2 Corinthians 12:7–12:10

2 Corinthians 12:6-10 6. For though I would desire to glory, I shall not be a fool; for I will say the truth: but now I forbear, lest any man should think of me above that which he seeth me to be, or that he heareth of me. 6. Nam si voluero gloriari, non ero insipiens: veritatem enim dicam: sed supersedeo: ne quis de me cogitet supra id quod videt esse me, aut quod audit ex me. 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. 7. Et en exellentia revelationum suppra modum efferrer, datus mihi fuit stimulus carni, nuntius Satanae qui me colaphis caederet, ne supra modum efferrer. 8. For this thing I besought the Lord thrice, that it might depart from me. 8. Supra hoc ter Dominum rogavi, ut discederet a 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. 9. Et dixit mihi: Sufficit tibi gratia mea: nam virtus mea in infirmitate perficitur: libentissime igitur gloriabor super infirmitatibus meis, ut inhabitet in me virtus Christi. 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 Istrong. 10. Quamobrem placeo nihi in infirmitatibus, in contumeliis, in necessitatibus, in persequutionibus, in anxietatibus pro Christo: quum enim infirmus sum, tinc robustus sum. 6. For if I should desire. Lest what he had said, as to his having no inclination to glory, should be turned into an occasion of calumny, and malevolent persons should reply -- "You are not inclined for it, because it is not in your power, he anticipates such a reply. "I would have it quite in my power," says he, "on good grounds; nor would I be justly accused of vanity, for I have ground to go upon, but I refrain from it." He employs the term folly here in a different sense from what he had done previously, for even those that boast on good grounds act a silly and disgusting part, if there appears any thing of boasting or ambition. The folly, however, is more offensive and insufferable, if any one boasts groundlessly, or, in other words, pretends to be what he is not; for in that case there is impudence in addition to silliness. The Apostle here proceeded upon it as a set, tied matter, that his glorying was as humble as it was well founded. Erasmus has rendered it -- "I spare you," [897] but I prefer to understand it as meaning -- "I refrain," or, as I have rendered it, "I forbear." Lest any one should think of me He adds the reason -- because he is contented to occupy the station, which God has assigned him. "My appearance," says he, "and speech do not give promise of any thing illustrious in me: I have no objection, therefore, to be lightly esteemed." Here we perceive what great modesty there was in this man, inasmuch as he was not at all concerned on account of his meanness, which he discovered in his appearance and speech, while he was replenished with such a superiority of gifts. There would, however, be no inconsistency in explaining it in this way, that satisfied with the reality itself, he says nothing respecting himself, that he may thus reprove indirectly the false Apostles, who gloried in themselves as to many things, none of which were to be seen. What I mentioned first, however, is what I rather approve of. 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. 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." 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." 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. 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. But what does this mean -- that Satan, who was a man-slayer [906] from the beginning, ( John 8:44 ,) 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, ( John 10:10 ,) 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. 8. For this thing I besought the Lord thrice. Here, also, [907] the number three is employed to denote frequent repetition. [908] He means, however, to intimate, that this annoyance had been felt by him distressing, inasmuch as he had so frequently prayed to be exempted from it. For if it had been slight, or easy to be endured, he would not have been so desirous to be freed from it; and yet he says that he had not obtained this: hence it appears, how much need he had of being humbled. He confirms, therefore, what he had said previously -- that he had, by means of this bridle, been held back from being haughty; for if relief from it had been for his advantage, he would never have met with a refusal. It may seem, however, to follow from this, that Paul had not by any means prayed in faith, if we would not make void all the promises of God. [909] "We read everywhere in Scripture, that we shall obtain whatever we ask in faith: Paul prays, and does not obtain." I answer, that as there are different ways of asking, so there are different ways of obtaining. We ask in simple terms those things as to which we have an express promise -- as, for example, the perfecting of God's kingdom, and the hallowing of his name, ( Matthew 6:9 ,) the remission of our sins, and every thing that is advantageous to us; but, when we think that the kingdom of God can, nay must be advanced, in this particular manner, or in that, and that this thing, or that, is necessary for the hallowing of his name, we are often mistaken in our opinion. In like manner, we often fall into a serious mistake as