2 Corinthians 12:9

2 Corinthians 12:6-10 6. For though I would desire to glory, I shall not be a fool; for I will say the truth: but now I forbear, lest any man should think of me above that which he seeth me to be, or that he heareth of me. 6. Nam si voluero gloriari, non ero insipiens: veritatem enim dicam: sed supersedeo: ne quis de me cogitet supra id quod videt esse me, aut quod audit ex me. 7. 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. 7. Et en exellentia revelationum suppra modum efferrer, datus mihi fuit stimulus carni, nuntius Satanae qui me colaphis caederet, ne supra modum efferrer. 8. For this thing I besought the Lord thrice, that it might depart from me. 8. Supra hoc ter Dominum rogavi, ut discederet a me: 9. 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. 9. Et dixit mihi: Sufficit tibi gratia mea: nam virtus mea in infirmitate perficitur: libentissime igitur gloriabor super infirmitatibus meis, ut inhabitet in me virtus Christi. 10. 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 Istrong. 10. Quamobrem placeo nihi in infirmitatibus, in contumeliis, in necessitatibus, in persequutionibus, in anxietatibus pro Christo: quum enim infirmus sum, tinc robustus sum. 6. For if I should desire. Lest what he had said, as to his having no inclination to glory, should be turned into an occasion of calumny, and malevolent persons should reply -- "You are not inclined for it, because it is not in your power, he anticipates such a reply. "I would have it quite in my power," says he, "on good grounds; nor would I be justly accused of vanity, for I have ground to go upon, but I refrain from it." He employs the term folly here in a different sense from what he had done previously, for even those that boast on good grounds act a silly and disgusting part, if there appears any thing of boasting or ambition. The folly, however, is more offensive and insufferable, if any one boasts groundlessly, or, in other words, pretends to be what he is not; for in that case there is impudence in addition to silliness. The Apostle here proceeded upon it as a set, tied matter, that his glorying was as humble as it was well founded. Erasmus has rendered it -- "I spare you," [897] but I prefer to understand it as meaning -- "I refrain," or, as I have rendered it, "I forbear." Lest any one should think of me He adds the reason -- because he is contented to occupy the station, which God has assigned him. "My appearance," says he, "and speech do not give promise of any thing illustrious in me: I have no objection, therefore, to be lightly esteemed." Here we perceive what great modesty there was in this man, inasmuch as he was not at all concerned on account of his meanness, which he discovered in his appearance and speech, while he was replenished with such a superiority of gifts. There would, however, be no inconsistency in explaining it in this way, that satisfied with the reality itself, he says nothing respecting himself, that he may thus reprove indirectly the false Apostles, who gloried in themselves as to many things, none of which were to be seen. What I mentioned first, however, is what I rather approve of. 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. 8. For this thing I besought the Lord thrice. Here, also, [907] the number three is employed to denote frequent repetition. [908] He means, however, to intimate, that this annoyance had been felt by him distressing, inasmuch as he had so frequently prayed to be exempted from it. For if it had been slight, or easy to be endured, he would not have been so desirous to be freed from it; and yet he says that he had not obtained this: hence it appears, how much need he had of being humbled. He confirms, therefore, what he had said previously -- that he had, by means of this bridle, been held back from being haughty; for if relief from it had been for his advantage, he would never have met with a refusal. It may seem, however, to follow from this, that Paul had not by any means prayed in faith, if we would not make void all the promises of God. [909] "We read everywhere in Scripture, that we shall obtain whatever we ask in faith: Paul prays, and does not obtain." I answer, that as there are different ways of asking, so there are different ways of obtaining. We ask in simple terms those things as to which we have an express promise -- as, for example, the perfecting of God's kingdom, and the hallowing of his name, ( Matthew 6:9 ,) the remission of our sins, and every thing that is advantageous to us; but, when we think that the kingdom of God can, nay must be advanced, in this particular manner, or in that, and that this thing, or that, is necessary for the hallowing of his name, we are often mistaken in our opinion. In like manner, we often fall into a serious mistake as to what tends to promote our own welfare. Hence we ask those former