A CRITICAL EXAMINATION OF PAULS THORN IN THE FLESH:

A HERMENEUTICAL APPROACH TO

MODERN INTERPRETATIONS

__________________

A Paper

Submitted to

Dr. Steven Smith

the School of Theology

Southwestern Baptist Theological Seminary

__________________

In Partial Fulfillment

of the Requirements for

Research Writing Seminar 07 SP

__________________

by

Gary H. Everett

May 2007
 ABSTRACT

A CRITICAL EXAMINATION OF PAULS THORN IN THE FLESH:

A HERMENEUTICAL APPROACH TO
MODERN INTERPRETATIONS

This thesis argues that the persecution motif found within Second Corinthians

suggests Pauls metaphor of a thorn in the flesh (2 Cor. 12:7) is best understood as a

reference to one or more of the persecutions and hardships he endured as an apostle of

Jesus Christ, rather than as a reference to the more popular view of a physical ailment.

When examining the phrase skovloy th`/ sarki, the view of a physical ailment largely

relies upon efforts to associate this thorn with Pauls illness mentioned Gal. 3:14-15,

while the arguments supporting persecutions relies largely upon the context of the epistle

of Second Corinthians. The primary thrust of this work is to argue that a proper

hermeneutical approach to interpreting Pauls thorn in the flesh favors the view that this

statement refers to his persecutions rather than a physical ailment.

Gary Everett, DMin.

School of Theology
Southwestern Baptist Theological Seminary, 2007
 TABLE OF CONTENTS

Page

INTRODUCTION ..................................................................................................... 1

CONTEXTUAL CONCERNS ................................................................................... 2

The Structure and Theme of Epistle .................................................................. 2

The Immediate Context ..................................................................................... 3

GRAMMATICAL CONCERNS................................................................................ 5

Translating skolovy .......................................................................................... 6

The Force of the Dative th`/ sarkiv .................................................................. 7

THE ARGUMENTS .................................................................................................. 9

A Physical Ailment ..................................................................................... 10

Associating Paul's Thorn with Gal. 4:13-15 ........................................... 11

The Immediate Context of an Acute Pain ............................................. 11

Three Additional Arguments .................................................................. 12

Suggestions to Identify Paul's Infirmity ................................................. 12

Arguments Against A Physical Infirmity ............................................... 16

Persecutions and Hardships .. .......................................................................... 18

The Use of skolovy in the LXX ................................................................. 21

The Personal Use of the Phrase a[ggeo~ Satana ....................................... 22

The Meaning of the Verb kolafivzw .......................................................... 23

The Personal Use of the Verb ajfivsthmi ................................................... 24

The Immediate Context of 2 Cor. 10-13 ................................................ 24

iv
 Arguments Against Persecutions and Hardships .................................... 28

CONCLUSION ....................................................................................................... 30

BIBLIOGRAPHY .................................................................................................... 32

v
 PREFACE

This thesis about Pauls thorn in the flesh began as a research paper in a

Biblical Hermeneutics class during my MDiv program, the professor having chosen the

topic for us. When I handed it in for a grade, I thought it was a great job, not paying too

much attention to the professors evaluation of it. When applying for the DMin program I

felt this paper was also appropriate to hand it as one of the requirements for the

application process. Needless to say, when the committee rejected this 10-page report and

requested a thesis out of it, I was humbled. After having revised it into 30-page report, I

wondered how my Hermeneutics professor ever gave the first research paper a passing

grade. So, having worked with great zeal I submitted my first thesis to the committee

with much anticipation, believing I had now acquired the high level of skills in doing

research and writing, and believing this committee would be proud of this paper. I was

taken back a little when my first assignment was to revise this elementary-level work into

a real thesis. After scratching my head over this request, making sure the supervisor was

actually talking about my paper and not someone elses, I submitted once again to the

task and dug deeper into the assigned texts books on how to research and write a thesis,

having read and skimmed them through the first time, and saw details I had never noticed

before. I have now reworked this paper into a masterpiece of a thesis, I think? I will now

leave its outcome to divine providence and a wise professor.

Gary H. Everett
Kampala, Uganda
May 2007

vi
 A CRITICAL EXAMINATION OF PAULS THORN IN THE FLESH:
A HERMENEUTICAL APPROACH TO
MODERN INTERPRETATIONS

When faced with difficult trials in life, many Christians find solace within

passages of Scripture that address their particular needs. One of the more popular

passages used to explain lifes hardships is found in 2 Corinthians 12:7 where Paul makes

the metaphorical statement, There was given to me a thorn in the flesh, an angel of

Satan, to buffet me, as a way to describe his suffering while serving as an apostle of the

Lord Jesus Christ. 1 Unfortunately, a diversity of interpretations has been derived from

this statement throughout the centuries by scholars and laymen in an attempt to

understand the sufferings of the Christian life. Gordon Lightfoot and Alfred Plummer

suggest the reason for such a variety of views regarding this phrase is because people in

each era of church history have tended to adapt their understanding of this passage to

their particular circumstances and needs. 2 For example, Plummer notes how some of the

early church fathers who were being persecuted by the Roman emperors interpreted

Pauls thorn to be a reference to his adversaries who persecuted him; the later Catholic

fathers, who practiced asceticism and celibacy, felt Paul was suffering from temptations

of the flesh. Philip E. Hughes calls this type of interpretative analysis of the Scriptures an

1
All references are taken from the King James Version (KJV) unless otherwise noted.
2
Gordon Lightfoot, The Epistle of St. Paul to the Galatians (Reprint of 1865 edition), in
OnLine Bible, v. 2.0 [CD-ROM] (Nederland: Online Bible Foundation, 1992-2005), Gal. 4:13; Alfred
Plummer, The Second Epistle of St. Paul to the Corinthians, The International Critical Commentary
(Edinburg: T. & T. Clark, Ltd., 1915, last impression 1985), 350.

1
 2
instinctive tendency and is perfectly understandable regarding this particular

passage. 3

Although Pauls thorn is popularly viewed today as a reference to an illness

that kept him physically weak, contextual and grammatical principles of biblical

hermeneutics do not seem to support this view well, which results in an inaccurate

perception of how and why Gods grace operated in Pauls life, and the Christian life as

well, during times of suffering. In contrast, the view that this metaphor is best understood

as a reference to one or more of the persecutions and hardships he endured while serving

the Lord as Gods way of keeping him humble and under His grace is clearly suggested

in the motif of persecutions permeating Pauls second epistle to the Corinthians.

Contextual Concerns

Before comparing the arguments supporting two popular interpretations among

scholars today regarding Pauls thorn in the flesh, which are a physical ailment and

persecutions, it would be helpful to look at some contextual concerns regarding this

metaphor. If the overall structure and theme of 2 Corinthians and the immediate the

context of the passage are not properly identified, it is impossible to carry out a critical

analysis of Pauls thorn in the flesh. When such an evaluation is made, it reveals how

Pauls metaphor falls within a passage of Scripture where he is vindicating his

apostleship over the Corinthians. In the passages immediately preceding Pauls statement

about his thorn he reminds them of the hardships he has endured as an apostle of Jesus

Christ (2 Cor. 11:22-33; 12:10).

