2 Corinthians 12:8

2Co_12:8-9

For this thing I besought the Lord thrice.

Christian trial and ungranted prayer

If it is useful to consider prayers granted for encouragement, it is also desirable to reflect on prayers not granted for instruction. We delight to pass in review Abraham, Hezekiah, etc. But it must not be forgotten there are opposite cases that represent in shade, as the others in light, the will and mercy of God. Was it not so with Moses, beseeching the Lord to cancel His prohibition; with David, as he pleaded for the life of his child; with Jeremiah, as he says, When I cry He shutteth out my prayer?

I. God, while blessing His servants, often does not withhold from them painful sufferings. A very striking account of special favour is related. Heaven seemed unveiled. But now, in connection with this experience, a thorn in the flesh was appointed, to be a memorial, as the halting on the thigh to Jacob, of what he had passed through. This shadows forth the frequent dealings of God with His people. To some strong assurance, peculiar intimacy, are allowed. Exceptional experiences are related by Mr. Flavel and Mr. Tennant. But the cup of trial has often been put into the hands of such. Remember R. Baxter, through fifty long years, worn with a painful malady, writing his books often in agony lying on the ground; R. Hall, a martyr through his life to torturing pain; Dr. Payson, a sufferer from habitual weakness; the eminent Jay grieving over godlessness in his family. So in the rank and file of Christian life. In all sunshine there are shadows, and, like Job, men ask, under the mystery of Providence, Why. Always feel, however, It is the Lord, not in anger, but love.

II. Prayer is the resource of the soul in trial. The apostle did not submit without an effort to obtain the removal of his suffering. Christianity is not stoicism. Ours is to be--

1. The prayer of faith. A real, not imaginary, audience with God.

2. The prayer of earnestness. The little child often a pattern, and in this earnestness not soon baffled, but expecting, hoping, desiring, waiting.

3. The prayer of submission, not of presumption. Paul besought, did not dictate.

III. Prayer, though not granted in our, is answered in Gods way.

1. Often by revealing the purpose of the trial. Lest I should be exalted. If we could see what would develop in our character apart from trial we should better understand. An artist, standing on scaffold, was painting the dome of a cathedral; stepped back to see the effect, unconsciously was going too far--in a moment would have fallen, but a friend dashed a brush with colour against his work. He darted forward and was saved. To save us from backward and perilous steps God often appears to deal severely.

2. By giving ability to bear our trial--My grace sufficient. What a conscious rest we have in God when with all griefs and cares we commit ourselves to Him. Like S. Rutherford we can say, I rest myself on the bosom of Omnipotence.

3. By sanctifying the experience of the trial and making it a means of advantage. The apostle found the bane a blessing.

Conclusion:

1. It is important sometimes to record even our failures. Some may be kept from despondency.

2. God, by His Divine alchemy, can always bring good out of evil.

3. God glorifies Himself in His people when He comforts them. (G. McMichael, B. A.)

Strength in weakness

This page in the autobiography of the apostle shows us that he, too, belonged to the great army of martyrs. The original word seems to mean, not a tiny bit of thorn, but one of those hideous stakes on which the cruel punishment of impalement used to be inflicted. Note--

I. The instinctive shrinking from that which tortured the flesh, which takes refuge in prayer.

1. Pauls petitions are the echo of Gethsemane; but He that prayed in Gethsemane was He to whom Paul addressed his prayer.

2. Notice how this thought of prayer helps to lead us deep into its most blessed characteristics. It is only the telling Christ what is in our hearts. If we realised this--questions as to what it was permissible or not to pray for would be irrelevant. If anything is big enough to interest me it is not too small to be spoken about to Him. If I am to talk to Christ about everything that concerns me, am I to keep my thumb upon that great department and be silent about it? That is why our prayers are often so unreal. Our hearts are full of some small matter of daily interest, and when we kneel down not a word about it comes to our lips. Can that be right? The difference between the different objects of prayer is to be found in remembering that there are two sets of things to be prayed about, and over one set must ever be written, If it be Thy will, and over the other it need not be written. We know about the latter that if we ask anything according to His will, He heareth us. But about the former we can only say, Not my will, but Thine be done. With that deep in our hearts, let us take everything into His presence, thorns and stakes, pin-pricks and wounds out of which the life-blood is ebbing, and be sure that we take none of them in vain.

II. The insight into the source of strength for, and the purpose of, the thorn that could not be taken away.

1. The answer is, in form and in substance, a gentle refusal of the form of the petition, but it is more than a granting of its essence. There are two ways of lightening a burden, one is diminishing, its weight, the other is increasing the strength of the shoulder that bears it. And the latter is Gods way of dealing with us.

2. The answer is no communication of anything fresh, but it is the opening of the mans eyes to see that already he has all that he needs. My grace (which thou hast now) is sufficient for thee. If troubled Christian men would learn and use what they have they would less often beseech Him with vain petitions to take away their blessings which are the thorns in the flesh.

3. How modestly the Master speaks about what He gives! Sufficient? Yes; but the overplus is exceeding abundant. Two hundred pennyworth of bread is not sufficient that every one may take a little, says Sense. Omnipotence says, Bring the few small loaves and fishes unto Me; and Faith dispensed them amongst the crowd; and Experience gathered up of the fragments that remained more than there had been when the multiplication began. So the grace utilised increases; the gift grows as it is employed. Unto him that hath shall be given.

4. The other part of this great answer unveiled the purpose of the sorrow, even as the former part had disclosed the strength to bear it. My strength is made perfect--that is, of course, perfect in its manifestation or operations, for it is perfect in itself already--in weakness. God works with broken reeds. If a man conceits himself to be an iron pillar, God can do nothing with or by him. His strength loves to work in weakness, only the weakness must be conscious, and the conscious weakness must have passed into conscious dependence. There, then, you get the law for the Church and individual lives. Strength that conceits itself to be such is weakness; weakness that knows itself to be such is strength. So when we know ourselves weak, we have taken the first step to strength; just as, when we know ourselves sinners, we have taken the first step to righteousness. All our hollownesses are met with His fulness that fits into them.

III. The calm, final acquiescence in the loving necessity of continued sorrow. Most gladly, therefore, etc. (verse 9). The will is entirely harmonised with Christs. He is more than submissive, he gladly glories in his infirmity in order that the power of Christ may spread a tabernacle over him. It is good for me that I have been afflicted, said the old prophet. Paul sounds a higher note. Far better is it that the sting of our sorrow should be taken away, by our having learned what it is for, and having bowed to it, than that it should be taken away by the external removal which we sometimes long for. And if we would only interpret events in the spirit of this great text, we should less frequently wonder and weep over the so-called insoluble mysteries of the sorrows of ourselves or of other men. They are all intended to make it more easy for us to realise our utter hanging upon Him, and so to open our hearts to receive more fully the quickening influences of His all-sufficing grace. Here, then, is a lesson for those who have to carry some cross, knowing they must carry it throughout life. It will be wreathed with flowers if you accept it. (A. Maclaren, D. D.)

And He said unto me, My grace is sufficient for thee.--

Grace sufficient

We may take this comforting promise to ourselves and apply it--

I. To such of our trials as, like St. Pauls, are secret. You may be called to endure chastenings from Gods hand which no one but yourselves can know or appreciate. Perhaps your affliction also exposes you to misconception from your fellow-men, who condemn your conduct as eccentric and unchristian, when if they knew the reason of it they would compassionate rather than censure. Eli condemned Hannah as a drunkard, when he afterwards discovered that she was praying in a sorrowful spirit. Christ can understand your case, and His grace is sufficient for thee.

II. To those trials which are more open. Take, e.g., one of the most common of our earthly troubles, that caused by the voice of calumny. You may be conscious that you are innocent, and it is all very well to talk of superiority to calumny. When Christ was called a gluttonous man and a wine-bibber, a Samaritan and a devil, and crucified as a malefactor, He did not wrap Himself up in His conscious innocence and look with perfect indifference upon the malignant assaults of His enemies. It was one of the severest parts of His earthly trials. And here is our hope, viz., that the Saviour, who has Himself known the trial, will make His grace sufficient for us. There is one Friend whom the slanderer cannot alienate. No falsehood breathed against any man ever injured him in the estimation of Jesus, but, on the contrary, made him more peculiarly the object of the Saviours care.

III. for the duties of the Christian life, How arduous those duties are! And many have drawn back from them. My grace is sufficient for thee, is not a promise for those who neglect duty, but for those who engage in it. The fullest stream cannot move the wheel till the water gate is raised, but then when that is done, it comes down steadily upon it, and as each turn makes place for more, another gushing flood comes down and turns it again, and keeps it ever moving. So is it in our duties. Let us engage in them, let us remove the obstacles, let us draw up the gate, and then it is Christs part to send down grace to keep the machinery of the spiritual life in constant motion. It is the absurdest thing to shrink from duties because of our weakness, when the almighty power of Jesus is pledged to be present with us.

IV. to all that yet lies before us, of trial and obedience. We can fancy many dreadful evils in the coming future. We have, at least, one great trial to endure, the severing of friends from us by death, and our own last conflict with the great enemy. (W. H. Lewis, D. D.)

The moral power of Christianity

A human life is a problem of forces. Powers from all worlds are met on this earth and contend for the mastery over us. Influences from all the ages flow in the veins of humanity and beat in the heart of each new-born child. It is a question of forces--physical, moral, spiritual--what shall become of every one of us. Our whole scientific conception of things is formed now in equations of force. The earth quivers to its centre to the influences of the stars. Elemental forces hold each other in firm embrace in the great mountains and in the ancient order of the heavens. It is with the primal and eternal forces that we have to do even in the quietest of things. Human history, no less than the physical processes of nature, is a ceaseless transformation and conservation of energy. Human destiny is a problem of forces. This dynamical conception of history, this view of every human life as a drama of supernal powers, presents a most fascinating study of events and characters and destinies. Not only in the few great lives, but in the passion and action of every soul, universal powers contend for the supremacy, and the issues of eternal life or death are the results of the conflict. When we think thus of each life from earliest childhood as a problem of forces, powers from everywhither contending for the mastery in it, and eternal life or death being its moral victory or defeat, nothing that touches and influences, nothing that may help or hurt the soul in this great conflict of its destiny, can seem indifferent to us. The question of its triumph or its shame, its virtue or its loss, will become a question of motive and of motive-power: in the power of what motives can the victory of spirit be gained? What motive-power is sufficient to reduce all the conflicting forces that work upon us and in us to one harmonious, happy, and everlasting life? Now, our Christian faith has a clear answer to give to this question concerning the sufficient motive-power of a life. When the Apostle Paul preached at Athens or Rome there was one question which he might have asked the philosophers, to which he would have received evasive and very unsatisfactory replies, viz., How can a bad man become a good man? How can a virtuous man overcome all evil? Some one at Athens or Rome might have quoted Aristotle to him, and answered, The good can become better by the practice of virtue; and as for the bad, the State must look after them by the exercise of force. Or some one might have quoted Plato to the apostle, and said, The way of virtue is the way of contemplation; lift your eyes to the eternal ideas, behold their beauty--an answer which might be serviceable to the few wise souls, but which would have no meaning for those born blind, without spiritual eyes clarified for the vision of supernal truths. But St. Paul carried with him in his new Christian experience an answer concerning the moral motive-power of a true life, such as all the books of the ancients did not contain. Let us consider how he had reached that answer, and what his Christian solution of life as a problem of forces was. He had reached it through two courses of experience. First, he had tried the best method which he knew of making himself a master of all virtue, and he felt that he had miserably failed. He had succeeded well enough according to the moral standards of his neighbours and friends, but in his own sober judgment of himself he had failed to reach the one object of his moral ambition, and to become a perfect master of righteousness. He had tried to live by rule, and he had found that to be a very unsatisfactory method of virtue. Then, having failed to live perfectly by rule, he had been taught by a vision of the Lord another method of life--the method of faith and love. The new Christian motive lifts him up and leads him on. And his Epistles ring with a consciousness of power. Among the most frequently-repeated words in these Epistles of the great apostle is this word power. St. John has three characteristic words, denoting his pure, fair, Christian conception of what we shall be--the words light, life, love. St. Paul also has three words, oft-recurring, which disclose his new Christian consciousness of redemption--grace, faith, power--in demonstration of the Spirit and of power, the power of the resurrection, the power of Christ. Who is this one man to claim discovery of the secret of a supernal power for life and over death? Who is this man who claims to succeed where all our philosophies fail? What impossible motive-power of life is this of which the converted Jew boasts? St. Pauls answer, however, concerning the sufficient motive-power for life, others around him began to try, and they succeeded by it. It has been verified in mens experience thousands of times, and under most widely differing conditions of life. A modern unbeliever, who thinks that the only hope for making men better is through good breeding scientifically carried out, admits that the Christian motive has power over certain high and rare spirits, but it does not much influence, he thinks, the generality of people. But an unbeliever in the second century raised precisely the opposite objection against the new Christian faith, and complained that the Christian converts were made from the wool-dressers, and the cobblers, and the ignorant masses. If we put the two objections together, the ancient and the modern, they render this just tribute to the power of the gospel, that it appeals to the humblest and the worst, while it also has a nobler inspiration for the rarest spirits. Such being the incontestable fact, we may proceed next to consider what this moral motive-power is which St. Paul carried within him to Rome. Our text puts the whole matter in the simplest form--the strength of the Lord Jesus Christ, His power resting on the disciple. We are not, perhaps, accustomed to think of the life of Jesus as the strong life; yet it was the life of strength. We think of Him as the merciful One, who went about doing good; we think of Him as the Man of Sorrows. Gentleness, patience, self-denying, suffering, submission--these are the pre-eminent Christian virtues; and Christ-likeness means self-forgetfulness. Yet the brave, great-hearted apostle seems to have been wonderfully impressed with the strength of the Christ. The power of Jesus commanded him. The despised Nazarene, he discovers, was Lord. The Crucified One, he sees, is Emperor of all worlds. St. Paul receives the Spirit of Christ as the Spirit of power. From beginning to end Jesus life was characterised by these three distinguishing moral marks of the highest human power--perfect self-poise, instantaneous decision, sure and unbroken purpose. Estimated by such tests of power, the life of the Son of man was the strongest life ever commissioned of the Eternal upon this earth. First, it is as the personal influence of Jesus. That is to-day the strongest thing in the world. There is no greater force under the stars than the personal influence of the Christ. The generations cannot pass from the spell of it. There is no type of virtue which has not been strengthened by it, no grace of character that has not been enhanced by it. The personal example of the Christ is the kingly and commanding power of modern history. Secondly, in this power of Jesus, of which St. Paul was profoundly conscious, is contained great material of truth for character and conduct. The truths which the gospel presents are truths which are directly convertible into character; they easily break into the pure flame of consecrated spirit. All truths have some relations, direct or indirect, to conduct; but these Christian truths are pre-eminently truths to be done; they are rich in material for motive. This is the value of the Christian doctrines; they are materials for life. The doctrines of the Epistles branch at once into the practical precepts of the Epistles: the truths of the gospel bear the fruits of righteousness. If in our trials, temptations, anxieties, responsibilities, or bereavements, we wish to find truths that shall keep our hearts always young, and impart to us an exhaustless spiritual strength, we must open our Bibles, and let these words of inspiration renew our courage, calm our spirits, set our daily duties to celestial music, impart to us in the midst of the conflicts of the world something of the strength of Jesus and the peace of the Eternal. Thirdly, the power of Jesus, which an apostle prayed might rest upon him, was not only the influence of the remembered life of the Lord, nor was it wholly the strength to be gained by assimilating the truths of the gospel; it was also the living power of the Spirit of Christ. The motive to all goodness in the lives of believers, and the power of the perseverance of the saints, is to be the influences with the soul of the ascended Lord and the working of the Holy Spirit, who uses all the Christian revelation of God as the means and channel of the redemptive power of Gods love on earth. What, then, do we see? What do we find? Everywhere around us--yes, and within us--a conflict of forces, good and evil; and the eternal destinies waiting the issues of this combat of our mortality. (Newman Smyth.)

