Testing the Spirits (and Yourself)

Judging Prophecy in the New Testament

In my last post, I took a look at Deuteronomy 18:22 and how is not used in the New Testament to test prophecy. Today I will explore the emphasis that is placed on the spirit behind prophecy.

“Having found disciples, we stayed there seven days. These said to Paul through the Spirit, that he should not go up to Jerusalem.”
- Acts 21:4

"As we stayed there some days, a certain prophet named Agabus came down from Judea. And coming to us, and taking Paul's girdle, he bound his own feet and hands, and said, Thus saith the Holy Spirit, So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles."
- Acts 21:10-11

Notice that Paul doesn’t say, “Thanks Agabus, but if this doesn’t come to pass, then you’re a false prophet”. He also doesn’t say, “Hey Agabus, I’ll believe your prophecy when you perform a sign to confirm it.” It’s interesting that a prophecy is never delivered as “Thus saith the Holy Spirit” in the Old Testament and a prophecy is never delivered as “Thus saith the Lord” in the New Testament. Also, in the Old Testament, “The Word of the Lord” usually comes to the prophet but it’s not described in those terms in the New Testament:

The Spirit said to Philip, "Go near, and join yourself to this chariot."
- Acts 8:29

As they served the Lord and fasted, the Holy Spirit said, "Separate Barnabas and Saul for me, for the work to which I have called them."
- Acts 13:2

The gifts are not only given through the spirit (1 Corinthians 12:8) but they validate the “Word of the Lord”.

"God also testifying with them, both by signs and wonders, by various works of power, and by gifts of the Holy Spirit, according to his own will?"
- Hebrews 2:4

So the gift of prophecy is used to confirm the "Word of the Lord" and even though signs were also used to validate the Gospel message, they are never recommended as a device to test prophecy in the Church:

"For there will arise false christs, and false prophets, and they will show great signs and wonders, so as to lead astray, if possible, even the chosen ones."
- Matthew 24:24

So false prophets will do signs but Jesus refuses to give them:

But he answered them, "An evil and adulterous generation seeks after a sign, but no sign will be given it but the sign of Jonah the prophet."
- Matthew 12:39

"Then answered the Jews, and said to him, What sign showest thou to us, seeing that thou doest these things? Jesus answered and said to them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spoke of the temple of his body. When therefore he had risen from the dead, his disciples remembered that he had said this to them: and they believed the scripture, and the word which Jesus had spoken."
- John 2:18-22

These two signs that Jesus does give, refer to his death and resurrection, which did come to pass and thus, validated his message. However, he gave many signs to his disciples:

"Therefore Jesus did many other signs in the presence of his disciples, which are not written in this book;"
- John 20:30

Perhaps many in the church today don’t see the wonders of God because they resist them like the Jews resisted Jesus and thus, it becomes a self-fulfilling prophecy (no pun intended).

Without the use of signs to validate prophecy and recognizing the emphasis of the spirit in prophecy, John writes this:

"Beloved, don't believe every spirit, but test the spirits, whether they are of God, because many false prophets have gone out into the world. By this you know the Spirit of God: every spirit who confesses that Jesus Christ has come in the flesh is of God, and every spirit who doesn't confess that Jesus Christ has come in the flesh is not of God, and this is the spirit of the Antichrist, of whom you have heard that it comes. Now it is in the world already."
- 1 John 4:1-3

Paul echoes the same idea:

Therefore I make known to you that no man speaking by God's Spirit says, "Jesus is accursed." No one can say, "Jesus is Lord," but by the Holy Spirit.
- 1 Corinthians 12:3

In 1 Corinthians Paul placed “discerning spirits” next to prophecy, just like he puts speaking in tongues next to interpreting them.

