert, Olshausen (“the educating grace of God”), Ewald, is: by God<\/em> . See especially, Augustine, de nat. et grat <\/em> 27: “Neque enim diabolus agebat, ne magnitudine revelationum Paulus extolleretur, et ut virtus ejus proficeretur, sed Deus. Ab illo igitur traditus erat justus colaphizandus angelo Satanae, qui per eum tradebat et injustos ipsi Satanae.” Certainly is the purpose not of the devil, but of the divine will, without which the suffering in question inflicted by the devil on the apostle could not affect him; but just because the latter has thought of the devil as the one from whom that suffering proceeded, he must have conceived him also as the giver<\/em> , because otherwise his mode of representation would be self-contradictory. Doubtless Satan is only the mediate<\/em> giver, [368] who thereby is to serve the divine final aim .; but the explanation, that Paul had wished to say (?) that God had permitted<\/em> (so also Chrysostom and Theophylact) Satan to torment him (Billroth) is a quite arbitrary alteration of what Paul actually says<\/em> . His meaning is rather, and that expressed in an active<\/em> form: Satan has given to me a thorn for the flesh, in order to torment me with it which has the moral aim ordained in the divine counsel, that I should not vaunt mysel.<\/p>\n

] only here in the N. T. It may mean stake<\/em> , , Hesychius (Homer, Il<\/em> . viii. 343, xv. 1, xviii. 177; Herod. ix. 97; Xen. Anab<\/em> . v. 2. 5), but also thorn<\/em> (Lucian, Merc. cond.<\/em> 3; LXX. Hos 2:6<\/span> ; Eze 28:24<\/span> ; Num 33:55<\/span> ; Sir 43:19 , and Fritzsche in loc.<\/em> , Dioscor. in Wetstein), as, indeed, it may also denote anything pointed, splinters, ridges, etc. The Vulgate has stimulus<\/em> . It is here commonly<\/em> taken as stake<\/em> , many, like Luther, thinking of a penal stake. [369] Comp. , impale, , Herod. i. 128. But as the conception of a stake<\/em> fixed in his flesh has something exaggerated and out of keeping about it, and as the figurative conception of a thorn<\/em> pressed into the flesh with acute pain might very naturally occur to him from the LXX. (Num 33:55<\/span> ; Eze 28:24<\/span> ), the latter signification is to be preferred. Comp. Artem. iii 33: .<\/p>\n

] is most naturally attached to as an appropriating dative<\/em> (comp. Castalio): a thorn for the flesh<\/em> , which is destined to torment that sensuous part of my nature which lusts to sin ( in specie<\/em> , to self-exaltation). Fritzsche, who, with Winer, Osiander, and Buttmann, takes as defining more precisely the part of (see as to the , more used by the poets, Ngelsbach on the Il.<\/em> ii. 171, iii. 438; Reisig, ad Oed. Col.<\/em> 266; Jacobs, Delect. Epigr.<\/em> p. 162, 509; Khner, II. p. 145), objects that seems inappropriate, because it is inconceivable that a should torment the soul, and not the body. But this objection would apply, in fact, to Fritzsche’s own explanation, and cannot at all hold good, partly because it is certainly possible to think figuratively of a tormenting the soul (see Artemid. l.c.<\/em> , where, among the figurative references of . , he also adduces: ), partly because does not denote the body absolutely<\/em> , or only according to its susceptibility<\/em> (Hofmann), but according to its sinful quality<\/em> which is bound up with the . The objection, on the other hand, that salutary torment<\/em> is not the business of an angel of Satan<\/em> (Hofmann), leaves out of consideration the divine teleology in the case; comp. on 1Co 5:5<\/span> .<\/p>\n

] Paul considers his evil, denoted by . ., as inflicted on him by Satan, the enemy of the Messiah, as in the N. T. generally the devil appears as the originator of all wickedness and all evil, especially also of bodily evil (Hahn, Theol. d. N. T.<\/em> I. p. 372 f.; Weiss, bibl. Theol.<\/em> p. 462). By the addition of . in apposition to . . the is personified<\/em> , and what is an of Satan appears now, under the apostle’s vivid, concrete mode of view, an angel<\/em> of Satan. The interpretation which takes the indeclinable , [370] occurring only here in the N. T. (see, however, LXX. 1Ki 11:14 ; 1Ki 11:22<\/span> ; 1Ki 11:25<\/span> ; Aq. Job 1:6<\/span> ), as the genitive<\/em> , is the usual and right one. For if <\/em><\/strong> be taken as a nominative<\/em> , it must either be a nomen proprium: the angel Satan<\/em> (Billroth), or it would have to be taken adjectivally: a hostile angel<\/em> (Cajetanus and others, including Flatt). But the latter is against the standing usage of the N. T., into which has passed only as a nomen proprium<\/em> . Against the former no doubt Fritzsche’s reason is not decisive: “sic neminem relinqui, qui ablegare Satanam potuerit” (comp. Rckert), since Satan in his original nature was an angel, and might retain that appellation without the point of view of the sending coming further into consideration; nor can we, with Olshausen, urge the absence of the article, since <\/em><\/strong> . <\/em><\/strong> <\/em><\/strong> .<\/em><\/strong> might have assumed the nature of a proper name; but the actual usage<\/em> is against it, for Satan, so often as he occurs in the N. T., is never named (Rev 9:11<\/span> is not to the point here, see Dsterdieck in loc.<\/em> ), which was a very natural result of the altered position of the devil, who, from being an <\/em><\/strong> before, had become the prince<\/em> (Eph 2:2<\/span> ) of his kingdom, and now had angels of his own (Mat 25:41<\/span> , comp. Barnab. 18).<\/p>\n

] design of the giver in . . .: in order that he may buffet me<\/em> (Mat 26:67<\/span> ; 1Co 4:11<\/span> ; 1Pe 2:20<\/span> ). The present<\/em> denotes the still subsisting continuance of the suffering. See Theophyl.: , . Comp. Chrysostom. The subject<\/em> is <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> , as indeed often the continuation of the discourse attaches itself to the apposition, not to the subject proper. See Fritzsche, Diss.<\/em> II. p. 143 f. Fritzsche himself, indeed, regards as the subject, [371] and assumes that the vivid conception of the apostle has transferred to the subject what properly belongs only to the apposition, to which view he had been moved by the similar sound of and , as well as by the personification of . But how easily might he have found a word which would have suited the conception of the personified , and would not have been inappropriate to the apposition . .! But in fact he has chosen a word which does not<\/em> suit at all<\/em> , and suits . . exclusively<\/em> , and hence we are not warranted in denying that the word belongs to . . Besides, this connection is most naturally suggested by the relations of the sense; for only by . does . . come to be a complete<\/em> apposition to . ., inasmuch as the element of pain<\/em> in the case expressed in . . is not yet implied in the mere . , but is only added by .<\/p>\n

] paedagogic aim of God’s guidance in this . See above. The devil and his angels serve, against their intention, the intention of God. See Hahn, Theol. d. N. T.<\/em> I. p. 382 f. In the repetition of the same words there is expressed the deeply felt importance of this telic destination. See Heindorf, ad Phaed<\/em> . p. 51 ff.; Matthiae, p. 1541. Comp. also Bornemann, Schol. in Luc<\/em> . p. xxxix.<\/p>\n

