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It has been said that pride is the enemy of wisdom (Prov.11:2), and this is nowhere more clearly demonstrated than in the garden of Eden.  When in their foolish pride Adam and Eve became the pronouncers of what is good and evil, they dethroned God and suffered the greatest loss in human history. Ever since that fateful day, mankind has been plagued with the pride that dethrones God and tastes the bitterness of death. 

The only answer to the problem of pride is the Lord Jesus Christ. Through the humiliation of his death and the glory of his resurrection, the Christian is forgiven and freed from this beast. Yet the beast still exists and is ready to take every opportunity to devour us if we allow it.  This is especially true for those the Lord has gifted to serve Christ in ministering to the church.  William Gurnall puts it so well: “This speaks a word to you to whom God has given more gifts than ordinary. Beware of pride, that is now your snare. Satan is at work; if possible, he will turn your artillery against yourself. Thy safety lies in thy humility; if this lock be cut, the legions of hell are on thee.”  Our safety most certainly lies in humility, which is why the Lord, who is perfect in love, humbles us perfectly and often through suffering and adversity.  Do we not see this in the scriptures? From Jacob to Job and the nation of Israel itself, God’s rod of adversity humbled his people so that they took shelter in the safe harbour of humility. 

This was also true for the apostle Paul.

There is no doubt that the apostle Paul was given some amazing experiences and privileges. He had seen the risen Lord Jesus, he had heard his voice, and he had been taken up to heaven and shown things that, in his own words, ‘man may not utter’ (2 Cor. 12:4).  To keep him humble and to remind him of his weakness and need for Christ’s power, a ‘thorn in his flesh’ was given to him (2 Cor. 12:7-10). 

Paul tells us that his ‘thorn’ came in the form of a messenger – or literally, ‘angel’ (άγγελος) – of Satan, who ‘harassed’ him. The word Paul used for ‘harass’ (κολαφίζῃ) is only used in the New Testament to describe the act of physically mistreating someone, often in a context of persecution. The word ‘angel’ (άγγελος) can refer to a human messenger (e.g. Matt. 11:10) but whenever it is used in the context of, or in reference to, Satan, as it is in this passage, it always refers to spiritual beings, either godly or evil  (see Matt. 4:11,13:39, 25:41, 2 Cor. 11:14, Rev. 12:7, 12:9). For example, in Rev. 12:9 Satan is said to be ‘thrown down to the earth, and his angels (ἄγγελοι) were thrown down with him.’ After Satan tempted the Lord Jesus, Mark tells us, ‘. . .and the angels (ἄγγελοι) were ministering to him’ (that is, ministering to Jesus). Mathew records Jesus telling his disciples that an eternal fire is prepared for the devil and his angels (ἄγγελοι) (Matt. 25:41).  Interpreting angel of Satan in 2 Cor. 12:7 as an evil spiritual being is consistent with the wider New Testament translations of angel when it is used in reference to, or in the context of, Satan. This means a plain reading of 2 Cor. 12:7 would suggest that Paul was being physically harassed (κολαφίζῃ) by an angel of Satan (ἄγγελος Σατανᾶ), otherwise known as a demon or evil spirit. 

Such an interpretation can be difficult for us, who live in the western world, to comprehend and so some have identified Paul’s thorn as a disability like a speech impediment, or anxiety, or an opponent in ministry.^[1] But these suggestions seem to read something into the text that is not there. Paul does not say that he is suffering anxiety. He does not say that he has a disability, and he does not say that he is being physically assaulted by the ‘super apostles.’^[2] Neither did he say that his thorn was like (ὡς) an angel of Satan, as if he was using the term as a metaphor. He says that one of Satan’s angels, as opposed to those angels who remained loyal to the Lord God, is physically harassing him.