“and to another workings of miracles; and to another prophecy; and to another discerning of spirits; to another different kinds of languages; and to another the interpretation of languages.”
- 1 Corinthians 12:10

It’s important to realize that the focus here is on what the person says when they are prophesying and is not dealing with the person’s personal belief or doctrine. So John and Paul are saying to take what the spirit says during the prophecy and compare it to the “Word of the Lord” that’s already been validated. We can look to the Bible to find this, but beware:

"You search the Scriptures, because you think that in them you have eternal life; and these are they which testify about me. Yet you will not come to me, that you may have life."
- John 5:39-40

The question quickly becomes, if you aren’t receiving the word that’s already been given, how will you receive a word that given by prophecy in the Church today?

Also, there may be some words from God that appear to contradict His previous words:

He saw heaven opened and a certain container descending to him, like a great sheet let down by four corners on the earth, in which were all kinds of four-footed animals of the earth, wild animals, reptiles, and birds of the sky. A voice came to him, "Rise, Peter, kill and eat!" But Peter said, "Not so, Lord; for I have never eaten anything that is common or unclean." A voice came to him again the second time, "What God has cleansed, you must not call unclean." This was done three times, and immediately the vessel was received up into heaven.
- Acts 10:11-16

Old Testament Law strictly forbade the eating of certain animals.

False teachers in Ephesus were saying that the salvation of the Gentiles was a direct contradiction to previously given prophecies but Paul responds:

“and to make plain to everyone the administration of this mystery, which for ages past was kept hidden in God, who created all things.”
- Ephesians 3:9

So we must check prophecy against Scripture but we must also realize our understanding of Scripture may not be infallible. It is sometimes our own hearts that keep us from understanding. Paul makes a great point when the Corinthians were looking for proof that his message was correct:

"seeing that you seek a proof of Christ who speaks in me; who toward you is not weak, but is powerful in you."
- 2 Corinthians 13:3

Paul responds to this by saying:

"Test your own selves, whether you are in the faith. Test your own selves. Or don't you know as to your own selves, that Jesus Christ is in you?--unless indeed you are disqualified."
- 2 Corinthians 13:5

So perhaps the best way to test prophecy, is to test yourself first.

Deuteronomy 18:22 and Prophecy

Can We Use It To Test Prophecy?

In my last post I took a look at why one should not use 1 Corinthians 14:29 and 1 Thessalonians 5:20-21 as a basis for testing prophecy. In this post, I’ll take a look at Deuteronomy 18:22.

“When a prophet speaketh in the name of the LORD, if the thing follow not, nor come to pass, that is the thing which the LORD hath not spoken, but the prophet hath spoken it presumptuously: thou shalt not be afraid of him.”
-Deuteronomy 18:22

Many use this as a standard to judge prophecy today. They say any prophecy that doesn’t come true is a false prophecy and the person who gave it is therefore, a false prophet. The problem with this is that one doesn’t know if the prophecy is true until after it happens. If one doesn’t take heed of the prophecy and it does happen, then one is guilty of not listening to the Word of the Lord. The problem is compounded if the prophecy pertains to something far into the future and one may not be able to see whether it comes to pass in their lifetime.

This problem is solved by the use of “signs”. In order to validate what a prophet was saying, a sign was often given. Moses was given the leprous hand and the staff/snake as signs to validate his message. However, sometimes a prophecy of a shorter time frame was used as a “sign” to validate a prophecy of a longer time frame. Isaiah offers a good example:

“Go and tell Hezekiah, ‘This is what the LORD, the God of your father David, says: I have heard your prayer and seen your tears; I will add fifteen years to your life. And I will deliver you and this city from the hand of the king of Assyria. I will defend this city. “‘This is the LORD’s sign to you that the LORD will do what he has promised: I will make the shadow cast by the sun go back the ten steps it has gone down on the stairway of Ahaz.’” So the sunlight went back the ten steps it had gone down.
-Isaiah 38:6-8

However, the validity of signs was qualified in Deuteronomy:

If a prophet, or one who foretells by dreams, appears among you and announces to you a sign or wonder, and if the sign or wonder spoken of takes place, and the prophet says, “Let us follow other gods” (gods you have not known) “and let us worship them,” you must not listen to the words of that prophet or dreamer. The LORD your God is testing you to find out whether you love him with all your heart and with all your soul.
-Deuteronomy 13:1-3