things confidently, and without any reservation, while it does not belong to us to prescribe the means. If, however, we specify the means, there is always a condition implied, though not expressed. Now Paul was not so ignorant as not to know this. Hence, as to the object of his prayer, there can be no doubt that he was heard, although he met with a refusal as to the express form. By this we are admonished not to give way to despondency, as if our prayers had been lost labor, when God does not gratify or comply with our wishes, but that we must be satisfied with his grace, that is, in respect of our not being forsaken by him. For the reason, why he sometimes mercifully refuses to his own people, what, in his wrath, he grants to the wicked, is this -- that he foresees better what is expedient for us, than our understanding is able to apprehend. 9. He said to me. It is not certain, whether he had this answer by a special revelation, and it is not of great importance. [910] For God answers us, when he strengthens us inwardly by his Spirit, and sustains us by his consolation, so that we do not give up hope and patience. He bids Paul be satisfied with his grace, and, in the mean time, not refuse chastisement. Hence we must bear up under evil of ever so long continuance, because we are admirably well dealt with, when we have the grace of God to be our support. [911] The term grace, here, does not mean here, as it does elsewhere, the favor of God, but by metonymy, the aid of the Holy Spirit, which comes to us from the unmerited favor of God; and it ought to be sufficient for the pious, inasmuch as it is a sure and invincible support against their ever giving way. For my strength Our weakness may seem, as if it were an obstacle in the way of God's perfecting his strength in us. Paul does not merely deny this, but maintains, on the other hand, that it is only when our weakness becomes apparent, that God's strength is duly perfected. To understand this more distinctly, we must distinguish between God's strength and ours; for the word my is emphatic. "My strength," says the Lord, (meaning that which helps man's need -- which raises them up when they have fallen down, and refreshes them when they are faint,) "is perfected in the weakness of men;" that is, it has occasion to exert itself, when the weakness of men becomes manifest; and not only so, but it is more distinctly recognized as it ought to be. For the word perfected has a reference to the perception and apprehension of mankind, because it is not perfected unless it openly shines forth, so as to receive its due praise. For mankind have no taste of it, unless they are first convinced of the need of it, and they quickly lose sight of its value, if they are not constantly exercised with a feeling of their own weakness. Most gladly, therefore This latter statement confirms the exposition that I have given. I will glory, says he, in my infirmities, that the power of Christ may dwell in me [912] Hence, the man that is ashamed of this glorying, shuts the door upon Christ's grace, and, in a manner, puts it away from him. For then do we make room for Christ's grace, when in true humility of mind, we feel and confess our own weakness. The valleys are watered with rain to make them fruitful, while in the mean time, the high summits of the lofty mountains remain dry. [913] Let that man, therefore, become a valley, who is desirous to receive the heavenly rain of God's spiritual grace. [914] He adds most gladly, to show that he is influenced by such an eager desire for the grace of Christ, that he refuses nothing for the sake of obtaining it. For we see very many yielding, indeed, submission to God, as being afraid of incurring sacrilege in coveting his glory, but, at the same time, not without reluctance, or at least, less cheerfully than were becoming. [915] 10. I take pleasure in infirmities There can be no doubt, that he employs the term weakness in different senses; for he formerly applied this name to the punctures that he experienced in the flesh. He now employs it to denote those external qualities, which occasion contempt in the view of the world. Having spoken, however, in a general way, of infirmities of every kind, he now returns to that particular description of them, that had given occasion for his turning aside into this general discourse. Let us take notice, then, that infirmity is a general term, and that under it is comprehended the weakness of our nature, as well as all tokens of abasement. Now the point in question was Paul's outward abasement. He proceeded farther, for the purpose of showing, that the Lord humbled him in every way, that, in his defects, the glory of God might shine forth the more resplendently, which is, in a manner, concealed and buried, when a man is in an elevated position. He now again returns to speak of his excellences, which, at