3
P. E. Hughes, Pauls Second Epistle to the Corinthians, The New International Commentary
on the New Testament (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1962), 442.
 3
The Structure and Theme of the Epistle. The general practice by

commentators who adhere to the unity of 2 Corinthians as a single epistle is to divide the

epistle into three distinct sections. Murray J. Harris provides an excellent example of

widely accepted motifs for each section of this epistle: (1) chapters 1 to 7, which contain

Paul's explanation of his conduct and apostolic ministry, are primarily apologetic; (2)

chapters 8 and 9, which deal with the collection for the saints at Jerusalem, are hortatory;

and (3) chapters 10 to 13, which form Paul's vindication of his apostolic authority, are

polemical. 4 It is in this third division where the phrase thorn in the flesh is found. In this

section of 2 Corinthians the apostle attempts to defend his office and authority over the

church at Corinth against his opponents who have claimed their authority over this same

congregation. For this reason, these chapters contain perhaps the most emotional

statements delivered by Paul in any of his epistles. Ronald Russell believes the debate as

to whether 2 Corinthians is a unified composition or a collection of letters has no

significant bearing upon the interpretation of 12:7-10, the passage in which Paul boasts

of a thorn in the flesh as a way of giving credibility to his claim as a genuine apostle of

Jesus Christ. 5

The Immediate Context. A brief summary of 2 Cor. 10-13, in which Paul

vindicates his apostleship, will show more particularly when and why Paul makes the

4
Murray Harris, 2 Corinthians, in The Expositors Bible Commentary, ed. Frank E. Gaebelien,
J. D. Douglas, Dick Polcyn, in Zondervan Reference Software, v. 2.8 [CD_ROM] (Grand Rapids: The
Zondervan Corp., 1989-2001), introduction, section 9 on structure. In section 2 of his introduction to 2
Corinthians Harris lists four problem areas of disunities within 2 Corinthians: 2:14 to 7:4 (excluding 6:14 to
7:1) may be a separate letter or a Pauline digression; the apparent self-contained unit of 6:14-7:1; the
repetitiveness of chapter 9 from 8; the severe letter of 10-13.
5
Ronald Russell, Redemptive Suffering and Pauls Thorn in the Flesh, JETS 39 (Dec. 1996):
559-570; [journal on-line]; accessed 21 August 2006; available from http://www.firstsearch.oclc.org/
WebZ; Internet, 565.
 4
statement about his thorn in the flesh. In chapter 10 the Apostle responds to charges of

being a coward who walked in carnality and weakness by assuring the Corinthians that he

can be bold, powerful, and quick to exercise his apostolic authority, if necessary, against

such opponents. In chapters 11 and 12 Paul begins to boast foolishly, as he describes it,

concerning his apostleship. Russell refers to 2 Cor. 11:1-12:13 as the fools speech

because it is characterized by the frequent use of the words fool, foolish, foolishness

(11:1, 16, 17, 19, 21; 12:6, 11). 6 In this boasting Paul wants the Corinthians to see that

the office of a true apostle of Jesus Christ has a number of infallible proofs, which serve

as testimonies that his opponents cannot match. In this third major section of the epistle

Paul provides at least three testimonies to prove his apostleship over the Corinthians: (1)

he had preached the gospel to them without charge (11:1-15); (2) he described the

extraordinary amount of suffering and persecutions he endured for the Gospels sake

(11:16-33); and (3) he humbly referred to the abundance of divine revelations, signs, and

miracles in his ministry, with emphasis being placed upon Gods method of keeping him

humbled with a thorn in the flesh in the midst of these exalting experiences (12:1-10).

After a final plea for his vindication based upon this three-fold testimony (12:11-13),

Paul finishes the epistle by discussing issues regarding his forthcoming visit and warning

the readers that he will deal with any sins in the church when he arrives (12:20-13:10).

Ralph P. Martin believes the thrust of 2 Cor. 12:7-10, where Paul refers to his

thorn in the flesh, is that Pauls strength comes through admission of his weakness. 7 In

6
Russell, Redemptive Suffering and Pauls Thorn in the Flesh, 565.
7
Ralph P. Martin, 2 Corinthians, Word Biblical Commentary, vol. 40 (Waco: Word Books,
1986), 390; H. J. Bernard, II Corinthians, The Expositors Greek New Testament (Grand Rapids:
Eerdmans, 1897), 111.
 5
other words, Pauls spiritual strength, or divine anointing, comes through the realization

of his physical weaknesses and his willingness to yield to Gods will in his life. In the

preceding section of 2 Cor. 12:1-6 Paul uses the third person in order to avoid being

exalted by others as he refers to an extraordinary vision which serves as one testimony of

his divine calling as an apostle of Christ. Therefore, Pauls humbling description of his

thorn in the flesh (12:7) naturally follows a reference to his exalting vision as he explains

how God keeps him humble in the midst of these experiences so that divine grace and

power can continue to work in Pauls life and ministry. Finally, it is important to note that

Paul refers to his thorn in the flesh shortly after giving a descriptive summary in 11:16-33

of the hardships of a true apostle of Jesus Christ, and in a verse immediately following

this statement (12:10).

This evaluation reveals how Pauls metaphor falls within a section where he is

vindicating his apostleship over the Corinthians, a passage which emphasizes his life of

persecutions and hardships. 2 Corinthians 12:7-10 reads:

And lest I should be exalted above measure through the abundance of the
revelations, there was given to me a thorn in the flesh, the messenger of Satan to
buffet me, lest I should be exalted above measure. For this thing I besought the Lord
thrice, that it might depart from me. And he said unto me, My grace is sufficient for
thee: for my strength is made perfect in weakness. Most gladly therefore will I rather
glory in my infirmities, that the power of Christ may rest upon me. Therefore I take
pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for
Christ's sake: for when I am weak, then am I strong.

Grammatical Concerns

Plummer notes two grammatical concerns regarding the phrase skovloy th`/
 6
sarki (2 Cor. 12:7)v. 8 One issue deals with the proper translation of the word skovloy.

Another issue concerns the force of the dative th`/ sarkiv. Each of these issues must be

evaluated in order to properly understand the significance of this phrase within the

passage in which it occurs. It is widely agreed by scholars that the word skovloy should

be translated thorn, and the phrase th`/ sarki is best rendered in the flesh, giving us the

popular phrase a thorn in the flesh.

Translating skolovy

Murray Harris notes how the New Testament Greek word skovloy has been

translated into at least three words by modern English versions: stake, thorn, and cross,

with thorn being the most popular. 9 He says the translation for skovloy found in

Classical Greek is commonly stake. C. K. Barrett says the term stake refers to an

instrument used for torture and execution in ancient times. 10 Martin says such stakes

were used in ancient times to slow an enemys progressor to torture and to execute an

enemy (such as by impaling) 11 H. J. Bernard says this translation would describe

Pauls trial as a continual impalement. 12 He says Stanley adopts this translation of

skovloy based upon Gal. 2:20, I am crucified with Christ. Hughes adopts this

8
Plummer, The Second Epistle of St. Paul to the Corinthians, 348-349.
9
Murray Harris, The Second Epistle to the Corinthians, The New International Greek
Testament Commentary (Grand Rapids: Eerdmans, 2005), 854.
10
C. K. Barrett, The Second Epistle to the Corinthians, Harper's New Testament
Commentaries, 1st ed. (New York: Harper and Row, 1973), 315.
11
Martin, 2 Corinthians, 2 Cor. 12:7; David M. Park, Pauls skovloy th`/ sarkiv: Thorn or
Stake? (2 Cor. XII 7), Novum Testamentum 22 (1980): 180-81; [journal on-line]; accessed 18 September
2006; available from http://www.firstsearch.oclc.org/WebZ; Internet.
12
H. J. Bernard, II Corinthians, The Expositors Greek New Testament (Grand Rapids:
Eerdmans, 1897), 110.
 7
translation because it describes Paul in 2 Cor. 12:7 as being transfixed, painfully held

down and humiliated in order to prevent him from being exalted because of his visions

and revelations. 13

A second possible translation of skovloy would be thorn or splinter. Many

scholars believe the four uses of skovloy found in the LXX (Num. 33:55, Ez. 28:24, Hos.