Signs in the New Testament

Signs are never demanded for prophecy in the New Testament except for one prophecy: The message of Jesus. Just like the “Word of the Lord” came to prophets in the Old Testament, so too did Jesus speak the “Word of the Lord” and, in fact, John calls Jesus himself to be the “Word”. And the apostles declared this “Word of the Lord”:

“The word of the Lord spread through the whole region.”
- Acts 13:49

This is why it’s such a big deal that Jesus and the apostles performed signs and wonders. It’s not just a display of God’s power but the validation of the message they were declaring. Jeremiah gives us insight into why the Jews were so opposed to the gospel message. During a showdown with a false prophet, Jeremiah invokes Deuteronomy 18:22 but with one qualifier:

”But the prophet who prophesies peace will be recognized as one truly sent by the LORD only if his prediction comes true.”
Jeremiah 28:9

Jeremiah says only the prophet who prophecies peace is subject to Deaut. 18:22. This is exactly what Jesus and the disciples were declaring. Because of certain Old Testament prophecies, the Jews expected that God would destroy the Gentiles, but Jesus and the apostles declared peace and salvation to the Gentiles. That’s why the Jews were so adamant about demanding signs.

“For Jews ask for signs, Greeks seek after wisdom”
- 1 Corinthians 1:22

I think it’s interesting that the Church in the New Testament is never exhorted to use Deaut 18:22 to test prophecy. Is New Testament prophecy somehow different than Old Testament prophecy? Well, we do know there are different types of prophecy in the Old Testament and in the New Testament.

Miriam, Deborah, David, Hannah, Mary, and Zechariah give us examples of prophetic songs, which consist of praising God (although some have predictive elements).

Another type of prophecy consist of revealing someone's heart or about their life. I believe this is the type of prophecy that Paul speaks of in 1 Corinthians 13 and we also see Jesus give an example of this type:

The woman answered, "I have no husband." Jesus said to her, "You said well, 'I have no husband,' for you have had five husbands; and he whom you now have is not your husband. This you have said truly." The woman said to him, "Sir, I perceive that you are a prophet.
- John 4:17-19

One cannot easily apply Deaut. 18:22 to these types of prophecies, since there are no predictions to confirm. It appears that some prophecies are given without the person realizing they are prophesying:

But a certain one of them, Caiaphas, being high priest that year, said to them, "You know nothing at all, nor do you consider that it is advantageous for us that one man should die for the people, and that the whole nation not perish." Now he didn't say this of himself, but being high priest that year, he prophesied that Jesus would die for the nation, and not for the nation only, but that he might also gather together into one the children of God who are scattered abroad.
- John 11:49-52

In my next post, I’ll take a look at one of the characteristics of New Testament prophecies and what I believe is the correct way to test prophecy.

Judging and Testing Prophecy

One should NOT use 1 Corinthians 14:29 and 1 Thessalonians 5:20-21 to support the idea of testing prophecy

Paul writes the Corinthians and addresses some issues about how the Church should operate when they meet together. One of the issues was the use of the gift of prophecy and Paul writes:

“Let the prophets speak two or three, and let the others judge.”
-1 Corinthians 14:29

Now this verse has relevance for those who believe the gift of prophecy still exists in the church today. It is held up by many charismatics as an example of what to do with prophecy when it is delivered. It is even used to prove that we should not expect the gift of prophecy in the church today to always be accurate but that the church must judge to determine if it is. My point here is not to discuss the accuracy of prophecy in the church today, but simply to show that the verses in question should not be used in that argument. The assumption when reading 1 Corinthians 14:29 is that the thing that is to be judged is the prophecy that was spoken. However, given the context of Paul’s letter, I don’t believe that to be true. Have a look at what Paul writes just a few verses earlier:

“But if an unbeliever or someone who does not understand comes in while everybody is prophesying, he will be convinced by all that he is a sinner and will be judged by all”
-1 Corinthians 14:24

So it’s not the prophecy that is being judged but the one that is being prophesied to. I believe this to be the case for both verse 24 and verse 29.

