2 Corinthians 12:9

2Co 12:9. Εἴρηκε μοι, He said to me) when I prayed for the third time.—ἀρκεῖ σοι ἡ χάρις μου, My grace is sufficient for thee) A very gracious refusal, expressed in the indicative mood. The Lord as it were put these words into Paul’s mouth, that following them up he might say: O Lord, Thy grace is sufficient for me. There may be grace, even where there is the greatest sense of pain.—ἡ γὰρ δύναμις ἐν ἀσθενείᾳ τελειοῦται, for [power] strength is perfected in weakness) For δύναμις several have written δυναμίς μου, from the alliteration with χάρις μου. If Paul had written δυναμίς μου, I believe he would have subjoined ἐν ἀσθενείᾳ σου[83] ΣΟΥ. It is however here intimated, that, as is the grace of Christ, so is the power of Christ: γὰρ, for, here as often elsewhere, is a discriminative particle, by which a distinction is made between grace and strength. Grace is sufficient: do not ask sensible strength; for strength [is made perfect in weakness]. So in short the particle, for, obtains the meaning of causing, not immediately, but mediately by the distinction between grace and strength.—ἐν ἀσθενείᾳ, in weakness) From the fact of its being the language of the Lord, Paul often repeats this word; ch. 11 12 13—τελειοῦται, is perfected) It [ἡ δύναμις] performs, it perfects all that belongs to it; therefore we ought not under the pretext of false self-sufficiency to cast away the power [strength] of Christ.—ΜᾶΛΛΟΝ ΚΑΥΧΉΣΟΜΑΙ, I will rather glory) in my infirmities, than in revelations, for if I glory in these, I shall prevent the exercise of the power of Christ. He adds the pronoun to the former, not to the latter.—ἐπισκηνώσῃ ἐπʼ ἐμὲ, may cover me over) as a tent.—σκῆνος, a tent, the body [“our earthly house of this tabernacle,” ch. 2Co 5:1].—τὸ ἐπισκηνοῦν, covering over, something external; he does not say, that it may dwell in me; for he would thus [had he said that] diminish the sense of his infirmities.—ἡ δύναμις τοῦ Χριστοῦ, the power of Christ) that is Christ with His power. We ought most gladly to receive whatever promotes this object.

[83] This decision of the Gnomon, however, does not obscurely differ from the margin of both Ed. and from the Germ. Ver. Therefore it is not quite right to blame Bengel on this account that he wished μου to be omitted after δύναμις (as Ernesti has it, Bibl. th. T. 4. p. 705); nay, indeed, in this very passage, he would have had occasion to free Bengel from the blame of critical pertinacity. Any one may easily suspect from Bibl. th. 1. c. that Bengel wished to strike out the particle μᾶλλον after ἥδιστα, but they who use their eyes will find the contrary.—E. B.

The σου is omitted in AD later corrected, G (and acc. to Lachm. but not Tischend. B) fg Vulg Iren. Cypr. But A and Orig. 3,200d add μου, and so Rec. Text.—ED.

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

2Co 12:9 . καὶ εἴρηκέ μοι κ . τ . λ .: and He hath said (note the perf. as expressing the abiding validity of the Divine promise; so often in quotations from the O.T., e.g. , Act 13:34 , Heb 4:4 ; Heb 10:9 ) to me, “My grace is sufficient for thee ( cf. Isa 43:2 ), for My power is being made perfect ( τελεῖσθαι is found here only; the tense indicates a continuous fact in St. Paul’s life) in weakness ”. So it is said of Christ that He was “made perfect through sufferings” (Heb 2:10 ); and of the power which He communicates from Himself the same law holds good. Cf. Isa 40:29-31 . ἥδιστα οὖν κ . τ . λ .: most gladly therefore will I rather glory in my weaknesses ( sc. , rather than that they should be removed), that the power of Christ (see on 2Co 6:7 and reff. there) may rest upon me , lit., “may spread a tabernacle over me”. The image is that of the Shechinah or σκηνή , the glory which was the symbol of the Divine presence in the Holy of Holies, descending upon the faithful ( cf. Joh 1:14 , Rev 7:15 ; Rev 21:3 ). The two renderings (“strength” and “power”) of δύναμις in the A.V. of this verse are preserved (although interchanged) in the R.V. by a curious inadvertence on the part of the Revisers, who are generally scrupulous even to pedantry in maintaining uniformity in such matters.

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

That I might feel the virtue of Christ more and more: For the weaker that our tabernacles are, the more doth Christ’s virtue appear in them.

He concludeth, that he will only see his miseries against the vain brags of the false apostles, and therewith also excuseth himself, for that by their importunity, he was constrained to speak so much of these things as he did: to wit, because that if his Apostleship were subverted his doctrine must needs fall.