The power of Divine grace

The close connection between a sincere recognition of all that is implied in the sin of the world and an appreciation of the reality of grace, has been clearly shown in the history of error. It held together the two denials which characterised the Pelagian heresy of the fifth century. For it has been truly said that it was only by ignoring the great overthrow that Pelagius could dispense with the great restorative force. He had to say we have no inborn sin in order that he might say we need no inward grace. And at all times there is no more certain way to drain the life out of our religion, and to quench all brightness in the things of faith, than to trifle with the idea of sin--to mitigate the verdict of conscience in regard to it, to try to explain it away, or to make ourselves easy in its presence. We disguise from ourselves the gravity of the disease, and then the remedy seems disproportionate and unnecessary. But when the conscience is unsophisticated and outspoken; when we do justice in our thoughts to the power and tyranny of sin; then we feel that nothing save a real and living energy could cope with such a misery; that grace must be a reality if it is to deal with the sin of the world. And grace is indeed most real. It is an energy at least as true, as traceable in the large course of human history as any influence that we can find there. But before we try to see its work it is necessary that we should know what grace means in Christian thought and teaching. Grace, writes Dr. Mozley, is power. That power whereby God works in nature is called power. That power whereby He works in the wills of His reasonable creatures is called grace. Again, in Dr. Brights words, Grace is a force in the spiritual order, not simply Gods unmerited kindness in the abstract, but such kindness in action as a movement of His Spirit within the soul, resulting from the Incarnation, and imparting to the will and the affections a new capacity of obedience and of love. And yet once more, Dr. Liddon writes, Grace is not simply kindly feeling on the part of God, but a positive boon conferred on man. Grace is a real and active force: it is the power that worketh in us, illuminating the intellect, warming the heart, strengthening the will of redeemed humanity. It is the might of the everlasting Spirit, renovating man by uniting him, whether immediately or through the sacraments, to the sacred Manhood of the Word Incarnate. Such is grace as a Christian thinks of it and lives by it. It is the work, the presence of God the Holy Ghost in us, bringing to us all that our Saviour died and rose again to win for us. But here we are moving upon ground which may be resolutely denied to us. The doctrine of grace is as little congenial to natural reason, or to a superficial view of human life, as is the doctrine of the Fall. But here too, I believe, a deeper and more appreciative study of the facts betrays the working of some power, for which it is very difficult to account by any merely natural estimate. As the truth of original sin is at once the most obscure and the most illuminating of mysteries; as all the phenomenon of sinful history forces us back to that imperceptible point, where by one man sin entered into the world, and death by sin: so may grace be said to be at once the most inscrutable and the most certain of all the forces that enter into the course of life. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh and whither it goeth; but as the great trees sway like reeds, as the clouds scud across the sky, as the ship leaps forward over the waves and strains towards the haven, you do not doubt the reality of the force that is astir. And grace, the great energy in the spiritual order; grace, the Almighty Power of God in the wills of its reasonable creatures, has its phenomena, its effects, at least as real, as difficult to deny or to explain away--though not so difficult to ignore--as such tokens of the viewless wind. Alciphron, the minute philosopher of Bishop Berkeleys dialogue, the witty and freethinking gentleman of his day, assails Christianity from this very ground. Grace, he truly says is the main point in the Christian dispensation; but then he complains thus: At the request of a philosophical friend, I did cast an eye on the writings he showed me of some divines, and talked with others on this subject, but after all I had read or heard could make nothing of it, having always found whenever I laid aside the word grace and looked into my own mind a perfect vacuity or privation of all ideas. And he adds with ingenuous self-confidence: As I am apt to think mens minds and faculties are made much alike, I suspect that other men, if they examine what they call grace with exactness and indifference, would agree with me that there was nothing in it but an empty name. Alciphron is opposed by Euphanor with an argument which is quite sufficient for its purpose. He is invited to contemplate force as he had contemplated grace, itself in its own precise idea, excluding the consideration of its subject and effects; and here, too, he is compelled to discover the same mental vacuity and privation; he closes his eyes and muses a few minutes, and declares that he can make nothing of it:--and so his contention, if it has any value, would involve the denial of force as well as grace; and for this he is not prepared. But what strange narrowness of horizon; what failure of sympathy and imagination; what readiness to be soon contented with ones own account of ones own fragment of the world--is shown when Alciphron or any one else can think that there is nothing to be found or studied where Christians speak of grace; that a perfect vacuity and privation of ideas is a philosophic state of mind in regard to it; that it can be dismissed with scorn or compassion as a mere empty name. For grace is not offered for attention and consideration as a mere subjective phenomenon, simply an experience of the inner life, supported by a bare assertion, incapable of tests and evidence; no, it has its facts to point to, its results written in the history of men and patent in their daily life; its achievements, accredited to it by those who were certainly nearest to the occurrences, achievements hardly to be explained away, and never to be ignored by any mind that claims the temper of philosophy. The effects assigned to grace in life and history are as serious and distinct, as necessarily to be recognised and dealt with, as the effects of force, or sin, or passion. Take but one great instance out of history. When the power, the dignity, the character of Rome was breaking up; when poets and historians had seen and spoken out the plain truth that society was sinking down and down, from bad to worse; when all the principles of national or individual greatness seemed discredited and confused, when vice in naked shamelessness was seizing upon tract after tract of human life--then suddenly the whole drift of moral history, the whole aspect of the fight was changed. A new force appeared upon the scene. It seems to me, says the Dean of St. Pauls, that the exultation apparent in early Christian literature, beginning with the Apostolic Epistles, at the prospect now at length disclosed, within the bounds of a sober hope, of a great moral revolution in human life, that the rapturous confidence which pervades these Christian ages, that at last the routine of vice and sin has met its match, that a new and astonishing possibility has come within view, that men, not here and there, but on a large scale, might attain to that hitherto hopeless thing to the multitudes,--goodness,--is one of the most singular and solemn things in history. The monotony of deepening debasement, the spell and custom of evil was broken now, and an awful rejoicing transport filled the souls of men as they saw that there was the chance, more than the chance, the plain fore-running signs, of human nature becoming here, what none had ever dared it would become, morally better. That was a real achievement, if anything in history is real. Such is the unanimous witness of all those through whose lives and labour God wrought that mighty work, and renewed the face of the earth. That rallying of all hope, that surprising reassertion of goodness against the confident tyranny of evil, was the work of grace. Grace was the power that came in and turned the issue of the fight, the tide of human history. His grace is sufficient for us; His grace which day by day does change the hearts and lives of man; His grace which gives the poor their wondrous patience and simplicity and trust; His grace which can uphold a patient, self-distrustful woman through the dreariest and most revolting tasks of charity and compassion; His grace which holds His servants wills resolute and unflagging through the utmost stress of overwork and suffering, on in the very hours of sickness, on into the very face of depth; His grace which changes pride to penitence and humility, which wins the sensual to chastity, the intemperate to self-control, the hard and thankless to the brightness of a gentle life. His grace which everywhere, in the stillness where He loves to work, is disentangling the souls of men from the clinging hindrances of sin, repairing, bit by bit, the ruin of our fall, renewing to all and more than all its primal beauty, that image and likeness of Almighty God, in which at the first He fashioned man to be the lord, the priest, the prophet of the world. So is His grace ever working, striving round about us: so is it ever ready to work and strive and win, be sure, in each of us. No aim is too high, no task too great, no sin too strong, no trial too hard for those who patiently and humbly rest upon Gods grace: who wait on Him that He may renew their strength. (Dean Paget, D. D.)

My grace is sufficient for thee

I. There is grace always promised to the people of God in their necessities, but not grace more than is needed for the occasion that calls it forth. God does not fling the gifts of His grace carelessly from His throne without reference to the special circumstances or need of His people. Strength is imparted accurately meted out to the emergency. Were grace imparted more than sufficient for the present need it would be positively injurious. If, after overcoming the trial of to-day, the Christian had still a store in hand that might suffice for to-morrow, he would feel as if absolved from the necessity of prayer and watchfulness for the future. God knows too well our proneness to self-righteousness to give the temptation to independence; He knows too well how inclined men are to security and sloth, to lay in their way this inducement to inactivity. Yet how many are there, even of the children of God, who murmur against such an arrangement, and passionately long for such a store of grace as shall exempt them from the feeling of present weakness, and set them at ease on the score of coming danger! There is a striking analogy in this respect between the dealings of God in His providence and the dealings of God in His grace. The petition in the Lords prayer, Give us day by day our daily bread (Luk_11:3), sufficiently points out the limits of a Christians duty and expectations in regard to his worldly portion. And just as the man who gathers perishable wealth is often seen striving to be rich, that he may at last say to himself, Soul, take thine ease: thou hast much goods laid up for many years; so, in like manner, the Christian, in the midst of his weakness and fears, is often seen eager for such a measure of grace and strength as may not only meet the present difficulty, but set his soul at ease as regards future trouble or temptation. But it may not be. Your life in this world must be a life of constant, childlike, entire dependence on God.

II. There is grace promised to the believer in every season of trial, but not grace before it is needed. Both in regard to the measure of grace communicated to His people, and in regard to the time when it is imparted, God would distinctly teach us that He keeps the matter in His own hand. God gives grace to His people in their necessities, but not until the necessity occurs. And why is the grace thus delayed until the hour when it is required, and not imparted beforehand to sustain the soul in the prospect, as well as in the experience, of the conflict? Just because it is good that a man should both hope and quietly wait for the salvation of his God (Lam_3:26). What shall we say to such a burdened and trembling disciple? We would say, It is not right to compare your present spiritual state with your future or possible trials in the months or years that are to come. The grace that God has given you to-day is intended for the duties of to-day; and it is sufficient for them. If the duties that are allotted for you in the future, or the temptations that shall assail you, are harder to meet than the present, then you may rest assured that a larger measure of strength than you now enjoy will be imparted. And yet, how many are there of the children of God, weak in faith and faint in hope, who disquiet themselves in vain, and draw their souls into trouble by such unwise anticipations of the future as these!