2:8, Sir. 43:19) are best rendered thorn or splinter. Those who adhere to this rendering

argue that the translation thorn would be more appropriate in 2 Cor. 12:7 because it

describes something that was distressing for Pauls flesh, but able to be tolerated over a

period of time. Martin explains how this translation would better support the idea that the

Apostle had accepted this problem so the power of God could rest upon him. 14 Bernard

adds that this rendering also suggests Pauls problem was more similar to the vexatious

irritation of a thorn rather than to the agonizing and fatal torture of impalement on a

stake. 15 Harris suggests the LXX usage should be regarded as regulative in the

translation of skovloy. 16

A third possible translation for skovloy is to apply the figurative meaning of a

cross. This is based upon the fact that the idea of impalement was made equivalent to the

cross by some of the early Church fathers, such as Origen. 17 However, David Park tells

us this word would be inappropriate in the case of 2 Cor. 12:7 because this translation

13
Hughes, Pauls Second Epistle to the Corinthians, 447.
14
Martin, 2 Corinthians, 2 Cor. 12:7.
15
Bernard, II Corinthians, 111.
16
Harris, The Second Epistle to the Corinthians, 854.
17
Origen, Con. Cels., ii.55.68.
 8
was not applied to the Greek word skovloy until the time of Origen, which was almost

two hundred years after Paul wrote his epistles. 18 Harris notes how most commentators

prefer the word thorn in 12:7, although a few opt for stake or splinter. 19

The Force of the Dative th`/ sarkiv

A second question Plummer says should be addressed regarding Pauls thorn in

the flesh is the phrase th`/ sarkiv. According to A. T. Robertson it can be translated

either in the flesh (locative case) or for the flesh (dative of advantage). 20 Martin describes

the two possible cases as a locative dative or dative of disadvantage. 21 Martin, F. F.

Bruce, Barrett, and the majority of translators support the locative case, understanding the

word sarkiv to be a reference to the physical body, and thus, render the phrase in the

flesh. Park says the word sarkiv is generally understood in the New Testament in its

literal sense to mean Pauls physical body and should refer to the sphere in which this

thorn of an affliction resides. 22 However, the dative of (dis)advantage is grammatically

possible if sarkiv is intended to refer in a broader sense to the corrupt human nature, or

the part of the soul which is not regenerate, as Calvin describes it. 23 Thus, the

18
David M. Park, Pauls skovloy th`/ sarkiv: Thorn or Stake? (2 Cor. XII 7), Novum
Testamentum 22.2 (1980); 179-183, [journal on-line]; accessed 21 August 2006; available from
http://www.firstsearch.oclc.org/WebZ; Internet, 180.
19
Harris, The Second Epistle to the Corinthians, 854.
20
A. T. Robertson, A Grammar of the Greek New Testament in Light of Historical Research
(Nashville: Broadman Press, 1934), 538.
21
Martin, 2 Corinthians, 2 Cor. 12:7.
22
Park, Pauls skovloy th`/ sarkiv: Thorn or Stake? (2 Cor. XII 7), 179.

23
F. F. Bruce, I & II Corinthians, in The New Century Bible Commentary (Grand Rapids:
Eerdmans, 1971), 248; John Calvin, The Second Epistle of Paul the Apostle to the Corinthians, vol. 2, in
Calvin's Commentaries, trans. J. P. Elgin; The Calvin Translation Society ed. [on-line]; accessed 23
September 2006; available from http://www.ccel.org/ccel/calvin/calcom40.html; Internet.
 9
translation in 2 Cor. 12:7 could be rendered for (the inconvenience of) the flesh, which

would, according to Harris, view Pauls thorn in the flesh as Gods method of helping

him to curb evil desires, to prevent the lower nature from becoming aggressive. 24

Plummer agrees with this alternate view and supports the translation for the flesh as a

reference to mans lower nature. Plummer and Jerry McCant believe that the writer

would have used ejn with the phrase if the locative in the flesh was intended. 25

Although scholarship has been divided over these two interpretations of this phrase

throughout the years, Harris explains that the most common rendering for th`/ sarkiv has

been in the flesh, which he believes is the safest to follow. 26

In summarizing the two grammatical concerns regarding the phrase skovloy

th`/ sarki (2 Cor. 12:7), it is widely agreed by scholars that the word skovloy should be

translated thorn, and the phrase th`/ sarki is best rendered in the flesh. Each of these

issues should be evaluated in order to better under the significance of this phrase within

the passage in which it occurs.

The Arguments

The two most popular views in modern times are to interpret Pauls thorn in the

flesh as either a debilitating physical ailment or as persecutions that Pauls opponents

inflicted upon him during his ministry as an apostle to the Gentiles. Two more additional

views are mentioned by commentators, which are the suggestion that Paul suffered

24
Harris, The Second Epistle to the Corinthians, 854.
25
Plummer, The Second Epistle of St. Paul to the Corinthians, 348; Jerry McCant, Pauls
Thorn of Rejected Apostleship, New Testament Studies 34 (1988): 564.
26
Harris, The Second Epistle to the Corinthians, 854.
 10
spiritual temptation towards immorality, and that he suffered from severe emotional

stress for a number of reasons. However, these two views share limited popularity and

debate among scholars today, so they will not be discussed within the scope of this paper.

By far the biggest debate among scholars takes place over Pauls intended meaning of the

phrase skovloy th`/ sarkiv. This thesis will place the arguments for the two most popular

views together in order to show how those favoring an infirmity generally find support

outside of the context of 2 Corinthians, while those favoring persecutions and hardships

find support within the context of this epistle. This leads to the logical conclusion that

when proper hermeneutical principles are applied the less popular view of persecutions

and hardships should be favored by scholars, which has been found not to be the case.

A Physical Ailment

The more popular of the two views held by scholars today is to interpret Pauls

thorn in the flesh as a physical ailment. The earliest reference to this phrase is found in

the writings of Tertullian (A.D. 160 to 225), who said it was being interpreted in his day

as an earache or a headache. 27 Its frequent interpretation in modern times as a physical

illness has caused a number of modern English translators to simply assume that it is the

only reputable interpretation. Terence Mullins 28 gives us a list of such uses: a bitter

physical affliction (Goodspeed), 29 a sharp physical pain (NEB) 30, a painful physical

27
Tertullian writes, Which (elation of soul) was being restrained in the apostle by buffets, if
you will, by means [as they say] of pain in the ear or head? De Pudicitia 13.17. (See also Against Marcion
5.12).
28
Terence Y. Mullins, Pauls Thorn in the Flesh, Journal of Biblical Literature 76 (1957):
299.
29
Edgar J. Goodspeed, The New Testament: An American Translation (Chicago: University of
Chicago Press, 1923), 351.
 11
ailment (GNB) 31. A number of dictionaries and word studies have also adopted this

view. For example, Joseph H. Thayer paraphrases these words in 12:7 to read a grievous

bodily malady sent by Satan. 32 Walter Bauer defines Pauls skovloy as an allusion to his

illness and his buffeting to mean painful attacks of an illness, described as a physical

beating by a messenger of Satan. 33 Robertson interprets skovloy as some physical

malady. 34

It is tempting to associate the phrase skovloy th/``/ sarkiv with some sort of

illness, since the overwhelming testimony of scholars who support this view does cause

one to hesitate before considering any other interpretation. However, when the arguments

for this view are evaluated in light of biblical hermeneutical principles they fail to

provide strong enough support to justify its popularity. This will be seen as each

argument is evaluated separately.

