What was the Apostle Paul’s “Thorn in the Flesh”?
Separating Scriptural Fact from Traditional Fiction
In the gospels, Messiah Yeshua often remarked that the walk of a believer would be fraught with trials and tribulations, oppression and persecution. This reality was particular true for the apostle Paul, who declared at the end of his life that “all who desire to live godly in Christ Jesus will be persecuted” (2 Timothy 3:12). In his second letter to the Corinthian congregation, Paul documented one of his most intense afflictions, one that has become the basis of much confusion and speculation. In this post, the apostle Paul’s discussion of his “thorn in the flesh” as detailed in 2 Corinthians 12:1-10 will be explored according to its cultural, grammatical, and historical context. Mental, physical, social, and spiritual interpretations will be considered in order to identify its intended meaning, in order to separate tradition from what the Scriptures state, by consulting primary and secondary sources.
Who was the apostle Paul?
The place of the apostle Paul in the Scriptures cannot be overstated. Responsible for much of the Greek Scriptures (NT), his writings are doctrinal, practical, and his life is explored in the book of Acts by the historian Luke. In his own words, Paul was “circumcised the eighth day, of the nation of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the Law, a Pharisee; as to zeal, a persecutor of the church; as to the righteousness which is in the Law, found blameless” (Philippians 3:4-8). Born to parents who were Roman citizens (cf. Acts 22:28), he was brought up in “Tarsus of Cilicia” (Acts 22:3) and eventually became a Roman citizen himself (Acts 22:28). Upon him and his family moving to Jerusalem (cf. Acts 26:4), he was “educated under Gamaliel [cf. Acts 5:33-34], strictly according to the law of [Israelite] fathers” (Acts 22:3). It is believed that in these religiously formative years, becoming a Pharisee was verified (cf. Philippians 3:5).
When 2 Corinthians was written and why it matters
The dating of 2 Corinthians is aided by many of the historical events during the time of Paul’s ministry when aligned with his history as documented by the historian Luke in Acts. The letter most likely was written towards the end of 55 AD (or early 56 AD), if one follows events leading up to Paul’s time in Corinth. Starting at Gallio’s emerging proconsulship (cf. Acts 18:12) in 51 AD, Paul’s trial took place the year after (Acts 18:12–17), then he sailed to Syria (Acts 18:18), returned to Ephesus and stayed there as a part of his ministry for two or so years (Acts 19:8, 10), writing 1 Corinthians in the beginning of 55 AD (cf. 1 Cor. 16:8) and then writing 2 Corinthians several months later. This specific dating is important, in that the events documented therein, namely the “thorn” in the flesh given to him by a messenger of Satan by way of יהוה, occurred later in his life and encompassed much of his ministry (cf. Acts 21-28) and took place before most of the letter preserved in the Greek Scriptures (NT). As such, the gravity of this condition can not be overstated as it was a major part of the apostle’s life.
What was Paul addressing in 2 Corinthians 11, 12, and 13?
In 2 Corinthians 11, the apostle Paul speaks earnestly regarding the faithfulness of the Corinthian congregation, due to the rise of false apostles who sought to discredit his character and teaching, forcing Paul to “boast a little” (2 Corinthians 11:16) and using sarcasm, before giving an impassioned dialogue on his oppression and persecution since coming to faith in Messiah Yeshua. In 2 Corinthians 12, Paul begins the chapter by recalling a supernatural experience, spoken of in third person, in which he was permitted to visit Heaven. He then goes on to detail the cause of being given a “thorn” in the flesh and how in having it, he is able to display the power of יהוה and His grace (through this weakness). After verse seven, Paul discusses the signs of apostleship and his love for the congregation as a whole, reinforced by his grievance in being accused by those outside in defrauding the Corinthian congregation. In 2 Corinthians 13, Paul writes the last chapter of his letter, commanding the congregation in Corinth to examine themselves testing “yourselves to see if you are in the faith” (2 Corinthians 13:5). It is interesting that he writes this, in light of discussing his weaknesses in the prior chapter, weaknesses that results in a testing that had him being given “a thorn in in the flesh, a messenger of Satan to torment [him]” (2 Corinthians 12:7). Echoing King David’s similar calling (Psalm 139:23-24), Paul walks boldly in his weakness and is using his life as an example as to how one should live for יהוה in light of oppression and sin.