III. There is grace promised to the people of God in their necessities, and grace not less than is needed. The dying man, though weak and worn, has found in that hour provision against all its trials. Like the patriarch of old, he has gathered up his feet into the bed, ready, yea eager, to be away. (James Bannerman, D. D.)

Sufficient grace

I. Observe that the text guards us against an over-anxious anticipation of the future.

II. But again, the text offers us grace in proportion to our need. This most precious promise is extended to all who are willing to receive it. There are many aspects in which this offer claims our attention.

1. It is universal in its range. There is no case which it does not meet. However varied mens circumstances, there is something here quite adequate to all their variety. One dreads poverty; another fears the temptations of prosperity.

2. And it is judicious in its purport. It is intended not to gratify our wishes, which are often foolish, but to meet the real exigencies of our case. We should like to choose blessings for ourselves, or at least to know what they are to be. Yet we are never so likely to err as when we are surest of ourselves. How often we see men behaving differently in changed conditions of life from their intended conduct!

3. This is an offer, further, very tender in its compassion. It is rich in mercy of the most considerate kind.

4. Then how rich are the blessings which are thus secured! No day, however dreaded, is without its gracious promise to the ear of faith.

III. If, then, these things are true, we must use Gods grace in the doing of our daily work. Only in so far as we are strong in the Lord now, are we at liberty to expect His strength for the future. On the other hand, there is far more in this text to encourage than to reprove. It bids us not be disheartened with the vastness of the souls salvation. We must not think that all that is implied in that expression can be at once accomplished. The story of the discontented pendulum cannot be too often repeated even to grown-up people. The pendulum began to reflect how often it had swung in the hour, and then, multiplying its strokes by the hours of the day, and these again by the days in the week, and these finally by the weeks in the year, it came to see how very often it would have to move backwards and forwards in one year; and overwhelmed with the thought, it suddenly stopped. It began to swing again, only when reminded that, after all, it was never required to move oftener than once a second, and that it had nothing to do with the future. Theft assurance we all need to lay to heart. It is to our present duty, and to it only, that such a text as this summons us. The Divine plan of strengthening us is by degrees. It forms habits of trustfulness and submission and activity. Put away from you all unreasonable expectations of getting more from Gods grace than is sufficient for you, and do not wonder if you get it only as you need it. Were a youth to reckon up the number of mental efforts he must put forth to master any branch of knowledge, would he not despair? Had the Israelites known of all their wanderings, would they have come out of Egypt? Gods grace does its work in every Christian from day to day. (A. MacEwen, D. D.)

The sufficient grace of God

I. What a need there is for any true life that it should have some conception of itself within which all its special activities should move and do their work. What the skin is to the human body, holding all the parts of the inner machinery compactly to their work; what the simple constitution is to a highly-elaborated state, enveloping all its functions--such to the manifold actions of a man is some great simple conception of life, surrounding all details, giving them unity, simplicity, effectiveness. The degree in which the life is immediately and consciously aware of its enveloping conception may vary very much indeed. Some would have to stop and re-collect their consciousness before they could give you a clear statement of it. Nevertheless the dignity, beauty, usefulness of human lives seem to depend on it. Here is a man all scintillating with brightness: every act he does, every word he says, is a single, separate point of electricity, shining the more brilliantly just because of its isolation. Here is another man of far less brilliancy; his electricity does not sparkle-at brilliant points, but it lives unseen and powerful through everything he does and is. Now it is to the second man, not to the first, the world must look for good and constant power.

II. Note the special conception of life which is in the text. That mans life is to have abundant supply for all it needs, and yet all this abundance is not to come by or in itself, because the human life itself is part and parcel of the Divine life.

1. This conception excludes two ideas--the first, that there is no sufficiency for man; the second, that man carries his sufficiency within himself. How these two ideas divide among themselves the hearts of men! The timid, tired, discouraged men say, Human life a predestined failure: full of wants for which there is no supply, of questions for which there is no answer. The self-confident, self-trustful say, Man is satisfied in himself. Let him but put forth all his powers and he shall supply all his own needs and answer all his own questions. And then God says, Nay, both are wrong; you must be satisfied, but you must be satisfied in Me; you must have sufficiency, but My grace must be sufficient for you.

2. Now man cannot rest in the settled conviction of insufficiency. He has a deep and true conviction that he has no power or need for which there is not a correspondent supply somewhere within reach, e.g., his power of adoring love brings him assurance that there is a being worthy of such love. Then, on the other hand, that man shall find humanity sufficient for his powers and needs is made everlastingly impossible by the strange fact to which all the history of man bears witness, that man, though himself finite, demands infinity to deal with and to rest upon. That fact is the perpetual witness that man is the child of God. The child may be reminded of his limitations, and yet he always mounts up to claim the largeness of his fathers life for himself. You never can rule lines around the realm of knowledge and say to man, That is the limit of what you possibly can know. He will rub out your lines, and choose those very things to exercise his knowing faculty upon. What man ever truly loves and sets a limit to the loveliness of that which he is loving? Who that with the best human ambition is seeking after character can fix himself a goal and say, That is as good as it is possible for me, a man, to be? There comes no real content until, behind all the patterns which hold themselves up to him, at last he hears the voice far out beyond them all calling to him, Be ye perfect as your Father in heaven is perfect. Then the finite has heard the voice of the infinite to which it belongs, to which it always will respond, and straightway it settles down to its endless journey and goes on content.

III. It is in views like these that i find my assurance in these days of doubt about the nature and destiny of man. If man is Gods child, then man cannot permanently be atheistic. This poor man or that may be an atheist, perhaps; this child or that may disown or deny his father; but the world-child, man, to him the sense that he was not made for insufficiency, and the sense that he is not sufficient for himself, will always bring him back from his darkest and remotest wanderings, and set him where he will hear the voice which alone can completely and finally satisfy him, saying, My grace is sufficient for thee.

IV. And now, if this is where the soul of man must rest, let us see what is the rest which mans soul will find here; what will it be for a man when the secret and power of his life is that he is resting on the sufficiency of the grace of God?

1. This grace of God must be a perpetual element in which our life abides, and not an occasional assistant called in to meet special emergencies. I say to one man, Who is your sufficiency? On whom do you rely for help? and his reply is, God; and it sounds exactly as if he thought that God was a man in the next house, some one at hand when wanted. I ask another man the same questions, and be answers, God; and it sounds as if the sunlight talked about the sun, as if the stream talked of the spring, as if the blood talked of the heart, as if the plant talked of the ground, as if the mountain talked of the gravitation that lived in every particle of it and held it in its everlasting seat; nay, as if the child talked of his father in whom he lived and moved and had his being.

2. Take special instances.

(1) Here is our bewilderment about truth. One doubter, when his hard question comes, says with a ready confidence, I wilt go and ask God, and carries off his problem to the Bible, to the closet, as if he went to consult an oracle, and as if, when he had got, or failed to get, an answer, he would leave the oracle and come back and live on his own resources until another hard question should come up. I do not say that that is wholly bad; but surely there is something better. Another doubter meets his puzzling question with, God knows the explanation and the answer. I do not know that God will tell me what the answer is. Perhaps He will, perhaps He will not; but He knows.

(2) And so it is with regard to activity and efficiency. One man says, Here is a great work to be done; God will give me the strength to do it; and so when it is done he is most apt to call it his work. Another man says, Here is this work to be done; God shall do it, and if He will use me for any part of it, here I am. I shall rejoice as the tool rejoices in the artists hand. When that work is finished, the workman looks with wonder at his own achievement, and cries, What hath God wrought!

(3) Again, one sufferer cries, Lord, make me strong; another sufferer cries, Lord, let me rest upon Thy strength.

3. Always there are these two kinds of men. The scene in the valley of Elah is always finding its repetition. David and Goliath are perpetual: proud, self-reliant, self-sufficient strength on the one side; and on the other the slight Judean youth, with nothing but a sling and stone, with his memories of struggles in which he has had no strength but the strength of God, and has conquered, with no boast, nothing but a prayer upon his lips. Goliath may thank his gods for his great muscles; but it is a strength which has been so completely handed over to him that he now thinks of it, boasts of it, uses it as his. Davids strength lies back of him in God, and only flows down from God through him as his hand needs it for the twisting of the sling that is to hurl the stone.

4. It is sad to see even Christian men and times fall into the old delusion. The Christian Church seems to have been far too often asking of God that He should put its power and His wisdom into her, and make it hers; far too seldom that He should draw her life so close to His that His wisdom and power, kept still in Himself, should be hers because it is His.

V. I find in all the life of Jesus the perfect illustration and elucidation of all i have been saying.

1. He never treated His life as if it were a temporary deposit of the Divine life on the earth, cut off and independent of its source; he always treated it as if it lived by its association with the Fathers life, on which it rested. Jesus was always full of the child-consciousness; He always kept His life open that the Fathers life might flow through it. Not My will, but Thy will, O My Father; that was the triumph of the Garden. My God, My God, why hast Thou forsaken Me? that was the agony of the Cross.

2. What Jesus wanted for Himself He wants for His disciples. Not self-completeness. When He calls us to be His, He sees no day in which, having trained our characters and developed our strength, He shall send us out as you dismiss in the morning from your door the traveller whom you have kept all night, and fed and strengthened and rescued from fatigue, and filled with self-respect. No such day is to come for ever. And with that in our minds how much that seemed mysterious grows plain to us! If He is moving our life up close to His, henceforth to be a part of His, what wonder is it it, in order that that union may be most complete, He has to break down the walls which would be separations between Him and us. The going down of the walls between our house and our friends house would be music to us, for it would be making the two houses one. The going down of the walls between our life and our Lords life, though it consisted of the failure of our dearest theories and the disappointment of our dearest plans, that too would be music to us if through the breach we saw the hope that henceforth our life was to be one with His life, and all His was to be ours too.

3. And how clear, with this truth before us, would appear the duty that we had to do, the help that we had to give to any brothers soul. Not to make him believe our doctrine; but to bring him to our God. Not to answer all his hard questions; but to put him where he could see that the answer to them all is in God. Not to make him my convert, my disciple; but to persuade him to let Christ make him Gods child. (Bp. Phillips Brooks.)

On the nature and efficacy of Divine grace

I. The grace of Christ is indispensably necessary to salvation.

II. The grace of Christ, as necessary to salvation, is placed within the reach of every man.

III. The means, by which the grace of God is to be obtained, are distinctly revealed to us.

IV. I propose to set before you the tests and proofs by which the effectual acquisition of Divine grace is ascertained. A tree is known by its fruits.

V. The grace of Christ is all-sufficient.

1. Divine grace is sufficient to supply strength to withstand temptation.

2. The grace of Christ is sufficient to enable His servants to perform efficaciously unto His glory the undertakings with which He entrusts them.

3. The grace of Christ is sufficient to give comfort under afflictions, and to convert them into means of improvement in faith and holiness.

4. The grace of Christ is sufficient for salvation.

1. I would in the first place address myself to those persons who have hitherto neglected or despised the grace of God.

2. To those among you who have laboured to obtain the grace of Christ, and to apply to its proper object the strength which is granted from above, meditations on the nature and the efficacy of the promised gift of the Spirit of God are perhaps not less important than to the careless or the hardened sinner. Grieve not then the Holy Spirit of God. (T. Gisborne, M. A.)

Sufficiency of grace

And He said. The Greek tense, here, by a beautiful delicacy of the language, signifies He has said! He is saying it now! That one assurance was vocal for every day of Pauls life, and over every step of his heavenward road. So that by the very principle of the text it becomes ours. Let us describe some of our necessities, showing how they may all be met and fully supplied by the Saviours all-sufficient grace.

I. Sometimes there is a great conscious need just at the beginning of a Christian career. The Lord knoweth, not only them that are His, but also those who are becoming His. And amid all the changes and uncertainties of such a time, He holds in nearness, and offers sufficient grace.

II. Think of the transition as made. After the fervours of the first love are somewhat abated, and after the sweet freshness has passed from the actings of the newborn soul--then comes a coldness and a pause. The young soul, new to the ways of grace, is in danger of falling into a practical unbelief. Is it so soon thus with me, while I have yet so far to travel, and so much to do? Ah, what must I do in such a strait as this? Were it not better to return as best I may with the burden of this disappointment into the world again? Better profess nothing than profess and fail. And that feeling would not be at all unreasonable on the naturalistic view of human life. Israel in the wilderness reasoned well from their own point of view. Egypt was far better than the wilderness as a place to live in; and if they had been out in that wilderness on some chance journey, the murmurers would have been the wise men, and Moses and Aaron the foolish ones. But what is that small white thing on the ground every morning? How comes that hard rock to yield the gushing stream? Who is lighting up that pillar of fire for the night? Whence comes that rich glory which shines above the door of the tabernacle? Ah, how do these things change the wilderness state! Even so, we say to every young discouraged soul, if the Lord has brought you out of Egypt, and left you in the wilderness; if He has just come down to convert you and then gone up again to heaven, leaving you to plod earths weary way alone--why, then you may as well go back to Egypt. But how is the whole case changed, when you hear the text sounding over your present life! The Lord is saying now, My grace is sufficient for thee. The reference is not to a dead grace which was sufficient, but to a living grace which is. As thy day, so shall thy strength be.