Associating Pauls Thorn with Gal. 4:13-15. The most frequently used

argument in support of the view that Pauls thorn was an illness lies in the attempt to

associate this alleged sickness in 2 Cor. 12:7-10 with the one mentioned in Gal. 4:13-15,

in which Paul tells the Galatians how through infirmity of the flesh I preached the

30
Harris, The Second Epistle to the Corinthians, 854.
31
Paul Ellingworth, gen. ed., Good News Study Bible, 2d ed. (Hong Kong: United Bible
Society, 1994), 2 Cor. 12.7.
32
Joseph H. Thayer, Greek-English Lexicon of the New Testament (Grand Rapids: Zondervan
Pub. House, 1981), s.v. a[ggelo~.
33
Walter Bauer, A Greek-English Lexicon of the New Testament, ed. and trans. William F.
Arndt, F. Wilber Gingrich, and Frederick W. Danker [BAGD], 3rd ed. (Chicago: University of Chicago
Press, 2000), s.v. skovloy and kolafivzw.
34
A. T. Robertson, in Word Pictures in the New Testament (Nashville: Broadman Press, 1931)
in P.C. Study Bible, v. 3.1 [CD-ROM] (Seattle, WA: Biblesoft Inc., 1993-2000), II Cor. 12:7.
 12
gospel . . . and my temptation which was in my flesh ye despised not. Many scholars

believe both passages describe the same physical ailment. Gordon Lightfoot says, These

passages so closely resemble each other that it is not unnatural to suppose the allusion to

be the same in both. 35 He then builds a case for his argument by suggesting other

allusions in the New Testament to this illness, saying Pauls statement of Satan hindering

him is a likely reference to his malady (1 Thess. 2:18), as well as the description of his

bodily presence being weak and his speech contemptible (2 Cor. 10:10).

The Immediate Context of an Acute Pain. Lightfoot offers a second

argument for the view of an illness by evaluating the context of the passage in which Paul

mentions his thorn. 36 He believes a careful analysis of the passage in 2 Cor. 12:7-10

suggests that Paul was describing his physical pain as very acute, that this

maladywas very humiliating to himself, that he could not conceal it from others,

that it served as a great trial of his resolve and consistency, and that his disease was

recurring. His evaluation of the context suggests an illness rather than persecutions.

Three Additional Arguments. A third argument is mentioned by F. F. Bruce,

who uses the example of Job to show how God allows illness to come upon His

servants. 37 He refers to the phrase a messenger of Satan (12:7) as a description of how

Satans agent was used in afflicting sickness in Pauls body notby way of

punishmentbut with a view to his growth in grace and more effective service, as was

the case with Job. Victor Furnish offers a fourth argument by referring to the widespread

35
Lightfoot, The Epistle of St. Paul to the Galatians (Reprint of 1865 edition), in OnLine Bible,
v. 2.0 [CD-ROM] (Nederland: Online Bible Foundation, 1992-2005), Gal. 4:13.
36
Ibid., Gal. 4:13.
 13
ancient belief that illness was caused by demons, and especially by Satan. 38 Furnish

gives a fifth argument, which he takes from Betz, who says there is a general, formal

similarity between the accounts in 2 Cor. 12:7b-9a and Hellenistic stories of miraculous

cures. 39

Suggestions to Identify Pauls Infirmity. Because this view of an infirmity is

one of the most popular views held among scholars today, much speculation has been

offered to identify the particular illness that must have afflicted Paul. Plummer describes

it as an acute malady and recurrent malady that hindered the work of the Apostle and

was sent by God to preserve His Apostle from spiritual pride. 40 He suggests some

popular suggestions of possible diseases which fit the descriptions in both Gal. 4:13-14

and 2 Cor. 12:7 would be epilepsy, ophthalmia, malarial fever, and hysteria, but

concludes the evidence is insufficient to know. F. F. Bruce also gives a list of possible

illnesses that fit well into what is known of Pauls life and ministry: a pain in the ear

(Tertullian), such troublesome characters as Hymeanaeus and Alexander (Chrysostom),

epilepsy (M. Krenkel, J. Klausner), convulsive attacks (M. Dibelius), ophthalmia (J. T.

Brown, in Horae Subsecivae (1858)), malaria (W. M. Ramsay, E. B. Allo), sufferings

caused by constant persecutions (J. Munck), attacks of depression after periods of

exaltation (H. Claiver), the agony caused by the unbelief of his Jewish brethren (P. H.

Menoud) or by the memory of his persecutions of the church (A. Osiander, A.

37
Bruce, I & II Corinthians, 248.
38
Victor Furnish, II Corinthians, The Anchor Bible, vol. 32A (Garden City, New York:
Doubleday and Co., 1984), 549.
39
Ibid., 549.
40
Plummer, The Second Epistle of St. Paul to the Corinthians, 351.
 14
Schlatter). 41 Bruce believes that it is not possible to come to any certain conclusion, but

that some possibilities are more likely than others. Barrett describes these possible

ailments as a guess and nothing more. 42 Nevertheless, it is worth noting some of these

views because of the emphasis on this view within this thesis.

Barrett says an impediment of speech would explain why Paul made a very

bad first impression to the Galatians (see Gal. 4:13f). 43 He says this particular illness

also explains why he was judged by the Corinthians as being judged poor in presence

and in speech, but impressive in his letters (see 2 Cor. 10:1, 9-11; 11:6). In objection to

this possible disease, Barrett says Lukes description of Paul as the chief speaker (see

Acts 14:12) weakens the suggestion that Pauls thorn was a speech impediment.

However, he explains how this thorn in the flesh might have been given to Paul on a

specific occasion, possibly after his visit to Lystra, where he played the role of chief

speaker.

Another theory favored by Lightfoot and others suggests Paul suffered from

some form of epilepsy as did other famous men of history, such as Julius Caesar, the first

Napoleon, as Mahomet, Cromwell, King Alfred, and Peter the Great. 44 He takes this view

because the description of Pauls malady closely parallels that of King Alfred. James

41
Bruce, I & II Corinthians, 248.
42
Barrett, The Second Epistle to the Corinthians, 315.
43
Ibid., 315.
44
Lightfoot, The Epistle of St. Paul to the Galatians, Gal. 4:13; James Denny, The Second
Epistle to the Corinthians, in The Expositors Bible, ed. William R. Nicoll and Oscar L. Joseph, in Ages
Digital Library, v. 1.0 [CD-ROM] (Rio, WI: Ages Software, Inc., 2001), chapter 26; Plummer, The Second
Epistle of St. Paul to the Corinthians, 351.
 15
Denny offers the objection to this view by noting how this particular disease produces

mental deterioration over time, and no one can deny Pauls mental acuteness during the

later part of his life. 45 In other words, after fourteen years his mental faculties would not

have been the same as in the beginning. Plummer offers another objection to this view

which suggests that such attacks are not acutely painful, as Pauls thorn in the flesh

implies. 46

William Ramsay provides a lengthy argument on how Paul must have

suffered from a form of recurrent malarial fever known in the Eastern Mediterranean as

Malta fever. 47 He bases his argument upon the belief that the symptoms of this particular

ailment fit all of the New Testament descriptions of Pauls infirmities. He explains how

malarial fever tends to recur in very distressing and prostrating paroxysms, whenever

one's energies are taxed for a great effort. He explains how it leaves the person a

shaking and helpless weakling, and how such attacks cause the person to loathe himself.

Perhaps the strongest and most popular argument to identify the particular

malady inflicted upon Paul is the suggestion that he suffered from an eye disease called

ophthalmia. In defense of this view scholars note where Paul, having just mentioned his

infirmity of the flesh (Gal. 4:13), tells the Galatians that they would have plucked out

their eyes for him. Another supporting argument commonly made by scholars refers to

Pauls closing statement to the Galatians, where he wrote in large letters, suggesting the

45
James Denny, The Second Epistle to the Corinthians, chapter 26.
46
Plummer, The Second Epistle of St. Paul to the Corinthians, 351.
47
William Ramsay, St. Paul the Traveler and the Roman Citizen, in Online Bible Edition, v.
2.0 [CD-ROM] (Dordrecht, Nederland: Online Bible Foundation, 1992-2005), chapter 5.2.
 16
possibility of poor eyesight (Gal. 6:11). Supporters of this view also note how in Acts

23:5 Paul failed to recognize the high priest, and in Acts 9:9 and 18, scales formed over

Pauls eyes on the Damascus Road and lasted for three days, which could have been

caused by an eye disease called ophthalmia, in which secretions are formed in the eyes.

