Paul’s Thorn in the Flesh

“What was Paul’s thorn in the flesh?” Speculation generally involves that it was some form of physical affliction; but a consideration of the general context, 2 Corinthians 10 to 13, suggests another possibility. Seeking first an understanding of the parallel phrase, “the messenger of Satan,” may lead to a more satisfactory understanding of the passage (2 Cor. 12:7).

Paul’s authority challenged

Paul is presenting an impassioned plea for recognition of his apostolic authority in the face of severe opposition from “false apostles, deceitful workers, transforming themselves into the apostles of Christ” (2 Cor. 11:13). These ministers of Satan fashioned themselves as ministers of righteousness, as Satan himself is transformed into an angel (Greek aggelos) of light (11:14,15). The comparison with the beguiling subtlety of the original adversary in Eden had already been made (11:3; see also Rom. 16:17-20).

Now this group of deceivers, as “the messenger (Greek aggelos) of Satan” (12:7), sought to corrupt the Corinthian minds “from the simplicity that is in Christ,” threatening to frustrate Paul’s purpose of presenting the church “as a chaste virgin to Christ” (11:2,3).

This treachery occasioned great distress in the apostle; we suggest its removal was the subject of his earnest prayer on three occasions, presumably times of particular danger in the ecclesia (12:8; 11:26,28,29). To Paul, these false brethren were indeed “a thorn in the flesh,” as idolatrous neighbors had proven to Israel to be “pricks in their eyes and thorns in their sides” (Num. 33:55; see also Josh. 23:13 and Ez.k. 28:24).

(This interpretation does not preclude the possibility of Paul’s being subject to particular physical affliction, as may be indicated elsewhere, but the context and the scriptural usage of the terms involved indicate that such reference is not made here.)

Glorying in his weakness

While his adversaries arrogantly asserted their superiority, Paul sought gently to establish his role as a servant of Christ, following him who, submitting to the buffeting of his tormentors, “was crucified through weakness” (2 Cor. 13:4). He who bore in his body “the marks of the Lord Jesus” (Gal. 6:17) was also “weak in him” (2 Cor. 13:4). Reluctant to assert his authority, the apostle “glories” in his “weakness” (11:30; 12:5,9).¹ His sufferings reviewed (11:23-31), his position of weakness before his enemies is illustrated in the circumstances of his undignified escape from Damascus (11:32,33).

Saul vs. Paul

For Saul, persecutor of Christ, the achievement of his goal called for human strength and authority; for Paul, apostle of Christ, there was a more excellent way. In the work of espousing the ecclesia “to one husband” (11:2), the servant should not be “exalted above measure” (12:7). Rather, through the awareness, often the frustration, of his own weakness, the powerful lesson would gradually emerge that “My grace is sufficient for thee: for my strength is made perfect in weakness” (12:9).

“Most gladly therefore will I rather glory in my weaknesses, that the power of Christ may rest upon me. Therefore I take pleasure in weaknesses, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake: for when I am weak, then am I strong” (12:9,10).

1. The KJV rendering “infirmities” occurs in 11:30; and 12:5,9,10. The same Greek word is rendered “weakness” in 12:9 and 13:4. The adjectival form occurs as “weak” in 11:21,29; 12:10; 13:3,4,9. The RV and RSV uniformly render the noun as “weakness(es)” in these chapters. Hence, the thread of Paul’s reasoning is more readily discernible in the RV or RSV. The original word often indicates physical infirmity. Such a connotation is obviously inapplicable in at least some of the occurrences in these chapters.