The Thorn and the Goal
Paul’s Enduring Memory of Stephen’s Stoning and Contemporary Reflections on Social Media Regret
Introduction
The Apostle Paul remains one of the most influential figures in Christian history, not only because of his theological acumen but also due to the remarkable transformation that marked his life and ministry. From a zealous persecutor of Christians to a devoted apostle of Jesus Christ, Paul’s writings reveal a man deeply aware of both his sinful past and the grace that redeemed him. Within his epistles, two enigmatic statements stand out: the reference to a “thorn in the flesh” (2 Cor. 12:7 ESV) and the resolve to press forward by “forgetting what lies behind” (Phil. 3:13–14). These texts have long invited a variety of interpretations, ranging from physical afflictions to spiritual trials or external opposition. This article proposes a fresh but historically rooted thesis: that Paul’s references to inner torment and forward-focused striving are intimately connected to his role in the martyrdom of Stephen (Acts 7:54–60). Rather than being generic expressions of suffering or sanctification, these passages are better understood as confessions of remorse and spiritual wrestling with the profound moral injury Paul sustained through his prior persecution of the Church.
This argument holds particular relevance in a post-COVID world where many individuals, fueled by social media discourse and digital outrage, have found themselves similarly burdened by regret over past words and actions. As with Paul, these moments often remain hidden beneath surface-level interactions but resurface through emotional conflict and spiritual reflection. This study, therefore, not only explores an exegetical-theological reading of Paul’s thorn and retrospective gaze but also offers application for contemporary believers who struggle with social media-induced guilt and moral injury. Drawing on psychological research, trauma studies, and theological resources, this article positions Paul as a model of redemptive transformation whose experience can speak prophetically into today’s digital age.
Historical And Exegetical Analysis
Stephen’s martyrdom is recorded in Acts 7 as a dramatic and theologically significant moment in early church history. It marks the first recorded execution of a Christian for the faith and presents a direct challenge to the Jewish authorities in Jerusalem. Luke, the author of Acts, deliberately introduces Saul (later Paul) in this context, stating that he “approved of his execution” (Acts 8:1). This approval was not passive; in Acts 22:20, Paul later recounts his own presence at the event: “I myself was standing by and approving and watching over the garments of those who killed him.” The language evokes complicity, responsibility, and even leadership in Stephen’s death. In this light, the stoning of Stephen becomes a pivotal moment in Paul’s spiritual history—a traumatic turning point from which his later repentance and apostolic identity would emerge. The psychological and spiritual significance of this event cannot be overstated, particularly given the prominence of Stephen’s dying vision of Christ and his Christ-like prayer for forgiveness (Acts 7:56, 60).
Paul’s statement in 2 Corinthians 12:7 that a “thorn in the flesh” was given to him to keep him from becoming conceited must be interpreted within the framework of Pauline humility and divine purpose. The phrase is intentionally vague, which has led to various speculations among scholars: physical illness, demonic affliction, opposition from enemies, or psychological torment. However, if read in light of Acts and Paul’s retrospective self-assessments, a compelling case can be made that the thorn represents a lasting emotional and spiritual burden—namely, Paul’s guilt and grief over his persecution of the Church and the death of Stephen. The torment is not simply physical or circumstantial but deeply moral and theological. It becomes a mechanism of humility, not merely in preventing pride but in reminding Paul of his unworthiness apart from divine grace. The related expression in Philippians 3:13 about “forgetting what lies behind” further affirms this interpretation. Paul is not advocating for amnesia but for a theological reinterpretation of past guilt in light of present grace. He presses on not because the past is insignificant, but because it has been crucified with Christ and transformed into testimony.
Theological And Psychological Implications
Paul’s acknowledgment of his past as a persecutor (1 Tim. 1:15) underscores his theology of grace and redemption. His self-designation as the “foremost of sinners” is not merely rhetorical flourish, but a theologically significant confession that frames his entire apostolic vocation as a testimony to divine mercy (1 Tim. 1:16). This posture of humility grounds his preaching of justification by faith alone, revealing a profound awareness of the depth of his sin and the superabundance of God’s grace. Theologically, Paul becomes a prototype of redemptive transformation: the former blasphemer turned chief apostle to the Gentiles. This transformation also evidences what Gregory Jones terms a “practical theology of forgiveness,” whereby confession of sin, reception of grace, and participation in community converge to manifest a reconciled life.1 Rather than suppress or erase his past, Paul integrates it into his gospel witness, modeling for the Church how guilt and grace can coexist in the believer’s testimony. This aspect of Paul’s theological development situates his past not as a liability, but as a backdrop for God’s redemptive glory.
Psychologically, Paul’s writings bear the imprint of someone who has experienced significant trauma and guilt. His persistent references to former persecution (Gal. 1:13; 1 Cor. 15:9; Phil. 3:6) suggest unresolved emotional weight, reframed through theological reflection rather than psychological denial. These confessions align with modern understandings of moral injury—a concept used in trauma studies to describe the deep inner turmoil caused by actions that violate one’s moral compass.2 Scholars such as Susan Garrett have proposed that Paul’s “thorn” may represent a psychosomatic manifestation of this trauma, as it is both persistent and humbling (2 Cor. 12:7–10).3 The notion of a lingering affliction that drives one to depend upon divine strength fits within frameworks of trauma-informed pastoral theology, wherein past wounds are neither ignored nor idolized, but brought under the lordship of Christ. Furthermore, Paul’s movement from torment to trust—culminating in his declaration that “God’s power is made perfect in weakness” (2 Cor. 12:9)—serves as a model of healing that neither denies pain nor absolves responsibility, but channels suffering into sanctification. In this light, Paul’s spiritual maturity is intimately tied to his psychological scars, and his theology of grace emerges not in spite of these wounds, but through them.