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

said--literally, "He hath said," implying that His answer is enough [ALFORD].

is sufficient--The trial must endure, but the grace shall also endure and never fail thee [ALFORD], (Deu 33:25). The Lord puts the words into Paul's mouth, that following them up he might say, "O Lord, Thy grace is sufficient for me" [BENGEL].

my strength--Greek, "power."

is made perfect--has its most perfect manifestation.

in weakness--Do not ask for sensible strength, FOR My power is perfected in man's "strengthlessness" (so the Greek). The "for" implies, thy "strengthlessness" (the same Greek as is translated "weakness"; and in Co2 12:10, "infirmities") is the very element in which My "power" (which moves coincident with "My grace") exhibits itself more perfectly. So that Paul instead of desiring the infirmity to "depart," "rather" henceforth "glories in infirmities, that the power of Christ may rest (Greek, 'tabernacle upon,' cover my infirmity all over as with a tabernacle; compare Greek, Joh 1:12) upon" him. This effect of Christ's assurance on him appears, Co2 4:7; Co1 2:3-4; compare Pe1 4:14. The "My" is omitted in some of the oldest manuscripts; the sense is the same, "power" (referring to God's power) standing absolutely, in contrast to "weakness" (put absolutely, for man's weakness). Paul often repeats the word "weakness" or "infirmity" (the eleventh, twelfth, and thirteenth chapters) as being Christ's own word. The Lord has more need of our weakness than of our strength: our strength is often His rival; our weakness, His servant, drawing on His resources, and showing forth His glory. Man's extremity is God's opportunity; man's security is Satan's opportunity. God's way is not to take His children out of trial, but to give them strength to bear up against it (Psa 88:7; Joh 17:15).

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 9. My grace is sufficient for thee] Thou shalt not be permitted to sink under these afflictions. Thy enemies shall not be able to prevail against thee.

My strength is made perfect in weakness.] The more, and the more violently, thou art afflicted and tried, being upheld by my power, and prospered in all thy labours, the more eminently will my power be seen and acknowledged. For the weaker the instrument I use, the more the power of my grace shall be manifested. See at the end of this chapter. "2Co 12:21"

Will I rather glory in my infirmities] Therefore, his infirmities do not mean his corruptions, or sins, or sinfulness of any kind; for it would be blasphemous for any man to say, I will rather glory that God leaves my corruptions in me, than that he should take them away.

That the power of Christ may rest upon me.] επισκηνωση επ εμε. That it may overshadow me as a tent, or tabernacle; affording me shelter, protection, safety, and rest. This expression is like that, Joh 1:14: And the word was made flesh, και εσκηνωσεν εν ημιν and made his tabernacle among us-full of grace and truth. The same eternal WORD promised to make his tabernacle with the apostle, and gives him a proof that he was still the same-full of grace and truth, by assuring him that his grace should be sufficient for him. Paul, knowing that the promise of grace could not fail, because of the Divine truth, says: Most gladly, therefore, will I rather glory in my afflictions, that such a power of Christ may overshadow and defend me.

The words are also similar to those of the Prophet Isaiah, Isa 4:5: On all the glory shall be a defence. God gives the glory, and God gives the defence of that glory. The apostle had much glory or honour; both Satan and his apostles were very envious; in himself the apostle, as well as all human beings, was weak, and therefore needed the power of God to defend such glory. Grace alone can preserve grace. When we get a particular blessing we need another to preserve it; and without this we shall soon be shorn of our strength, and become as other men. Hence the necessity of continual watchfulness and prayer, and depending on the all-sufficient grace of Christ. See note on 2Co 11:30.

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

9. He said to me. It is not certain, whether he had this answer by a special revelation, and it is not of great importance. For God answers us, when he strengthens us inwardly by his Spirit, and sustains us by his consolation, so that we do not give up hope and patience. He bids Paul be satisfied with his grace, and, in the mean time, not refuse chastisement. Hence we must bear up under evil of ever so long continuance, because we are admirably well dealt with, when we have the grace of God to be our support. The term grace, here, does not mean here, as it does elsewhere, the favor of God, but by metonymy, the aid of the Holy Spirit, which comes to us from the unmerited favor of God; and it ought to be sufficient for the pious, inasmuch as it is a sure and invincible support against their ever giving way.