Arthur Custance goes into lengthy detail to support this particular view suggesting that

Luke the physician was summoned to Pauls side on at least three occasions when this

eye disease became overbearing for him. 48 Thus, it is understandable why this is the most

popular view, since its arguments appear to have a stronger basis in various Scriptures

than the others. In objection to this view of an eye disease, Hughes suggests Paul was

speaking metaphorically in Gal. 4:15 by saying that the Galatians would have done

anything for him at that time. 49 He believes the phrase if possible in 4:15 lends itself to

such an interpretation. Andrew Wommack and others also object to this view by saying

the comment in Gal. 6:11 was a reference to the length of the epistle, rather than to the

size of the letters written on the page. 50 Finally, if Paul indeed suffered from this

disfiguring disease of his face, why would not some reference be made to this problem in

the ancient writings that actually give a few, brief physical descriptions of the Apostle. 51

48
Arthur Custance, Man In Adam and In Christ, (Grand Rapids, MI: Zondervan, 1975), in
The Doorway Papers Series, vol. 3. [on-line]; accessed 26 August 2006; available from
http://www.custance.org/Library/Volume3?Part_V/chapter3.html; Internet.
49
Hughes, Pauls Second Epistle to the Corinthians, 444.
50
Andrew Wommack, Pauls Thorn in the Flesh, [on-line]: accessed 26 August 2006;
available from http://www.awmi.net/extra/article/pauls_thorn; Internet.
51
An early Church document reads, And he saw Paul coming, a man small in size, bald-
headed, bandy-legged, well-built, with eyebrows meeting, rather long-nosed, full of grace. For sometimes
he seemed like a man, and sometimes he had the countenance of an angel. The Acts of Paul and Thecla,
paragraph 2. A description by Malala, or John of Antioch, describes him as short, bald, with partly gray
hair and beard, a prominent nose, grayish eyes, knitted brows, pale and yet fresh complexion, a well shaped
beard, with a touch of humor, sagacious, self-restrained, pleasant to converse with, gentle, yet filled by the
 17
Arguments Against a Physical Infirmity. In opposition to the popular view

that Pauls thorn in the flesh was a physical ailment, Terence Y. Mullins and McCant use

the Greek text to argue how there is a difference between the descriptions of the illness of

Gal. 4:13-15 and that mentioned in 2 Cor. 12:7. They list a number of dissimilarities

between the phrases skovloy th/` sarkiv (2 Cor. 12:7) and ajsqevneian th`~ sarko;~ . .

. ejn th/``/ sarkiv (Gal. 4:13-14). Jerry McCant points out five dissimilarities: (1) in

Galatians the construction has ejn, and the personal possessive pronoun mou;;; 2 Cor has

neither; (2) in Galatians Pauls condition is temporary while the present subjunctives in

2 Corinthians indicates a chronic condition; (3) in Galatians it opens the way for

preachingbut in 2 Corinthians it seems to be a hindrance to ministry; (4) in 2

Corinthians the metaphor is related to his rapture to heaven while no such association is

made in Galatians; (5) in both passages sarx is used but with different cases. 52

Wommack adds a fifth grammatical objection by saying the temporal phrase at the first

(Gal. 4:13) leaves the impression it was only a temporary thing that he recovered

from. 53 Mullins argues against the view of an infirmity by saying that even if these

phrases in 2 Cor. 12:7-10 and Gal. 4:13-15 were proved to be identical, the case for the

bodily ailment theory would be inconclusive, since there is no such proof to support

such an association. 54

Holy Spirit with an eager enthusiasm. Chronograph, chapter 10. There is a similar description from
Nicephorus of the fifteenth century; History 2:37. However, none of these descriptions refer to any facial
disfigurement.
52
McCant, Pauls Thorn of Rejected Apostleship, 564.
53
Wommack, Pauls Thorn in the Flesh, internet.
54
Terence Y. Mullins, Pauls Thorn in the Flesh,301.
 18
A second argument against the view that Paul suffered from an illness is based

upon the appositional phrase a messenger of Satan to buffet me. Mullins says this verb

used to describe the activity of the angel refers to a human activity of beating with the

fist. 55 Barrett offers a third argument by saying, The plain fact is that Pauls physical

health must on the whole have been very good, or he could never have survived the

hardships and perils described in xi. 23-33. 56 However, Furnish counters this statement

by saying that Pauls illness need not have been debilitating, only aggravating. 57 A

fourth objection states that if Jobs illness is compared with Pauls thorn in the flesh, as

Bruce and others do, the distinction should be pointed out that God healed Job of his

infirmity, but Paul remained ill, so there is a comparative difference in purpose. 58

Mullins summarizes these four objections by explaining how the use of th/``/

sarkiv lends a sort of superficial plausibility, 59 and the overwhelming testimony of

scholars who support this view does cause one to hesitate before considering any other

interpretation. However, he says the context of skovloy in 2 Corinthians, along with its

Jewish usage points in another direction, which is the less popular view that it may

refer to Pauls persecutions and hardships.

Persecutions and Hardships

A commonly held view since the time of the early Church fathers is to say

55
Ibid., 301.
56
Barrett, The Second Epistle to the Corinthians, 314.
57
Furnish, II Corinthians, 550.
58
Plummer, The Second Epistle of St. Paul to the Corinthians, 352.
59
Mullins, Pauls Thorn in the Flesh, 350.
 19
Pauls thorn in the flesh refers to the persecutions and hardships caused by his

adversaries. Chrysostom rejected the ancient view that Pauls thorn was an earache or a

headache. 60 Instead, he interprets the word Satan in the general Hebrew sense of the word

to mean an adversary, and suggests this adversarial messenger was actually Alexander

the coppersmith, the party of Hymeneus and Philetas, and all others who contended with

Paul and persecuted him for the sake of the Gospel. 61 The suggestion that Pauls phrase

refers to persecutions had the support of Augustine, Theodore of Mopsuestia, Theodoret,

Photius, and Theophylact. However, an evaluation of Augustines frequent references to

this phrase allows for a broader interpretation, because he used the phrase thorn in the

flesh to refer to any demonic affliction, whether persecution or physical illness, that is,

any difficulty imposed upon mortal men. When Augustine does refer to Pauls thorn, he

does so with a literal interpretation of the appositional phrase the messengers of Satan,

which he believes were actual demonic spirits sent to buffet Pauls body. 62 Jerome

