099. The Thorn In The Flesh.

The Thorn In The Flesh.

2 Corinthians 12:7-9. The Apostle Paul was a man liable to encounter opposition from various quarters and on various accounts. Such opposition he did encounter in many of the places which he visited: at Philippi, at Athens, and at Corinth. But no opposition seems to have been more keenly felt than that which brought his apostolic authority into distrust. Such an attack, however, we find made upon him, during his residence at Corinth; or, after he had left that field of action, by certain Judaizing teachers, and which required a full and satisfactory vindication. This vindication he enters upon, in the tenth chapter of this epistle, and continues it through the eleventh and a part of the twelfth chapters. After stating the remarkable manner in which he had been called to the apostolic office by Jesus Christ, he proceeds to an account in the eleventh chapter of his labors and trials, for the sake of that Savior whose cause he had once so powerfully opposed, and whose disciples he had once so cruelly persecuted. It is a brief account which we have; but it may well be asked, who ever endured more for the cause of Jesus Christ than this same apostle? Had we a detailed recital of his labors—of his stripes—of his imprisonments—of his shipwrecks—of his perils by water and perils by robbers—perils in the city and perils in the wilderness—of his watchings and hungerings and thirstings —what history could be more interesting? what adventures more thrilling? And yet some Alpine adventure of some modern traveler—the falling of some distant avalanche, or the stranding of some misguided ship—has occupied more space, and been magnified into more importance, than the sufferings and deprivations of the apostle, which occupied years. But it was not permitted this missionary of the Cross to boast of his toils and hardships; he might only briefly allude to them, although he was put upon the proof that he was a true apostle of Jesus Christ.

Let this, however, suffice, -in reference to this part of his argument. In the following chapter, we have an argument drawn from a different source—from the favors which God had bestowed upon him, especially in that remarkable vision, which he had enjoyed when he was caught up to heaven, and permitted to behold the glories of that exalted and blissful world.

It does not comport with our plan to enter into the details of this extraordinary transaction. It may, however, be briefly observed, that it is the only instance in the Scriptures of any one who was taken to heaven, either in reality or in vision, and who returned again to earth, and was then qualified to communicate important truths from personal observation. Enoch and Elijah were translated; but they returned not to communicate intelligence to men. On the mount of Transfiguration, Moses and Elijah appeared; but they talked only with Jesus about his decease, which he should accomplish at Jerusalem. Lazarus comes forth from the grave; but he has nothing to say of the invisible world. Many of the saints arose at the resurrection of Jesus; but we have no knowledge of their bringing back any intelligence from the world of spirits. The prophet of Mecca claimed to have made the sublime ascent to the third heaven; but his revelations were as puerile and incredible, as his journey was obviously visionary and absurd. But the apostle Paul was there—so there, either in vision or in reality, that he might have communicated what was communicable of the glories of that pure and exalted abode. Paul, however, is silent. He is not permitted to reveal what he saw—what he heard— what he felt; nor might he even boast of the honor and of the blessedness to which he thus attained. He might state the fact—which after all he had concealed in his own bosom for fourteen years—he might state the fact, for the important object of proving to his enemies that he had been eminently favored of God (Barnes’s Notes in loco). And yet what must accompany such a privilege as was accorded to the apostle? Naturally proud and self-confident—ambitious, doubtless, in his unsanctified state, of the honor which cometh from men—it is necessary that a check should be given to his pride and self-confidence, resulting from favors thus conferred upon him. He must have “a thorn in the flesh—a messenger of Satan to buffet him, lest he should be exalted above measure.”

What that thorn was, we shall not attempt to decide. In no other place, in the New Testament, does the word translated thorn occur. In heathen writers, the word is used to denote that which is pointed or sharp, as a stake or a palisade. By the Septuagint translators, it is employed to denote a thorn or prickle. Whether the apostle refers to some infirmity or pain in the flesh—some deformity of body, which was like a thorn to him—cannot now perhaps be determined. The pious Baxter supposes that it was the stone or the gravel; Doddridge, a paralytic disorder, by which his countenance was distorted, and his speech became stammering. Chrysostom and Jerome supposed it the headache; Tertullian, the ear-ache; and Rosenmuller, the gout in the head. But all such fancies are obviously vain; and the numerous strange and ridiculous opinions of commentators are proof sufficient that it is impossible in the nature of the case to ascertain the truth; nor is it important. It is plain, however, that it was an evil, which had the effect to keep Paul humble, notwithstanding the exalted honors and privileges to which he attained.

It was an evil which Paul grievously felt, and the removal of which he ardently desired. For a time he knew not what was the will of God respecting it. Under the desire and hope of relief, he informs us that he made application to the Lord Jesus—and this was his right, and this his privilege— that it might depart from him. It were idle to suppose that the apostle did not pray with a sincerity and ardency becoming the exigencies of the case. This he would naturally do, for he grievously felt the calamity which pressed upon him.

He prayed once—twice—thrice. He urged his suit; he cried importunately. Paul we find limiting himself to the same number of petitions offered by the Son of God in the garden of Gethsemane. That illustrious personage urged that the cup might pass from him; but he bowed in submission to the will of God. In like manner, Paul urges the removal of this thorn in the flesh; but bows in submission to the divine will. Its removal was incompatible with the personal interests of Paul; with the higher interests of the| kingdom of our Lord Jesus Christ. If removed, Paul might become boastful and vain-glorious. He must therefore carry that burden, and his Master would help him. “My grace,” said the Lord Jesus, responding to the supplications of his disciple, “shall be sufficient for thee.” “Lord!” replied his submissive and acquiescing servant, “it is enough. Hence forth I will glory in my infirmity, that thy power may rest on me.”