III. A little farther on we meet with one on whom when he ought to be feeling the full powers of spiritual manhood, there has come a chilling and weakening change. Like Job, he takes up his parable and says, Oh that I were as in months past, as in the days when God preserved me! etc. And this change has come he knows not how. Not by any known declensions. Not by any wilful sins. You are omitting no social duty; you are still bowing the knee in prayer; but the sweet experiences are gone. Now there may be many ways of recovery. You might, for example, search out that secret sin which has been working at the roots of your life. Or, conscious that you have been too ready to yield your whole nature to the mood of the moment, you might lift yourself by a purely intellectual effort above too much dependence on your own ever-varying feelings. Or, you might, under the conviction that all has gone wrong, seek for a second conversion--a thing which many Christian men greatly need. But quicker and better way is the way of the text. Take fast hold of that, and the roots of your faith will grip the soil again; and through all the inner channels of your life the nourishing stream will flow; and your leaf will grow green; and your fruit will colour and ripen to its season.

IV. Another stands out strong and dark to our view, as if the shadow of a coming calamity lay over his life. He has run well, and is not without hope that he may run again. Meantime he can hardly stir. Within him are the strugglings of a tempted soul. He would flee, but he cannot. He must go through or fall, unless God shall make a way of escape. And you hear him ask, What shall I do? How shall safety and deliverance come to me here? They will come out of the text. Otherwise Gods providence would be stronger than His grace. He would be leading men into states and perils from which He would know there could be no deliverance. When a temptation comes purely in Gods providence, it will very often be found that with the temptation comes the way of escape. God is faithful. Call upon Him, and He will deliver thee.

V. See how the softening shadow of the text will come over the soul that is in trouble. But what picture shall we take from among the children and the scenes of sorrow? Shall we take the man with the sunny face, the helpful hand, who yet at times has a sorrow like death weighing on his heart; or the physical sufferer; or the widow? We had better not select. Let every sufferer hear for himself; then let him apply the sure word of promise; then let him carry it home to all whom it may concern, as the word of a God who cannot lie. Conclusion:

1. For thee. If you lose the personal application, you lose all. This text is not for a world, but for a man. Sufficient for thee, young pilgrim, wearied runner, tempted spirit, etc.

2. For thee. It is for thee now to change the pronoun and say, with a wondering grateful heart, To-day, and every day, from this time forth, and even for evermore, His grace is sufficient for me. (A. Raleigh, D. D.)

Grace equal to our need

Whenever the Lord sets His servants to do extraordinary work He always gives them extraordinary strength; or if He puts them to unusual suffering He gives them unusual patience. When we enter upon war with some petty New Zealand chief, our troops expect to have their charges defrayed, and accordingly we pay them gold by thousands, as their expenses may require; but when an army marches against a grim monarch, in an unknown country, who has insulted the British flag, we pay, as we know to our cost, not by thousands but by millions. And thus if God calls us to common and ordinary trials, He will defray the charges of our warfare by thousands; but if He commands us to an unusual struggle with some tremendous foe, He will discharge the liabilities of our war by millions, according to the riches of His grace which He has abounded to us through Christ Jesus. (C. H. Spurgeon.)

Grace, secret of

Some living creatures maintain their hold by foot or body on flat surfaces by a method that seems like magic, and with a tenacity that amazes the observer, A fly marching at ease with feet uppermost on a plastered ceiling, and a mollusc sticking to the smooth water-worn surface of a basaltic rock, while the long swell of the Atlantic at every pulse sends a huge white billow roaring and hissing and cracking and crunching over it, are objects of wonder to the onlooker. That apparently supernatural solidity is the most natural thing in the world. It is emptiness that imparts so much strength to these feeble creatures. A vacuum, on the one side within a web-foot, and on the other within the shell, is the secret of their power. By dint of that emptiness in itself the creature quietly and easily clings to the wall or the rock, so making all the strength of the wall or rock its own. By its emptiness it is held fast; the moment it becomes full it drops off. Ah! it is the self-emptiness of a humble, trustful soul that makes the Redeemers strength his own, and so keeps him safe in an evil world. (W. Arnot, D. D.)

Strengthening words from the Saviours lips

1. Paul, when buffeted by the messenger of Satan, addressed his prayer to Christ, which is a proof of our Lords divinity; and Christ was a fit object for such a prayer, because He has endured the like temptation, and knows how to succour them that are tempted. Moreover, He has come to earth to destroy the works of the devil, and it was by His name that devils were expelled after He had risen.

2. This prayer was not only addressed to, but was like the prayer of Jesus in Gethsemane. I see the Lord Jesus reflected in Paul, and hear the threetimes repeated prayer, mark the cup standing unremoved, and see the strength imparted in the midst of weakness.

3. Our text fell from the lips of Christ Himself, and when Jesus speaks a special charm surrounds each syllable.

4. The exact sense of the Greek it is not easy to translate. The apostle does not merely tell us that his Lord said these words to him fourteen years ago. Their echoes were still sounding through his soul. He has been saying to me, My strength is sufficient for thee. The words, not merely for the time reconciled him to his particular trouble, but cheered him for all the rest of his life. In the next we notice--

I. Grace all-sufficient.

1. Taking the word grace to mean favour, the passage runs--Do not ask to be rid of your trouble, My favour is enough for thee; or, as Hodge reads it, My love. If thou hast little else that thou desirest, yet surely this is enough.

2. Throw the stress on the first word, My, i.e., Jesus. Therefore it is mediatorial grace, the grace given to Christ as the covenant Head of His people. It is the head speaking to the member, and declaring that its grace is enough for the whole body. It pleased the Father that in Him should all fulness dwell, and of His fulness have all we received, and grace for grace.

3. Put the stress in the centre. Is sufficient.

(1) It is now sufficient. It is easy to believe in grace for the past and the future, but to rest in it for the immediate necessity is true faith.

(2) This sufficiency is declared without any limiting words, and therefore Christs grace is sufficient to uphold, strengthen, comfort thee, sufficient to make thy trouble useful to thee, to enable thee to triumph over it, to bring thee out of ten thousand like it, and to bring thee home to heaven. Whatever would be good for thee, Christs grace is sufficient to bestow; whatever would harm thee, His grace is sufficient to avert; whatever thou desirest, His grace is sufficient to give thee if it be good for thee; whatever thou wouldst avoid, His grace can shield thee from it if so His wisdom shall dictate.

4. Lay the emphasis upon the first and the last words: My … thee. Surely the grace of such a one as my Lord Jesus is sufficient for so insignificant a being as I am. Put one mouse down in all the granaries of Egypt when they were fullest after seven years of plenty, and imagine that one mouse complaining that it might die of famine. Imagine a man standing on a mountain, and saying, I breathe so many cubic feet of air in a year; I am afraid that I shall ultimately inhale all the oxygen which surrounds the globe. Does it not make unbelief ridiculous?

II. Strength perfected. Remember that it was so with Christ. He was strong as to His Deity; but His strength as Mediator was made perfect through suffering. His strength to save His people would never have been perfected if He had not taken upon Himself the weakness of human nature. This is the strength which is made perfect in weakness.

1. The power of Jesus can only be perfectly revealed in His people by keeping them, and sustaining them when they are in trouble. Who knows the perfection of the strength of God till he sees how God can make poor puny creatures strong? When you see a man of God brought into poverty, and yet never repining; when you hear his character assailed by slander, and yet he stands unmoved like a rock--then the strength of God is made perfect in the midst of weakness. It was when tiny creatures made Pharaoh tremble that his magicians said, This is the finger of God.

2. Gods strength is made perfect to the saints own apprehension when he is weak. If you have prospered in business, and enjoyed good health all your lives, you do not know much about the strength of God. You may have read about it in books; you may have seen it in others; but a grain of experience is worth a pound of observation, and you can only get knowledge of the power of God by an experimental acquaintance with your own weakness, and you will not be likely to get that except as you are led along the thorny way which most of Gods saints have to travel. Great tribulation brings out the great strength of God.

3. The term made perfect also means achieves its purpose. God has not done for us what He means to do except we have felt our own strengthlessness. The strength of God is never perfected till our weakness is perfected. When our weakness is thoroughly felt, then the strength of God has done its work in us.

4. The strength of God is most perfected or most glorified by its using our strengthlessness. Imagine that Christianity had been forced upon men with the stern arguments which Mahomet placed in the hands of his first disciples, the glory would have redounded to human courage and not to the love of God. But when we know that twelve humble fishermen overthrew colossal systems of error and set up the Cross of Christ in their place, we adoringly exclaim, This is the finger of God. And so when the Lord took a consecrated cobbler and sent him to Hindostan, whatever work was done by William Carey was evidently seen to be of the Lord.

5. All history shows that the great strength of God has always been displayed and perpetuated in human weakness. What made Christ so strong? Was it not that He condescended to be so weak? And how did He win His victory? By His patience, by His suffering. How has the Church ever been strong? What has brought forth the strength of God so that it has been undeniably manifest, and consequently operative upon mankind? Has it been the strength of the Church? No, but its weakness, for when men have seen believers suffer and die, it is then that they have beheld the strength of God in His people. The weakness of the martyr as he suffered revealed the strength of God in him, which held him fast to his principles while he was gradually consumed by the cruel flames. Quentin Matsys had to make a well-cover in iron one morning. His fellow-workmen were jealous, and therefore they took from him the proper tools, and yet with his hammer he produced a matchless work of art. So the Lord with instruments which lend Him no aid, but rather hinder Him, doeth greater works of grace to His own glory and honour.

III. Power indwelling. The word dwell means to tabernacle. Just as the Shekinah light dwelt in the tent in the wilderness, so I glory to be a poor frail tent, that the Shekinah of Jesus may dwell in my soul.

1. Paul puts the power of Christ in opposition to his own, because if he is not weak, then he has strength of his own; if then what he does is done by his own strength, there is no room for Christs; but if his own power be gone there is space for the power of Christ.

2. But what is the power of Christ?

(1) The power of grace.

(2) Christly power: the kind of power which is conspicuous in the life of Jesus. The power of Alexander was a power to command men, and inspire them with courage for great enterprises. The power of Demosthenes was the power of eloquence, the power to stir the patriotic Greeks. Love and patience were Christs power, and even now these subdue the hearts of men, and make Jesus the sufferer to be Jesus the King.

(3) It was a part of the all power which our Lord declared was given unto Him in heaven and in earth; Go ye, therefore, and teach all nations. Paul desired to have that power tabernacling in himself, for he knew that if he had to go and teach all nations he would have to suffer in so doing, and so he takes the suffering cheerfully, that he might have the power. (C. H. Spurgeon.)