Let’s take a look at another verse that is used to support the idea of judging/testing prophecy:

“Do not despise prophecies, prove all things; hold fast that which is good;”
-1 Thessalonians 5:20-21

Again, the assumption here is that the things that should be proved are the prophecies. However, if we take a look at the only thing being proved in 1 Thessalonians, it was Paul’s teachings:

“For our exhortation is not of error, nor of uncleanness, nor in deception. But even as we have been approved by God to be entrusted with the Good News, so we speak; not as pleasing men, but God, who tests our hearts.”
-1 Thessalonians 2:3-4

The Greek word used for “approved” and “tests” is the same Greek word used for “prove” in Thess. 5:21 (dokimazō). There was some question as to the validity of Paul’s teachings in the Thessalonian church. Paul responds by implying that being proved by man is not important but being proved by God is. Paul also mentions that his heart is proved in contrast to having his teachings proved.

Another question that we need to ask is, why were the Thessalonians despising prophecy anyway? Again, we need to look at the context of the letter. If the prophecies that Paul is referring to were prophecies being given by those in the church, then we would expect to find Paul dealing with that issue in the letter, much like he did in 1 Corinthians 13. However, we do not find any evidence of this. The only prophecy that Paul deals with in 1 Thessalonians is Old Testament prophecy, namely, Isaiah:

“You are all children of light, and children of the day. We don't belong to the night, nor to darkness, so then let's not sleep, as the rest do, but let's watch and be sober. For those who sleep, sleep in the night, and those who are drunk are drunk in the night. But let us, since we belong to the day, be sober, putting on the breastplate of faith and love, and, for a helmet, the hope of salvation.”
-1Thessalonians 5:5-8

Paul is making an allusion to the light/darkness theme that runs throughout Isaiah:

“yes, he says, ‘It is too light a thing that you should be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give you for a light to the nations, that you may be my salvation to the end of the earth.’”
-Isaiah 49:6 (See also Isaiah 2:5, 6:10, 8:20, 35:5, 42:6-7, 43:8, 44:18, 59:9, 60:1)

He is also making an allusion to the breastplate and helmet mentioned in Isaiah:

“He put on righteousness as a breastplate, and a helmet of salvation on his head; and he put on garments of vengeance for clothing, and was clad with zeal as a mantle.”
-Isaiah 59:17

So the Thessalonians were despising Isaiah’s prophecies because false teachers in the church were using Isaiah to say that the Gentiles were in darkness and that God would come in his breastplate, helmet, etc. to destroy them. Since the Thessalonian church was made up of largely Gentiles, this didn’t sit well with them.

Paul counters the false teachers by making the allusions to Isaiah and then saying:

“For God didn't appoint us to wrath, but to the obtaining of salvation through our Lord Jesus Christ,”
-1 Thessalonians 5:9

So when Paul says “prove all things” he is saying, don’t just prove his teachings but the teachings of the false teachers as well. Prove all teachings.

If 1 Corinthians 14:29 and 1 Thessalonians 5:20-21 can’t be used to as guidelines for prophecy then what Scriptures can be used? Many would point to Deuteronomy 18:22. I’ll take a look at that verse in my next post.

My New Book!

I wrote a book and you can order it online if you'd like.

Why does Paul say that prophecies, tongues, and knowledge will cease?

And when does the "perfect" come?

Love never fails. But where there are prophecies, they will cease; where there are tongues, they will be stilled; where there is knowledge, it will pass away.

- 1 Corinthians 13:8 (NIV)

The above verse is central in the cessationist/charismatic debate and at first glance may appear to support the view that spiritual gifts no longer exist in the Church today. However, I believe that the context of this verse does not support the cessationist argument but rather shows how the Church should operate in love.

An understanding of the word "perfect" is helpful. In the Greek the word is "teleios" and should not be thought of as what we think of "perfect" today but rather "complete", "whole", or "undivided". "Teleios" is a major focal point in 1 Corinthians because the Corinthian's understanding was incomplete and was causing division among them.

For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it.