For my strength Our weakness may seem, as if it were an obstacle in the way of God’s perfecting his strength in us. Paul does not merely deny this, but maintains, on the other hand, that it is only when our weakness becomes apparent, that God’s strength is duly perfected. To understand this more distinctly, we must distinguish between God’s strength and ours; for the word my is emphatic. “My strength,” says the Lord, (meaning that which helps man’s need — which raises them up when they have fallen down, and refreshes them when they are faint,) “is perfected in the weakness of men;” that is, it has occasion to exert itself, when the weakness of men becomes manifest; and not only so, but it is more distinctly recognized as it ought to be. For the word perfected has a reference to the perception and apprehension of mankind, because it is not perfected unless it openly shines forth, so as to receive its due praise. For mankind have no taste of it, unless they are first convinced of the need of it, and they quickly lose sight of its value, if they are not constantly exercised with a feeling of their own weakness.

Most gladly, therefore This latter statement confirms the exposition that I have given. I will glory, says he, in my infirmities, that the power of Christ may dwell in me Hence, the man that is ashamed of this glorying, shuts the door upon Christ’s grace, and, in a manner, puts it away from him. For then do we make room for Christ’s grace, when in true humility of mind, we feel and confess our own weakness. The valleys are watered with rain to make them fruitful, while in the mean time, the high summits of the lofty mountains remain dry. Let that man, therefore, become a valley, who is desirous to receive the heavenly rain of God’s spiritual grace.

He adds most gladly, to show that he is influenced by such an eager desire for the grace of Christ, that he refuses nothing for the sake of obtaining it. For we see very many yielding, indeed, submission to God, as being afraid of incurring sacrilege in coveting his glory, but, at the same time, not without reluctance, or at least, less cheerfully than were becoming.

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.

(9) And he said unto me, My grace is sufficient for thee.—The words fit in, more or less, with each of the two views that have been discussed above. From one point of view, however, it seems infinitely more in harmony with our thoughts of God, that the prayer to be relieved from pain should be refused, because it was working out a higher perfection than was attainable without it, than that a deaf ear should have been turned to a prayer to be relieved from the temptation to impurity. Such a prayer seems to us to carry with it something like an assurance of its own prevailing power. Some of the better MSS. omit the possessive “My,” and with that reading the words take the form of a general axiom affirming that, in the highest sense, “might is perfected in weakness.” The last word is the same as that translated “infirmity” in the next clause. The variation, as concealing this, is so far unfortunate.

Most gladly therefore will I rather glory in my infirmities.—The word, as has just been said, is the same as the “weakness” in the answer to his prayer. He finds not comfort only, but actual delight, in his consciousness of weakness, because it is balanced by the sense that the might of Christ dwells in him and around him. The word for “rest” is literally, as a like word in Joh_1:14, to dwell as in a tent, and suggests the thought that the might of Christ was to him as the Shechinah cloud of glory encompassing him and protecting him.

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

9. And he said unto me] Jesus Christ said it, “but how the answer from Christ was received, whether through an inner voice or by means of a vision, is entirely unknown to us.” Meyer.

My grace is sufficient for thee] “Gratia mea, id est, favor ac benevolentia mea qua tibi volo benefacere,” Estius, which is the case with every one who is in covenant with Christ. The meaning is ‘Trust all to me. I will never fail thee nor forsake thee. Even that which thou feelest to be a hindrance will be overruled into a source of strength.’ This was the answer; the thorn was not taken away, but strength was given to bear it.

my strength is made perfect in weakness] Rather, power. The word is the same as that rendered power below. This is a paradox very common with St Paul. See ch. 2Co_4:7; 2Co_4:10, 2Co_13:4. Also 1Co_1:21-30; 1Co_2:1-4; Heb_2:10. The extraordinary results which God has worked in all ages through means apparently most insufficient are the best commentary on these words, and the best answer to despondent thoughts, when men are weighed down with the sense of their own insufficiency. Many MSS. and editors follow the Vulgate here, omitting the word my, and render for strength is perfected in weakness. So Wiclif, for vertu is perfigtly made in infirmity, “We learn to regard the Apostle not as sustained by a naturally indomitable strength of mind and body, but as doing what he did by an habitual struggle against his constitutional weakness.” Stanley.

Most gladly therefore will I rather glory] Better, boast. This intimation from our Lord gives St Paul an additional reason why he should boast in his infirmities. When compared with the results of his labours they furnish the most decisive proof (cf. ch. 2Co_4:7, and 1Co_2:5) that the work he has been doing is of God.

that the power of Christ may rest upon me] Rather, tabernacle upon me. Cf. Joh_1:14. The five other versions render dwell in me. The true meaning combines the two translations, ‘come down upon, and dwell in me.’ St Paul would have us understand that if he boasted of his own powers, he could not expect to be endowed with power from on high, but that if he gave God all the glory by laying stress on his infirmities, he might hope that Christ would dwell and work in him.

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.