2 Corinthians 12:7: Identifying “skolops” in the Greek
In writing to the Corinthians, Paul uses the word “skolops” (σκόλοψ) to describe his condition. He writes that “[b]ecause of the surpassing greatness of the revelations [in visiting Heaven], for this reason, to keep me from exalting myself, there was given me a thorn [skolops] in the flesh, a messenger of Satan to torment me—to keep me from exalting myself!” (2 Corinthians 12:7). This Greek word, a masculine noun, generally appears elsewhere in Greek literature, referring to “anything pointed… thorn… an instrument for operating on the urethra [and] point of a fishing-hook”[1]. The verbs in this passage “are in the present tense, signifying recurrent action, indicating a constantly repeated attack” [2] and may be from the base of “skelos” (Greek for hip or leg) and “optanomai” (Greek for appearing or to be seen). If this is true, then continuing the thinking of Strong, the “thorn” may have been a visible condition of an ongoing manner, perhaps even physical.
What brought about the “thorn”?
In identifying what brought about the “thorn”, the apostle Paul makes some interesting remarks. He states that the reason he received the thorn “[b]ecause of the surpassing greatness of the revelations” in visiting Heaven (as documented 2 Corinthians 12:1-6). This supernatural event seems to have tempted Paul to boast (cf. 2 Corinthians 12:1) and “from exalting [him]self” (2 Corinthians 12:7). In fact, Paul’s “precautionary statement… is known in rhetoric as epidiorthosis”[3], being a figure of speech signifying emphatic word replacement(s). That Paul repeats his willingness to exalt himself twice in the sentence is no coincidence. This means that pride was at the core of this, which is ironic, being that it was pride that caused Satan’s downfall (Isaiah 14:12–15) and that it was a “messenger of Satan” that tormented Paul.
The Purpose of the “thorn”
The thorn then, was a means of establishing humility in the apostle Paul and to “boast about [his] weaknesses” and depend solely on the sufficient grace of יהוה (2 Corinthians 12:9). Appearing nowhere else in the Greek Scriptures (NT), “skolops” has been translated by Bible scholars to refers to a sharp piece of wood, in this case, a “thorn”. This choice is notable, as the use of thorns as afflictions in Scripture is not uncommon. Though not the same Greek word, yet used in a similar context, thorns are metaphorically spoken of by יהוה as a hindrance to the Israelites in the Hebrew Scriptures (OT) if they did not drive out the inhabitants of Canaan from the land promised to them. He states that if they did not, they’d become “as pricks in your eyes and as thorns in your sides, and they will trouble you” (Numbers 33:55 cf. Judges 2:3). Both verses emphasize the sovereignty of יהוהas being the one who sent or permitted the thorns. In fact, ““given” is an aorist passive, which if it is a Divine passive, would serve as evidence of how God is the ultimate agent behind Paul’s disposition here”.[4] In Ezekiel 2:5-7, יהוה speaks to the prophet Ezekiel and states that Israel “will know that a prophet has been among them. And you, son of man, neither fear them nor fear their words, though thistles and thorns are with you and you sit on scorpions; neither fear their words nor be dismayed at their presence, for they are a rebellious house”. Again, the use of (metaphorical) thorns as afflictions against the people of יהוה was not uncommon and surely in the mind of Paul as he wrote.
Additionally, the Christological connection is not lost on the reader, in the idea of Paul being pierced with a thorn in the way Messiah Yeshua was pierced with thorns (cf. Matthew 27:29) and Paul prayed for his torment to be taken away from him three times, much like the Messiah in the Garden of Gethsemane (Matthew 26:36-46).[5]
Paul seemingly alludes to the “thorn” elsewhere, when he writes to the congregation at Galatian, “[brethren] you know that it was because of a bodily illness that I preached the gospel to you the first time; and that which was a trial to you in my bodily condition you did not despise or loathe, but you received me as an angel of God, as Christ Jesus Himself” (Galatians 4:13-14). Though one cannot be dogmatic about this interpretation, it appears most likely based on the chronology of Paul’s life and stresses that he understood and did not fail to forget the purpose of the “thorn” יהוה had permitted in his life by way of a messenger of Satan.