Lastly, as concerning the thing itself, which Paul denotes by . . . . ., it was certainly known by the Corinthians from their personal acquaintance with Paul without any more precise indication; to us at least any special indication has been denied. For a great host of attempts at explanation, some of them very odd, see Poole’s Synopsis<\/em> ; Calovius, Bibl. ill<\/em> . p. 518 ff.; Wolf, Cur<\/em> . The opinions are in the main of three kinds:<\/em> (1) that Paul means spiritual assaults of the devil<\/em> (what are called injectiones Satanae<\/em> ), who suggested to him blasphemous thoughts (Gerson, Luther, Calovius), stings of conscience over his earlier life (Luc. Osiander, Mosheim; also Osiander, who includes also a bodily suffering), and the like. The Catholics<\/em> , however, to whom such an exposition, favouring forms of monastic temptation, could not but be welcome, thought usually of enticements<\/em> of Satan (awakened, according to Cardinal Hugo, by association with the beautiful Thecla!) [372] to unchastity<\/em> (Thomas, Lyra, Bellarmine, Estius, Cornelius a Lapide, and many others, and still Bisping), for which Augustine and Theophylact are often wrongly quoted as vouchers. (2) That Paul means the temptations on the part of his opponents<\/em> [373] engaged in the service of Satan<\/em> (2Co 11:13<\/span> ; 2Co 11:15<\/span> ), or the temptations and troubles of his apostolic office in general<\/em> (Theodoret, Pelagius, Erasmus, Beza, Calvin, and many others, including Fritzsche, Schrader, Reiche, Comm. crit.<\/em> p. 401). (3) That Paul means a very severe bodily suffering<\/em> (Augustine and many others, including Delitzsch and Hofmann), in connection with which conjecture has lighted on a variety of ailments, such as hypochondriac melancholy<\/em> (Bartholinus, Wedel, and others), pain in the head<\/em> ( already in Chrysostom, Theophylact, Pelagius, Oecumenius, and Jerome, ad<\/em> Gal 4:14<\/span> , mention it; so also Teller), haemorrhoids<\/em> (Bertholdt), “ falling sickness<\/em> or something similar” (Ewald, Hofmann), epileptic attacks of cramp<\/em> (Ziegler, Holsten), and several others.<\/p>\n

Against No. 1 we cannot urge , since the devil’s influence would have, in operating on the moral consciousness, to start certainly from the , where the principle of sin has its seat (Rom 7<\/span> ), but we may urge and ., figurative expressions which evidently portray an acute and severe pain. Besides, under such a constant spiritual influence of the devil, Paul would not appear in a manner in keeping with his nature wholly filled by Christ (see especially, Gal 2:20<\/span> ), and with his pneumatic heroism. Enticements to unchastity are not even to be remotely thought of on account of 1Co 7:7<\/span> ; it would be an outrage on the great apostle. Against No. 2 it is to be remarked that here a suffering quite peculiar<\/em> must be meant, as a counterpoise to the quite peculiar distinction which had accrued to him by the . Besides, adversaries and official troubles belonged necessarily to his calling (see especially, 2Co 4:7<\/span> ff., 2Co 6:4<\/span> ff.), as, indeed, he had these in common with all<\/em> true preachers of Christ, and knew how to find an honour in them (comp. Gal 6:17<\/span> ); hence he would certainly not have besought the taking away of these<\/em> sufferings, 2Co 12:8<\/span> . It is believed, no doubt, that this explanation may be shown to suit the context by 2Co 12:9<\/span> compared with 2Co 12:10<\/span> (see especially, Fritzsche, p. 152 f.), but in 2Co 12:9-10<\/span> expresses only the category<\/em> , to which also that special suffering belonged. Accordingly No. 3 remains at all events as the most probable, namely, the hypothesis that Paul bore in his person some kind of painful, chronic bodily evil<\/em> , which seemed to him as inflicted by Satan. [374] Only this evil cannot at all be specified more precisely than that it made itself felt in its paroxysms by shocks of pain, which might be compared to blows; but in what part of the body it had its seat (possibly proceeding from the head) cannot with certainty be inferred from , since this word, like the more correct Greek , denotes buffeting with the fist. More specific conjectures are mere fancies, are liable to be enlisted in the service of tendency-criticism<\/em> (Holsten, who attaches to this suffering the disposition to visionary conditions), and come to some extent into sharp collision with the fact of the apostle’s extraordinary activity and perseverance amid bodily hardships. The hypothesis of a bodily suffering, with the renunciation of any attempt to specify it more precisely, is rightly adhered to, after older expositors, by Emmerling, Olshausen, Rckert, de Wette, Beyschlag, et al<\/em> . (though Rckert here also appeals to the alleged traces of sickness in our Epistles, such as 1Co 2:2 , 2Co 4:12<\/span> , as well as to Gal 4:13-15<\/span> ); while others<\/em> , as Neander and Billroth, content themselves with an utter non liquet<\/em> , although the former is inclined to think of inward temptations. [375]<\/p>\n

[367] Lachmann, who has adopted before (see the critical remarks), puts the whole of ver. 6, , in a parenthesis, and places a full stop after in ver. 7, so that . . . . goes with (Lachmann has struck out , but on too slender authority) in ver. 5, and begins a new sentence. But in that case not only would . come in haltingly after a very isolated and, as it were, forlorn fashion, but Paul would have given to the parenthesis an illogical position. Logically he must have written: ( ) . Ewald follows Lachmann’s reading, but, not assuming any parenthesis, attaches . . to . . ., and that in the sense: even by these abundant disclosures led astray<\/em> , if I should express myself, namely, as to their contents. But apart from the consideration that Paul would have expressed such a sense too unintelligibly by the mere dative and without more precise definition, utterances regarding the contents of the , had he made them, would have fallen within the category of what is denoted by , and consequently in so far the logical accuracy of . . . . would fail.<\/p>\n

[368] Comp. Hofmann: “an evil which befalls him in accordance with God’s will, but through the working of a spiritual power opposed to God.”<\/p>\n

[369] In the gloss: “It is a stake, where people are impaled, or crucified, or hanged.”<\/p>\n

[370] , read by Lachmann and Rckert on the authority of * B D* F G * 67**, is a correct interpretation.<\/p>\n

[371] Comp. Augustine, Conc<\/em> . 2 in Psalms 58<\/em> : “ Accepit apost. stimulum carnis, a quo colaphizaretur<\/em> .”<\/p>\n

[372] See, regarding this mythical association, the Acta Pauli et Theclae<\/em> in Tischend. Act. apocr<\/em> . p. 40 ff.<\/p>\n

[373] So Chrysostom and others. Many among these, because of the singular, think specially of one pre-eminently hostile antagonist. So, among the ancient expositors, Oecumenius, and, among the modern, several<\/em> cited by Wolf, and also Semler and Stolz. Chrysostom and Theophylact name, by way of example, the smith Alexander, Hymenaeus, and Philetus.<\/p>\n

[374] In this respect, too, we find a parallel in the history and mode of view of Luther, who, as is well known, suffered from violent attacks of stone (which visited him with especial severity on the Convention at Schmalkald), and likewise ascribed this suffering to the devil as its author. Chrysostom exclaims against the view of a bodily evil ( ): , . An argument nimium probans!<\/p>\n

[375] <\/em> The most strange interpretation of the passage is given by Redslob in the Progr. d. Hamb. Gymnas<\/em> . 1860, who goes so far as to make out of it a jesting designation of Silvanus<\/em> ( , Eze 28:24<\/span> )!<\/p>\n

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n

DISCOURSE: 2043
THE SUCCESS OF FERVENT PRAYER<\/strong><\/p>\n

2Co 12:7-9<\/span>. 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<\/em>.<\/p>\n

THERE is scarcely any thing in the Scriptures that more deserves our attention than the remarkable instances of answers to prayer. Throughout the whole Bible, if we see any one betake himself to prayer, we may know beforehand the issue of his conflicts: whatever be his difficulties, if only he go to God, saying, I have no might in myself, but mine eyes are unto thee, we may be well assured of his success: his petition invariably brings Omnipotence to his support; and he is made more than conqueror over all his adversaries. St. Paul relates a most encouraging instance respecting himself, wherein he found to his unspeakable comfort the efficacy of prayer. To illustrate it, we shall consider,<\/p>\n

I.<\/p>\n

The trial with which he was so oppressed<\/p>\n

Highly favoured as the Apostle was, he was nevertheless bowed down with a heavy affliction
[None, however honoured and beloved of God, can hope to escape trouble. What the particular trial was, with which the Apostle was assaulted, it is impossible to say. The most reasonable conjecture seems to be, that it was something occasioned by his vision, perhaps some distortion of his features, or impediment in his speech, that rendered both his person and his speech contemptible; and of which the false teachers, those messengers and ministers of Satan [Note: 2Co 11:14-15<\/span>.], took advantage, to undermine his influence in the Church of God [Note: Construe with ; and compare 2Co 10:10<\/span>. with Gal 4:13-14<\/span>.]. This<\/em> to the Apostle, whose heart was wholly bent upon glorifying God, and saving the souls of men, would be a heavy affliction, like a thorn in the flesh, festering and causing the acutest pain. But, whatever it was, Satan took occasion from it to distress the mind of the Apostle with a far keener anguish than his body could have sustained from the severest blows of men [Note: .]. Nor need we regret that we are ignorant of the precise temptation with which St. Paul was harassed; since whatever our trials be, we may consider ourselves as in his situation, and obtain relief in the same way that he did.]<\/p>\n