A metaphor normally has a reference point, either directly stated or assumed. For example, if I say ‘it is raining cats and dogs’, the reference point to the metaphor of ‘cats and dogs’ is ‘raining’.  I would not look out my window and say it’s ‘cats and dogs,’ as that would not make sense. So too with Paul, the metaphor ‘thorn in the flesh’ needs a reference point, which in this case is ‘angel of Satan.’ It would not make sense for Paul to use two metaphors in a row (‘thorn in the flesh’ and ‘angel of Satan’) without a reference point.^[3] Also, Paul’s request for the ‘thorn’ to literally ‘depart’ (ἀπέστη) from him is what one would expect if Paul were asking God to free him from the aggression of a demon. If he was speaking metaphorically about an illness or disability, we would expect Paul to be asking for ‘healing,’ not ‘departing.’^[4] This is consistent with how Luke describes Satan leaving the Lord Jesus after he tempted him: he ‘departed’ (ἀπέστη) from him (Luke 4:13).

While you and I may feel a measure of scepticism when it comes to the apostle experiencing demonic harassment, not so the people of antiquity, including Augustine of Hippo. He argues that because the apostle Paul was not ashamed to confess that he was buffeted by an angel of Satan and that he is truthful, it “. . . behoves us to believe that there was given him an angel of Satan. . .”  Augustine goes even further, “For if we shall have said that Paul had not suffered this; while to him as it were honour we give, a liar we make him.”^[5] According to Augustine, Paul, like us, suffered the weakness of lifting ourselves up, that is, indulging in pride. To keep this weakness in check, Augustine argues, the Lord used an angel of Satan as a painful medicine, “. . .just as an antidote used to be made even of serpents against the poisons of serpents.”^[6]

God’s purpose in giving Paul a ‘thorn in his flesh’ is clear from the text: to humble him. What is not so clear is why God would use an angel of Satan to do this.  Would it not be more understandable for the Lord to use illness or a disability? Not at all, in fact, God in his sovereignty is doing what he has done many times before in scripture: he is ruling over evil for his glory and the good of his people.^[7]  In Paul’s case, God’s purpose in ‘giving’ this angel of Satan was to keep him from pride and from resting in his own power (2 Cor 12:7-8).

There is no doubt that the extraordinary and spectacular divine revelations that the apostle experienced had the potential to lead him into the foolishness of pride:  living and ministering as if he possessed the power to conquer Satan’s kingdom. Pride always corrupts wisdom and is a danger for all, including apostles.^[8] By suffering malicious and supernatural evil assaults, Paul will know – deeply know – that evil is too strong even for him, an apostle, to resist on his own. It will move him to keep resting his faith in the only one who can deliver him, and those to whom he is ministering,  from evil: the risen and exalted Lord Jesus Christ. This is certainly reflected in how Paul instructed and taught the churches.^[9]

It is hard to think of a more potent means of humbling than physical demonic attacks, for nothing exposes the true state of human weakness more than the physical assaults of the supernatural powers of darkness. That God did not take away Paul’s ‘thorn’ kept him in a state of humility and so God’s power was truly made perfect in Paul’s weakness.

There are several examples in the scriptures where the Lord uses evil to achieve his purposes and magnify his glory. For example, in Judges 9:23 God sent an evil spirit in judgment upon Abimelech and the evil men of Shechem. In 1 Samuel 16:14-16 God sent an evil, or harmful, spirit to torment Saul, who was now under God’s judgment. In 1 Kings 22:22-23 God sends a deceiving spirit in judgment upon evil Ahab. The story of Job is an example of God ruling over Satan to magnify his glory and ultimately to humble Job. Job’s restoration was far more than physical; he came to know, ever more deeply, that God can do all things (Job 42:1-6). Even king Nebuchadnezzar of Babylon confesses that God does what he pleases with both the peoples of the earth andthe host of heaven (Dan. 4:35). The cross itself is the paradigm of God’s ruling over evil for his glory and the good of his people. What is clear is that the problem of evil is not a problem for God.  He does not simply permit evil, he commands it; he controls it for his glory and his good purposes.^[10] Martin Luther was correct: the devil is truly God’s devil.

If you, like the apostle Paul, are experiencing direct demonic assaults, take heart: God’s grace is sufficient for you. Remember that he is sovereign over all things, including demons and evil spirits. Don’t be surprised that you are suffering such afflictions, for while Christ’s atoning death has disempowered Satan and his agents of evil and his resurrection has sealed their fate, they still exist. God, in his sovereignty, has allowed them time, and while they are defeated and doomed, they still possess formidable power. But for all who rest in the strength of Christ’s might, God’s promise holds true: you will stand firm against such malicious schemes (Ephesians 6:10-20).  Take shelter in the safe harbour of humility, allow your suffering to move you to that godly disposition whereby you confess to the Lord your utter emptiness and by faith rest in Christ’s fullness: the strength of his might, the wisdom of his counsel, the comfort of his presence, the peace of his redemption, and the hope of reflecting his likeness.