- 1 Corinthians 11:18 (see also 6:5)

Paul was writing them so that their understanding would be complete (a.k.a. "perfect") and then they could be of one mind - the mind of Christ (1 Corinthinas 2:16) and one spirit - God's Spirit (1 Corinthians 6:17, 12:4, 12:8-9, 12:11,13), and one body - Christ's body/The Church (1 Corinthians 10:17, 12:12-14, 12:25,27).

I appeal to you, brothers, in the name of our Lord Jesus Christ, that all of you agree with one another so that there may be no divisions among you and that you may be perfectly united in mind and thought.

- 1 Corinthians 1:10 (NIV)

It is within this context of how the Church should act as a whole and without division that Paul talks about the "cessation" of the spiritual gifts. The Corinthians had been operating in the spiritual gifts in a selfish and individualistic way. Paul instructs them that they should build each other up and not themselves (1 Corinthians 14:3, 12). He gives them the proper protocol so that they can use their gifts in a loving way.

Two or three prophets should speak, and the others should weigh carefully what is said. And if a revelation comes to someone who is sitting down, the first speaker should stop. For you can all prophesy in turn so that everyone may be instructed and encouraged.

-1 Corinthians 14:29-31 (NIV)

So prophecy will cease, not permanently, but temporarily so that everyone may be instructed and encouraged.

The same goes for tongues:

How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying. If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret. But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God.

-1 Corinthians 14:26-28

In regard to "knowledge passing away", some believe Paul is referring to a "word of knowledge", which, in charismatic circles, is a type of prophecy. However, the knowledge Paul refers to is in regard to the issue he discussed earlier in his letter:

For if anyone with a weak conscience sees you who have this knowledge eating in an idol's temple, won't he be emboldened to eat what has been sacrificed to idols? So this weak brother, for whom Christ died, is destroyed by your knowledge. When you sin against your brothers in this way and wound their weak conscience, you sin against Christ. Therefore, if what I eat causes my brother to fall into sin, I will never eat meat again, so that I will not cause him to fall.

-1 Corinthians 8:10-14 (NIV)

So if a Corinthian's knowledge destroyed a brother, then that knowledge should be destroyed - in the sense it should not be practiced in a way that was harmful to others.

After Paul says that prophecy, tongues and knowledge will "cease", he continues:

For we know in part and we prophesy in part,

-1 Corinthians 13:9 (NIV)

I think most charismatics believe Paul says this because someone may get a prophetic word from the Lord but may not understand it completely. Again, I don't believe that is what Paul is speaking of here but rather that the Corinthians were a "part" of the whole body. The Greek words used to communicate the idea of "parts" are "meros" and "melos" and are used when Paul speaks about how the parts of the church should operate together in love and not as selfish/prideful individuals.

The body is a unit, though it is made up of many parts (melos); and though all its parts (melos) are many, they form one body. So it is with Christ. For we were all baptized by one Spirit into one body—whether Jews or Greeks, slave or free—and we were all given the one Spirit to drink.

Now the body is not made up of one part (melos) but of many. If the foot should say, "Because I am not a hand, I do not belong to the body," it would not for that reason cease to be part of the body. And if the ear should say, "Because I am not an eye, I do not belong to the body," it would not for that reason cease to be part of the body. If the whole body were an eye, where would the sense of hearing be? If the whole body were an ear, where would the sense of smell be? But in fact God has arranged the parts (melos) in the body, every one of them, just as he wanted them to be. If they were all one part (melos), where would the body be? As it is, there are many parts (melos), but one body.

-1 Corinthians 12:12-20 (NIV)

Now ye are the body of Christ, and members (melos) in particular (meros).

-1 Corinthians 12:27

Those who had knowledge were a "part" and those who prophesied were a "part" and they needed to be mindful of that when the "whole" body met together.

When the Church acts as a whole and is complete (teleios), then it no longer acts as separate parts (meros).

But when that which is perfect (teleios) is come, then that which is in part (meros) shall be done away.