Courage

This saying has a paradoxical sound, but many paradoxes hide a deep and true meaning. Let us see what meaning is latent in this declaration of Paul. There are two theories of moral force; one we will call the Pagan theory, the other the Christian theory. Paganism says: The secret of power is in self-confidence, self-esteem, self-reliance. Believe in yourself, then others will believe in you. Speak boldly, confidently, with assurance, and you will convince and persuade. Assume that you know, and you will have the credit of knowing. The race is to the swift, and the battle to the strong. God is on the side of the heaviest battalions. The men who have self-confidence carry everything before them. He who claims the most will get the most. Confidence carries everything before it; it gives success to the lawyer, merchant, physician, clergyman, politician. It is an element in all popularity. Thus speaks the Pagan theory of force, and there is much truth in it; for if there had not been some truth in Paganism, it would not have lasted as long as it has. This Pagan doctrine still rules, and passes for wisdom. The Christian theory of moral force is opposite to this. It says; The kingdom of heaven belongs to the poor in spirit. He who exalteth himself shall be abased; he that humbleth himself shall be exalted. Jesus, on all occasions, emphasised this law. Even in so small a matter as the point of precedence at a feast, He called the disciples attention to the fact that those who pushed forward to the best places were requested to retire, and that those who took the lowest places were invited to go up higher. I suppose all will admit that the Christian theory is the most sound as regards knowledge. The first condition of learning anything is to confess our ignorance. In seeking truth, said Socrates, we must begin by admitting our ignorance. In seeking goodness, said Jesus, we must begin by admitting our sinfulness. The work of Socrates, as he himself describes it, was to make men understand how little they knew. By his keen questions he brought one after another of the young men of Athens to admit that he really was totally ignorant of what he professed to understand. And, in fact, one of the chief obstacles to knowledge is our fear of being thought ignorant. Weakness is often strength, and strength only weakness. A human infant is the weakest of living creatures. It is unable to help itself, and therefore it is strong in the help of others. Its cry calls to its aid the tenderest and most watchful care. The same principle is often seen in national affairs. Consider the case of the Ottoman Empire. At one time it was so strong that it seriously threatened the safety of all Europe. It brought together vast armies of the bravest soldiers from Egypt, Persia, Hungary, and Asia Minor. Proud and defiant, they prepared to march through Vienna to Rome. But their pride went before destruction. Their terrible strength gave them such arrogant confidence that they were destroyed. Now Turkey is weak; weaker than any of the great nations of Europe. But because she is so weak that no one fears her, the nations of Europe protect her. They prevent Russia, whose strength they fear, from taking Constantinople from the Turks, whose weakness they know. In like manner the weakness of Denmark, Belgium, Switzerland, have given them safety amid the revolutions of Europe. In all practical matters, only he who sees the difficulties of his task is prepared to overcome them. The merchant knows how hard it is to acquire a great estate; the scholar knows what long and laborious days must be spent in the pursuit of knowledge. No man is fitted to be a reformer who has not infinite resources of patience and inexhaustible supplies of hope. Then he will trust, not in himself, but in the principle he advocates, and out of weakness he will be made strong. There is a power in the silent appeal of weakness to strength. When Alexander, in his amazing conquests, had overcome Persia, he came to the tomb of Cyrus, which to-day is still to be seen. On that tomb he read the inscription, O man! whosoever thou art, and whencesoever thou comest (for come thou wilt), I am Cyrus, the founder of the Persian empire. Envy me not the little earth that covers my body. Alexander was much moved by these words, and gave orders that this tomb should be respected. The weakness of the grave was stronger than the armies of the Persian king to prevent the desecration of the tomb of Cyrus. But though the knowledge of evil is necessary to make us cautious and prudent, it is the sight of the good which gives us courage and energy to attack the evil. The inspiration which gives us power does not come from that habit of mind which dwells on evil, but on the opposite habit which loves to look at good. Everything great, noble, generous, and brave comes from keeping in sight this heavenly ideal, this supreme glory and beauty which descends from God into all hearts that trust Him. The great danger, therefore, is of being discouraged by dwelling exclusively or mainly on the dark side of the world; for this ends in despondency, apathy, and moral indifference. To work without hope is discouraging. We need the sense of progress to cheer and sustain us. To go round and round in a treadmill of mere drudgery takes our spirit out of us. Therefore we need a deeper and larger hope. We need to have faith in mental, moral, and spiritual progress; in the growth of the soul; in the unfolding of its higher powers, its larger faculties. When we have this sense of spiritual progress, we can bear outward disappointments more easily, sure that pain and sorrow may work for our highest good. But suppose we have no such sense of spiritual progress; that we do not seem to be growing wiser or better as the years pass by; that we often find ourselves, in some respects, worse than we were; that our conscience is not as sensitive, our purpose to do right not as fixed, our aim not as high. This is the most discouraging fact of all. I suppose that this is the very time when faith in Christ comes to our help. When we find nothing in ourselves on which to lean, Christ teaches us to lean more entirely on the pardoning grace of God and Gods spiritual help. The meaning of the gospel of Jesus is this: that He does not come as a physician to those who are whole, but to those who are sick. He comes to the poor in spirit; to the spiritually poor; to those who find little in themselves in which to trust. Jesus comes to us all to say, Do not be discouraged. Never be discouraged. Though evil may abound, and the love of many grow cold, though we see no way out of surrounding difficulties, though even our brethren discourage our heart by their gloomy forebodings, and abandon the good cause, leaving us alone, still, let us never be discouraged. The Lord reigns. Chance does not reign. Bad men do not reign. He reigns who for ever educes lasting good out of transient evil. It is this perfect trust in a Divine Providence that gives us new power, and prevents us from being discouraged. Do not be discouraged about public affairs. In this country we have the least reason to fear; for experience here shows us that, in the long run, things come right. Courage can here overcome the worst dangers. Do not be discouraged because there seems so much to be done. If there is a great deal given us to do, there is plenty of time given us wherein to do it. Do not be discouraged in doing good. It may often seem as if you accomplished very little, as if, with all your efforts, you cannot effectually help those whom you wish to serve. When you lift them up, they fall again. But I believe we have, not merely to help ourselves, but to help each other. We may often make mistakes. We may sometimes do harm. But the greatest mistake of all would be to stand aloof from human sorrow. Best of all blessings is that human love, that generous sympathy which puts itself in the place of the sufferer, and gives him the comfort of knowing that he is not alone in the world, not forgotten by his fellow-men. The good of this is never lost. And let us not be discouraged by the amount of suffering, sin, and crime which we see around us. If the vast majority of men did not tell the truth, keep their promises, hold fast to honesty, society would dissolve and become a heap of sand. Be not discouraged, then, because you see and hear so much of what is evil in the world, but be sure that the good is much more widespread and more powerful. Thus we see that we cannot live without courage, and that courage comes to us from faith in things unseen and eternal. Courage comes to us from faith in an infinite Providence guiding all things aright, and making all things work together for good. Courage comes from knowing that when we stand by what is true and right, all the great powers of the universe are working with us. (J. F Clarke.)

Mans extremity, Gods opportunity

I. It is Christ who says these words. It is the strength, therefore, of a man--of One who knows weakness, and has been through weakness. This at once gives a reality to the promise, and makes it practical. Jesus, who had strength given to Him, says it. There is the same propriety and adaptation as when He says, My peace--the peace you see Me have--the peace I carry--I give unto you. Then think of what strength Jesus had upon this earth to resist sin--to labour in those mighty works--to endure the reproaches, the unkindnesses, the treachery, the Cross, and then read these words.

II. What is it to make perfect?

1. It means, My strength finds its occasion and opportunity to work itself out, to consummate itself in weakness. Mans impotence invites and gives scope for the opportunity to display Gods omnipotence. So God is strong for us just in proportion as we are helpless. He cannot and will not act where there is self-sufficiency. The ground is pre-occupied. You have only to be weak enough, to put out self enough, and give God range enough, then, if you will only believe it, as necessarily as nature always fills up her vacuums, God will come in to supply all your lack, and His strength will be made perfect in your weakness.

2. All history and all experience bear their testimony to this truth. The weak ones have done all the work, and the lame take the prey. What arm slew the greatest giant on record? A striplings. Who changed the moral character of the whole world, and established a system which has outlived and outgrown all the empires of earth? A few ordinary unlettered fishermen. Or, say, when have you done your best works? In what frame of mind were you when you performed the things on which you now look back with the greatest satisfaction? The lowliest.

3. Here is the comfort to our ministry. God does His own work in the way in which He may best magnify Himself. Therefore He does not employ the angels, which excel in strength, but the most unlikely of sinful men (1Co_1:26-31). There is much ministerial work in the Church which seems to do great things; but that of which the effect is deep and abiding is almost always that of which, at the time, there was little praise, and no celebrity.

III. Inferences.

1. Every one ought to have in hand something which they feel to be quite beyond them, and therefore compels them to cast themselves on the broad undertaking of God.

2. Whatever is strong in you, whatever you may call your talent, always recognise it as something in you, but not of you.

3. Never be afraid of any work which is clearly duty. Your capital may be nothing; but your resources are infinite.

4. Wherever you find yourself fail in anything, you have nothing to do but to go down a little lower, and make yourself less. Think more of emptying than of filling. To fill, is Gods part; to empty, yours. (J. Vaughan, M. A.)

Most gladly, therefore, will I rather glory in my infirmities, that the power of Christ may rest upon me.--

The quietness of true power

Men are often deceived about power. Sometimes the man who appears strong is delicate, because his heart is weak. The bravado is generally a coward. We are tempted to admire power, after the type of Caesar and Napoleon. But the gospel gives us a new revelation of what power is. It elevates our idea of the power of God, to begin with. Jove came down with his thunder from the old Olympian Hills, and departed. Christ gave a manifestation of Gods power in gentleness. Quiet power is--

I. Constructive power. There is the power of the cannon and the power of the trowel; the sculptors power and the mitrailleuse power! So it is in life! There is destructive power; you can blast the reputation; you can inflame the passions of the mob. Yes, and there is an iconoclasm that destroys the temples of lust. John the Baptist did a great work in blasting the citadel of evil; but Christ came and took the living stones, and built a temple. But then it is quiet, slow! There is no sound of hammer; and the true power of the gospel is in that quiet influence which, day by day, comes upon your heart and life, and so distils as the dew.

II. A wise power. Everything depends upon adaptation. A sentence may save a soul; a word fitly spoken may never be forgotten. How many people are strong, but wrong! How much more would they have done if they had been quiet! Christ the power of God; let me add, Christ the wisdom of God. Take His parables. The humblest peasant in Judaea could understand them. Take His warnings. How quiet they are! Take His tender, delicate, refined way of handling guilt. There is no rude touch there.

III. A beautiful power. Such a power is that which we exercise at home. The sceptre is full of jewels that are rich in loveliness, held in a mothers hands. Oh, how beautiful is the power of God! It is the power of grace. Quietness is power, and we admire it in every sphere. There is no power in dress that is loud and full of glaring colours. When all the young guests have gone into the room, the one in the muslin dress with a summer rose wins the supremacy of glory. So it is in speech. It is only over very uneducated minds that language full of coarse colour has a charm. The beauty of truth needs no adornment! So in highest things we see power always allied with beauty in religion.

IV. Christ-like power. All power is given to Christ. Yet it seems as if it broke upon the world without men knowing it! There was no earthquake, no storm! So it is now with the Christian man coming into a house; there is nothing startling about it! So it is where Christian woman wields her might of influence. It is not the notes of exclamation which make a powerful writing or a powerful life! In quietness and confidence shall be your strength. The lives that have exercised the most potent influence have been the silent rivers that never broke over the boulders and the rocks! Not the Mississippi or Missouri, the Niger or the Nile! not Abana or Pharpar have exercised the most influence in history--but the little Jordan!

V. Lasting. The noisy little decanter bubbles and chokes in its throat, makes a noise, and is empty; the stream flows on and on. I have been at Dolgelly, and have gone out a few miles, after a storm, to see the majesty of the waters; and I remember how grand appeared the torrent, and how beautiful the colour in the waterfall. Other guests, however, went two days afterwards, and found it just a little trickle. All its power was spent. So it often is in life. There is your very fast and furious friend, the man boiling over with adjectives; and there is the less demonstrative, quiet, steady friendship.

VI. Terrible power. The Word of God is quick and powerful. I preach the retribution of conscience and memory, an absent God, and an avenger within; and that is a punishment greater than you can bear. VII. The spirits power. Ye shall receive power after the Holy Ghost is come upon you. (W. M. Statham.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

2Co 12:8-11. For this thing I besought the Lord thrice — All kinds of affliction had befallen the apostle, yet none of these did he deprecate. But here he speaks of his thorn in the flesh, as above all the rest one that macerated him with weakness, and by the pain and ignominy of it, prevented his being lifted up more, or at least not less, than the most vehement headache could have done, which many of the ancients say he laboured under. That the Lord to whom the apostle prayed was Christ, is evident from 2Co 12:9. It is supposed by some, that in praying thrice he imitated his Master’s example in the garden. But perhaps his meaning is only that he prayed often and earnestly. That it might depart from me — Hence we see that it is lawful to pray for the removal of bodily pain, weakness, or any peculiar trial; yea, to be frequent and fervent in prayer for it. But he said to me — In answer to my third, or often-repeated request; My grace is sufficient for thee — Namely, to support thee under these trials, though I permit them to continue. How tender a repulse! Probably Christ appeared to his apostle and spake to him. At any rate, it was another revelation of the Lord, which his subject led him to mention, though his modesty did not allow him to insist on it directly. “This example of prayer rejected ought to be well attended to by all good men, because it shows that they neither should be discouraged when their most earnest prayers seem to be disregarded, nor discontented when they are rejected; because in both cases their good is designed and effectually promoted.” My strength is made perfect in weakness — That is, is more illustriously displayed in the weakness of the instrument by which I work. Therefore will I glory in my infirmities — Rather than my revelations; that the power of Christ may rest upon me — Greek, επισκηνωση, may pitch its tent over me, or cover me all over like a tent, and abide on me continually. We ought most willingly to accept whatever tends to this end, however contrary to flesh and blood. Therefore I take pleasure — Ευδοκω, I am well pleased with, or take complacency in, infirmities — Of the flesh, bodily weaknesses of whatever kind. In reproaches — Suffered on that account; in necessities — The various wants which I suffer in the execution of my office; in persecutions, in distresses — To which I am exposed; for Christ’s sake: for when I am weak — Deeply sensible of my weakness; then am I strong — Through the power of Christ resting on me; and my ministry is then most successful, the Lord working with me in a peculiar manner. I am become a fool in glorying — As I have done above, but consider where the blame lies; ye have compelled me — To do it, even against my will. For I ought to have been commended by you — Or vindicated, when my character, as an apostle, was attacked by the false teachers. For in nothing am I behind the very chiefest apostles — As ye well know: he means Peter, James, and John, whom he calls pillars, Gal 2:9. Though I be nothing — In the account of some, or of myself, without the aids of divine grace; not would I assume to myself any glory from what grace hath made me.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

2 Corinthians

STRENGTH IN WEAKNESS

2Co 12:8-9

This very remarkable page in the autobiography of the Apostle shows us that he, too, belonged to the great army of martyrs who, with hearts bleeding and pierced through and through with a dart, yet did their work for God. It is of little consequence what his thorn in the flesh may have been. The original word suggests very much heavier sorrow than the metaphor of ‘a thorn’ might imply. It really seems to mean not a tiny bit of thorn that might lie half concealed in the finger tip, but one of those hideous stakes on which the cruel punishment of impalement used to be inflicted. And Paul’s thought is, not that he has a little, trivial trouble to bear, but that he is, as it were, forced quivering upon that tremendous torture.