The reason for which that affliction was sent him, it is of great importance to observe
[The Apostle was not yet perfect: and though he had been caught up into the third heavens, he was yet liable to sin: the seeds of pride were yet in his heart; and they would derive life and vigour even from those very mercies, which, to human appearance, should have had a tendency to destroy them. To counteract this evil of his heart<\/em>, God sent him a heavy trial [Note: This is twice mentioned in ver. 7.]. And, if we were more attentive to the ends<\/em> of Gods dispensations towards ourselves, we might always find some good reason for them within our own hearts. Pride is a hateful and accursed evil; and, if suffered to reign within us, will bring us into the condemnation of the devil: nor, however severe the remedy may be, should we be averse to endure it, if only it may be instrumental to the extirpating of this deeply-rooted propensity. In this case, though Satan<\/em> may be the agent that inflicts<\/em> the stroke, God<\/em> is the kind friend that gives<\/em> it: and though Satan intends us nothing but evil, God overrules it for our good.]<\/p>\n

The conduct of the Apostle under his trial will be instructive to us, if we consider,<\/p>\n

II.<\/p>\n

The means by which he obtained deliverance from it<\/p>\n

He carried his trouble to a throne of grace
[Paul well knew the efficacy of fervent prayer, and how vain it was to contend with Satan in his own strength. He therefore besought the Lord to extract this thorn, and to relieve him from his distress. The Lord not immediately vouchsafing him an answer, he renewed his petitions with yet greater fervour: and when still no answer came, he became more and more urgent, determining, like Jacob of old, that he would not go without a blessing. This was a certain mean of obtaining deliverance. It was the mean which our Lord himself used under the pressure of that wrath that was due to our sins: He prayed thrice<\/em> that the cup might pass from him. Nor is such urgent prayer at all expressive of a want of resignation to the will of God: it is our privilege and our duty to call upon God in the time of trouble; and troubles are often sent for this very purpose, to bring us nearer to God; and are continued for a time, to discover to us more abundantly the condescension of God in the removal of them.]<\/p>\n

The person, whom he immediately addressed, was the Lord Jesus
[Paul had heard Stephen in the hour of martyrdom calling on the Lord Jesus; and had seen what support was administered to him on that trying occasion [Note: Act 7:58-59<\/span>.]. And whither should he himself fly but to that same adorable Friend, who is touched with the feeling of our infirmities, and, having been in all points tempted like us, is able and willing to succour his tempted people [Note: Heb 2:18<\/span>; Heb 4:15<\/span>.] That his petitions were immediately addressed to Christ, is certain; for we are told in the text, that it was Christ who answered him, and on whose promised aid the Apostle was enabled to rely.]<\/p>\n

In due time he received an answer to his petitions
[At last the suppliant was informed, that the grace of Christ which had already been so abundant in his first conversion, should be sufficient for him under every subsequent trial: and that however disheartened the Apostle might be on account of his great and manifold infirmities, he should experience no real evil from them: on the contrary, they should be a source of much good, inasmuch as they should be the means of displaying, and magnifying, the strength of Christ. Thus all cause of complaint was taken away from him, because Satan was sure to be defeated by him, and the work of Christ to be advanced both in his own heart, and by his ministrations in the world. This answer, though not precisely agreeable to the letter of the Apostles petition, fully corresponded with the spirit of it. Our blessed Lord himself, when supplicating with strong crying and tears for the removal of the cup, did not obtain the precise object of his request; yet we are told that he was heard, because he was strengthened, and enabled to drink it [Note: Heb 5:7<\/span>.]. Thus the Apostles petitions also were crowned with success. The trial was indeed continued: but the end for which God sent it, was accomplished. Had God removed the thorn, it is possible that the Apostle might have been exalted above measure, and might thereby have suffered irreparable loss in his soul: but by sanctifying the trouble, God confirmed him in his humility, and rendered him a distinguished instrument of good to his Church.]<\/p>\n

That the Apostle considered his petition as completely answered, will appear from,<\/p>\n

III.<\/p>\n

The effect which this answer produced upon him<\/p>\n

From this moment all his sorrows were turned into joy
[St. Paul did not merely submit to the Divine will, and bear with patience a trial which he could not remove; but he even gloried in his tribulations; and made those very infirmities, which just before had been a subject of such pathetic lamentation, an occasion of joy and triumph. It is thus that every Christian is called to manifest his acquiescence in the appointments of heaven: he should count it all joy when he falls into divers temptations, and, being strengthened unto all patience and long-suffering with joyfulness<\/em>, he should give thanks<\/em> unto the Father, who, by trials, is fitting him for glory [Note: Jam 1:2<\/span>. <\/span>Col 1:11-12<\/span>.].]<\/p>\n

The consideration that Christ would be glorified in him, was sufficient to counterbalance all that lie had suffered, or might yet suffer for his sake
[The honour of Christ was dear unto the Apostle, and should be dear unto all who call themselves Christians. The continuance of the trial in the Apostles flesh, was an occasion of Christs more abundant kindness towards him. His compassionate Saviour drew nigh unto him, and dwelt as it were upon him, as God, by the symbol of his presence, had formerly rested on the tabernacle in the wilderness [Note: .]. And as the rebellious Israelites had been constrained to acknowledge the presence of God with Moses, so were Pauls enemies constrained to acknowledge that Christ was with him of a truth. The more weak and contemptible he was in their eyes, the more they must be compelled to glorify Christ, by whom he was strengthened in his spirit, and made successful in his ministrations. And if more glory might be brought to Christ by means of these infirmities, he was not only willing to endure them, but ready to glory in them even unto death [Note: Php 1:20<\/span>.].]<\/p>\n

Exhortation<\/p>\n

Let us inquire into the cause of our troubles
[The rod has a voice which we ought to hear [Note: Mic 6:9<\/span>.]: and, if we would attend to it, it would discover to us many hidden but grievous abominations, which lurk unseen in our hearts; and we should almost invariably find, not only that the chastisement was needed by us, but that it was that very trial which was most of all calculated to promote our spiritual and eternal good ]<\/p>\n

Let us carry them all to a throne of grace
[It is to little purpose to complain of them to our fellow-creatures: but God never says to any, Seek ye my face in vain. Who could have conceived that Paul should receive such a speedy and effectual answer to his<\/em> prayer? But if we were alike urgent in our supplications, we should be crowned with the like success ]<\/p>\n

Let us exercise faith in the Lord Jesus Christ
[He says to us, Believe in God; believe also in me [Note: Joh 14:1<\/span>.]. He is God, equal with the Father; and in him all fulness dwells. His promise is addressed to all his suffering and tempted people; and the truth of it shall be experienced by them all. Only let us believe in him; and no adversary shall be too strong, no calamity too heavy, no duty too difficult; for all things are possible to him that believeth.]<\/p>\n<\/p>\n


<\/strong><\/p>\n

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)<\/b><\/i><\/h4>\n

(7) 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. (8) For this thing I besought the Lord thrice, that it might depart from me. (9) 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. (10) 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<\/p>\n