Interpretations
In exploring the true nature of the “thorn” spoken of in 2 Corinthians 12:1-10, one is flooded with the various interpretations, from commentator ancient and modern alike. It is worth noting that in the early centuries of the Christian congregation after the 1st century AD, several notable interpretations emerged ranging from Tertullian’s view of it being an actual demonic assault and Ambrosiaster’s view that it symbolized trials in general, to Chrysostom’s view of it being human adversaries and Augustine’s view it being the consequences of friendship.[6] Those explored here will be the most prominent views that have been established throughout Church history and believed in by several commentators and scholars today.
Interpretation 1: Physical Condition
One of the most common interpretations regarding the apostle Paul’s “thorn” is that it was physical in nature, not so much an actual piece of wood (which interestingly no commentator or scholar has ever upheld), but rather having to do with his actual health. It is noteworthy that this is the only verse in Paul’s entire writing career in which he identifies satanic activity in regards to his condition. Thomas remarks that “the flesh imagery conveys the idea of physical pain… [and] it must be remembered that parts of the biblical tradition do associate the activity of Satan with illness (cf. esp. Job 2.5; Lk. 13.16; and the synoptic texts that link demons and illness).”[7] While Paul often spoke of his physical condition, that he spoke so instantly of this affliction after a supernatural experience, highlights that his torment was unbearable other than through the grace of יהוה Himself. Paul long faced trials from individuals, but this physical attack warranted special attention by Paul, so much so that he distinguishes it from others. It is believed then, this was by far, the most physically painful even in the life of the apostle. This is strengthened in light of being one who once could cast out demons and heal early in his ministry, but seemingly lost these spiritual gifts latter in his life.
Interpretation 2: Emotional/Mental Condition
The apostle Paul was a man who, while knowing and teaching of the forgiveness of יהוה, did not forget his sins. In writing to his protégé, nearing the end of his own life, he remarked “that Christ Jesus came into the world to save sinners, among whom I am foremost” (1 Timothy 1:15). This then, has some interpreters speculating that the “thorn” Paul is referring to is confessional in nature. When “the Corinthians read that Paul has been given a “thorn in the flesh” to “pummel him in disgrace” (κολαφίζῃ) they might naturally take this as referring to the pain of conscience…. [and s]uch a reference would be reinforced by the figure of Satan in his familiar role as (over-zealous) accuser.” [8] Paul’s heavy heart regarding his sin, past and present, may have caused the apostle to remain in a condition in which he could never be free from emotionally. The pride he seemingly hints at in seeing Heaven, may have been the catalyst which resulted in a mental condition, a messenger of Satan to torment (2 Corinthians 12:7), the he lived with until his dying day. Paul himself noted mental anguish earlier when listing his numerous persecutions in life, when he writes “apart from such external things, there is the daily pressure on me of concern for all the churches” (2 Corinthians 11:28). Paul’s “thorn” in the flesh was ongoing, a tormenting reality that felt like blows to his very persons, a “stinging and burning under [his] skin… a chastening and salutary reminder that he is who he is by the grace of God.” [9]
Interpretation 3: Social Condition
The belief that the apostle Paul was being opposed by those in the Corinthian congregation and that being the source of his “thorn” has gained much traction, due to the disharmony and opposition the congregation faced (cf. 2 Corinthians 11:13). The “messenger of Satan” (2 Corinthians 12:7) then, becomes representative of an individual (or individuals) that continually cause Paul torment. Mullins remarks that
the larger context of the epistle as a whole demands that the passage be interpreted as a reference to a personal enemy. The letter is saturated with a sense of conflict between Paul, a true apostle (12:12) and certain false apostles (11:13). To Paul this is a war between God and Satan: with God, of course, being represented on the human scene by Paul, and Satan being represented by the false apostles. In this connection, Paul speaks of Satan disguising himself as αγγέλον φωτός ‘an angel of light’ (11:14). The basic concept is of a struggle between the angels of light, who are angels of God, and angels of darkness, who are angels of Satan.[10]
He latter cites Ezekiel 28:24 as an example in which enemies of Israel are referred to as “a painful thorn”, indicating that the idea of a thorn being representative of an individual (or individuals) in Scripture as being common. Though Paul speaks of a “messenger”, it “need not be a fully technical term” [11] and be considered a supernatural entity only.