to what tends to promote our own welfare. Hence we ask those former things confidently, and without any reservation, while it does not belong to us to prescribe the means. If, however, we specify the means, there is always a condition implied, though not expressed. Now Paul was not so ignorant as not to know this. Hence, as to the object of his prayer, there can be no doubt that he was heard, although he met with a refusal as to the express form. By this we are admonished not to give way to despondency, as if our prayers had been lost labor, when God does not gratify or comply with our wishes, but that we must be satisfied with his grace, that is, in respect of our not being forsaken by him. For the reason, why he sometimes mercifully refuses to his own people, what, in his wrath, he grants to the wicked, is this -- that he foresees better what is expedient for us, than our understanding is able to apprehend. 9. He said to me. It is not certain, whether he had this answer by a special revelation, and it is not of great importance. [910] For God answers us, when he strengthens us inwardly by his Spirit, and sustains us by his consolation, so that we do not give up hope and patience. He bids Paul be satisfied with his grace, and, in the mean time, not refuse chastisement. Hence we must bear up under evil of ever so long continuance, because we are admirably well dealt with, when we have the grace of God to be our support. [911] The term grace, here, does not mean here, as it does elsewhere, the favor of God, but by metonymy, the aid of the Holy Spirit, which comes to us from the unmerited favor of God; and it ought to be sufficient for the pious, inasmuch as it is a sure and invincible support against their ever giving way. For my strength Our weakness may seem, as if it were an obstacle in the way of God's perfecting his strength in us. Paul does not merely deny this, but maintains, on the other hand, that it is only when our weakness becomes apparent, that God's strength is duly perfected. To understand this more distinctly, we must distinguish between God's strength and ours; for the word my is emphatic. "My strength," says the Lord, (meaning that which helps man's need -- which raises them up when they have fallen down, and refreshes them when they are faint,) "is perfected in the weakness of men;" that is, it has occasion to exert itself, when the weakness of men becomes manifest; and not only so, but it is more distinctly recognized as it ought to be. For the word perfected has a reference to the perception and apprehension of mankind, because it is not perfected unless it openly shines forth, so as to receive its due praise. For mankind have no taste of it, unless they are first convinced of the need of it, and they quickly lose sight of its value, if they are not constantly exercised with a feeling of their own weakness. Most gladly, therefore This latter statement confirms the exposition that I have given. I will glory, says he, in my infirmities, that the power of Christ may dwell in me [912] Hence, the man that is ashamed of this glorying, shuts the door upon Christ's grace, and, in a manner, puts it away from him. For then do we make room for Christ's grace, when in true humility of mind, we feel and confess our own weakness. The valleys are watered with rain to make them fruitful, while in the mean time, the high summits of the lofty mountains remain dry. [913] Let that man, therefore, become a valley, who is desirous to receive the heavenly rain of God's spiritual grace. [914] He adds most gladly, to show that he is influenced by such an eager desire for the grace of Christ, that he refuses nothing for the sake of obtaining it. For we see very many yielding, indeed, submission to God, as being afraid of incurring sacrilege in coveting his glory, but, at the same time, not without reluctance, or at least, less cheerfully than were becoming. [915] 10. I take pleasure in infirmities There can be no doubt, that he employs the term weakness in different senses; for he formerly applied this name to the punctures that he experienced in the flesh. He now employs it to denote those external qualities, which occasion contempt in the view of the world. Having spoken, however, in a general way, of infirmities of every kind, he now returns to that particular description of them, that had given occasion for his turning aside into this general discourse. Let us take notice, then, that infirmity is a general term, and that under it is comprehended the weakness of our nature, as well as all tokens of abasement. Now the point in question was Paul's outward abasement. He proceeded farther, for the purpose of showing, that the Lord humbled him in every way, that, in his defects, the glory of God might shine forth the more resplendently, which is, in a manner, concealed and buried, when a man is in an elevated position. He now again returns to speak of his excellences, which, at the same time, made him contemptible in public view, instead of procuring for him esteem and commendation. For when I am weak, that is -- "The more deficiency there is in me, so much the more liberally does the Lord, from his strength, supply me with whatever he sees to be needful for me." For the