Contemporary Reflections: Social Media Regret in the Post-COVID Era
In the wake of the COVID-19 pandemic, social media became both a lifeline and a liability. With in-person gatherings curtailed and public discourse shifting online, platforms such as Twitter, Facebook, and Instagram saw dramatic increases in engagement. However, this digital connectivity was accompanied by heightened emotional volatility, polarization, and impulsivity. Many individuals posted content they would later regret—rants fueled by isolation, anxiety, or anger. Research affirms this trend: a study analyzing over 34,000 smartphone screenshots revealed that users regretted passive social media activities such as endless scrolling, but also expressed significant remorse over emotionally driven posts.4 In a related study, a substantial number of Twitter users deleted posts that had been shared during the early months of the pandemic, often citing reputational risk, miscommunication, or personal growth as motivations.5
These findings underscore the ways digital platforms intensify human impulses, often bypassing the filters of reflection and empathy. Like Paul’s pre-conversion zeal, social media enables users to act swiftly and passionately—often with little awareness of the lasting consequences. Yet just as Paul did not remain imprisoned by his past, today’s believers are invited to respond to social media regret not with despair but with gospel-shaped repentance and transformation. The permanence of the internet can make shame feel inescapable, but the permanence of God’s grace is greater. Paul’s story shows that even our most shameful digital footprints can be transformed into testimonies of growth, humility, and redemption.
Application For Believers Today
Paul’s journey from persecutor to apostle provides both hope and guidance for believers navigating the ethical challenges of modern life—especially within the digital sphere. The reality of social media regret demands a Christian ethic of speech rooted in self-control, humility, and grace. First, believers should practice discernment before posting, applying James 1:19–20 as a digital discipline: “Let every person be quick to hear, slow to speak, slow to anger.” Second, churches and ministries can provide spiritual formation resources that train believers in digital wisdom, emphasizing reflection over reaction and truth over tribalism. Third, accountability partners can serve as safeguards for those prone to impulsive online behavior, offering loving correction and prayerful support.
Fourth, and most importantly, believers must recover a robust theology of grace that extends even to their online personas. Paul’s life demonstrates that the worst missteps—even those that cause harm to others—are not beyond God’s power to redeem. Digital regret, like Paul’s remorse over Stephen, can become the soil in which sanctification grows. Fifth, the Church should normalize conversations about digital sin and forgiveness, creating safe spaces where believers can confess, repent, and be restored. Finally, Christians should be encouraged to conduct regular “digital fasts,” stepping away from social media to recalibrate their hearts, renew their minds, and restore their joy in Christ. These practices do not erase the past but enable believers to move forward in freedom, echoing Paul’s words: “forgetting what lies behind and straining forward to what lies ahead.”
Conclusion
The Apostle Paul’s enigmatic references to his “thorn in the flesh” and his resolution to forget the past are best understood not as isolated personal struggles, but as deeply theological reflections rooted in his traumatic participation in the death of Stephen. These confessions demonstrate a model of redemptive memory, in which guilt becomes grace and failure becomes fuel for future faithfulness. In our current digital era—marked by impulsive speech, performative anger, and social media-induced regret—Paul’s transformation is more relevant than ever. His journey invites believers to acknowledge their past mistakes, accept divine forgiveness, and embrace a calling beyond shame. The same grace that sustained Paul can sustain today’s believers, equipping them to bear witness not in spite of their regrets but through them. The Church today must cultivate a culture of repentance, restoration, and forward-looking faithfulness, echoing Paul’s triumphant declaration: “I press on toward the goal for the prize of the upward call of God in Christ Jesus” (Phil. 3:14).
L. Gregory Jones, Embodying Forgiveness: A Theological Analysis (Grand Rapids, MI: Eerdmans, 1995), 131.
Brett Litz et al., “Moral Injury and Moral Repair in War Veterans: A Preliminary Model and Intervention Strategy,” Clinical Psychology Review 29, no. 8 (2009): 695–706.
Susan R. Garrett, No Ordinary Angel: Celestial Spirits and Christian Claims about Jesus (New Haven, CT: Yale University Press, 2008), 97–99.
J. Cho et al., “What Social Media Use Do People Regret? An Analysis of 34K Smartphone Screenshots with Multimodal LLM.” CHI ’25, April 26–May 1, 2025. https://faculty.washington.edu/alexisr/regret.pdf
N. E. Díaz Ferreyra et al., “Regret, Delete, (Do Not) Repeat: An Analysis of Self-Cleaning Practices on Twitter After the Outbreak of the COVID-19 Pandemic.” arXiv preprint arXiv:2303.09135, 2023. https://arxiv.org/abs/2303.09135.