Interpretation 4: Spiritual Condition
The idea that the apostle Paul’s “thorn” is spiritual in nature, comes directly from the manner in which he describes it as being demonic. The “messenger of Satan” (2 Corinthians 12:7) is not physical in origin as much as it is supernatural. The view that Paul was being challenged not by a human opponent but an actual demon, has been suggested by some scholars because the apostle did not mention a physical condition by name, mental conditions by name, human opponents by name, but rather, his condition as a satanic messenger that caused him torment. Abernathy believes that the evidence shows “that Paul is speaking of a literal angel of Satan is seen when we look at his prayer for relief. Paul’s appeal to the Lord ινα άποστη απ’ έμου is translated “to take it away from me” by the NIV, but a more literal translation would be “that he/it depart from me”…. This more literal rendering would be consistent with what we would expect if Paul actually were asking God to free him from the aggressions of a demon”. [12] He adds later, “Κολαφίζω means to strike successive, repeated blows, and fee present tense of fee verb in this passage appears to be used in fee durative sense to convey the idea that it was an ongoing action… [and the] connotation of the word also includes malice and contempt.” [13] It is believed that Paul was attacked repeatedly by a demon as a result of him coming to see and understand the cosmic forces outside of earth in being given a vision of Heaven.
Weakness of Interpretations
In reviewing all the interpretations given regarding the nature of the apostle Paul’s “thorn”, each comes with its weaknesses that must be robustly addressed. The view that it was a physical condition, while “safe” in some regards, seems to be problematic in light of Paul addressing his illnesses elsewhere in Scripture. He mentions issues with eyesight in another letter (Galatians 4:15, 6:11) and it is rational to suggest that his constant persecution resulted on some level of physical problems (cf. 2 Corinthians 11:23-29). As such, for Paul to use such poetical language regarding a physical condition, seems to be unusual. The view that it was an emotional/mental condition brings into question of timing; why did Paul’s interaction with the Corinthian congregation result in him being “tormented” in an ongoing fashion? He had sinned many times, before and after. The view that it was a social condition comes with it the same problems as the first view; Paul was often very open in citing names when it came to those that opposed him and the congregations of יהוה (e.g. 1 Timothy 1:19–20). Why mention this individual (or individuals) as a “messenger of Satan” and not in the past? Finally, the view that it was a spiritual condition goes beyond the text and overemphasizes the “messenger of Satan” (2 Corinthians 12:7) in the passage. The context of the passage and verses before and after it, speak far more about his human response to boasting, exalting and weaknesses than anything of a spiritual nature, something that Paul had spoken of elsewhere (Ephesians 6:10-20).
Personal Interpretation
In considering all views, it is my belief that the evidence falls on the apostle Paul’s thorn being an emotional/mental condition. One might reword this to state that it was a matter of conscience. In understanding that it was the sin of pride that brought forth the “thorn” and its purpose was to humble him, aligns with his ongoing “torment” over sin. Not that he did not believe himself to be forgiven or that his identity was still in sin, but Paul was one who grieved over his sin throughout his life. Despite being called to be an apostle, that he was still able to so easily exalt himself (2 Corinthians 12:7) after seeing the presence of יהוה in Heaven itself, indicates that he was to be reminded of this weakness until his ministry ended. He was to rest in the grace of יהוה, the same grace that saved him (cf. Ephesians 2:8-9). That יהוהallowed Satan to send a messenger to torment Paul in the wake of being shown the glories of Heaven, an event that should have humbled him, resulted in a constant reminder of his sinful reaction.