fortitude of philosophers is nothing else than contumacy, or rather a mad enthusiasm, such as fanatics are accustomed to have. "If a man is desirous to be truly strong, let him not refuse to be at the same time weak Let him," I say, "be weak in himself that he may be strong in the Lord." ( Ephesians 6:10 .) Should any one object, that Paul speaks here, not of a failure of strength, but of poverty, and other afflictions, I answer, that all these things are exercises for discovering to us our own weakness; for if God had not exercised Paul with such trials, he would never have perceived so clearly his weakness. Hence, he has in view not merely poverty, and hardships of every kind, but also those effects that arise from them, as, for example, a feeling of our own weakness, self-distrust, and humility. Footnotes: [897] The same rendering is given in Cranmer's version, (1539,) "Neuerthelesse I spare you." The Vulgate reads: "Parco autem;" -- ("But I spare.") This rendering is followed in Wiclif's version, (1380,) Tyndale's (1534,) and the Rheims version, (1582.) The Geneva version (1557) has: "but I refraine." -- Joachim Camerarius remarks, that pheidomai, is elliptical, as being used instead of pheidomai tou erein, or, tou megalauchein; -- "I refrain from speaking, or from boasting." -- Ed. [898] ^"Selon le Grec il faudroit dire A la chair;" -- "According to the Greek, we would require to say, To the flesh." [899] ^"Il faut reietter loin ce songe;" -- "We must put far away from us that dream." [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." [901] "Qu'il a este reprime et range a humilite;" -- "That he has been restrained and brought down to subjection." [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." [903] ^"Toute orgueil et insolence;" -- "All pride and insolence." [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." [905] "Veu qu'il ne pent estre guari que par d'autre poison;" -- "Inasmuch as it cannot be cured except by another poison. [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 phoneus. 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 anthropoktonos than phoneus, 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. [907] Calvin alludes to what he had said as to the number three, when commenting on an expression, which occurs in 2 Corinthians 12:2 -- third heavens. See [66]p. 368. -- Ed. [908] ^"Tris; is considered by the commentators as a certain for an uncertain, but large number, (i.e., oftentimes.) To the passages cited by them I add Eurip. Hippol. 46; and Job 33:29 , which I would render -- So all these things doth God work with man unto three times,' namely, by divinely sent disorders, by nocturnal visions, and by divine messengers." -- Bloomfield. -- Ed. [909] "Si nous ne voulons faire toutes les promesses de Dieu vaines et in u-tiles;" -- "If we would not make all the promises of God vain and useless." [910] ^"Et aussi il n'est pas fort requis de la scauoir;" -- "And besides, it is not greatly requisite to know it." [911] ^"Et c'est assez;" -- "And that is enough." [912] The original word, episkenosHu, properly means, to pitch a tent, or tabernacle, upon. Raphelius quotes two passages from Polybius, in which the verb is used as meaning -- to enter into, and dwell in. To de teleutasion episokenosantes epi tas oikias "and at last, having entered in, and taken possession of the houses." Meta de tauta tais oikiais episkenosantes kateichon ten polin -- "And after these things, having entered into the houses, they took possession of the city." -- CEcumenius, cited by Parkhurst, considers episkenosHu, as employed by the Apostle here, to be equivalent to hole en holo katoikesHu -- "may entirely take possession of,me, and dwell in me." -- It is admirably well observed by Dr. Adam Clarke, that "the same Eternal WORD," (of whom it is said in John 1:14 , that he "was made flesh, and made his tabernacle among us, (eskenosen en hemin,) full of grace and truth,") "promised to make his tabernacle with the Apostle, and gives him a proof that he was still the same -- full of grace and truth, by assuring him that his grace should be sufficient for him." -- Ed. [913] ^"Sees et steriles;" -- "Dry and barren." [914] Much in accordance with this beautiful sentiment is Bunyan's description of the "Valley of Humiliation," in the second part of his "Pilgrim's Progress." "It is the best and most fruitful piece of ground in all these parts. It is fat ground, and, as you see, consisteth much in meadows; and if a man was to come here in the summer-time, as we do now, if he knew not any thing before thereof, and if he also delighted himself in the sight of his eyes, he might see that which would be delightful to him. Behold how green this valley is! also how beautiful with lilies!' (Song of Solomon 2:1.) I have known many labouring men that have got good estates in this Valley of Humiliation. ( 1 Peter 5:5 .) For God resisteth the proud, but giveth grace unto the humble.' ( James 4:6 .) For indeed it is a very fruitful soil, and doth bring forth by handfuls." -- Bunyan's Allegorical Works, (Glasgow, 1843,) p. 164. -- Ed. [915] "Ce n'est point si nayfuement et franchement qu'il faloit;" -- "It is not so ingenuously and frankly, as it ought to be."

