John Calvin Commentary 2 Corinthians 12:7

"And by reason of the exceeding greatness of the revelations, that I should not be exalted overmuch, there was given to me a thorn in the flesh, a messenger of Satan to buffet me, that I should not be exalted overmuch." — 2 Corinthians 12:7 (ASV)

And lest through the superiority of revelations. Here we have a second reason—that God, designing to repress in him every approach to insolence, subdued him with a rod. That rod he calls a goad, by a metaphor taken from oxen. The word flesh is, in Greek, in the dative. Hence Erasmus has rendered it “by the flesh.” I prefer, however, to understand him as meaning that the prickings of this goad were in his flesh.

Now it is asked, what this goad was. Those who think that Paul was tempted to lust are being absurd. We must therefore reject that notion. Some have supposed that he was harassed with frequent pains in the head. Chrysostom is rather inclined to think that the reference is to Hymeneus and Alexander, and similar individuals, because, instigated by the devil, they caused Paul much annoyance.

My opinion is that under this term is encompassed every kind of temptation that Paul experienced. For flesh here, in my opinion, denotes—not the body, but that part of the soul which has not yet been regenerated. “There was given to me a goad that my flesh might be spurred up by it, for I am not yet so spiritual as not to be exposed to temptations according to the flesh.”

He calls it further the messenger of Satan because, as all temptations are sent by Satan, so, whenever they assail us, they warn us that Satan is near. Hence, at every apprehension of temptation, we should arouse ourselves and arm ourselves promptly to repel Satan’s assaults. It was most beneficial for Paul to think of this, because this consideration did not allow him to exult like an unguarded man. For the man who is still beset with dangers and dreads the enemy is not prepared to celebrate a triumph. “The Lord,” he says, “has provided me with an admirable remedy against being unduly elated; for, while I am occupied in ensuring that Satan may not take advantage of me, I am kept back from pride.”

At the same time, God did not cure him by this means exclusively, but also by humbling him. For he adds, to buffet me; by which expression he elegantly expresses this idea—that he has been brought under control. For to be buffeted is a severe kind of indignity.

Accordingly, if anyone has had his face made black and blue, he does not, from a feeling of shame, venture to expose himself openly before others. In like manner, whatever infirmity we suffer from, let us bear in mind that we are, as it were, buffeted by the Lord, to make us ashamed, that we may learn humility.

Let this be carefully reflected upon by those, especially, who are otherwise distinguished by illustrious virtues—if they have any mixture of defects, if they are persecuted by anyone with hatred, if they are assailed by anyone with revilings—that these things are not merely rods of the Heavenly Master, but buffetings, to fill them with shame and beat down all presumption.

Now let all the pious take note of this, that they may see how dangerous a thing the “poison of pride” is, as Augustine speaks in his third sermon “On the words of the Apostle,” since it “cannot be cured except by poison.”

And unquestionably, as it was the cause of man’s ruin, so it is the last vice with which we have to contend, for other vices have a connection with evil deeds, but this is to be dreaded in connection with the best actions. And further, it naturally clings to us so obstinately and is so deeply rooted that it is extremely difficult to eradicate it.

Let us carefully consider who is speaking here—He had overcome so many dangers, tortures, and other evils—had triumphed over all the enemies of Christ—had driven away the fear of death—had, in short, renounced the world; and yet he had not altogether subdued pride. Indeed, a conflict so doubtful awaited him that he could not overcome without being buffeted. Instructed by his example, let us wage war with other vices in such a way as to focus our main efforts on subduing this one.

But what does this mean—that Satan, who was a man-slayer from the beginning (John 8:44), was a physician to Paul, and that also, not merely in the cure of the body, but—what is of greater importance—in the cure of the soul?

I answer that Satan, in accordance with his disposition and custom, aimed only to kill and to destroy (John 10:10), and that the goad, that Paul mentions, was dipped in deadly poison. But it was a special kindness from the Lord to make medicinal what was in its own nature deadly.