the same time, made him contemptible in public view, instead of procuring for him esteem and commendation. For when I am weak, that is -- "The more deficiency there is in me, so much the more liberally does the Lord, from his strength, supply me with whatever he sees to be needful for me." For the fortitude of philosophers is nothing else than contumacy, or rather a mad enthusiasm, such as fanatics are accustomed to have. "If a man is desirous to be truly strong, let him not refuse to be at the same time weak Let him," I say, "be weak in himself that he may be strong in the Lord." ( Ephesians 6:10 .) Should any one object, that Paul speaks here, not of a failure of strength, but of poverty, and other afflictions, I answer, that all these things are exercises for discovering to us our own weakness; for if God had not exercised Paul with such trials, he would never have perceived so clearly his weakness. Hence, he has in view not merely poverty, and hardships of every kind, but also those effects that arise from them, as, for example, a feeling of our own weakness, self-distrust, and humility. Footnotes: [897] The same rendering is given in Cranmer's version, (1539,) "Neuerthelesse I spare you." The Vulgate reads: "Parco autem;" -- ("But I spare.") This rendering is followed in Wiclif's version, (1380,) Tyndale's (1534,) and the Rheims version, (1582.) The Geneva version (1557) has: "but I refraine." -- Joachim Camerarius remarks, that pheidomai, is elliptical, as being used instead of pheidomai tou erein, or, tou megalauchein; -- "I refrain from speaking, or from boasting." -- Ed. [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 phoneus. 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 anthropoktonos than phoneus, 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. [907] Calvin alludes to what he had said as to the number three, when commenting on an expression, which occurs in 2 Corinthians 12:2 -- third heavens. See [66]p. 368. -- Ed. [908] ^"Tris; is considered by the commentators as a certain for an uncertain, but large number, (i.e., oftentimes.) To the passages cited by them I add Eurip. Hippol. 46; and Job 33:29 , which I would render -- So all these things doth God work with man unto three times,' namely, by divinely sent disorders, by nocturnal visions, and by divine messengers." -- Bloomfield. -- Ed. [909] "Si nous ne voulons faire toutes les promesses de Dieu vaines et in u-tiles;" -- "If we would not make all the promises of God vain and useless." [910] ^"Et aussi il n'est pas fort requis de la scauoir;" -- "And besides, it is not greatly requisite to know it." [911] ^"Et c'est assez;" -- "And that is enough." [912] The original word, episkenosHu, properly means, to pitch a tent, or tabernacle, upon. Raphelius quotes two passages from Polybius, in which the verb is used as meaning -- to enter into, and dwell in. To de teleutasion episokenosantes epi tas oikias "and at last, having entered in, and taken possession of the houses." Meta de tauta tais oikiais episkenosantes kateichon ten polin -- "And after these things, having entered into the houses, they took possession of the city." -- CEcumenius, cited by Parkhurst, considers episkenosHu, as employed by the Apostle here, to be equivalent to hole en holo katoikesHu -- "may entirely take possession of,me, and dwell in me." -- It is admirably well observed by Dr. Adam Clarke, that "the same Eternal WORD," (of whom it is said in John 1:14 , that he "was made flesh, and made his tabernacle among us, (eskenosen en hemin,) full of grace and truth,") "promised to make his tabernacle with the Apostle, and gives him a proof that he was still the same -- full of grace and truth, by assuring him that his grace should be sufficient for him." -- Ed. [913] ^"Sees et steriles;" -- "Dry and barren." [914] Much in accordance with this beautiful sentiment is Bunyan's description of the "Valley of Humiliation," in the second part of his "Pilgrim's Progress." "It is the best and most fruitful piece of ground in all these parts. It is fat ground, and, as you see, consisteth much in meadows; and if a man was to come here in the summer-time, as we do now, if he knew not any thing before thereof, and if he also delighted himself in the sight of his eyes, he might see that which would be delightful to him. Behold how green this valley is! also how beautiful with lilies!' (Song of Solomon 2:1.) I have known many labouring men that have got good estates in this Valley of Humiliation. ( 1 Peter 5:5 .) For God resisteth the proud, but giveth grace unto the humble.' ( James 4:6 .) For indeed it is a very fruitful soil, and doth bring forth by handfuls." -- Bunyan's Allegorical Works, (Glasgow, 1843,) p. 164. -- Ed. [915] "Ce n'est point si nayfuement et franchement qu'il faloit;" -- "It is not so ingenuously and frankly, as it ought to be."