Unquestionably, what he means is some bodily ailment or other. The hypothesis that the ‘thorn in the flesh’ was the sting of the animal nature inciting him to evil is altogether untenable, because such a thorn could never have been left when the prayer for its removal was earnestly presented; nor could it ever have been, when left, an occasion for glorifying. Manifestly it was no weakness removable by his own effort, no incapacity for service which in any manner approximated to being a fault, but purely and simply some infliction from God’s hand {though likewise capable of being regarded as a ‘messenger of Satan’} which hindered him in his work, and took down any proud flesh and danger of spiritual exaltation in consequence of the largeness of his religious privileges.

Our text sets before us three most instructive windings, as it were, of the stream of thoughts that passed through the Apostle’s mind, in reference to this burden that he had to carry, and may afford wholesome contemplation for us to-day. There is, first, the instinctive shrinking which took refuge in prayer. Then there is the insight won by prayer into the sustaining strength for, and the purposes of, the thorn that was not to be plucked out. And then, finally, there is the peace of acquiescence, and a will that accepts--not the inevitable, but the loving.

I. First of all we see the instinctive shrinking from that which tortured the flesh, which takes refuge in prayer.

There is a wonderful, a beautiful, and, I suppose, an intentional parallel between the prayers of the servant and of the Master. Paul’s petitions are the echo of Gethsemane. There, under the quivering olives, in the broken light of the Paschal moon, Jesus ‘thrice’ prayed that the cup might pass from Him. And here the servant, emboldened and instructed by the example of the Master, ‘thrice’ reiterates his human and natural desire for the removal of the pain, whatever it was, which seemed to him so to hinder the efficiency and the fulness, as it certainly did the joy, of his service.

But He who prayed in Gethsemane was He to whom Paul addressed his prayer. For, as is almost always the case in the New Testament, ‘the Lord’ here evidently means Christ, as is obvious from the connection of the answer to the petition with the Apostle’s final confidence and acquiescence. For the answer was, ‘My strength is made perfect in weakness’; and the Apostle’s conclusion is, ‘Most gladly will I glorify in infirmity,’ that the strength or ‘power _of Christ_ may rest upon me.’ Therefore the prayer with which we have to deal here is a prayer offered to Jesus, who prayed in Gethsemane, and to whom we can bring our petitions and our desires.

Notice how this thought of prayer directed to the Master Himself helps to lead us deep into the sacredest and most blessed characteristics of prayer. It is only telling Christ what is in our hearts. Oh, if we lived in the true understanding of what prayer really is--the emptying out of our inmost desire and thoughts before our Brother, who is likewise our Lord--questions as to what it was permissible to pray for, and what it was not permissible to pray for, would be irrelevant, and drop away of themselves. If we had a less formal notion of prayer, and realised more thoroughly what it was--the speech of a confiding heart to a sympathising Lord--then everything that fills our hearts would be seen to be a fitting object of prayer. If anything is large enough to interest me, it is not too small to be spoken about to Him.

So the question, which is often settled upon very abstract and deep grounds that have little to do with the matter--the question as to whether prayer for outward blessings is permissible--falls away of itself. If I am to talk to Jesus Christ about everything that concerns me, am I to keep my thumb upon all that great department and be silent about it? One reason why our prayers are often so unreal is, because they do not fit our real wants, nor correspond to the thoughts that are busy in our minds at the moment of praying. Our hearts are full of some small matter of daily interest, and when we kneel down not a word about it comes to our lips. Can that be right?

The difference between the different objects of prayer is not to be found in the rejection of all temporal and external, but in remembering that there are two sets of things to be prayed about, and over one set must ever be written ‘If it be Thy will,’ and over the other it need not be written, because we are sure that the granting of our wishes _is_ His will. We know about the one that ‘if we ask anything according to His will, He heareth us.’ That may seem to be a very poor and shrunken kind of hope to give a man, that if his prayer is in conformity with the previous determination of the divine will, it will be answered. But it availed for the joyful confidence of that Apostle who saw deepest into the conditions and the blessedness of the harmony of the will of God and of man. But about the other set we can only say, ‘Not my will, but Thine be done.’ With that sentence, not as a formula upon our lips but deep in our hearts, let us take everything into His presence--thorns and stakes, pinpricks and wounds out of which the life-blood is ebbing--let us take them all to Him, and be sure that we shall take none of them in vain.

So then we have the Person to whom the prayer is addressed, the subjects with which it is occupied, and the purpose to which it is directed. ‘Take away the burden’ was the Apostle’s petition; but it was a mistaken petition and, therefore, unanswered.

II. That brings me to the second of the windings, as I have ventured to call them, of this stream--viz. the insight into the source of strength for, and the purpose of, the thorn that could not be taken away. The Lord said unto me, ‘My grace is sufficient for thee. For My strength’ {where the word ‘My’ is a supplement, but a necessary one} ‘is made perfect in weakness.’

The answer is, in form and in substance, a gentle refusal of the form of the petition, but it is a more than granting of its essence. For the best answer to such a prayer, and the answer which a true man means when he asks, ‘Take away the burden,’ need not be the external removal of the pressure of the sorrow, but the infusing of power to sustain it. There are two ways of lightening a burden, one is diminishing its actual weight, the other is increasing the strength of the shoulder that bears it. And the latter is God’s way, is Christ’s way, of dealing with us.

Now mark that the answer which this faithful prayer receives is no communication of anything fresh, but it is the opening of the man’s eyes to see that already he has all that he needs. The reply is not, ‘I _will_ give thee grace sufficient,’ but ‘My grace’ {which thou hast now} ‘is sufficient for thee.’ That grace is given and possessed by the sorrowing heart at the moment when it prays. Open your eyes to see what you have, and you will not ask for the load to be taken away. Is not that always true? Many a heart is carrying some heavy weight; perhaps some have an incurable sorrow, some are stricken by disease that they know can never be healed, some are aware that the shipwreck has been total, and that the sorrow that they carry to-day will lie down with them in the dust. Be it so! ‘My grace {not shall be, but} _is_ sufficient for thee.’ And what thou hast already in thy possession is enough for all that comes storming against thee of disease, disappointment, loss, and misery. Set on the one side all possible as well as all actual weaknesses, burdens, pains, and set on the other these two words--’My grace,’ and all these dwindle into nothingness and disappear. If troubled Christian men would learn what they have, and would use what they already possess, they would less often beseech Him with vain petitions to take away their blessings which are in the thorns in the flesh. ‘My grace is sufficient.’

How modestly the Master speaks about what He gives! ‘Sufficient’? Is not there a margin? Is there not more than is wanted? The overplus is ‘exceeding abundant,’ not only ‘above what we ask or think,’ but far more than our need. ‘Two hundred pennyworth of bread is not _sufficient_ that every one may take a little,’ says Sense. Omnipotence says, ‘Bring the few small loaves and fishes unto Me’; and Faith dispensed them amongst the crowd; and Experience ‘gathered up of the fragments that remained’ more than there had been when the multiplication began. So the grace utilised increases; the gift grows as it is employed. ‘Unto him that hath shall be given.’ And the ‘sufficiency’ is not a bare adequacy, just covering the extent of the need, with no overlapping margin, but is large beyond expectation, desire, or necessity; so leading onwards to high hopes and a wider opening of the open mouths of our need that the blessing may pour in.

The other part of this great answer, that the Christ from Heaven spoke in or to the praying spirit of this not disappointed, though refused, Apostle, unveiled the purpose of the sorrow, even as the former part had disclosed the strength to bear it. For, says He, laying down therein the great law of His kingdom in all departments and in all ways, ‘My strength is made perfect’--that is, of course, perfect in its manifestation or operations, for it is perfect in itself already. ‘My strength is made perfect in weakness.’ It works in and through man’s weakness.

God works with broken reeds. If a man conceits himself to be an iron pillar, God can do nothing with or by him. All the self-conceit and confidence have to be taken out of him first. He has to be brought low before the Father can use him for His purposes. The lowlands hold the water, and, if only the sluice is open, the gravitation of His grace does all the rest and carries the flood into the depths of the lowly heart.

His strength loves to work in weakness, only the weakness must be conscious, and the conscious weakness must have passed into conscious dependence. There, then, you get the law for the Church, for the works of Christianity on the widest scale, and in individual lives. Strength that conceits itself to be such is weakness; weakness that knows itself to be such is strength. The only true source of Power, both for Christian work and in all other respects, is God Himself; and our strength is ours but by derivation from Him. And the only way to secure that derivation is through humble dependence, which we call faith in Jesus Christ. And the only way by which that faith in Jesus Christ can ever be kindled in a man’s soul is through the sense of his need and emptiness. So when we know ourselves weak, we have taken the first step to strength; just as, when we know ourselves sinners, we have taken the first step to righteousness; just as in all regions the recognition of the doleful fact of our human necessity is the beginning of the joyful confidence in the glad, triumphant fact of the divine fulness. All our hollownesses, if I may so say, are met with His fulness that fits into them. It only needs that a man be aware of that which he is, and then turn himself to Him who is all that he is not, and then into his empty being will flow rejoicing the whole fulness of God. ‘My strength is made perfect in weakness.’

III. Lastly, mark the calm final acquiescence in the loving necessity of continued sorrow.

‘Most gladly, therefore, will I rather glory in my infirmity that the power of Christ may rest upon me.’ The will is entirely harmonised with Christ’s. The Apostle begins with instinctive shrinking, he passes onwards to a perception of the purpose of his trial and of the sustaining grace; and he comes now to acquiescence which is not passivity, but glad triumph. He is more than submissive, he gladly glories in his infirmity in order that the power of Christ may ‘spread a tabernacle over’ him. ‘It is good for me that I have been afflicted,’ said the old prophet. Paul says, in a yet higher note of concord with God’s will, ‘I am glad that I sorrow. I rejoice in weakness, because it makes it easier for me to cling, and, clinging, I am strong, and conquer evil.’ Far better is it that the sting of our sorrow should be taken away, by our having learned what it is for, and having bowed to it, than that it should be taken away by the external removal which we sometimes long for. A grief, a trial, an incapacity, a limitation, a weakness, which we use as a means of deepening our sense of dependence upon Him, is a blessing, and not a sorrow. And if we would only go out into the world trying to interpret its events in the spirit of this great text, we should less frequently wonder and weep over what sometimes seem to us the insoluble mysteries of the sorrows of ourselves and of other men. They are all intended to make it more easy for us to realise our utter hanging upon Him, and so to open our hearts to receive more fully the quickening influences of His omnipotent and self-sufficing grace.

Here, then, is a lesson for those who have to carry some cross and know they must carry it throughout life. It will be wreathed with flowers if you accept it. Here is a lesson for all Christian workers. Ministers of the Gospel especially should banish all thoughts of their own cleverness, intellectual ability, culture, sufficiency for their work, and learn that only when they are emptied can they be filled, and only when they know themselves to be nothing are they ready for God to work through them. And here is a lesson for all who stand apart from the grace and power of Jesus Christ as if they needed it not. Whether you know it or not, you are a broken reed; and the only way of your ever being bound up and made strong is that you shall recognise your sinfulness, your necessity, your abject poverty, your utter emptiness, and come to Him who is righteousness, riches, fulness, and say, ‘Because I am weak, be Thou my strength.’ The secret of all noble, heroic, useful, happy life lies in the paradox, ‘When I am weak, then am I strong,’ and the secret of all failures, miseries, hopeless losses, lies in its converse, ‘When I am strong, then am I weak.’

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

2Co 12:8. Τούτου, for this) Demonstrative. He had forgotten his exaltation.—τρὶς) thrice, as the Lord Himself did on the Mount of Olives. Paul presented his three requests, I know not at what intervals. Then he patiently endured the thorn, when he saw, that it must be borne; he does not seem to have been without the thorn, even then when he wrote these things and so long as he was liable to exalt himself: comp. what follows.—τὸν κυρίον, the Lord) Christ; see the next verse. Satan is not to be asked to spare us.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

2Co_12:8-9. Ὑπὲρ τούτου] in reference to whom, namely, to this angel of Satan. That τούτου is masculine (comp. 2Co_12:3), not neuter (Vulgate, Luther, Flatt, Osiander, and others), is evident from the fact that ἵνα ἀποστῇ ἀπʼ ἐμοῦ follows without any other subject. On the latter, comp. Luk_4:13; Act_5:38; Act_22:29.