-1 Corinthians 13:10

"Teleios" was also used to convey the idea of maturity, because a child's understanding would be considered "incomplete". That's why Paul talks about "childish things":

When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.

-1 Corinthians 13:11

The theme of maturity is throughout 1 Corinthians (1 Corinthians 3:1-3, 1 Corinthians 14:20). So the Corinthians were incomplete both in their understanding and in the way they operated together.

Paul continues:

For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.

-1 Corinthians 13:12

The "now" refers to how the Corinthians were currently operating - as a child and as "parts" - and the "then" refers to how they should be operating - as a man and as "complete". When the Church operates in love and as a whole, then its understanding will increase. But when they are operating as parts and do not operate as a whole, then there is no understanding. Paul's discussion about tongues explains this further:

So it is with you. Unless you speak intelligible words with your tongue, how will anyone know what you are saying? You will just be speaking into the air. Undoubtedly there are all sorts of languages in the world, yet none of them is without meaning. If then I do not grasp the meaning of what someone is saying, I am a foreigner to the speaker, and he is a foreigner to me. So it is with you. Since you are eager to have spiritual gifts, try to excel in gifts that build up the church.

For this reason anyone who speaks in a tongue should pray that he may interpret what he says. For if I pray in a tongue, my spirit prays, but my mind is unfruitful.

-1 Corinthians 14:9-14 (NIV)

A "glass" is actually a mirror and in those days, they didn't have a clear reflection. So when Paul says "For now we see through a glass, darkly", he is talking about one's concern for themselves (their reflection in the mirror) and how it prevents understanding for others. This is in contrast to "face to face", which is most likely an allusion to Deuteronomy 34:10 and similar Scriptures:

Since that time no prophet has risen in Israel like Moses, whom the LORD knew face to face, (NIV)

Those with the gift of prophecy in the Corinthian church mostly likely viewed Moses as a great prophet because of his face to face relationship with God. However, Paul, having that in mind, changes the meaning for his application. His use of the phrase "face to face" is symbolic of their relationship with each other and not with God. Paul is stressing the need to be both clear and concerned with other people (the face they are talking to). When Paul says "then shall I know even as also I am known", he is referring to understanding and being understood. The Greek word that Paul uses for "know" and "known" is not the typical word used and can also be translated "recognize" or "understand". So I think it would be better translated "then shall I understand even as also I am understood". To understand and to be understood is in contrast to "I am a foreigner to the speaker, and he is a foreigner to me".

The gift of tongues was considered the greatest gift by the Corinthians, but Paul says that love is the greatest:

And now these three remain: faith, hope and love. But the greatest of these is love.

-1 Corinthians 13:13 (NIV)

The word "remain" would be better translated "endure" or "don't stop". Love doesn't need to stop no matter what the situation is, as opposed to prophecies, tongues and knowledge, which may need to be temporarily suspended to better love others. Faith and hope are mentioned because some of the Corinthians believed that there was no resurrection of the dead. Paul corrects this by saying faith and hope extend beyond this life:

Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead?

But if there be no resurrection of the dead, then is Christ not risen: And if Christ be not risen, then is our preaching vain, and your faith is also vain. Yea, and we are found false witnesses of God; because we have testified of God that he raised up Christ: whom he raised not up, if so be that the dead rise not. For if the dead rise not, then is not Christ raised: And if Christ be not raised, your faith is vain; ye are yet in your sins. Then they also which are fallen asleep in Christ are perished. If in this life only we have hope in Christ, we are of all men most miserable. But now is Christ risen from the dead, and become the firstfruits of them that slept.

-1 Corinthians 15:12-20

What is Paul’s Thorn?

Not a sin, disease, or a demon but persecutions for Christ's sake

In 2 Corinthians 12:7-10, Paul mentions a thorn that God would not remove:

And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure. For this thing I besought the Lord thrice, that it might depart from me. And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong.