And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. {4} Most gladly therefore will I rather glory in my infirmities, that the power of Christ may {i} rest upon me. (4) He concludes that he will only set his miseries against the vain braggings of the false apostles, and with this also excuses himself, because by their troublesome braggings he was forced to speak as much of those things as he did. That is, because if his apostleship were subverted, his doctrine would necessarily fall. (i) That I might feel the power of Christ more and more: for the weaker that our tabernacles are, the more does Christ's power appear in them.

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. My grace is sufficient for thee — God sometimes gives pardoning grace where yet he denies prevailing grace. He roots not out all our Canaanites at once, but leaves some to try and exercise us. "I thank God in Christ, sustentation I have, but suavities spiritual I taste not any," saith Mr Bain, describing the temper of his own spirit. He also went out of the world with far less comfort than some weaker Christians enjoy, God letting Satan loose upon him. (Bain’s Life by Mr Clark.) For my strength is made perfect — It is an act of as great power in God to keep our spark of grace alive amidst so many corruptions, as to keep a fire alive upon the face of the sea. The angels are kept with much less care, charge, and power, than we; because trey have no bias, no weight of sin hung upon them.

And he said unto me, My grace is sufficient for thee: Paul prayed, and God answered, not in specie, ( doing the very thing for him which he asked), but in valore, giving him what was every whit as valuable. His answer was: My grace (my love and favour, not that which the apostle had already received, but which God was resolved further to show him, strengthening and supporting him under his trials, as also comforting and refreshing him) shall be enough for thee, to uphold thee under the present trial which is so burdensome to thee. For my strength is made perfect in weakness; for my Divine power, in upholding and supporting my people, is never so glorious as when they are under weaknesses in themselves. When they are sensible of the greatest impotency in themselves, then I delight most to exert and put forth my power in them and for them, my power then is most evident and conspicuous, and will be best acknowledged by my people. Therefore (saith the apostle) I will choose to glory in my infirmities, that the power of Christ may rest upon me. Those dispensations of providence, in which the souls of men have the greatest experiences of the power and strength of Christ, are most to be gloried in; but such are slates of infirmities. This text confirmeth Christ to be God blessed for ever; for by his power it is that we are supported under trials, his strength it is which is made perfect in the weakness of poor creatures.

And he said unto me,.... Either by what the Jews call "Bath Kol", a voice from heaven, an articulate audible one; or by some extraordinary revelation of the Spirit of God; or by a divine impression upon his mind; whereby he was assured of what follows, my grace is sufficient for thee; the Lord always hears and answers his people sooner or later, in one form or another, though not always in the way and manner they desire; but yet in such a way as is most for his glory and their good: the apostle had not his request granted, that Satan might immediately depart from him, only he is assured of a sufficiency of grace to support him under the exercise, so long as it should last. There seems to be an allusion to the word "Shaddai", an appellation of God, Genesis 17:1 , and signifies, "which is sufficient": for God is all sufficient, and is a name that belongs to the Messiah. The angel whom God promised to the Israelites, to go before them in the wilderness, Exodus 23:23 , the Jews say (g) is "Metatron" (which is a corruption of the word "mediator"), whose name is as the name of his master. "Metatron" by gematry is "Shaddai, one that is sufficient": however, certain it is, that the grace of Christ is alone sufficient for all his people, to all saving purposes, in all their times of need. It is alone sufficient, not to the exclusion of the grace of the Father or the Spirit; but in opposition and distinction to anything else, that may be rightly or wrongly called grace; what men generally call common or sufficient grace, which, they say, is given to all men, is a mere chimera; no grace is sufficient but what is effectual, and that is only the grace of Christ: the light of nature is insufficient to any saving purpose; the Gospel, which is called grace, and is the means of grace, is insufficient of itself to salvation, without the powerful and efficacious