7. 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 the Greek, in the dative (898) 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 act a ridiculous part, who think that Paul was tempted to lust. We must therefore repudiate that fancy. (899) 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 the like, because, instigated by the devil, they occasioned Paul very much annoyance. My opinion is, that under this term is comprehended every kind of temptation, with which Paul was exercised. 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 farther the messenger of Satan on this ground, that as all temptations are sent by Satan, so, whenever they assail us, they warn us that Satan is at hand. Hence, at every apprehension of temptation, it becomes us to arouse ourselves, and arm ourselves with promptitude for repelling Satan’s assaults. It was most profitable for Paul to think of this, because this consideration did not allow him to exult like a man that was off his guard. (900) For the man, who is as yet beset with dangers, and dreads the enemy, is not prepared to celebrate a triumph. “The Lord, says he, has provided me with an admirable remedy, against being unduly elated; for, while I am employed in taking care 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. (901) For to be buffeted is a severe kind of indignity. Accordingly, if any one has had his face made black and blue, (902) he does not, from a feeling of shame, venture to expose himself openly in the view of men. In like manner, whatever be the infirmity under which we labor, let us bear in mind, that we are, as it were, buffeted by the Lord, with the view of making 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 any with hatred, if they are assailed by any revilings — that these things are not merely rods of the Heavenly Master, but buffetings, to fill them with shame, and beat down all forwardness. (903) Now let all the pious take notice as to this, that they may see (904) how dangerous a thing the “poison of pride” is, as Augustine speaks in his third sermon “On the words of the Apostle,” inasmuch as it “cannot be cured except by poison.” (905) 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 farther, it naturally clings to us so obstinately, and is so deeply rooted, that it is extremely difficult to extirpate it.
Let us carefully consider, who it is that here speaks — 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 fine, renounced the world; and yet he had not altogether subdued pride. Nay more, there awaited him a conflict so doubtful, 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 lay out our main efforts for the subduing of this one.
But what does this mean — that Satan, who was a
man-slayer (906) from the beginning, (John 8:44,)
was a physician to Paul, and that too, 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, had nothing else in view than to kill and to destroy, (John 10:10,) and that the goad, that Paul makes mention of, was dipt in deadly poison; but that it was a special kindness from the Lord, to render medicinal what was in its own nature deadly.
(898) “ Selon le Grec il faudroit dire A la chair ;” — “According to the Greek, we would require to say, To the flesh. ”
(899) “ Il faut reietter loin ce songe;” — “We must put far away from us that dream.”
(900) “ Ceste consideration ne luy donnoit point le loisir de s’egayer, comme vn homme sans souci, mais l’admonestoit de se tenir sur ses gardes;” — “This consideration did not allow him leisure to sport himself, like a man that is devoid of care, but warned him to be upon his guard.”
(901) “ Qu’il a este reprime et range a humilite;” — “That he has been restrained and brought down to subjection.”
(902) “ Si quelq’vn a este tellement frappe au visage, que les taches noires y demeurent;” — “If any one has been struck on the face, in such a way, as to leave black marks upon it.”
(903) “ Toute orgueil et insolence;” — “All pride and insolence.”
(904) “ Or ie prie maintenant sur cepassage tous fideles, qu’ils auisent;” — “But I entreat now in connection with this passage all believers to take notice.”
(905) “ Veu qu’il ne pent estre guari que par d’autre poison;” — “Inasmuch as it cannot be cured except by another poison.
(906) Dr. Campbell, in his Translation of the Gospels, makes use of the term manslayer, as Calvin does here, and makes the following observations in support of this rendering: “The common term for murderer in the New Testament is φονεὺς. I have here made choice of a less usual name, not from any disposition to trace etymologies, but because I think it is not without intention, that the devil, as being not of earthly extraction, is rather called ἀνθρωποκτόνος than φονεὺς, as marking, with greater precision, his ancient enmity to the human race. When the name murderer is applied to a rational being of a species different from ours, it naturally suggests, that the being so denominated is a destroyer of others of his own species. As this is not meant here, the Evangelist’s term is peculiarly apposite. At the same time, I am sensible, that our word manslaughter means, in the language of the law, such killing as is, indeed, criminal, though not so atrocious as murder. But, in common use, it is not so limited. Heylyn says, to the same purpose — a slayer of men. ” — Campbell on the Gospels, (Edin. 1807,) volume 2. — Ed.