It would lead into a very extensive subject of enquiry, and after all be only matter of conjecture, what this sharp exercise of the Apostle consisted in. Some have thought, that by a thorn in the flesh, is meant heavy sickness of the body. Others, the lusts of the flesh, corruptions, temptations to uncleanness, and the like, and which are in the fullest and most grievous sense of the word, thorns in the flesh. And some have thought that in the latter days of the Apostle, he had an impediment in his speech, and which mightily afflicted him, because he could not speak of the glories of Christ with that eloquence as heretofore. And from what Paul himself hath said in this same Epistle, it is very probable that he was so afflicted. See chapter 10:10 (2Co 10:10<\/span> ). Others accept the words in their literal sense, and conclude that this messenger of Satan acted upon Paul as he had upon Job, personally tempting and buffeting the Apostle. But the Holy Ghost is silent upon the subject of what nature the affliction was, only relating enough to shew, that it bore hard upon Paul, to compel him to fly to Christ. And also observing, (and which is highly important to regard,) that the permission of this exercise was, lest from the abundance of revelations with which Paul was blessed, temptations of a different nature, to induce spiritual pride, might arise.<\/p>\n<\/p>\n

Reader! before we proceed, let us pause over this view. Here is an Apostle of Christ brought under humbling providences of very sore temptations, lest from an abundance of grace, his mind should be lifted up with a supposed excellency in himself, as if his merit, and not grace alone, was the sole cause of the distinguishing mercy. And doth it not teach us, among other blessed things, to form those profitable conclusions, and which, under grace, may be highly improved. As first, that where the Lord gives great grace, there may be expected in the same persons, great occasions for the exercise of it. Grace and corruption are near neighbors, and dwell close together. A child of God, when regenerated, is holy altogether in spirit, while in body altogether sinful; hereby sin appears more clearly what it is, exceeding sinful. Hence many of God’s dear children, which have large portions of grace, have large portions of corruptions, which need the Lord’s grace to keep under. And blessed, yea, very blessed it is, when a child of God feels the aboundings of indwelling sin, to feel also the more abounding manifestations of grace, that sin shall not have dominion over him!<\/p>\n<\/p>\n

Secondly. Nothing under the influence of God the Spirit; tends so effectually to keep open a constant spring of true sorrow in the soul, as a constant sense of those thorns in the flesh, in the remains of indwelling corruption. Self loathing, and self abhorring, are sweet tokens of holy mourning. A man will go softly all his day, as long as those thorns goad and prick him. The Lord’s account of his people, under those humbling circumstances, is very striking: And there shall ye remember your ways and all your doings wherein ye have been defiled: and ye shall loathe yourselves in your own sight for all your evils that ye have committed: and ye shall know that I am the Lord, Eze 20:43-44<\/span> .<\/p>\n<\/p>\n

And, thirdly, as a very blessed property which springs out of those thorny dispensations, nothing can operate so effectually, under the Lord’s grace, to hide pride from the eyes, and to throw to the ground every budding forth of self-righteousness, as the conscious sense of daily infirmity. Reader! depend upon it, nothing is more odious in the sight of God, than when dust and ashes become proud. When a child of God is tempted, after many humblings, by reason of sin, yet still to take up with the supposed idea of somewhat good in him. This dreadful weed, which is the very ground-sill of our nature, planted by the devil, is rooted in our very inmost affections. And the humblest of God’s people too often discover, when grace enables them to discern spiritually, the buddings forth again and again of the baleful blossom. Now, it is the Lord’s mercy, when, like Paul, lest there should be an exalting above measure, a thorn in the flesh breaks out afresh.<\/p>\n<\/p>\n

And what is infinitely above all; fourthly, and lastly, let me observe, nothing preacheth Christ in his Person, glory, and absolute necessity, as when from messengers of Satan, and thorns in the flesh, my soul daily feels my whole need of Jesus. Oh! how precious Christ is, when the enemy cometh in like a flood? Oh! who knows the value, the infinitely precious value of Christ, but he who feels most his utterly lost estate without him. Reader! what are your views of these things?<\/p>\n<\/p>\n

The earliest cry of Paul, and the repeated cry of thrice, and, no doubt, with great vehemency, may best serve to shew how the affliction pressed upon him. But what I particularly desire the Reader not to overlook, is, that the cries were directed to the Lord Jesus Christ. Paul remembered how Jesus delivered his people from the influence and dominion of Satan, when He was upon earth, and, therefore, to Him he looked for deliverance now He was in heaven. Sweet is it to learn from hence, how specially and personally Jesus little ones are to look to Him under their temptations. He who was led up by the Spirit into the wilderness to be tempted by the devil, knows in his own experience what temptations are, and how to succor the tempted. And; as an angel was sent to Christ, in his unequalled hours of sorrow; so will He impart all suited strength to the sorrows of his tempted people, Mat 4:11<\/span> ; Luk 22:43<\/span> ; Heb 2:14-18<\/span> . Christ’s answer to the Apostle, upon this occasion, is most blessed, full, sufficient, and abundantly satisfactory. And what is never to be lost sight of, this answer, though addressed to Paul for the moment of his immediate necessity, is as much in reality said to every child of God, under similar circumstances of exercise and trial, and equally to be brought into use by the whole redeemed family. It is as if Jesus said to you, to me, to each, to all, my grace is sufficient for thee; meaning, that there is a sufficiency of grace laid up for each and for all, and always ready to be given out in the very moment of need. Christ’s grace is in exact correspondence to the want of each. It is laid up for that child from everlasting. It is, as if Jesus said, I foresaw the very portion which would be required, and have kept it, and do keep it, for the time foreseen, and provided for! Our Jesus is El-shaddai, God all-sufficient. And his mercies are mediator-mercies, that is God-man mercies. His Godhead providing an everlasting fulness of supply. And his Manhood sweetly assimulating them to our special joy and comfort, coming also from and through, and in a nature like our own. My grace, my mediator-grace is sufficient for thee! And both the occasion for the display of it, and the opportunity for the magnifying of it are in exact proportion to the precise wants of my people, my strength becoming the more conspicuous to their view in their creature-weakness. Reader! pause over those gracious words of Christ, and may the Lord give both to Writer and Reader of this Poor Man’s Commentary unceasing evidences of their sweet application upon every occasion of their exercises.<\/p>\n

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

7 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. <\/p>\n<\/p>\n

<\/strong><\/p>\n

Ver. 7. And lest I should be exalted<\/strong> ] So lest Ezekiel should be lifted up with his many rare visions he is frequently called “son of man,” to put him in mind of his mortal, miserable condition.<\/p>\n<\/p>\n

A thorn in the flesh<\/strong> ] A corruption edged with a temptation. Satan sent some Delilah to lull Paul asleep in her lap, and bind him with withes of green delights; but his watchful soul, displeased deeply with that flesh-pleasing force, complained thereof, shaked himself, and so found ease.<\/p>\n<\/p>\n

To buffet me<\/strong> ] Perhaps in a proper sense Paul might feel the devil’s fingers; take it metaphorically for temptations, and then they are fitly called buffetings, because they come so thick upon a man’s spirit that he can hardly take breath. He dogs good hearts with foulest lusts sometimes, as of atheism, idolatry, blasphemy, murder. In all or any of which, if the soul be merely passive (as the word butfeting here implies) they are Satan’s sins and our crosses only.<\/p>\n<\/p>\n

Lest I should be exalted<\/strong> ] If Paul had not been buffeted, who knows whither he would have swelled? He might have been carried higher in conceit than before he was in his ecstasy. This “thorn in his flesh” was a means to let out the imposthumated matter of pride out of his heart. <\/p>\n

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

7 10.<\/strong> ] He now comes to that for which the foregoing was mainly alleged: the infirmity in his flesh<\/em> , which above others hindered his personal efficiency in the apostolic ministry.<\/p>\n

Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n

7.<\/strong> ] And that I might not, by the abundant excess of revelations<\/strong> (made to me), be uplifted<\/strong> (the order of the words is chosen to bring . . . . into the place of foremost emphasis: see reff. The can hardly stand with the present punctuation. If it forms part of the text, it must begin the sentence, and we must with Lachmann join . . to the foregoing, as in apposition with . But thus a very strange sense would be given), there was given me<\/strong> (‘ by God<\/em> :’ certainly not, as Meyer, al., by Satan<\/em> , of whom such an expression as would surely hardly be used: cf. , so often said by the Apostle, Rom 12:3<\/span> ; Rom 12:6<\/span> ; Rom 15:15 al., and the absolute use of for bestowed, portioned out by God<\/em> , 1Co 11:15 ; 1Co 12:7-8<\/span> ; Gal 3:21<\/span> ; Jam 1:5 ) a thorn<\/strong> (the word may signify a stake<\/em> , or sharp pointed staff<\/em> , , Hesych [23] , so in Hom. Il. . 176, ; but in the LXX, reff., it is ‘ a thorn<\/em> ,’ and such is the more likely meaning here. Meyer cites from Artemid. iii. 33, (compare ref. Ezek., ). See however Stanley’s note, who rejects the meaning ‘ thorn<\/em> ,’ and supposes the figure to refer to the punishment of impalement) in my flesh<\/strong> (the expression used Gal 4:14 of this same affliction, , seems decisive for rendering the dative thus, and not as a dativus incommodi: see also ref. 1 Cor.), the<\/strong> ( or an<\/strong> ) angel of Satan<\/strong> (even if we read , it can only be the genitive. If taken as the nom., the expression would mean either, a hostile angel<\/em> , which would be contrary to the universal usage of Satan, as a proper name: or, the angel Satan<\/em> , which is equally inconsistent with N. T. usage, according to which Satan, though once an angel, is now , Eph 2:2<\/span> , and has his own angels, Mat 25:41 ), that he<\/strong> ( the angel of Satan<\/em> , not the , which would be an unnecessary confusion of metaphors. ‘The continuation of a discourse often belongs to the word in apposition<\/em> , not to the main subject,’ Meyer) may buffet me<\/strong> ( is best thus expressed, in the present<\/em> . The aorist would denote merely one<\/em> such act<\/em> of insult. Thus Chrys.: <\/strong> , , , Theophyl., , , and similarly (Ecum.), that I may not be uplifted<\/strong> (the repetition gives force and solemnity, expressing his firm persuasion of the divine intention in thus afflicting him).<\/p>\n

[23] Hesychius of Jerusalem, cent y . vi.<\/p>\n

As regards the thorn itself<\/em> , very many, and some very absurd conjectures have been hazarded. They may be resolved into three heads, the two former of which are, from the nature of the case, out of the question (see below): (1) that Paul alludes to spiritual solicitations of the devil<\/em> (‘injectiones Satan’), who suggested to him blasphemous thoughts, so Gerson, Luther (how characteristically!), Calov., or remorse for his former life, so Osiander, Mosheim, &c.: or according to the Romanist interpreters, who want to find here a precedent for their monkish stories of temptations, incitements to lust<\/em> , so Thom. Aq., Lyra, Bellarmin, Estius, Corn.-a-Lapide, al. (2) that he alludes to opposition from his adversaries<\/em> , or some one adversary<\/em> ; so many ancient Commentators, Chrys., Theophyl., cum., Theodoret, Calvin, Beza, al., and more recently, Fritzsche, and Schrader. (3) that he points to some grievous bodily pain<\/em> , which has been curiously specified by different Commentators. The ancients (Chrys., Theophyl., cum., Jerome on Gal 4:14<\/span> (lib. ii. vol. vii. p. 460)) mention : some have supposed hypochondriac melancholy<\/em> , which however hardly answers the conditions of a , in which acute pain<\/em> seems to be implied; alii aliter, see Pool, Synops. ad loc.; and Stanley’s note, which is important in other respects also, and full of interest.<\/p>\n

On the whole, putting together the figure here used, that of a thorn<\/em> , occasioning pain, and the , buffeting or putting to shame<\/em> , it seems quite necessary to infer that the Apostle alludes to some painful and tedious bodily malady, which at the same time put him to shame<\/em> before those among whom he exercised his ministry. Of such a kind may<\/em> have been the disorder in his eyes, more or less indicated in several passages of his history and Epistles (see notes on Act 13:9<\/span> ; Act 23:1<\/span> f.: and Gal 4:14 (15?); 2Co 6:11<\/span> (?)). But it may also have been something besides this, and to such an inference probability would lead us; disorders in the eyes, however sad in their consequences, not being usually of a very painful or distressing nature in themselves<\/em> .<\/p>\n

Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n

2Co 12:7-10<\/span> . HIS “THORN IN THE FLESH”.<\/p>\n

Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n

2Co 12:7<\/span> . . . If we read , these words ought either to be taken with the concluding words of 2Co 12:6<\/span> (as by W.H.), or regarding 2Co 12:6<\/span> as a parenthesis with 2Co 12:5<\/span> (as by Lachmann). Neither gives a satisfactory sense, and we therefore follow the R.V. in regarding the construction as broken. He says and by reason of the exceeding greatness of the revelations<\/em> and then suddenly changes the form of the sentence. . . . .: wherefore, that I should not be exalted overmuch, there was given to me, sc.<\/em> , by God (as at 1Co 11:15<\/span> ; 1Co 12:7<\/span> , Gal 3:21<\/span> ), a thorn in the flesh, an angel of Satan<\/em> (who is regarded as having power over the , Luk 13:16<\/span> , 1Co 5:5<\/span> , Job 2:5<\/span> ), that he might buffet me<\/em> (see reff.), the pres. tense indicating that this “buffeting” was not a single isolated trial but continual, that I should not be exalted overmuch<\/em> . In classical Greek means a “stake,” and this is given as an alternative rendering in the R.V. margin. Thus the Apostle’s trial would be likened to a continual “impalement”. Stanley, who adopts this rendering, compares Gal 2:20<\/span> “I am crucified with Christ”. But in the Greek of the LXX (see Num 33:55<\/span> , Hos 2:8<\/span> , Sir 43:19 ) undoubtedly means “thorn,” not “stake” (Eze 28:24<\/span> is, perhaps, doubtful). Illustrations of its use in this sense also occur in Artemidorus, Babrius and the medical writers (see Field in loc.<\/em> and Hermathena<\/em> , xix., p. 390); e.g.<\/em> , of the pain of cutting a tooth it is said ( Comm. in aph. Hippocr.<\/em> , 25). We hold, then, that here certainly means “thorn,” and that St. Paul’s trial is compared to the vexatious irritation of a thorn rather than to the agonising and fatal torture of impalement on a stake. We have no knowledge as to what this trial was. It is a mere fancy, and not a happy one (probably suggested by the Latin stimulus carnis<\/em> ), that it consisted in violence of sensual passions ( cf. contra<\/em> 1Co 7:7-9<\/span> and 2Co 12:9<\/span> below). That the is an individual opponent who was a “thorn in his side” ( cf.<\/em> 2Co 10:7<\/span> , 2Co 11:14<\/span> ) was held by Chrysostom; Ephraim Syrus identifies him with Alexander the coppersmith (2Ti 4:14<\/span> )! But this guess hardly explains ; the trial was not of the spirit, but in the flesh<\/em> . It seems likely on the whole that it was a bodily infirmity, probably the of Gal 4:13<\/span> . Jerome ( Gal.<\/em> , iv., 13) and Tertullian ( de Pudic.<\/em> , 13) mention the tradition that it was headache<\/em> ; this was probably (if there be any truth in the tradition) only a symptom. Another view (supported by the Celtic name for the disease) is epilepsy<\/em> , a disease to which “visionaries” are said to be prone, but which afflicted two such strong men as Napoleon and Peter the Great. Those who hold this view generally point to the circumstances of St. Paul’s conversion as illustrating an attack of the disorder. But this<\/em> at least is excluded by the Apostle’s own words; the “thorn in the flesh” was “given” him after<\/em> the “vision” of fourteen years before; i.e.<\/em> , this infirmity came upon him after<\/em> the year 41. Another plausible conjecture (see Farrar, St. Paul<\/em> , Excurs. xi., but cf.<\/em> Ramsay, St. Paul the Traveller<\/em> , p. 39) is that the Apostle suffered from ophthalmia<\/em> ( cf.<\/em> Act 9:9<\/span> , Gal 4:15<\/span> ; Gal 6:11<\/span> ), a very common disease in the East. Prof. Ramsay ( loc. cit.<\/em> , p. 94 ff.) thinks it was chronic malarial fever. Whatever his infirmity was, it apparently affected the dignity of his outward appearance (Gal 4:14<\/span> ), and was evident to the eye. For a full discussion of the various theories on the subject see Lightfoot, Galatians<\/em> , p. 186 ff.<\/p>\n

Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n

lest = in order that (Greek. hina). . . not (Gr, me, as above). <\/p>\n

exalted . . . measure = over-exalted. Greek. huperairomai. Only here and 2Th 2:4. <\/p>\n

through = by. No preposition. Dative case. <\/p>\n

abundance = excellence. Greek. huperbole. <\/p>\n

thorn. Greek. skolops. Only here in N.T. Found in the Septuagint Num 33:55. Eze 28:24. Hos 2:6. Also in the Papyri. <\/p>\n

the = a. <\/p>\n

messenger. Greek. angelos <\/p>\n

to = in order that (Greek. hina) he (or it) should. <\/p>\n

buffet. Greek. kolaphizo. See 1Co 4:11, <\/p>\n

Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n

7-10.] He now comes to that for which the foregoing was mainly alleged: the infirmity in his flesh, which above others hindered his personal efficiency in the apostolic ministry.<\/p>\n

Fuente: The Greek Testament<\/b><\/i><\/h4>\n

2Co 12:7. , lest I should be exalted) In all the things, which Paul did, and which rendered him great, beloved, and admired among men, he might be less worthy of praise [elated] than in those, of which he was alone conscious to himself. The mind is vain and weak, which applauds itself on account of the applause of men. The better things [the preferable objects of desire] are within. [How dangerous must the exaltation of ones self be, when the apostle required so much restraint.-V. g.]-) Hesychius: , , , a sharp pointed stake is denoted; comp. the LXX., Num 33:55; Eze 28:24. This general word is presently explained in a particular manner by those buffetings: and this double explanation does not require a third, variously attempted by those, who give a wrong meaning to the buffetings.- , in the flesh) The ablative case, in the flesh, for the purpose of macerating the flesh. The same case occurs, 1Pe 3:18; 1Pe 4:1; 1Pe 4:6. This weakness was greater than all those, which had been enumerated in the preceding chapter, and that he might give an account of this weakness, he considered it necessary to mention revelations.- , the messenger of Satan) Paul, after having had some experience of the state of the blessed angels, begins now to discover an angel of a different description. The word only occurs in the LXX. twice or thrice, and that too as indeclinable; but is declined in thirty-four places in the New Testament, and among these, nine times by Paul; and in this single passage it is used as an indeclinable noun, by a well-weighed apocope [the loss of a syllable at the end], certainly not without good reason. then does not seem in this passage to be in apposition, as if it were said the angel Satan for the devil, for the devil is nowhere called an angel, but he himself has his angels. Therefore Satan is either a proper name in the genitive or an adjective in the nominative, so that there is denoted either an angel sent by Satan or a very destructive angel, an angel like Satan himself or the devil, as distinguished from the fact of his being sent by Satan. The ambiguity seems to intimate, that the apostle himself, with a view to his greater humiliation, must have been ignorant of what was the character of this angel. He had a revelation from heaven, a chastisement from hell. Job and Paul were harassed by an enemy: the angel of the Lord struck Herod.- , that me) Therefore Paul is not the angel himself (comp. however Num. as above quoted [wherein the Israelites are represented as making the inhabitants of the land whom they drive not out thorns in their sides]), but what is stated is, that the angel harassed Paul with blows: , that is again elegantly placed in the middle of the clause, that the antithesis may twice precede the particle, twice follow it. For the excellence of the revelations and the angel of Satan are in antithesis, and likewise to be exalted and to be buffeted.-, buffet) With blows ( ; for this is considered the original root, by Eustathius). Slaves were beaten, 1Pe 2:20, nor is there any obstacle to its being taken here in its proper acceptation, Job 2:6-7. For if the apostles and the Lord Himself received blows and other troubles from men, ch. 2Co 11:24-25; 1Co 4:11; Mat 26:67, comp. 2Co 4:5; why should not Paul receive such from Satan or his angel, either visibly or invisibly. Such evils also befel Antony, as Athanasius mentions in his life. Opposition of every kind came in the way of the apostle, 2Co 12:10, which he did not deprecate, but here he mentions something in particular, which harassed him with infirmities and met [counteracted] his exaltation with pain and disgrace, even more so or at least not less than the rage of lust, which has been excited in the members of the body (with which how wonderfully very holy souls may be tormented, may be learned by reading the writings of Ephraim Syrus, of Estius on this passage, of Joh. a Cruce and P. M. Petruccius), or the most violent headaches. Paul had become as it were of late afraid of the recurring attacks of these blows, inasmuch as he restrains himself in the time of boasting with such frequency as a reader in his natural state would despise and of which he would be weary. Chrysostom remarks, that Paul says , that it may buffet, not , that it might buffet, as concerning the present. The sight and hearing of Paul had been directed to the most magnificent objects: The touch [for the thorn was in the flesh] had been most severely tormented.<\/p>\n

Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n

2Co 12:7<\/p>\n

2Co 12:7 <\/p>\n

And by reason of the exceeding greatness of the revelations, that I should not be exalted overmuch,-Paul recognized in his fleshly weakness that he might be exalted above measure, uplifted with pride himself. The same feeling is expressed in the following: I buffet my body, and bring it into bondage; lest by any means, after that I have preached to others, I myself should be rejected. (1Co 9:27). He felt that the very greatness of the blessings and the honors entrusted to him might excite a pride that would be his ruin.<\/p>\n

there was given to me a thorn in the flesh,-God provided against the danger by permitting Satan to give him a thorn in the flesh to keep him humble. [That the affliction was bodily seems evident from the words in the flesh-an expression that does not indicate the principle of evil still in him, as some think, nor yet his mind or spirit, as others, but his physical being alone. It was something personal, affecting him individually, and not as an apostle; causing him acute pain and shame. That the affliction was humiliating and loathsome is evident from the following reference to it: Ye know that because of an infirmity of the flesh I preached the gospel unto you the first time: and that which was a temptation to you in my flesh ye despised not, nor rejected; but ye received me as an angel of God, even as Christ Jesus. (Gal 4:13-14). The term for rejected is very strong, literally spat out, as the marginal reading. Its effect was to excite the scorn and aversion of the beholder, so that it supplied a severe test of the candor and generosity of the Galatians who had witnessed Pauls abject condition under its infliction. The precise nature of the malady has been concealed perhaps that all afflicted ones may be encouraged and helped by Pauls unnamed, yet painful, experience.]<\/p>\n

a messenger of Satan-In Gods government of his people and of the world, Satan is sometimes permitted to afflict bodily suffering upon men. (Job 2:7; Luk 13:16).<\/p>\n

to buffet me,-[Buffet seems to carry the idea that the affliction was outward, visible, and such as would have a tendency to prejudice his hearers against him, and so against his ministry. This removes the affliction, whatever it was, from the sphere of the mind, where some expositors would place it, and locates it in the body.]<\/p>\n

that I should not be exalted overmuch.-This indicates that bodily suffering is sometimes allowed to keep the fleshly impulses down to promote the spiritual well-being of the individual. <\/p>\n

Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n

thorn <\/p>\n

It has been conjectured that Paul’s “thorn in the flesh” was chronic ophthalmia, inducing bodily weakness, and a repulsive appearance Gal 4:15; 1Co 2:3; 1Co 2:4; 2Co 10:10. This cannot be positively known, and the reserve of Scripture is as sure a mark of inspiration as its revelations. Paul’s particular “thorn” is not described that his consolations may avail for all to who any thorn is given. <\/p>\n

Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n

lest: 2Co 10:5, 2Co 11:20, Deu 8:14, Deu 17:20, 2Ch 26:16, 2Ch 32:25, 2Ch 32:26, 2Ch 32:31, Dan 5:20, 1Ti 3:6 <\/p>\n

the abundance: 2Co 12:1-4 <\/p>\n

a thorn: Gen 32:25, Gen 32:31, Jdg 2:3, Eze 28:24, Gal 4:13 <\/p>\n

the messenger: Job 2:7, Luk 13:16, 1Co 5:5 <\/p>\n

to buffet: Mat 26:67, 1Co 4:11 <\/p>\n

Reciprocal: Deu 33:16 – the good Jdg 15:18 – shall 2Sa 24:2 – that I may 1Ki 19:3 – he arose 2Ki 5:1 – a leper 1Ch 21:2 – that I may Job 1:12 – Behold Job 16:11 – to the ungodly Job 33:17 – hide Psa 30:6 – And Psa 77:2 – In the Isa 39:2 – there was Dan 10:8 – turned Hos 12:10 – multiplied Mat 6:13 – lead Mat 14:30 – Lord Luk 11:4 – lead Luk 22:40 – Pray Act 16:9 – a vision Act 20:19 – with all Rom 7:24 – wretched Rom 12:3 – not to 1Co 14:6 – revelation 2Co 1:9 – that 2Co 4:7 – that 2Co 10:1 – base 2Co 12:6 – above that 2Co 12:21 – my God Phi 4:12 – how to be Heb 2:18 – them Jam 5:13 – any among Rev 12:7 – his angels Rev 12:9 – and Satan<\/p>\n

Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n

2Co 12:7. To be exalted above measure means to be filled with pride or a feeling of self-importance. The Lord wished to prevent Paul from being tempted into such a frame of mind. Note it was the revelations that might cause the evil effect. Nothing is said of the visions in connection with the temptation. It is not shown anywhere who had the visions and hence they do not figure in the consideration of this danger. The revelations were what the Lord told Paul, and that alone is stated as being the possible cause of his being too much exalted. Although the English word thorn occurs several times in the New Testament, this is the only place where it comes from SKOLOPS, which Thayer defines, “a sharp stake.” Robinson defines it, “anything pointed,” and he explains it to mean in the New Testament, “something which excites severe and constant gain, probably some bodily infirmity.” The only other place where this subject is evidently referred to is Gal 4:13-14. Paul tells the brethren there that they “despised [belittled] not” his temptation which was in the flesh. From what is said in the inspired writings, we know that this thorn was some kind of bodily infirmity that was painful and humiliating, but to be more specific would be speculation. Messenger (or agent) of Satan. Since all human afflictions have come upon man because of Satan’s evil work, and since this thorn was a bodily ailment of Paul, he calls it the messenger of Satan.<\/p>\n

Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n

The thorn in the flesh and its lessons, 7-10.<\/p>\n

2Co 12:7. And by reason of the exceeding greatness of the revelationwherefore (the sentence starts here in a new form), that I should not be exalted overmuch, there was given unto me a thorn in the flesh, a messenger of Satan to buffet me, that I should not be exalted over-much.[1]<\/p>\n

[1] The received text makes no such change on the construction of the sentence; it is not accepted by Tischendorf; and it is disapproved by Meyer. But the evidence for it is such as can scarcely be accounted for, if this was not the original form; whereas the greater smoothness of the received text is easily accounted for by the tendency to remove obscurities. Besides, the other repetitions in this verse seem to confirm some change of construction.<\/p>\n

What this thorn in the flesh was has exercised expositors sorely, and every solution must be conjectural. Spiritual temptations, which some of the Fathers and Romish expositors have imagined, are not to be thought of. Its being a messenger of Satan no more implies its being spiritual in its own nature than the obstacles which repeatedly prevented the apostle from visiting Thessalonica when he longed to do so are to be regarded as in their own nature diabolical, because he ascribes them to Satan (1Th 4:18). Nor can persecutions be the thing here intended, for though such are frequently referred to in his Epistles, they are never spoken of in such terms as here. Beyond all doubt it was something physical, and something involving acute pain. The word in the original[1] signifies anything pointed, a stake or thorn. The word occurs only here in the New Testament, but it is used four times in the LXX., in three of which it seems clearly to mean thorn,[2] and in one, probably, a stake.[3] In either sense, acute bodily pain is certainly meant. As for habitual sickness, sick headache, nervous trembling, and such like, these seem hardly compatible with that physical vigour which alone could have enabled the apostle to go through such exertions and endurances as are described in chap. 2Co 11:24-27. Two things seem to bring us a little nearer to it. Evidently it was something visible to others, and, as we shall see, the reverse of attractive. This suggests what has seemed to many, taken in connection with hints here and there, to point to acute inflammation of the eyes. And though one of the grounds on which this conjecture has sometimes been supported (the readiness of the Galatians to have plucked out their own eyes and given to their father in the faith, Gal 4:15) is too far-fetched to have any real weight, a good deal may be said in support of it. The one thing which seems to point to something more extreme than this is, that the apostle himself describes it as something loathsome. To the credit of the Galatians he records it that their temptation which was in his flesh[4] they despised not nor rejected; but the Greek is (as in the margin of the Revised Version) spat out; and it is difficult to suppose that mere inflammation of the eyes, however acute, would have been so described. This has led to the conjecture that epilepsy is what is here described. But that any such deplorable complaint appeared at Corinth, Ephesus, Jerusalem, or any important sphere of his labours, can hardly be supposed, consistently with no clear hint of it occurring either in the Acts or the Epistles. No doubt, this is so intermittent a complaint, that there are well-known cases of its non-occurrence from childhood onwards for forty years, and then breaking out; and it is conceivable that this occurred to the apostle when he was in Galatia. But we can hardly think this at all probable. We are constrained, therefore, to leave the question as we found it, in the region of pure conjecture. The one thing about it which is certain is its galling, humiliating effect, to express which he calls it a messenger of Satan to buffet him. This last word may point to the intermittent nature of the complaint, as some think; but the trial to him, which he bitterly felt it to be, evidently arose from its tendency to prejudice his hearers against him, and so against his ministry. To the Galatians he calls it their temptation which was in his flesh, and the very commendation which he bestows on them for rising above it, shews how he felt it to stand naturally in his way, and as such he regarded it as a messenger of Satan, subserving his interests.<\/p>\n

[1] <\/p>\n

[2] Hos 2:6; Eze 28:24; Num 33:55. See on this whole subject Lightfoots learned note, in his Galatians; Schaffs Excursus, in his Galatians, in the present Commentary; and Waites Second Corinthians, chap. 12, in Speakers Commentary (additional note).<\/p>\n

[3] Syr. xliii. 19.<\/p>\n

[4] This, which is undoubtedly the true reading, renders the statement clearer.<\/p>\n

So much did this sore trial exercise him, that he betook himself to prayer about it.<\/p>\n

Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n

Observe here, The great and special sin which St. Paul was in danger of, by the abundance of revelations, namely, the sin of spiritual pride. <\/p>\n

Learn hence, That heavenly revelations may be matter and occasion of unmeet and sinful exaltation; The holiest Christians, after their most heavenly acquaintance, are not out of danger of spiritual pride, or being too much exalted. Pride is such a sin as the holiest saint is not fully secured from; no, not when he hath been hearing unutterable words, and seeing the heavenly paradise itself; no, not if he came down from the third heaven, newly from converse with angels, yet bringing an imperfect nature with him, is he not out of danger of this sin, much less is he so when he cometh off his knees from prayer, &c.<\/p>\n

Observe, 2. The way and means which the wisdom of God made use of for preventing St. Paul’s falling into this dangerous sin of spiritual pride, and that was, the giving him a thorn in the flesh; a bodily pain, say some; a bitter persecution, say others; something that was very afflictive to the flesh, say all.<\/p>\n

Learn thence, That spiritual pride is so dangerous a sin, that it is a mercy to be freed from it, even by bodily pain: God seeth our danger when we see not our own, and will hurt the body, to save the soul of his dearest children.<\/p>\n

Oh, how much better is it that the body should smart, than that the soul should be overmuch exalted! It is an happy thorn in the flesh, which lets the pestilent and corrupt blood of spiritual pride out of the soul.<\/p>\n

Lord! why do we contend and quarrel with thee for every sickness, bodily pain, or afflictive cross? Can sin be prevented or killed at too dear a rate?<\/p>\n