grace of Christ going along with it; and so are gifts, whether ordinary or extraordinary: nothing short of the grace of Christ is sufficient grace; and this is sufficient for all the elect of God, Jews and Gentiles, Old and New Testament saints, the family in heaven and in earth, the people of God that are already called, and are to be called, and for the worst and vilest of sinners; and it is sufficient to all saving purposes, to the acceptance of their persons before God, to their justification in his sight, to their pardon and cleansing, to their regeneration and sanctification, to the supply of all their wants, and to their perseverance in grace unto glory; and it is sufficient in all their times of need, in times of bodily affliction, of violent persecution, soul desertion, Satan's temptations, and at the hour of death, and in the day of judgment. The reason given to support this answer, and to strengthen the apostle's faith in it, is, for my strength is made perfect in weakness; by the "strength" of Christ is meant, not his strength as the mighty God, but that communicative strength which he has, and is in him as Mediator, and which saints look to him for, and receive from him; this is "made perfect in" their "weakness"; not that their weakness can add perfection to his strength, for his strength is perfect in itself, not to say anything of the contradiction such a sense carries in it; but the meaning is, that the strength of Christ is made to appear, is illustrated and shines forth in its perfection and glory, in supplying, supporting, and strengthening his people under all their weakness; and if they were not left to some weaknesses in themselves, his strength would not be so manifest; see James 2:22 . The answer to the apostle's request, supported with this reason, was wonderfully satisfactory to him; wherefore he concludes, most gladly therefore will I rather glory in my infirmities; in the weaknesses which attended either his body or soul, through the buffetings of the angel Satan, rather than in his visions and revelations; or rather than insist upon his departure from him, he is content things should be as they were, since he had such a promise of a sufficiency of grace to bear him up, under and through whatever was the pleasure of God concerning him; and since the strength of Christ was made illustrious through his weakness, so that Satan was not able to make any advantage over him, he is willing to remain in the same posture and condition: that the power of Christ, says he, may rest upon me, or "tabernacle over me"; he considered himself as a poor weak feeble creature, and the power of Christ as a tabernacle over him, as the power of God is represented as a garrison about the believer, 1 Peter 1:5 , sheltering, preserving, and protecting him from the insults of Satan, in every form and shape; see Isaiah 4:6 , where Christ is said to be a tabernacle, for a place of refuge, and for a covert. (g) Jarchi in Exodus 23 .23. Sepher Raya Mehimna in Zohar in Numb. fol. 87. 1.

The apostle gives an account of the method God took to keep him humble, and to prevent his being lifted up above measure, on account of the visions and revelations he had. We are not told what this thorn in the flesh was, whether some great trouble, or some great temptation. But God often brings this good out of evil, that the reproaches of our enemies help to hide pride from us. If God loves us, he will keep us from being exalted above measure; and spiritual burdens are ordered to cure spiritual pride. This thorn in the flesh is said to be a messenger of Satan which he sent for evil; but God designed it, and overruled it for good. Prayer is a salve for every sore, a remedy for every malady; and when we are afflicted with thorns in the flesh, we should give ourselves to prayer. If an answer be not given to the first prayer, nor to the second, we are to continue praying. Troubles are sent to teach us to pray; and are continued, to teach us to continue instant in prayer. Though God accepts the prayer of faith, yet he does not always give what is asked for: as he sometimes grants in wrath, so he sometimes denies in love. When God does not take away our troubles and temptations, yet, if he gives grace enough for us, we have no reason to complain. Grace signifies the good-will of God towards us, and that is enough to enlighten and enliven us, sufficient to strengthen and comfort in all afflictions and distresses. His strength is made perfect in our weakness. Thus his grace is manifested and magnified. When we are weak in ourselves, then we are strong in the grace of our Lord Jesus Christ; when we feel that we are weak in ourselves, then we go to Christ, receive strength from him, and enjoy most the supplies of Divine strength and grace.