Have you considered the possibility that the storms of your life may be sent by the Lord to move you to the safe harbour of humility? Too often our first reaction when we suffer adversity is to ask God to take us out of our suffering, to fix our problems. When God does not take it away, we turn to human strategies and self-help, we drive into the storm foolishly resting in the strength of our might. We would do well to remember that even the apostle Paul, the father of the faithful through the gospel, was not spared a most horrendous affliction. Why?  To drive him to the shelter of humility. If God does not answer your prayer to take away the cause of your suffering, remember the reason why God did not answer Paul’s prayer: because it was not good for Paul’s wish to be granted.  But he was heard in regard to his eternal welfare which was of far more value than his present happiness. The Lord always hears our prayers for our eternal welfare but not always for our present wishes. All praise to the living God who loves us perfectly.

If you are in a storm, maybe an almighty one, join me in allowing your suffering and all the accompanying pain, anguish, and hurt to lead you to humble yourself before the one who loves you perfectly.  Exercise your faith in prayer, confessing your inability to navigate your way through your troubles and, by faith, rest in Christ: the strength of his might, wisdom, salvation, and peace. If he has not heard your prayer to take you out of your suffering take heart, he has heard your prayer for your eternal welfare; you are being perfected for his glory.

– adapted from a book by Jason Summers, In the strength of His Might, that will be published next year (God willing).

[1] Wyatt, Graham. “What was Paul’s Thorn in the Flesh?” The Gospel Coalition. Australian Edition 16 July 2016.  https://www. thegospelcoalition.org

[2] Ralph Martin convincingly argues that neither anxiety, sickness, nor opposition is the source of Paul’s ‘thorn in the flesh.’ But he concludes that we cannot know the meaning behind Paul’s thorn. I disagree, I think the answer is in plain sight. See Martin, R. Word Biblical Commentary, Volume 40 2 Corinthians. e-book ed., Zondervan, 2017, 937-938.

[3] Abernathy, D. “PAUL’S THORN IN THE FLESH: A MESSENGER OF SATAN?” Neotestamentica, vol. 35, no. 1/2, 2001, pp. 69–79. JSTOR, http://www.jstor.org/stable/43048416. Accessed 3 Apr. 2025.

[4] Abernathy, ibid.

[5] See Augustine’s sermon on Psalm 59. Augustine, The Complete Works of St Augustine, e-book ed., (Patristic Publishing), 1896, 18922.

[6] See Augustine’s Against Two Letters of the Pelagians (Book 3) Chapter 18 in, Augustine, The Complete Works of St Augustine, e-book ed., (Patristic Publishing), 2485.

[7]In Judges 9:23, 1 Sam. 16:14-16, and 1 Kings 18:22-23 God sends an evil spirit as an instrument of his judgment. The wicked nations of Assyria and Babylon all find themselves as instruments in God’s hands to fulfill his purposes (Isaiah 10:5, Hab. 1:5-11). Exodus 9:16 and Romans 9:17 declare that through Pharaoh God’s power and name was made known. The cross itself is the paradigm of God ruling over evil for his glory and the good of His people.

[8] Augustine notes that because of the magnitude of revelation the apostle Paul’s weak point was the temptation to lift himself up.  This weakness needed to be checked by an ‘angel of Satan.’ Against Two Letters of the Pelagians (Book 3) Chapter 18 in, Augustine, The Complete Works of St Augustine, e-book ed., (Patristic Publishing),

[9] Rom. 1:16, 1 Cor. 1:18-25, 2:1-5, 2 Cor.4:7,  Phil 4:13, Eph. 3:7, 3:20, 6:10, 1 Thess 1:5, 2 Tim. 1:18.

[10] Ash, C. Job the Wisdom of the Cross, (Crossway), 2014, 424.