60
John Chrysostom Homilies of St. John Chrysostom on the Second Epistle of St. Paul the
Apostle to the Corinthians, Homily 26 on 2 Corinthians 12:7; Hughes, Pauls Second Epistle to the
Corinthians, 443.
61
We find within this same epistle to the Corinthians a statement from Paul regarding the
intensity of persecutions he experienced in Asia: For we would not, brethren, have you ignorant of our
trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we
despaired even of life (2 Cor. 1:8). This verse describes of one of Pauls most despairing times in his
ministry and places him in Asia where Alexander the coppersmith and other serious adversaries lived.
Thus, we should not count Chrysostoms comments as farfetched or out of context.
62
A study of the writings of Augustine reveals his frequent use of Pauls phrase thorn in the
flesh to explain various aspects of the hardships that are imposed upon believers in this mortal life. He
clearly uses this phrase in a broad sense to equate it with persecutions at times and illnesses at other times.
See Letters of St. Augustine (letter 93.2, letter 130.14. 25-26), Reply to Faustus the Manichaean 22.20, The
Seven Books of Augustin, Bishop of Hippo, on Baptism, Against the Donatist 4.7, A Treatise Against Two
Letters of the Pelagians 3.18, A Treatise On Nature and Grace, Against Pelagius, Addressed to Timasius
and Jacobus 31, A Treatise on the Grace of Christ and On Original Sin, 1, A Treatise On the Merits and
Forgiveness of Sins, and On the Baptism of Infants 2.24, A Treatise on the Soul and its Origin 4.13, A
Treatise on the Spirit and the Letter 66, Sermons on Selected Lessons of the New Testament 26.7, Lectures
on the Gospel According to St. John 7.1.34-51.12 and 62.13.26-31.1, Ten Homilies on the First Epistle of
John 6.6-7, On the Psalms 54.5.5 and 59.4.2.3 and 90.1.10 and 98.7.5.
 20
seemed to follow this broader definition given by Augustine. In his defensive argument

about the thorn being an illness, Plummer notes how Jerome refers to Pauls thorn within

the context of a physical illness (see Letter 39.2). 63 However, Jerome also used this

phrase within the context of persecutions for the sake of righteousness (see Letter

108.18). Plummer makes an overall observation about this early period of Church history

by saying various Greek fathers and one or two Latin fathers did support the idea of

persecutions; however, he believes this interpretation was birthed out of a climate of

intense persecutions that came upon the Church during its early centuries. 64 And he notes

how different views existed then as they do today.

The view that Pauls thorn refers to his persecutions has been held by scholars

since the time of the early Church, but was reemphasized during the time of the

Reformation. Hughes tells us during the years of the Reformation scholars such as

Luther, Calvin, and others strongly objecting to the Roman Catholic view that Paul was

tempted by lust. 65 Luther discarded this long-held view, explaining how the Vulgates

rendering of spur [or goad] of the flesh (stimulus carnis) might have given rise to this

Catholic tradition. Luther, in his comments on Gal. 4:13, interprets the thorn in the flesh

to be the various temptations and persecutions to which the Apostle was regularly

subjected. Calvin also rejects the traditional Catholic view by stating, Those act a

ridiculous part, who think that Paul was tempted to lust, and he took the broad view like

Augustine that Pauls thorn in the flesh comprehended every kind of temptation, with

63
Plummer, The Second Epistle of St. Paul to the Corinthians, 351.
64
Ibid., 350-1.
 21
which Paul was exercised. 66 He believes that nothing confirms Gods divine acceptance

of a person more than a divine encounter, and nothing works against the ego more than

rejection and persecutions by men.

The view that Pauls thorn refers to persecutions from his adversaries continues

to be upheld today in some scholarly circles. In order to take this position, scholars must

find solid support in their arguments. While the strength of the arguments that Pauls

thorn was an infirmity lies largely in its association with passages outside the epistle of 2

Corinthians, the strength of the arguments that the thorn refers to persecutions lies

primarily within the context of the epistle of 2 Corinthians. Mullins explains that scholars

who interpret Pauls thorn as an illness rely primarily upon Gal. 4:13-15 by declaring

them twin references to the malady. 67 Other passages referred to in support of this

view, but with less weight, would be Gal. 6:11, Acts 9:9, 18, and the story of Job. In

contrast, an evaluation of the arguments supporting the view of persecutions and

hardships finds their strength in adhering to proper biblical hermeneutics by arguing

primarily within the context of the passage. There are five major arguments put forth by

scholars who hold this view.

The Use of skovloy in the LXX. At least five distinct reasons can be found by

critical scholars for supporting the view that the thorn refers to Pauls persecutors and

hardships. The first argument looks at the use of skovloy in the LXX. Martin says this

65
Hughes, Pauls Second Epistle to the Corinthians, 443.
66
John Calvin, The Second Epistle of Paul the Apostle to the Corinthians, vol. 2, in Calvin's
Commentaries, trans. Joseph Haroutunian, in Christian Ethereal Classics Library, v. 4.0 [CD-ROM].
(Grand Rapid, MI: Calvin College, 2001), 2 Cor. 12:7.
67
Mullins, Pauls Thorn in the Flesh, 300.
 22
Greek word is used in the LXX as an idiom for personal enemies of Gods people rather

than things. 68 One example is when the Lord said to Moses, the inhabitants of the land .

. . (that remain) . . . shall be pricks in your eyes, and thorns in your sides, and shall vex

you in the land wherein ye dwell (Num. 33:55). Joshua told the elders of Israel how . . .

these nations . . . shall be snares and traps unto you, and scourges in your sides, and

thorns in your eyes . . . (Josh. 23:12). Also, Davids last words say the sons of Belial

shall be all of them as thorns thrust away (2 Sam. 23:6). In all of these cases the Greek

word skovloy is used to refer to people rather than things. 69 Therefore, it is more likely

Paul uses the phrase skovloy th`/ sarkiv within the context of his familiarity with its Old

Testament usage rather than by an unusual, non-personal application. Russell

acknowledges the usage of skovloy in the Old Testament as a metaphor for human

references, but says, it does not function this way exclusively, and he refers to several

literal uses of skovloy within and outside the Scriptures to support this statement (Sir

43:19, Hos. 2:10). 70

The Personal Use of the Phrase a[ggelo~ Satana. A second argument made

by Martin and Mullins for the view supporting persecutions comes from an analysis of

the phrase a[ggelo~ Satana`. 71 This phrase stands in apposition to the thorn in the flesh

for the purpose of further describing its character. F. F. Bosworth says the Greek word

a[ggelo~ appears 188 times in the Bible, being translated angel 181 times and messenger

68
Martin, 2 Corinthians, 2 Cor. 12:7.
69
F. F. Bosworth, Christ the Healer, 2nd ed. (Grand Rapids: Chosen Books, 1948), 195.
70
Russell, Redemptive Suffering and Pauls Thorn in the Flesh, 567.
71
McCant quotes Kittle as saying that he has not found this phrase elsewhere, so we can
 23
7 times, and in every case it refers to a person and not a thing, such as illness. 72 Martin

agrees by saying the word a[ggelo~ normally refers to a person in the New Testament,

and this is how Paul uses it throughout his writings. 73 Mullins says Paul viewed himself

as an apostle of Christ and his opponents as representatives of Satan within the context of

this epistle, which also describes the Devil as an angel of light in 11:5-15. 74 Harris says

the genitive Satana` may be possessive belonging to Satan or even subjective sent by

Satan. 75 Thus, it is within proper hermeneutical boundaries that Martin understands the

phrase a[ggelo~ Satana` as a reference to these messengers, who were either demons

from Satan or the false apostles used by Satan to inflict hardships upon Paul. 76 If the

word a[ggelo~ consistently refers to a person in the New Testament, then the use of the

term skovloy should not refer to an illness, but to a person also, since these two words

stand in apposition to one another. 77 Thus, the most practical interpretation is to

understand the phrase messenger of Satan as a reference to Pauls opponents. In objection

to this literal view, Russell notes how Satan is also often identified with the infliction of

consider it unique to the New Testament. See McCant, Pauls Thorn of Rejected Apostleship, 565.
72
Bosworth, Christ the Healer, 196.
73
Martin, 2 Corinthians, 2 Cor. 12:7.
74
Mullins, Pauls Thorn in the Flesh, 302.
75
Harris, The Second Epistle to the Corinthians, 855.
76
Martin, 2 Corinthians, 2 Cor. 12:7.
77
One unique interpretation of when and how such demons buffeted Paul comes from Price,
who uses stories from extra-biblical literature to support his view that this buffeting took place in Paradise
while Paul was standing in the presence of the Lord. This story comes across as a bit of a stretch of the
imagination, especially since he has to ignore the evidence of biblical context and rely upon extra-biblical
writings to prove his point, and since there is no scholarly support for such a view. Robert M. Price,
Punished In Paradise, Journal for the Study of the New Testament 7 (1980): 37-38; [on-line]; accessed 21
August 2006; available from http://www.firstsearch.oclc.org/WebZ; Internet.
 24
illness (Job 1-2, Luke 13:16), which supports the view that Pauls thorn was a sickness. 78

Furnish adds to this objection by saying the phrase an angel of Satan does not sound like

a reference to a group of persons who persecuted Paul, and he notes how 2 Cor. 11:14-15

refers to Satan as the angel and to his demons as ministers, rather than angels. 79

The Meaning of the Verb kolafivzw. Martin and Mullins provide a third

argument for the view of persecutions by looking at the verb kolafivzw found in 2 Cor.