Many have speculated that this thorn was pride or that the thorn was a disease or demon to keep Paul from the sin of pride. Some may have used this verse to say that God does not always want people to be healed. But given the context of 2 Corinthians, I believe the thorn was someone who persecuted Paul and made him look “weak”. I might even speculate and say that that the “messenger” (agellos) of Satan was the govenor under King Aretas (2 Cor. 11:32) since I believe Paul was still speaking about events that happened 14 years previously (2 Cor. 12:2) when speaking of this messenger of Satan.

Paul’s messenger of Satan “buffeted” him. This term in Greek, "kolaphizō", refers often, if not always, to the persecution of the Church and of Jesus. And persecution was a main theme of Paul’s letter:

2 Cor. 11:23-26 (see also 1:5,8-10, 5:1-3 and 6:4-10)
Are they ministers of Christ? (I speak as a fool) I [am] more; in labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft. Of the Jews five times received I forty [stripes] save one. Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep; [In] journeyings often, [in] perils of waters, [in] perils of robbers, [in] perils by [mine own] countrymen, [in] perils by the heathen, [in] perils in the city, [in] perils in the wilderness, [in] perils in the sea, [in] perils among false brethren;

Also, God was not concerned about Paul “exalting” himself but that others would exalt Paul and not Him. If Paul is seen as strong and did powerful works, then people would think that it was Paul doing the powerful works, but if Paul was seen as weak and did powerful works, then people would know that it was God doing it and that God’s favor was on Paul – just as God says, “My grace (grace=favor) is sufficient for thee: for my strength is made perfect in weakness.” The Corinthians thought Paul was inferior to the false apostles because of the persecution and hardships he was experiencing but Paul boasts in those experiences because God is shown as strong in them.

"Thorn" was also used in the Old Testastament

Paul may have been making an allusion to the Old Testament in his use of the word "thorn". When the Israelites refused to expel the native people out of Canaan, God made them a thorn to Israel:

Numbers 33:55
But if you do not drive out the inhabitants of the land, those you allow to remain will become barbs in your eyes and thorns in your sides. They will give you trouble in the land where you will live.

Joshua 23:12-13
But if you turn away and ally yourselves with the survivors of these nations that remain among you and if you intermarry with them and associate with them, then you may be sure that the LORD your God will no longer drive out these nations before you. Instead, they will become snares and traps for you, whips on your backs and thorns in your eyes, until you perish from this good land, which the LORD your God has given you.

Judges 2:3
Now therefore I tell you that I will not drive them out before you; they will be thorns in your sides and their gods will be a snare to you."

"Thorn" was used as an analogy in Judges because of Israel's agrarian culture. God had given them a land of milk and honey, a fruitful land. There were no thorns in the land so God made the nations they failed to expel, to be like thorns.

The nations left in Israel by God also had a purpose: To test the Israelites.

Judges 2:20-23
Therefore the LORD was very angry with Israel and said, "Because this nation has violated the covenant that I laid down for their forefathers and has not listened to me, I will no longer drive out before them any of the nations Joshua left when he died. I will use them to test Israel and see whether they will keep the way of the LORD and walk in it as their forefathers did." The LORD had allowed those nations to remain; he did not drive them out at once by giving them into the hands of Joshua.

Paul may have had that in mind when he mentions that they did not fail the test.

2 Corinthians 13:5-7
Examine yourselves to see whether you are in the faith; test yourselves. Do you not realize that Christ Jesus is in you—unless, of course, you fail the test? And I trust that you will discover that we have not failed the test. Now we pray to God that you will not do anything wrong. Not that people will see that we have stood the test but that you will do what is right even though we may seem to have failed.

The "thorns" that God left in Israel also taught the Israelites warfare.

Judges 3:1
These are the nations the LORD left to test all those Israelites who had not experienced any of the wars in Canaan (he did this only to teach warfare to the descendants of the Israelites who had not had previous battle experience)

Warfare in Israel meant that, in their weakness, God would defeat their enemies. This point is played out over and over, especially in Judges. And Paul may have had that point in mind when talking to the Corinthians:

2 Corinthians 10:3
For though we live in the world, we do not wage war as the world does.

Lakeland Revival Picked Up In Secular Media

MSNBC runs article

Click here to read