Observe, 3. This thorn in the flesh is called the messenger of Satan, from whence St. Chrysostom concluded that it was some evil angel that was permitted and impowered by God to scourge and buffet him. The sufferings of the best and holiest persons in the flesh, may be the buffetings of a messenger of Satan , and yet be from God. Satan certainly intendeth our hurt, but God over-rules him as an instrument to do us good: It is no proof that a man is not a child of God, because Satan has a permission to torment his flesh. The messenger of Satan was sent to buffet me, says St. Paul, lest I should be exalted.<\/p>\n

Fuente: Expository Notes with Practical Observations on the New Testament<\/b><\/i><\/h4>\n

Verse 7<\/strong> <\/strong> Paul could have been destroyed by pride because of what God had shown him. So, he was given a “thorn” or “stake” in the flesh which kept him form becoming overly proud. This physical condition kept him from being puffed up by spiritual revelations he had received. <\/p>\n

Fuente: Gary Hampton Commentary on Selected Books<\/b><\/i><\/h4>\n

2Co 12:7. Lest I should be exalted above measure Made to think highly of myself, and to put confidence in myself, and thereby should be exposed to the displeasure of him who resisteth the proud, 1Pe 5:5; through the abundance , the transcendency, of the revelations That is, the number and the extraordinary nature of them; there was given to 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. Let it be observed, says Whitby, 1st, That this thorn in the flesh was surely some infirmity in the flesh or body of St. Paul. So he himself informs us Gal 4:14, saying, My temptation which was in my flesh ye despised not, nor rejected; (the original expressions, , , properly signify, you did not account me as nothing, nor spit upon or ridicule me;) but received me, notwithstanding, as an angel, or messenger, of God. Whence we may observe, both that this thorn, or temptation, was in his flesh, or in his body, and that it was such as rendered him, in his preaching, obnoxious to great contempt, and made him despicable in the eyes of others. 2d, It is highly probable that this infirmity in the flesh happened to him after these visions and revelations of which he here speaks, for he says it befell him that he might not be exalted through the multitude of his revelations; and therefore must have been given him after he had that temptation to self exaltation. 3d, It is certain it was some infirmity of the flesh, which naturally tended to obstruct the efficacy of his preaching, by rendering it less acceptable to his hearers, and made him subject to reproach and contempt in the discharge of his ministry. This is extremely evident from Gal 4:14, above cited, which Theodoret thus paraphrases; Though I brought with me great ignominy in my body, you did not reject me; and also from Christs answer to him, that his power was perfected in Pauls weakness: that is, the greater is thy infirmity in preaching the gospel, the greater is my power in rendering it efficacious. In the same sense Macknight understands the apostle, observing, I have followed Whitby and others in thinking that the thorn in the apostles flesh was some bodily weakness occasioned by his rapture, and which, affecting his looks, and gesture, and speech, rendered his manner of preaching less acceptable, and perhaps exposed the apostle himself to ridicule. Thus we find the revelations made to Daniel occasioned in him a change of countenance, (Dan 7:28,) and sickness, Dan 8:27.<\/p>\n

The messenger of Satan to buffet me These words, being here put by way of apposition, must signify the same thing with the thorn in the flesh, and he must mean that he was buffeted by Satan, when, by the false apostles and ministers of Satan, (2Co 11:13; 2Co 11:15,) he was contemned and made the subject of their scorn, for this infirmity in his flesh. But it must be observed, that the original words here may be properly rendered, There was given me a thorn in the flesh, that the angel, or messenger, of Satan might buffet me. Since, then, he calls the false apostles ministers of Satan, it is not to be wondered that he here styles them, or the chief of them, who thus reviled and contemned him for this infirmity, and laboured to take off the affections of the Corinthians from him, an angel of Satan buffeting him. Whitby. Lest I should be exalted, &c. This clause is wanting in some MSS., and in the Vulgate version, being omitted, doubtless, because it occurs in the beginning of the verse. But the repetition of it here is not improper, as it is intended to draw the readers attention. The following observations of Baxter are worthy of every readers particular attention: 1st, Even the holiest Christians, after their most heavenly acquaintance, [their most intimate communion with God, and largest communications of light and grace from him,] are not out of danger of pride, or of being too much exalted. 2d, This spiritual pride is so dangerous a sin, that it is a mercy to be saved from it, even by bodily pain. 3d, God will hurt the bodies to save the souls, even of his dearest children. 4th, Satan, that intendeth hurt, is oft Gods instrument to do us good. 5th, Bodily pains are oft the messengers of Satan, and yet of God.<\/p>\n

Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

And by reason of the exceeding greatness of the revelations, that I should not be exalted overmuch, there was given to me a thorn in the flesh, a messenger of Satan to buffet me, that I should not be exalted overmuch. [From the earliest ages down men have indulged in wild speculation as to what Paul meant by his thorn in the flesh. See comment on 1:10. The most plausible theory is that it was disfiguring and acute ophthalmia. Suffice it to say that it was some bodily infirmity which acted as a balance to Paul’s mind, drawing his thoughts and attention to his earthly state, lest they should dwell too constantly in meditation upon the things which had been revealed to him.] <\/p>\n

Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n

Verse 7 <\/p>\n

The abundance of the revelations; the greatness and extraordinariness of the revelation referred to above.–A thorn in the flesh; some peculiar and long-continued temptation or trial, the nature of which he chose to conceal.<\/p>\n

Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n

12:7 {3} And lest I should be exalted above measure through the abundance of the revelations, there was given to me {f} a thorn in the flesh, the messenger of {g} Satan to buffet me, lest I should be exalted above measure.<\/p>\n

(3) An excellent doctrine: why God will have even his best servants to be vexed by Satan, and by every type of temptations: that is, lest they should be too much puffed up, and also that they may be made perfect by being continually exercised in them.<\/p>\n

(f) He means sinful lust, that sticks fast in us as it were a thorn, to such a degree that it forced Paul himself who was regenerated to cry out, “I do not that good that I would”, etc. And he calls it a thorn by a metaphor taken from thorns, or stumps, which are very dangerous and harmful for the feet, if a man walks through woods that are cut down.<\/p>\n

(g) Which sets those lusts on fire.<\/p>\n

Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n

Others might live in awe of Paul because of the spectacular revelations they had heard he had received, but Paul himself was in no danger of becoming too impressed with himself. God had given him a "thorn" (Gr. skolops<\/span>, better than "stake") in his flesh. This was a gracious gift from God, though it was unpleasant to Paul. It reminded him of his limitations and so kept him humble.<\/p>\n

"In this passage there is a complete reversal of the religious pride and the religious triumphalism of the ’superlative’ apostles. Genuinely apostolic ministry sustains ’weaknesses . . . on behalf of Christ,’ replicating his sufferings yet finding power in ministry in dependence on him. There is no place for arrogance in ministry." [Note: Barnett, p. 567.] <\/span><\/p>\n

Why did Paul change from the third person to the first person in describing this experience? He probably did so because there was no danger that others would think too highly of him because of the outcome of his vision.<\/p>\n

Does "flesh" here mean his physical flesh or his sinful human nature? Was the "thorn" a physical affliction or some external problem? Many early church Fathers and Reformers understood the thorn as a spiritual temptation, perhaps a tendency toward pride or the opposition of Paul’s enemies. Some modern Roman Catholic interpreters take it as temptation assailing moral purity. Many modern Protestant interpreters see it as a physical illness or infirmity such as bad eyesight, a speech impediment, malaria, or epilepsy (cf. Gal 4:13-15). Since the scriptural data does not provide a definite answer, it seems best to suspend judgment on this decision. Various commentators have made good cases for every one of the positions described above. Probably Paul avoided being explicit so his readers would not focus on his particular form of affliction alone.<\/p>\n

Paul regarded his thorn in the flesh as a messenger that came from Satan to frustrate him (cf. Job 2:1-10). Nevertheless God had permitted it and would use it to bring good out of evil (Rom 8:28). [Note: See Sydney H. T. Page, "Satan: God’s Servant," Journal of the Evangelical Theological Society 50:3 (September 2007):449-65.] <\/span><\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"

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. 7 10. The Thorn in the Flesh 7. And lest I should be exalted above measure ] … Continue reading “Exegetical and Hermeneutical Commentary of 2 Corinthians 12:7”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-28975","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28975","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=28975"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28975\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=28975"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=28975"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=28975"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}