Contemporary Application
The apostle Paul’s life, in particular this “thorn in the flesh”, mirrors the declaration of a spiritual descendant who endured persecution from a satanic force permitted by God: Job. “The Lord gave and the Lord has taken away. Blessed be the name of the Lord” (Job 1:21). Paul’s response to his life circumstances was succinct: “I am well content with weaknesses, with insults, with distresses, with persecutions, with difficulties, for Christ’s sake; for when I am weak, then I am strong” (2 Corinthians 12:10). Paul’s spiritual teachings aligned with his spiritual walk; his orthodoxy correlated with his orthopraxy. Paul did not use this a reason to discontinue his ministry, rather, he believed “evaluation of service, when otherwise well rendered, [was] not to be contaminated by consideration of… disabilities.”[14] Believer past and present are able to draw from Paul and this moment in his life and ministry great inspiration as much as warning, as he highlights in the same breath the important of exulting יהוה alone in order to avoid every exulting ourselves, so not to fall into sin or be tormented by the consequences of this sin.
Conclusion
In expositionally exploring 2 Corinthians 12:1-10, we learned that the apostle Paul’s supernatural experience of being “caught up into Paradise and hear[ing] inexpressible words, which a man is not permitted to speak” (2 Corinthians 12:4) resulted in him boasting in himself, something which after the fact, he cautions as being something a believer must be careful in doing (2 Corinthians 12:5-6). This prideful boasting and self-exultation, resulted in יהוה permitting “a thorn in the flesh, a messenger of Satan to torment” him and keep exalting himself. This “thorn” would be ongoing, despite attempts through prayer to be free of it, and for Paul to live by the doctrine and truth of grace he had taught so long about since accepting Messiah Yeshua as his personal Lord and Savior (2 Corinthians 12:8-9). This “thorn” was piercing to the very person of Paul, yet its continuance was a means of boldly declaring the power of יהוה in his life. In studying the passage contextually, the surrounding chapters, and taking into consideration cultural, grammatical and historical contexts, we as readers are able to construct a clear understanding of the subject matter and separating scriptural facts from traditional fiction.
[1] H. G. Liddell & R. Scott, Greek-English Lexicon, Ninth Edition with a Revised Supplement (New York, NY: Oxford Press, 1996), 1613.
[2] James Strong, The New Strong’s Expanded Exhaustive Concordance (Nashville, TN: Thomas Nelson, 2010), 229.
[3] Frederick W. Danker, II Corinthians: Augsburg on the New Testament (Minneapolis, MN: Augsburg Publishing House, 1989), 187.
[4] J. K. McKee, 2 Corinthians: For the Practical Messianic (Richardson, TX: Messianic Apologetics, 2016), 164.
[5] J. K. McKee, 2 Corinthians: For the Practical Messianic (Richardson, TX: Messianic Apologetics, 2016), 165.
[6] Gerald Bray, editor, Ancient Christian Commentary on Scripture – New Testament VII: 1-2 Corinthians (Downer Groves, IL: Intervarsity Press, 2016), 300-301.
[7] John Thomas, "'An Angel from Satan': Paul's Thorn in the Flesh (2 Corinthians 12.7-10)." Journal of Pentecostal Theology 4, no. 9 (1996): 46-47.
[8] J Gerald Janzen, “Paul’s ‘Robust Conscience’ and His Thorn in the Flesh.” Canadian Theological Review 3, no. 2 (2014): 76.
[9] Ibid., 83.
[10] Terence Y. Mullins, "Paul's Thorn in the Flesh." Journal of Biblical Literature 76, no. 4 (1957): 301.
[11] Ibid., 316.
[12] David Abernathy, “Paul’s Thorn in the Flesh: A Messenger of Satan?” Neotestamentica 35, no. ½ (2001), 74.
[13] Ibid.
[14] Frederick W. Danker, II Corinthians: Augsburg on the New Testament (Minneapolis, MN: Augsburg Publishing House, 1989), 193.