τρίς] is taken since Chrysostoms time by many as equivalent to πολλάκις; but quite arbitrarily, and not at all in keeping with the small number! No; Paul relates historically, as it really happened, leaving it withal undetermined what intervals had elapsed between these invocations. At his first and second appeal to the Lord no answer was made; but when he had made a third appeal, the answer came. And that he thereupon did not entreat again, was understood of itself from his faithful devotion to Him, whose utterance he had now received. According to Billroth, τρίς is intended to intimate a thrice-repeated succumbing to that pain, a thrice-repeated utter dejection, which, however, is sheer fanc.

τὸν κύριον] not God (Calvin, Neander, and others), but Christ (see 2Co_12:9), who is, in fact, the heavenly advancer of His kingdom and mighty vanquisher of Satan.[376]

εἴρηκέ μοι] The perfect, which Rückert finds surprising, is what is quite commonly used of the continued subsistence of what has been done: he has spoken, and I have now this utterance abidingly valid. Accordingly the evil itself is to be regarded as still adhering to the apostle. How he received the answer, the χρηματισμός (Mat_2:12; Luk_2:6; Act_10:22), from Christ (by some kind of inward speaking, or by means of a vision, as Holsten holds), is entirely unknown to u.

ἀρκεῖ σοι ἡ χάρις μου] there suffices for thee my grace, more thou needest not from me than that I am gracious to thee. In this is implied the refusal of the prayer, but at the same time what a comforting affirmation! Gratia esse potest, etiam ubi maximus doloris sensus est, Bengel. Rückert (comp. Grotius) takes χάρις quite generally as good-will; but the good-will of the exalted Christ is, in fact, always grace (comp. 2Co_13:13; Act_15:11; Rom_5:15), and made itself known especially in the apostles consciousness as grace, 1Co_15:8-9, and often. A special gift of grace, however (Chrysostom: the gift of miracles), is arbitrarily importe.

ἡ γὰρ δύναμίς μου κ.τ.λ.] for my strength is in weakness perfected. The emphasis lies on δύναμις: Thou hast enough in my grace; for I am not weak and powerless, when there is suffering weakness on the part of the man to whom I am gracious, but exactly under these circumstances are my power and strength brought to perfection, i.e. effective in full measure. Then, namely, the divine δύναμις of Christ has unhindered scope, not disturbed or limited by any admixture of selfish striving and working. The relation is similar in 1Co_2:4 f. Comp. 2Co_4:7. With the reading without μου (see the critical remarks), which Hofmann too prefers, there would result the quite general proposition: for power there attains to its full efficacy, where weakness serves it as the means of its self-exertion (as Hofmann puts it)a proposition, which is only true when the δύναμις is different from the ability of the weak subject, and can work with all the less hindrance amidst the powerlessness of the latter. Hence, for the truth of the proposition and in keeping with the context (comp. 2Co_12:9), the specification of the subject for ἡ δύναμις cannot at all be dispensed wit.

ἥδιστα οὖν μᾶλλον καυχήσομαι κ.τ.λ.] the altered tone proceeding from that answer of Christ. Grotius[377] and others, including Emmerling, join ΜᾶΛΛΟΝ with ἭΔΙΣΤΑ, although ΜᾶΛΛΟΝ is used to heighten the comparative, but not the superlative (see on 2Co_7:13). Estius (comp. previously, Erasmus) finds in μᾶλλον: magis ac potius, quam in ulla alia re, qua videar excellere; Bengel and Billroth: Ἢ ἘΝ ΤΑῖς ἈΠΟΚΑΛΎΨΕΣΙΝ; Rückert: more than of what I can (my talents and performances); comp. also Ewald. But against all this is the consideration that Paul must have written: ΜᾶΛΛΟΝ ἘΝ ΤΑῖς ἈΣΘΕΝΕΊΑΙς ΜΟΥ ΚΑΥΧΉΣΟΜΑΙ. As the text stands, ΜᾶΛΛΟΝ belongs necessarily to ΚΑΥΧΉΣΟΜΑΙ (comp. 2Co_7:7), not to its object. And the reference of μᾶλλον is furnished by the context. Previously, namely, Paul had stated how he had prayed the Lord to take away his suffering. Now, however, after mentioning the answer received, he says: With the utmost willingness (maxima cum voluptate, comp. 2Co_12:15) therefore will I, encouraged by the word of the Lord which I have, only all the more (comp. on 2Co_7:7) glory in my weaknesses; all the more boldly will I now triumph in my states of suffering, which exhibit me in my weakness; comp. Rom_5:3; Rom_8:35 ff. More than would have been otherwise the case, is the courage of the καυχᾶσθαι ἐν ταῖς ἀσθενείαις increased in him by that utterance of the Lor.

ἵνα ἘΠΙΣΚΗΝΏΣῌ Κ.Τ.Λ.] Aim of the ΜᾶΛΛΟΝ ΚΑΥΧΉΣΟΜΑΙ Κ.Τ.Λ. And the Lords answer itself has, in fact, placed this goal before his eyes, and assured him of his reaching it. The ἘΠʼ ἘΜΈ is conceived of as: may take its abode on me, i.e. may come down before me and unite itself with me for abiding protection, comfort, strengthening, etc.[378] The choice of the word ἘΠΙΣΚΗΝ. leads us to conclude that he has conceived of the case as analogous to the Shechinah (comp. on Joh_1:14; Joh_14:23). The direction from above downward is not withal implied in ἐπί by itself, which rather indicates direction in general (comp. Polyb. iv. 18. 8 : ἘΠΙΣΚΗΝΟῦΝ ἘΠῚ ΤᾺς ΟἸΚΊΑς, to go into quarters in the houses), but is given in the context. Comp. Psa_104:12.

[376] The invocation of Christ has reference also here to the intercessory work of the Lord. Comp. on Rom_10:12; Rich. Schmidt, Paul. Christol. p. 127 f.

[377] Grotius and Emmerling expressly, but many others, as also Flatt and Olshausen, tacitly, by leaving μᾶλλον untranslated.

[378] That is the holy ἐνδυναμοῦσθαι by means of Christ to the ἰσχύειν πάντα (Php_4:13) in its forms of ever-renewed heightening and exaltation (Php_4:16). Comp. 2Co_6:4 ff.; Rom_8:37 ff.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

2Co 12:8 . ὑπὲρ τούτου τρὶς κ . τ . λ .: concerning this thing (or “this angel”; for ὑπέρ = “concerning” see on 2Co 1:8 ) I besought the Lord, i.e. , Christ (see 2Co 12:9 ), thrice that it (or “he”) might depart from me . “Thrice” seems to point to three special occasions, when his prayers for the removal of his trial were specially urgent. Like Another who prayed thrice that the cup of suffering might pass from Him (Mat 26:44 ), St. Paul did not receive the answer his spirit longed for. But he did receive an answer abundantly sufficient to strengthen and to console.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Oft.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

For--"concerning this thing."

thrice--To his first and second prayer no answer came. To his third the answer came, which satisfied his faith and led him to bow his will to God's will. So Paul's master, Jesus, thrice prayed on the Mount of Olives, in resignation to the Father's will. The thorn seems (from Co2 12:9, and Greek, Co2 12:7, "that he may buffet me") to have continued with Paul when he wrote, lest still he should be "overmuch lifted up."

the Lord--Christ. Escape from the cross is not to be sought even indirectly from Satan (Luk 4:7). "Satan is not to be asked to spare us" [BENGEL].

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 8. I besought the Lord] That is, Christ, as the next verse absolutely proves, and the Socinians themselves confess. And if Christ be an object of prayer in such a case as this, or indeed in any case, it is a sure proof of his divinity; for only an omniscient Being can be made an object of prayer.

Thrice] Several suppose this to be a certain number for an uncertain; as if he had said, I often besought Christ to deliver me from this tormentor: or, which is perhaps more likely, the apostle may refer to three solemn, fixed, and fervent applications made to Christ at different times; at the last of which he received the answer which he immediately subjoins. It is worthy of remark, that our Lord in his agony acted in the same way: at three different times he applied to God that the cup might depart from him; and in each application he spoke the same words, Mt 26:39-44. There is, therefore, a manifest allusion to our Lord's conduct in these words of the apostle.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

8. For this thing I besought the Lord thrice. Here, also, the number three is employed to denote frequent repetition. 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. “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.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(8) For this thing I besought the Lord thrice.—We are reminded of our Lord’s three-fold prayer in Gethsemane (Mat_26:36; Luk_22:42-45). Was St. Paul himself reminded of it? There also the answer to the prayer was not compliance with its petition, but the gift of strength to bear and to endure.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

8. For this thing I besought the Lord thrice] Literally, Concerning this. For the word translated besought see ch. 2Co_1:3, 2Co_8:6, and 2Co_12:18 of this chapter. With St Paul’s prayer here compare Mat_26:39-44 and the parallel passages in the other Gospels. It is not wrong to offer such petitions, or our Lord would not have done so. But humanity in its weakness often shrinks from trials which God in His wisdom knows to be best for it. The only requisite for such prayers is that they shall be offered in a spirit of submission to a Higher Will. Dean Stanley remarks on St Paul’s vivid sense of a Personal Lord, to Whom all difficulties may be taken, and Who never fails to answer such appeals.

the Lord] Jesus Christ. We may compare St Paul’s invocation of his Master with that of St Stephen. See Act_7:59, and cf. St Luk_23:46.

that it might depart] Or he might depart. See above.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Therefore I take pleasure in infirmities,.... Not in them simply considered, but as they were made use of to his advantage, for the exercise of his grace, and for his more abundant consolation; and especially as they tended to the glory of Christ, and made his grace, power, and strength the more conspicuous: by infirmities are meant all outward troubles, everything that is mean and abject, distressing and afflicting, whether from Satan or the world; it seems to be a general term, which includes and is explained by the following particulars:

in reproaches; of Satan, the accuser of the brethren, who sometimes reproachfully insinuates that they are hypocrites, and serve God and Christ with mercenary views and selfish ends; and of the men of the world, who traduce them as deceivers, treat them with opprobrious language, and lead them with revilings and contumelies, endeavour to take away their characters, credit, and reputation; the faithful servants of Christ must go through bad report, and suffer shame for the name of Christ; but these reproaches with Moses are esteemed by them greater riches than the treasures of Egypt:

in necessities; not of the soul, the better part, there being a sufficiency of grace in Christ to relieve all its wants; but of the body, the apostle was sometimes reduced to very necessitous circumstances, wanting the common necessaries of life, being hungry, thirsty, and naked, and yet cheerful:

in persecutions; from place to place by the enemies of the Gospel, by whom he was severely handled by beating, scourging, and imprisonment; but his stripes were the marks of the Lord Jesus; his chains were his crown, and his prison a palace to him:

in distresses, or "straits"; both as to body and mind, encompassed with such difficulties that he knew not what way to take, or course to steer: and all

for Christ's sake; not for any real crime done by him, but for a profession of Christ, preaching his Gospel, and for the glory of his name; and which made all these afflictions so delightful to him, having in the midst of them the love of God to comfort him, the power and strength of Christ to support him, and the grace of the Spirit to assist him, and the presence of all the three Persons with him; this he suggests to be the ground and reason of his delight and pleasure, in such otherwise disagreeable circumstances:

for when I am weak, then am I strong; when he was attended with all the above mentioned infirmities, when laden with reproaches, surrounded with necessities, followed with persecutions, and brought into the utmost straits and difficulties, and was most sensible of his weakness in himself to bear and go through all these things; then was he upheld by the divine arm, and strengthened by the power of Christ; so that he was not only able to sustain the conflict, but became more than a conqueror, and even to triumph in the midst of these adversities; he could and did readily take the advice in Joe 3:10, and express himself in the same language there directed to, and to which he seems to refer, "let the weak say I am strong"; for he that is weak in himself, and sees himself to be so, is strong in Christ, and has a comfortable experience of renewed strength from him, as his day is. The Jews have a saying (h) somewhat like this,

"the righteous even , "when they are weak strengthen themselves"; as it is said, Gen 48:2, and the wicked, though in their strength, fall, according to Est 7:8.''

(h) Baal Hatturim in Gen. xlviii. 2.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

8 For this thing I besought the Lord thrice, that it might depart from me.

Ver. 8. I besought the Lord thrice] i.e. Frequently and fervently. God respecteth not the arithmetic of our prayers, how many they are; not the rhetoric of our prayers, how neat they are; nor the geometry of our prayers, how long they are; nor the music of our prayers, how melodious they are; nor the logic of our prayers, how methodical they are; but the divinity of our prayers, how heart sprung they are. Not gifts, but graces prevail in prayer.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

For this thing - On account of this; in order that this calamity might be removed.