12:7. This Greek verb literally means to beat or to strike with the fist, or to give one a

blow with the fist, and it carries the figurative and wider meaning, to maltreat, treat with

violence and contumely. Martin says this verb speaks of one who is beaten or battered

about, especially by blows to the head. 80 The word kolafivzw is used five times within

the New Testament (Matt. 26:67, Mark 14:67, 1 Cor. 4:11, 2 Cor. 12:7, 1 Pet. 2:20). In its

four other uses it clearly refers to people who were persecuting the people of God. 81 The

present tense of the Greek verb kolafivzw in this passage means he was continually being

buffeted, blow after blow. If this was an illness, it would mean Paul was continually

suffering from many different diseases or from the same disease on many occasions.

With the admission that Pauls life of ministry required much physical exertion, Barrett

finds such an extreme view of chronic illness unlikely, while others would say physically

impossible. 82 Thus, Martin notes how this definition leads some scholars to the

78
Russell, Redemptive Suffering and Pauls Thorn in the Flesh, 567.
79
Furnish, II Corinthians, 549.
80
Martin, 2 Corinthians, 2 Cor. 12:7.
81
Furnish notes that Pauls other uses of this verb in 1 Cor. 4:11 also referred to his hardships
as an apostle of Christ. Furnish, II Corinthians, 549.
82
Barrett, The Second Epistle to the Corinthian, 314.
 25
conclusion that the word skovloy refers specifically to a person or persons, namely

Pauls opponents. 83 However, Baur understands this use of kolafivzw in 12:7 to be a

unique figurative use in the New Testament, and should be understood as painful attacks

of an illness. 84

The Personal Use of the Verb ajfivsthmi. A fourth argument can be made by

scholars like Martin and Hughes, and acknowledged by Plummer, who say the Greek

verb ajfivsthmi used in the phrase i{na ajposth`/` ajp j ejmou (12:8) always refers to

people throughout the New Testament, and is never used as a reference to things

(neuter). 85 Plummer also notes in this passage how Paul continues to personify the noun

thorn, which is grammatically connected to the phrase the messenger of Satan. This

personification more easily supports the view that Pauls thorn was his adversaries, who

were people, rather than a disease, which is a thing.

The Immediate Context of 2 Cor. 10-13. A fifth and perhaps strongest

argument is made by Martin and Mullins, who evaluate the overall context of 2 Cor. 10-

13. When the passage in 12:7-10 is interpreted within the context of 10-13, in which Paul

is confronting his opponents, it is more likely he is was referring to his struggles against

the opposition who were causing him much discomfort and hardship, which was

commonplace throughout his apostolic ministry, rather than against a physical ailment.

Thus, the context of this epistle supports the idea of persecutions by opponents much

better than a physical illness. R. Kent Hughes highlights how the strength in weakness

83
Martin, 2 Corinthians, 2 Cor. 12:7.
84
Bauer, A Greek-English Lexicon of the New Testament, s.v. kolafivzw.
85
Plummer, The Second Epistle of St. Paul to the Corinthians, 353.
 26
motif is woven throughout this epistle. 86 Paul opens his letter by describing his weakness

as being pressed out of measure, above strength, insomuch that we despaired even of

life: But we had the sentence of death in ourselves, that we should not trust in ourselves,

but in God which raiseth the dead (1:8-9). This weakness in his flesh was caused by the

trouble that beset him in Asia (1:8), which is better understood as opponents rather than

sickness. Hughes notes how Paul used this weakness motif again in 4:7-12 when he

compares the fleshly body to an earthen vessel carrying a heavenly treasure, and

compares the persecutions he endures in his body to the dying of the Lord Jesus, so that

the life also of Jesus might be made manifest. He again identifies this motif of power in

weakness in 6:4-10:

But in all things approving ourselves as the ministers of God, in much patience, in
afflictions, in necessities, in distresses, In stripes, in imprisonments, in tumults, in
labours, in watchings, in fastings; By pureness, by knowledge, by longsuffering, by
kindness, by the Holy Ghost, by love unfeigned, By the word of truth, by the power
of God, by the armour of righteousness on the right hand and on the left, By honour
and dishonour, by evil report and good report: as deceivers, and yet true; As
unknown, and yet well known; as dying, and, behold, we live; as chastened, and not
killed; As sorrowful, yet always rejoicing; as poor, yet making many rich; as having
nothing, and yet possessing all things.

Hughes believes this motif of strength in weakness reaches it peak in 2 Cor.

12:9 with the Lords reply to Pauls prayer for deliverance and Pauls acceptance of his

infirmities: 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. Thus, Hughes argues the motif of power in weakness runs as a

thread throughout this entire Epistle. He goes on to explain the meaning of weakness as a

86
R. Kent Hughes, 2 Corinthians: Power in Weakness, Wheaton, IL: Crossway Books, 2006,
213-14 [on-line]; accessed 2 February 2006; available from http://www.gnpcb.org/ product/1581347634/
browse; Internet.
 27
reflection of crucifixion with Christ so that Paul was able to experience the ongoing

resurrection power of Christ. 87 Thus, Hughes believes the context of 2 Corinthians

supports the view that physical illness was not Pauls main focus in 12:7-12, but rather,

his hardships, which are discussed throughout the epistle. No one can argue against the

possibility of Paul getting an occasional illness, since the life of a missionary puts much

stress upon the physical body. This would be a more appropriate interpretation for Pauls

reference to an infirmity in Gal. 4:13-15. However, not one single time does Paul

mention physical sickness within the epistle of 2 Corinthians as one of the hardships he

had to endure as a servant of Christ. Thus, Pauls sufferings can best be defined within

this Epistle as the sufferings of Christ, taken from Pauls opening statement in 2 Cor. 1:4-

5. The sufferings Christ endured in the Gospels never involved physical illness, but rather

persecutions. The opening statement in 2 Corinthians reflects the underlying theme of the

epistle, which states that a persons willingness to suffer and make sacrifices for Christ

are indicative of the mature level of sanctification which Paul the apostle achieved in

order to stand in the office as an apostle to the Gentiles with the power of Christ

manifesting itself in him, and in particular, over the church of Corinth. The theme of

power in weakness as a part of Christian maturity is reflected in the story of Pauls

conversion when the Lord said to Ananias, For I will shew him how great things he must

suffer for my name's sake (Acts 9:16), which should be generally understood as a

reference to a life of hardships and persecutions, rather than sickness, which Paul would

have to endure as a part of his divine commission to the Gentiles.