9. said—literally, "He hath said," implying that His answer is enough [Alford]. is sufficient—The trial must endure, but the grace shall also endure and never fail thee [Alford], (De 33:25). The Lord puts the words into Paul's mouth, that following them up he might say, "O Lord, Thy grace is sufficient for me" [Bengel]. my strength—Greek, "power." is made perfect—has its most perfect manifestation. in weakness—Do not ask for sensible strength, FOR My power is perfected in man's "strengthlessness" (so the Greek). The "for" implies, thy "strengthlessness" (the same Greek as is translated "weakness"; and in 2Co 12:10, "infirmities") is the very element in which My "power" (which moves coincident with "My grace") exhibits itself more perfectly. So that Paul instead of desiring the infirmity to "depart," "rather" henceforth "glories in infirmities, that the power of Christ may rest (Greek, 'tabernacle upon,' cover my infirmity all over as with a tabernacle; compare Greek, Joh 1:12) upon" him. This effect of Christ's assurance on him appears, 2Co 4:7; 1Co 2:3, 4; compare 1Pe 4:14. The "My" is omitted in some of the oldest manuscripts; the sense is the same, "power" (referring to God's power) standing absolutely, in contrast to "weakness" (put absolutely, for man's weakness). Paul often repeats the word "weakness" or "infirmity" (the eleventh, twelfth, and thirteenth chapters) as being Christ's own word. The Lord has more need of our weakness than of our strength: our strength is often His rival; our weakness, His servant, drawing on His resources, and showing forth His glory. Man's extremity is God's opportunity; man's security is Satan's opportunity. God's way is not to take His children out of trial, but to give them strength to bear up against it (Ps 88:7; Joh 17:15).

And he said unto me - The Saviour replied. In what way this was done, or whether it was done at the time when the prayer was offered, Paul does not inform us. It is possible, as Macknight supposes, that Christ appeared to him again and spoke to him in an audible manner. Grotius supposes that this was done by the בת קול Bath-qowl - "daughter of the voice," so frequently referred to by the Jewish writers, and which they suppose to be referred to in 1 Kings 19:12 , by the phrase, "a still small voice." But it is impossible to determine in what way it was done, and it is not material. Paul was in habits of communion with the Saviour, and was accustomed to receive revelations from him. The material fact here is, that the request was not granted in the exact form in which he presented it, but that he received assurance of grace to support him in his trial. It is one of the instances in which the fervent prayer of a good man, offered undoubtedly in faith, was not answered in the form in which he desired, though substantially answered in the assurance of grace sufficient to support him. It furnishes, therefore, a very instructive lesson in regard to prayer, and shows as that we are not to expect as a matter of course that all our prayers will be literally answered, and that we should not be disappointed or disheartened if they are not. It is a matter of fact that not all the prayers even of the pious, and of those who pray having faith in God as a hearer of prayer, are literally answered. Thus, the prayer of David 2 Samuel 12:16-20 was not literally answered; the child for whose life he so earnestly prayed died. So the Saviour's request was not literally answered, Mark 14:36 . The cup of suffering which he so earnestly desired should be taken away was not removed. So in the case before us; compare also Deuteronomy 3:23-27 ; Job 30:20 ; Lamentations 3:8 . So in numerous cases now, Christians pray with fervour and with faith for the removal of some calamity which is not removed; or for something which they regard as desirable for their welfare which is withheld. Some of the reasons why this is done are obvious: (1) The grace that will be imparted if the calamity is not removed will be of greater value to the individual than would be the direct answer to his prayer. Such was the case with Paul; so it was doubtless with David; and so it is often with Christians now The removal of the calamity might be apparently a blessing, but it might also be attended with danger to our spiritual welfare; the grace imparted may be of permanent value and may be connected with the development of some of the loveliest traits of Christian character. (2) it might not be for the good of the individual who prays that the exact thing should be granted. When a parent prays with great earnestness and with insubmission for the life of a child, he knows not what he is doing. If the child lives, he may be the occasion of much more grief to him than if he had died. David had far more trouble from Absalom than he had from the death of the