I besought the Lord - The word “Lord” in the New Testament, when it stands without any other word in connection to limit its signification, commonly denotes the Lord Jesus Christ; see the note on Act 1:24. The following verse here shows conclusively that it was the Lord Jesus to whom Paul addressed this prayer. The answer was that his grace was sufficient for him; and Paul consoled himself by saying that it was a sufficient support if the power of Christ implied in that answer, should rest on him. He would glory in trials if such was their result. Even Rosenmuller maintains that it was the Lord Jesus to whom this prayer was addressed, and says that the Socinians themselves admit it. So Grotius (on 2Co 12:9) says that the answer was given by Christ. But if this refers to the Lord Jesus, then it proves that it is right to go to him in times of trouble, and that it is right to worship him. Prayer is the most solemn act of adoration which we can perform; and no better authority can be required for paying divine honors to Christ than the fact that Paul worshipped him and called upon him to remove a severe and grievous calamity.

Thrice - This may either mean that he prayed for this often, or that he sought it on three set and solemn occasions. Many commentators have supposed that the former is meant. But to me it seems probable that Paul on three special occasions earnestly prayed for the removal of this calamity. It will be recollected that the Lord Jesus prayed three times in the garden of Gethsemane that the cup might be removed from him, Mat 26:44. At the third time he ceased, and submitted to what was the will of God. There is some reason to suppose that the Jews were in the habit of praying three times for any important blessing or for the removal of any calamity; and Paul in this would not only conform to the usual custom, but especially he would he disposed to imitate the example of the Lord Jesus. Among the Jews three was a sacred number, and repeated instances occur where an important transaction is mentioned as having been done thrice; see Num 22:28; Num 24:10; 1Sa 3:8; 1Sa 20:41; 1Ki 18:44; Pro 22:20; Jer 7:4; Jer 22:29; Joh 21:17.

The probability, therefore, is, that Paul on three different occasions earnestly besought the Lord Jesus that this calamity might be removed from him. It might have been exceedingly painful, or it might, as he supposed, interfere with his success as a preacher; or it might have been of such a nature as to expose him to ridicule; and he prayed, therefore, if it were possible that it might be taken away. The passage proves that it is right to pray earnestly and repeatedly for the removal of any calamity. The Saviour so prayed in the garden; and Paul so prayed here. Yet it also proves that there should be a limit to such prayers. The Saviour prayed three times; and Paul limited himself to the same number of petitions and then submitted to the will of God. This does not prove that we should be limited to exactly this number in our petitions; but it proves that there should be a limit; that we should not be over-anxious, and that when it is plain from any cause that the calamity will not be removed, we should submit to it.

The Saviour in the garden knew that the cup would not be removed, and he acquiesced. Paul was told indirectly that his calamity would not be removed, and he submitted. We may expect no such revelation from heaven, but we may know in other ways that the calamity will not be removed; and we should submit. The child or other friend for whom we prayed may die; or the calamity, as, e. g., blindness, or deafness, or loss of health, or poverty, may become permanent, so that there is no hope of removing it; and we should then cease to pray that it may be removed, and we should cheerfully acquiesce in the will of God. So David prayed most fervently for his child when it was alive; when it was deceased, and it was of no further use to pray for it, he bowed in submission to the will of God, 2Sa 12:20.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

For the removal of this affliction, (of what nature soever it was), for the taking of this thorn out of my flesh, I prayed often. It is lawful for us to pray for the removal of bodily evils, though such prayer must be always attended with a due submission to the wisdom and will of God; they being not evils in themselves, but such trials as God intendeth for our good, (as it was here in Paul’s case), and which issue in our spiritual advantage.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

8. For this thing—On this account.

The Lord—Not God, but Christ, as from him the answer was received. For it was the power of Christ (next verse) which rested upon me, and was made perfect. This is, therefore, a distinct case of prayer to Christ.

Thrice—Not, as some explain, repeatedly merely; but precisely three times. For St. Paul is giving a plain, literal narrative. He prayed twice without response; the third time, and the answer came.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

For this thing. In reference to this or "to him," the angel of Satan. The Lord. That is, Christ. (1Co_1:3) Thrice. (comp. Mat_26:44)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Concerning this - He had now forgot his being lifted up. I besought the Lord thrice - As our Lord besought his Father.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Note here, 1. The person prayed to, the Lord; that is, the Lord Jesus, as appears by the two next verses, that the power of Christ may rest upon me. Here is an instance of prayer directed to Christ, therefore here is an instance of Christ’s divinity; prayer made to Christ at all times, in all places, and for all things, is an evidence of his omniscience, omnipotence, and omnipresence, and consequently of his being truly and essentially God.

Note, 2. The subject-matter of this prayer, and that was, for the removal of the affliction; I prayed that it might depart from me; together with the reiterated frequency of it, I besought the Lord thrice.

Learn hence, That peace with God doth not make the flesh insensible; a good man may groan under bodily pain, and lawfully pray for the removal of it; yea, be oft in prayer for it; earnest and frequent prayer is not unsuitable to sharp affliction; For this I besought the Lord thrice.

Where mark, St. Paul’s conformity to his Saviour, who in his agony prayed thrice that the cup might pass, but both of them with profound submission.

Note also, That the apostles gifts of healing were not to be used at their own pleasure (then St. Paul might have healed himself) but for the confirmation of the faith, when it pleased the Holy Spirit.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

Concerning this thing I besought the Lord thrice [ Mat_26:44 ], that it might depart from me .

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

8. For this thing I besought the Lord thrice. Prayed thrice that the thorn might be removed.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Three times

Paul put these words at the beginning of the sentence to emphasize that he had prayed many times about his "thorn" (2 Corinthians 12:7).

Lord about this

"Lord about this thorn in the flesh," or "Lord about this affliction"

My grace is enough for you

"I will be kind to you, and that is all you need"

for power is made perfect in weakness

"for my power works best when you are weak"

the power of Christ might reside on me

Paul speaks of Christ's power as if it were a tent built over him. Possible meanings are 1) "people might see that I have the power of Christ" or 2) "I might truly have the power of Christ." (See: Metaphor)

I am content for Christ's sake in weaknesses, in insults, in troubles, in persecutions and distressing situations

Possible meanings are 1) "I am content in weakness, insults, troubles, persecutions, and distressing situations if these things come because I belong to Christ" or 2) "I am content in weakness ... if these things cause more people to know Christ."

in weaknesses

"when I am weak"

in insults

"when people try to make me angry by saying that I am a bad person"

in troubles

"when I am suffering"

distressing situations

"when there is trouble"

For whenever I am weak, then I am strong

Paul is saying that when he is no longer strong enough to do what needs to be done, Christ, who is more powerful than Paul could ever be, will work through Paul to do what needs to be done. However, it would be best to translate these words literally, if your language allows.

translationWords

lord

grace

power

perfect

boast

Christ

trouble

persecute

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

8. ὑπὲρ τούτου. Not propter quod (Vulgate), nor super quod (Beza); but super hoc, sc. hoc hoste: the τούτου is masc. and refers to ἄγγ. Σ. This is rendered almost certain by ἵνα ἀποστῇ, a verb which in the N.T. is used of persons only: comp. especially Luk 4:13; Act 12:10, and see Chase, The Lord’s Prayer in the Early Church, p. 114. Both A.V. and R.V. have ‘this thing,’ and neither has ‘thing’ in italics. With this use of ὑπέρ = ‘concerning’ comp. 2Th 2:1; 2Co 7:4; 2Co 7:14: also multa super Priamo rogitans, super Hectore multa (Virg. Aen. I. 750). Concerning this foe, or concerning him, is the meaning.

τρίς. To be understood literally. Had S. Paul meant πολλάκις (Chrysostom, Calvin), he would have said πολλάκις, or used a larger number. Ter, ut ipse Dominus in monte Oliveti (Bengel). He prayed twice, and received no answer. He prayed a third time, and the answer here reported was given. After this he considered that it would be disloyal to pray to have the trouble removed. We may surmise that he would not have prayed in this way to be free from persecution: persecution was the law of such a life as his. Not much is gained by trying to find the three occasions to which the Apostle here alludes; but it is probable that an attack following the Rapture was one of them. In Act 16:6-10 we have three special intimations of God’s will respecting the Apostle’s movements, and it has been proposed to connect these with the τρίς here: but the connexion is not probable.

τὸν κύριον. Christ, as is shown by ἡ δύναμις τοῦ χριστοῦ (2Co 12:9)

παρεκάλεσα. The verb is frequent in Scripture of beseeching or exhorting men (2Co 2:8, 2Co 6:1, 2Co 8:6, 2Co 9:5, &c.), but not of praying to God. Josephus uses it of prayer to God (Ant. VI. ii. 2). But its use in the Gospels of those who besought Christ for help (Mat 8:5; Mat 14:36; Mar 1:40; Mar 8:22; Luk 7:4; Luk 8:41, &c.) is the true analogy: it implies the Apostle’s personal communication (Stanley) with the Lord. To suppose that S. Paul uses this word in order to indicate that Christ is man and not God, is quite out of place.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

8.] In respect of this (angel of Satan, not σκόλοψ, see below) I thrice (τρίς, not indefinite as Chrys., Hom. xxvi. p. 621, τουτέστι, πολλάκις. Meyer well observes, ‘At his first and second request, no answer was given to him: on the third occasion, it came; and his faithful resignation to the Lord’s will prevented his asking again’) besought the Lord (Christ, see ver. 9) that he might depart from me (the angel of Satan, see Luk 4:13 [Act 22:29]):

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

8. ὑπὲρ τούτου … ἵνα ἀποστῇ. ‘Concerning this foe … that he might depart from me.’ The personification still continues, as is shown by ἀποσῇ, the nom. to which is not σκόλοψ but ἄγγελος Σατανᾶ. Ἀφίστημι in N.T. is always used of persons; 1Ti 4:1; 2Ti 2:19; Heb 3:12; and very often in Lk. and Acts. Cf. esp. ὁ διάβολος ἀπέστη ἀπʼ αὐτοῦ (Luk 4:13), and ἀπέστη ὁ ἄγγελος ἀπʼ αὐτοῦ (Act 12:10), and ἀπέστησαν ἀπʼ αὐτοῦ οἱ μέλλοντες αὐτὸν ἀνετάζειν (Act 22:29). Following the Vulg. propter quod, Beza super quod, and Luther Dafür, both AV and RV have ‘this thing’ for τούτου, and neither has ‘thing’ in italics. This use of ὑπέρ, in which the meaning ‘in the interest of,’ ‘in behalf of’ (1:6, 11, 5:15, etc.) disappears, occurs several times in 2 Cor. (1:8, 7:4, 14, 8:23, 24, 9:2, 3, 12:5); cf. 1Th 2:1. The Latin equivalent is super with the abl.; multa super Priamo rogitans, super Hectore multa (Virg. Aen. i . 750), and mitte civiles super urbe curas (Hor. Od. III. viii. 17).

τρὶς τὸν κύριον παρεκάλεσα. Such expressions as τρὶς μάκαρες καὶ τετράκις, terque quaterque beati, do not justify us in following Chrysostom and Calvin, who take τρίς as meaning ‘often’ Why not say πολλάκις (8:22, 9:23, 26, 27)? It is more natural to understand τρίς literally, and with Bengel to compare our Lord’s three prayers in Gethsemane. In each case the great trouble was not removed, but strength to bear it was given. It is fanciful to connect Act 16:6, Act 16:7, Act 16:9 with these three petitions. As in the case of the ‘visions and revelations,’ we have no means of knowing how to fit them into the narrative in Acts. ‘The Lord’ no doubt means Christ, as is shown by ἡ δύναμις τοῦ Χριστοῦ (v. 9); and this use of παρακαλέω is analogous to the freq. use in the Gospels of those who besought Christ for help (Mar 1:40, Mar 1:5:18, Mar 1:23, Mar 1:6:56, Mar 1:7:32, Mar 1:8:22; etc.). Elsewhere it is freq. of beseeching or exhorting men (2:8, 6:1, 8:6, 9:5, etc.), but not of prayer to God, though Josephus so uses it (Ant. vi. ii. 2). St Paul is not intimating that Christ is man and not God, but he may be implying that on these occasions there was personal communication with the Lord (Stanley). How the communication was made, it is impossible to know; neque magnopere refert (Calvin). Deissmann (Light from Ant. East, p. 311) gives an interesting parallel. M. Julius Apellas states on a marble stele how he was several times cured at the shrine of Aesculapius in Epidaurus, and concerning one of his maladies he says, καὶ περὶ τούτου παρεκαίλεσα τὸν θεόν. But it is a large inference to draw from this that St Paul “clothes’ what he tells us here “in the style of the ancient texts relating to healing.” Was there any fixed style in such things? If so, did St Paul know it? If so, did it influence him here? The influence of the Gospel narratives is more probable.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

For this thing [υπερ τουτου] . Rev., concerning this thing. But it is better to refer this to messenger : concerning this or whom. For, of A. V., is ambiguous.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.