One of the challenges to interpreting 2 Cor. 12:7-10 is the fact that there are

87
Ibid., 214.
 28
few examples within Scripture with which to compare Pauls thorn in the flesh. The

closest comparison to this theme of strength in weakness is seen in the life and ministry

of the Lord Jesus Christ Himself. Pauls statement of how he prayed three times for this

thorn to depart from him (12:8) is reminiscent of Jesus prayer in the Garden of

Gethsemane when He also prayed thrice for His cup of suffering to depart. In this prayer

of consecration the Savior found it necessary to drink of this bitter cup for the sake of

mans redemption, as it says in Hebrews 5:7, Though he were a Son, yet learned he

obedience by the things which he suffered; And being made perfect, he became the

author of eternal salvation unto all them that obey him. Therefore, as with the Lord and

Savior, Pauls thorn most likely refers to a particular weight of hardships he endured

during his life as an apostle to the Gentiles in order to be used by God to lay the

foundation of the New Testament churches in Asia Minor and Europe. It might have

included an illness as one aspect of this thorn, as Gal. 4:13-15 implies, on one occasion.

However, to say Pauls thorn was exclusively an illness would be to take Pauls statement

out of context from its passage, since Pauls suffering from a thorn in the flesh had a

redemptive purpose in Gods divine plan for his life. Augustines broader description of

hardships and illnesses in general that are inflicted upon Gods people would be much

closer to Pauls intended statement in 2 Cor. 12:1-10 than simply an illness. There were

others in the Scriptures whose sufferings were necessary in order to bring about Gods

work of redemption to man, such as the prophets Jeremiah, Isaiah and Ezekiel. In the

same way it was necessary for Pauls predecessors to sacrifice their lives in order to

establish Gods redemptive plan upon earth, so too did God call Paul the apostle to a life

of greater sacrifice and hardship than the average Christian so the foundation of the
 29
church could be laid, and so every believer could enjoy the blessings of being a part of

this establishment. Although every believer is not necessarily afflicted with a personal

thorn in the flesh, R. T. Kendall states, If you are a Christian worth your salt, you

probably have a thorn in the flesh. 88 He goes on to explain how this phrase is not talking

about the general trials and tribulations which beset every Christian, but rather, to a

crushing blow so definite and lasting that one realizes a thorn in the flesh is the best

explanation for it.

Arguments Against Persecutions and Hardships. Plummer provides perhaps

the strongest argument in objecting to the view Pauls thorn refers to persecutions on the

basis that many other Christians throughout the ages have suffered from such

persecutions; and he believes, rather, the thorn was something uniquely bestowed upon

Paul by God for his personal benefit to counteract the temptations that might have been

be provoked by the abundance of special revelations. 89 Plummer does not believe Paul

would have prayed to be delivered from such persecutions that many other believers were

also enduring. He believes this interpretation of the thorn being persecutions might have

been fostered by the early Church fathers because they lived during the Diocletian

persecutions. He supports this statement by noting how the popular medieval view

understood Pauls thorn to be immoral temptations, which was fostered during a time

when monasticism accentuated the danger of fleshly desires. Thus, he believes the events

of a particular Christian era tend to shape ones interpretation of Pauls thorn. Plummers

insight of Pauls thorn being a particular and unique situation is perhaps at the heart of

88
R. T. Kendall, The Thorn in the Flesh (Lake Mary, FL: Charisma House, 2004), 9.
89
Plummer, The Second Epistle of St. Paul to the Corinthians, 350.
 30
the argument that has transpired throughout the centuries. Furnish supports Plummers

view when he says that the imagery of a thorn in the flesh requires one to think of some

affliction more directly personal than persecution, which Paul shared with the whole

church. 90 In response to the objections by Plummer that Pauls thorn was uniquely

bestowed upon him, and by Furnish that its imagery requires one to think of a particular

affliction, if Pauls thorn was a reference to a life of persecutions, he might have used an

Old Testament metaphor such as thorns in his sides (Num. 33:55) or thorns in his eyes

(Josh. 23:12). Instead, Paul uses the singular phrase thorn in the flesh. If his preceding

testimony of being caught up into the third heaven (12:1-6) is being contrasted with his

testimony of a thorn in the flesh, then logically both testimonies could refer to individual

events. In light of Plummers and Furnishs observations, which is difficult to deny, it is

this writers suggestion that Paul may have been referring to one particular recurring

hardship as his thorn, which could have been the series of persecutions caused to him by

Alexander the coppersmith. The fact that Paul was writing from the city of Ephesus

where this opponent lived adds strength to this possibility. This was Chrysostoms

conclusion also, and an extensive evaluation tends to support his view. However, Paul

added that this messenger of Satan continually buffeted him, meaning that it was a

particular issue that continually happened in his life. This would lead scholars to suggest

the characteristics of an infirmity; but it could as well describe the many times when

Alexander the coppersmith opposed and persecuted Paul.

Another objection to the view of persecutions comes from Russell, who refers

to the temporal phrase fourteen years ago (2 Cor. 12:2) to say it dates the thorn as coming

90
Furnish, II Corinthians, 549-50.
 31
shortly after Pauls revelation experience. 91 He says Pauls thorn must also predate his

persecutions, and should refer to something else because this experience should be dated

during Pauls silent years, which were before his persecutions actually began. However,

it is impossible to place Pauls revelation experience and thorn experience into such a

narrow time frame without the commentator placing his own temporal limits upon these

events; for, when Paul says this thorn was given to him through the abundance of the

revelations (12:7), it suggests a period of time elapsed between his first revelation and the

thorn. In other words, Paul is saying there were many other revelations which came

before this thorn became a part of his life.

Conclusion

The persecution motif found within the epistle of 2 Corinthians suggests Pauls

metaphor of a thorn in the flesh is best understood as a reference to one or more of the

persecutions and hardships he endured while serving the Lord as Gods a way of keeping

him humbly under His grace. In other words, Paul was not saying in this passage that an

illness in itself was the reason for Gods grace to be bestowed upon him; but rather, his

willingness to continue serving the Lord despite all of his hardships made him a recipient

of divine grace, whether persecutions, natural disasters, or even the illness he mentioned

in Gal. 4:13-14, which thorn was given to him as a way to humble him because of the

abundance of revelations (see 2 Cor. 12:1-6) that tended to exalt him before others.

Significantly, all of lifes hardships can be faced with greater resilience when a Christian

knows Gods manifold grace will be manifested in his life in the midst of these

91
Russell, Redemptive Suffering and Pauls Thorn in the Flesh, 567. See also R. T. Kendall,
The Thorn in the Flesh, 5.
 32
difficulties; and he can comfort others with the same comfort bestowed upon him by

Gods grace, as Paul stated in his opening remarks in 2 Corinthians. The view that Pauls

thorn was a physical infirmity is not supported well enough by grammatical-contextual

principles of hermeneutics to justify its popularity, resulting in a distorted understanding

of how Gods grace works in the Christian life. The fact that Gods grace is frequently

sought as a source of comfort from 2 Corinthians 12:7-10 by believers facing difficult

trials in life reveals how important it is to properly understand the context of this passage.

The example of such casual misuse of hermeneutical principles in interpreting Pauls

thorn in the flesh by the Biblical scholarly community causes us to ask ourselves why

such generally accepted guidelines are inconsistently applied to the text. Plummer and

Hughes suggest that the natural and understandable propensity for Christians is to

interpret such unclear passages in light of their present circumstances rather than within

their proper context. A broader list of influences, such as theological, experiential,

philosophical, denominational, and cultural perspectives are listed in Southwestern

Seminarys Style Manual. 92 Thus, we are left with asking the question of what additional

set of principles or guidelines influence biblical hermeneutics when approaching the

Scriptures for its interpretation. The need to identify the cause of these influences and to

find a way to minimize their effects upon sound Biblical hermeneutics needs further

research.

92
The Southwestern Seminary Manual of Style (Fort Worth, TX: Southwestern Baptist
Theological Seminary, 2005), 110.
 BIBLIOGRAPHY

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