{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. (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. (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. (g) Which sets those lusts on fire.

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. And lest I should be exalted — 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. A thorn in the flesh — 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. To buffet me — 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. Lest I should be exalted — 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.

The best of God’s people have in them a root of pride, or a disposition to be exalted above measure, 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 a thorn in the flesh given him. It is variously guessed what this was; he calleth it a thorn in the flesh; but whether (supposing flesh 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 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: 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 messengers of Satan; 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 buffet 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.

And lest I should be exalted above measure,.... Over much elated in his mind, and swelled with a vain conceit of himself: through the abundance of the revelations; 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, there was given to me a thorn in the flesh, the messenger of Satan to buffet me; 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 Hosea 2:6 , 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, Joshua 23:13 . 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, , "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 , "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. "R. Hona (c), as he was preaching to the children of men to take warning, said unto them, children, beware "of the messenger of hell"; but who is this? the evil imagination, or concupiscence, is that which is "the messenger of hell";'' 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 Ezekiel 28:24 , and which were given and ordered by divine appointment for his good; this sense, 2 Corinthians 12:9 , 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, "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; lest, adds he again, I should be exalted above measure; 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. "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; "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.'' (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.

The apostle gives an account of the method God took to keep him humble, and to prevent his being lifted up above measure, on account of the visions and revelations he had. We are not told what this thorn in the flesh was, whether some great trouble, or some great temptation. But God often brings this good out of evil, that the reproaches of our enemies help to hide pride from us. If God loves us, he will keep us from being exalted above measure; and spiritual burdens are ordered to cure spiritual pride. This thorn in the flesh is said to be a messenger of Satan which he sent for evil; but God designed it, and overruled it for good. Prayer is a salve for every sore, a remedy for every malady; and when we are afflicted with thorns in the flesh, we should give ourselves to prayer. If an answer be not given to the first prayer, nor to the second, we are to continue praying. Troubles are sent to teach us to pray; and are continued, to teach us to continue instant in prayer. Though God accepts the prayer of faith, yet he does not always give what is asked for: as he sometimes grants in wrath, so he sometimes denies in love. When God does not take away our troubles and temptations, yet, if he gives grace enough for us, we have no reason to complain. Grace signifies the good-will of God towards us, and that is enough to enlighten and enliven us, sufficient to strengthen and comfort in all afflictions and distresses. His strength is made perfect in our weakness. Thus his grace is manifested and magnified. When we are weak in ourselves, then we are strong in the grace of our Lord Jesus Christ; when we feel that we are weak in ourselves, then we go to Christ, receive strength from him, and enjoy most the supplies of Divine strength and grace.

7. exalted above measure—Greek, "overmuch uplifted." How dangerous must self-exaltation be, when even the apostle required so much restraint! [Bengel]. abundance—Greek, "the excess"; exceeding greatness. given … me—namely, by God (Job 5:6; Php 1:29). thorn in the flesh—(Nu 33:55; Eze 28:24). Alford thinks it to be the same bodily affliction as in Ga 4:13, 14. It certainly was something personal, affecting him individually, and not as an apostle: causing at once acute pain (as "thorn" implies) and shame ("buffet": as slaves are buffeted, 1Pe 2:20). messenger of Satan—who is permitted by God to afflict His saints, as Job (Job 2:7; Lu 13:16). to buffet me—In Greek, present: to buffet me even now continuously. After experiencing the state of the blissful angels, he is now exposed to the influence of an evil angel. The chastisement from hell follows soon upon the revelation from heaven. As his sight and hearing had been ravished with heavenly "revelations," so his touch is pained with the "thorn in the flesh."

And lest I should be exalted - 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. 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. Through the abundance of the revelations - 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. There was given to me - 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. A thorn in the flesh - The word used here (σκόλοψ 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 סיר cı̂yr, in Hosea 2:6 , "I will hedge up thy way with thorns;" to denote a pricking briar in Ezekiel 28:24 , as a translation of סלון cillôwn, 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" Numbers 33:55 , as a translation of שׂכיםsikkim, 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. 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. If Paul's 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; Galatians 4:13 . 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 Galatians 4:13 ; 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. The messenger of Satan - Among the Hebrews it was customary to attribute severe and painful diseases to Satan; compare Job 2:6-7 ; compare note on Luke 13:16 . 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. To buffet me - 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. 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.