2 Corinthians 12:6Meaning & Commentary from the Church Fathers

Notice the devil's cunning. Through those by whom the Lord wished to uproot impiety in the world, he tried to introduce it. Once again he persuaded people to recognize men as gods, as he had done in former times. This work of his above all gave beginning and root to idol worship. Many who had successfully ended wars, set up trophies, built cities, or performed other such benefits for the people of that time were recognized as gods. They were honored with temples and altars, and the whole list of pagan gods consists of such men. So that this would not happen also to the saints, God allowed them to be constantly persecuted, receive scourgings, and undergo sicknesses. In this way extreme bodily weakness and an abundance of temptations persuaded those then living that those who performed such great wonders were still men. They contributed nothing from themselves, but grace alone accomplished everything through them. For if people regarded as gods those who had performed small and insignificant deeds, they would much more have suspected these men, who did deeds no one had ever seen or heard of. This would have happened if the latter had suffered nothing proper to men. Even though they were scourged, cast down, bound, exiled, and met dangers every day, some still fell into this impious opinion. How much more would they have thought this if the Apostles had endured nothing proper to men?

For he did not say, lest anyone should say something about me, but lest anyone should think me greater than I deserve. If, because of his miracles, they wanted to sacrifice bulls to him (Acts 14:13), what would they not have done if he had revealed his revelations?

This is how Saint Chrysostom, Theophylact, Theodoret, and Ambrose interpret it. This interpretation of the Fathers of the Church is fully justified by the further course of the apostolic discourse. In answer to the Apostle's prayer that the Lord would remove the angel of Satan from him and end his afflictions, the Lord answered: "My grace is sufficient for you, for My power is made perfect in weakness."

After this the Apostle observes: "Therefore I take pleasure in weaknesses, in reproaches, in necessities, in persecutions, in distresses for Christ. For when I am weak, then I am strong" (2 Cor 12:10). Here there is a direct explanation of the Apostle's preceding words about the afflicter and the afflictions of the angel of Satan.

That the afflictions done to Saint Paul by the angel of Satan were not, as some think, sensual flare-ups arising from diabolical incitement, is clear from the following.

First, what is rendered in the Slavonic text as "afflicter of the flesh" is designated in the Greek original by the word for a point or a piercing stake, σκόλοψ τῆ σαρκί. This gives the idea of sharp pain or a burning prick. This plainly does not accord with the softness and sweetness of fleshly passion.

Second, the words of the Greek original concerning the devil, rendered in Slavonic as "that he might afflict me," properly mean "that he might strike me on the cheeks, give me blows on the face," ϊνα με κολαφίζη. This expresses crude disgrace and open humiliation. Yet we know that in fleshly lust the enemy acts in the most flattering, insinuating, and caressing manner.

Third, from the course of the apostolic discourse one may note that the Apostle wishes to speak of some particular method devised and used by the devil specifically against him, to hinder him in his apostolic activity.

What is particular about fleshly passion? It is not alien to anyone conceived in iniquity and born in sins. True, it can greatly humble those who are zealous for piety, and the Apostle does say, "lest I be exalted." Yet the devil did not wish to teach humility, but only to hinder and obstruct the Apostle. The Apostle humbled himself.

Why, then, should the greatest hindrance to apostolic activity be seen only in fleshly passion? There are no grounds for this.

Fourth, the Apostle's statement that he prayed three times to the Lord that the devil and his afflictions might depart from him would be perplexing if his prayer were directed specifically against desires of the flesh. One must pray not three times, but continually, for victory over the desires of the flesh.

One must pray not three times, but continually, for victory over this inward enemy of ours, which does not die until our own death. Clearly the afflictions done to the Apostle came from without and fought against him independently of the natural inclinations of fallen human nature.

On the basis of the considerations noted above, some interpreters understand the satanic afflictions as bodily ailments. They ascribe to the Apostle various illnesses that oppressed and humiliated him, such as epilepsy, gastric disorder, severe headache, disease of the eyes or ears, rheumatism, and the like.

Yet the devil could hardly have had such power over the body of Saint Paul as to send illnesses upon him. It is known that the devil himself obeyed the Apostle of Christ and trembled at his authority (1 Cor 5:4-5; Acts 16:8-19:13).

John Chrysostom says: "As God created the elements of the world both weak and radiant, so the Apostles were at once wondrous and weak, so that by the deeds themselves they might teach unbelievers. For if they had always remained wondrous and had shown no examples of infirmity in themselves, and then tried by words alone to persuade people not to think more of them than was fitting, they would not only have failed in this, but would have produced the opposite. For this reason infirmity often appeared also in their deeds. For this reason Paul says, I spare you, lest anyone should think of me beyond what he sees." And then, in considerable detail though in a veiled manner, he reveals the opposing force that limited his spiritual greatness.

In another respect also I shall not be foolish, because I do this contrary to my disposition, compelled by the benefit that comes from it for you. "For he is not foolish who, for the salvation and edification of souls, compelled by necessity, proclaims the grace sent down to him from God. On the contrary, it belongs to a prudent and loving man to disregard even the suspicion of self-exaltation for the salvation of others" (Oecumenius).

"But I refrain." Although necessity presses and there is benefit, still I am sparing in praises of myself. I fear to present myself so brightly. "Lest anyone should think of me above." "He did not say, 'lest anyone should say above,' but, 'lest anyone should think,' even lest he think of me more than I deserve.

This is the true reason why he keeps silent about everything concerning himself and hides what is his own. Even when necessity compels him to say something, he speaks veiledly, placing himself in the shade. He fears lest they think of him more than what he is.

For it already happened once that, because of signs, they considered him and Barnabas to be gods and gathered to sacrifice oxen in their honor. What would they not have imagined if he had declared all his revelations and set forth for view everything glorious?" (Oecumenius).

"Above what he sees me to be, or hears from me." If he began to tell everything, the imagination would be inflamed and would begin to represent more than the words say. Because the imagination was heated, even the eyes would see in me more than there is.

"Therefore I fear to tell everything, lest someone form an opinion of me greater than of a man" (Theodoret).

Saint Chrysostom says: "As God created the elements of the world both weak and splendid, so that through one quality they might proclaim His power and through the other restrain men from error, so the Apostles also were at once wondrous and weak, that by the deeds themselves they might teach unbelievers.

If they had always remained wondrous and had shown in themselves no examples of weakness, then by words alone they would have tried to persuade men not to think of them more than was fitting. They would not only have failed in this, but would have produced the opposite result.

For mere verbal disclaimers would sooner have been counted as humility and would have compelled men to admire them still more. Therefore weakness was often truly manifested in their very deeds.

Everyone can see examples of this among the holy men of the Old Testament. Elijah was a wondrous man, yet once he showed himself fearful (3 Kgs 19). Moses also was great, yet by the same weakness he once gave himself to flight (Exod 2).

They underwent this when God withdrew from them and allowed the weakness of human nature to be exposed in them. When Moses led the Israelites out of Egypt, they said, 'Where is Moses?' What would they not have said if he had brought them into the promised land?

For this same reason Paul says, 'But I refrain, lest anyone think of me above.'"