child for which he so earnestly prayed. At the same time it may be better for the child that he should be removed. If he dies in infancy he will be saved. But who can tell what will be his character and destiny should he live to be a man? So of other things. (3) God has often some better thing in store for us than would be the immediate answer to our prayer Who can doubt that this was true of Paul? The promised grace of Christ as sufficient to support us is of more value than would be the mere removal of any bodily affliction. (4) it would not be well for us, probably, should our petition be literally answered. Who can tell what is best for himself? If the thing were obtained, who can tell how soon we might forget the benefactor and become proud and self-confident? It was the design of God to humble Paul; and this could be much better accomplished by continuing his affliction and by imparting the promised grace, than by withdrawing the affliction and withholding the grace. The very thing to be done was to keep him humble; and this affliction could not be withdrawn without also foregoing the benefit. It is true, also, that where things are in themselves proper to be asked, Christians sometimes ask them in an improper manner, and this is one of the reasons why many of their prayers are not answered. But this does not pertain to the case before us. My grace is sufficient for thee - A much better answer than it would have been to have removed the calamity; and one that seems to have been entirely satisfactory to Paul. The meaning of the Saviour is that he would support him; that he would not suffer him to sink exhausted under his trials; that he had nothing to fear. The infliction was not indeed removed; but there was a promise that the favor of Christ would be shown to him constantly, and that he would find his support to be ample. If Paul had this support, he might well bear the trial; and if we have this assurance, as we may have, we may welcome affliction, and rejoice that calamities are brought upon us. It is a sufficient answer to our prayers if we have the solemn promise of the Redeemer that we shall be upheld and never sink under the burden of our heavy woes. My strength is made perfect in weakness - That is, the strength which I impart to my people is more commonly and more completely manifested when my people feel that they are weak. It is not imparted to those who feel that they are strong and who do not realize their need of divine aid. It is not so completely manifested to those who are vigorous and strong as to the feeble. It is when we are conscious that we are feeble, and when we feel our need of aid, that the Redeemer manifests his power to uphold, and imparts his purest consolations. Grotius has collected several similar passages from the classic writers which may serve to illustrate this expression. Thus, Pliny, vii. Epis. 26, says, "We are best where we are weak." Seneca says, "Calamity is the occasion of virtue." Quintilian, "All temerity of mind is broken by bodily calamity." Minutius Felix, "Calamity is often the discipline of virtue." There are few Christians who cannot bear witness to the truth of what the Redeemer here says, and who have not experienced the most pure consolations which they have known, and been most sensible of his comforting presence and power in times of affliction. Most gladly, therefore ... - I count it a privilege to be afflicted, if my trials may be the means of my more abundantly enjoying the favor of the Redeemer. His presence and imparted strength are more than a compensation for all the trials that Iendure. That the power of Christ - The strength which Christ imparts; his power manifested in supporting me in trials. May rest upon me - ἐπισκηνώσῃ episkēnōsē. The word properly means to pitch a tent upon; and then to dwell in or upon. Here it is used in the sense of abiding upon, or remaining with. The sense is, that the power which Christ manifested to his people rested with them, or abode with them in their trials, and therefore he would rejoice in afflictions, in order that he might partake of the aid and consolation thus imparted. Hence, learn: (1) That a Christian never loses anything by suffering and affliction. If he may obtain the favor of Christ by his trials he is a gainer. The favor of the Redeemer is more than a compensation for all that we endure in his cause. (2) the Christian is a gainer by trial. I never knew a Christian that was not ultimately benefitted by trials. I never knew one who did not find that he had gained much that was valuable to him in scenes of affliction. I do not know that I have found one who would be willing to exchange the advantages he has gained in affliction for all that the most uninterrupted prosperity and the highest honors that the world could give would impart. continued...