I am become a fool in glorying,.... This is either to be understood conditionally, if he had acted as a fool in commending himself, or was to be reckoned and called so by others, for glorying of himself, his visions and revelations; or as an ironical concession, allowing himself to be a fool for so doing, as he knew he should be traduced by his enemies; which concession he makes with a view to remove the blame from himself, and cast it upon the Corinthians: ye have compelled me: they were not only the occasion of his glorying, but they had forced him to it by their conduct; for he was obliged either to take this method for the vindication of his character, and preserve his future usefulness, or else to suffer the false apostles to triumph over him, to the great detriment of the Gospel, and of this church at Corinth particularly; whereas both might have been prevented, had they acted the part that became them:

for I ought to have been commended of you; when the false apostles reproached him, and insinuated things among them to his disadvantage, they ought not only to have turned a deaf ear to them, and to have checked and reproved them, and so have put a stop to their calumnies; but they should have spoke in commendation of him, and have declared how faithfully he had preached the Gospel to them; how useful he had been to their souls, for conviction, conversion, edification, and comfort; how laborious and indefatigable he had been in his ministry; what success attended him, and what wonderful things were done by him in proof of his divine mission; all which they were conscious of, and could with the utmost safety have affirmed of him:

for in nothing, says he,

am I behind the very chiefest apostles; meaning either the false apostles, who set themselves upon an equality with the true ones, and above him; or rather the real apostles of Christ, and those that were of the greatest note among them, as Peter, James, and John; for though he was behind them in time, yet not in gifts, labour, and usefulness: but lest this should be thought to savour of vain boasting, he adds,

though I be nothing; which may be considered either as a declaration of his own thoughts of himself, and an humble acknowledgment of his own nothingness; that he was nothing as a man, as an Hebrew, a Pharisee, with respect to his external privileges and righteousness, not more and better than others; and nothing as an apostle and a Christian of himself, but was wholly and entirely what he was by the grace of God; or as the judgment and opinion of the false apostles concerning him, who spoke of him, and treated him as a worthless man, of no account, and not to be regarded.

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

9 And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me.

Ver. 9. My grace is sufficient for thee] God sometimes gives pardoning grace where yet he denies prevailing grace. He roots not out all our Canaanites at once, but leaves some to try and exercise us. "I thank God in Christ, sustentation I have, but suavities spiritual I taste not any," saith Mr Bain, describing the temper of his own spirit. He also went out of the world with far less comfort than some weaker Christians enjoy, God letting Satan loose upon him. (Bain’s Life by Mr Clark.)

For my strength is made perfect] It is an act of as great power in God to keep our spark of grace alive amidst so many corruptions, as to keep a fire alive upon the face of the sea. The angels are kept with much less care, charge, and power, than we; because trey have no bias, no weight of sin hung upon them.

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.

And he said unto me - The Saviour replied. In what way this was done, or whether it was done at the time when the prayer was offered, Paul does not inform us. It is possible, as Macknight supposes, that Christ appeared to him again and spoke to him in an audible manner. Grotius supposes that this was done by the בת קול Bath-qowl - “daughter of the voice,” so frequently referred to by the Jewish writers, and which they suppose to be referred to in 1Ki 19:12, by the phrase, “a still small voice.” But it is impossible to determine in what way it was done, and it is not material. Paul was in habits of communion with the Saviour, and was accustomed to receive revelations from him. The material fact here is, that the request was not granted in the exact form in which he presented it, but that he received assurance of grace to support him in his trial.

It is one of the instances in which the fervent prayer of a good man, offered undoubtedly in faith, was not answered in the form in which he desired, though substantially answered in the assurance of grace sufficient to support him. It furnishes, therefore, a very instructive lesson in regard to prayer, and shows as that we are not to expect as a matter of course that all our prayers will be literally answered, and that we should not be disappointed or disheartened if they are not. It is a matter of fact that not all the prayers even of the pious, and of those who pray having faith in God as a hearer of prayer, are literally answered. Thus, the prayer of David 2Sa 12:16-20 was not literally answered; the child for whose life he so earnestly prayed died. So the Saviour’s request was not literally answered, Mar 14:36. The cup of suffering which he so earnestly desired should be taken away was not removed. So in the case before us; compare also Deu 3:23-27; Job 30:20; Lam 3:8. So in numerous cases now, Christians pray with fervour and with faith for the removal of some calamity which is not removed; or for something which they regard as desirable for their welfare which is withheld. Some of the reasons why this is done are obvious:

(1) The grace that will be imparted if the calamity is not removed will be of greater value to the individual than would be the direct answer to his prayer. Such was the case with Paul; so it was doubtless with David; and so it is often with Christians now The removal of the calamity might be apparently a blessing, but it might also be attended with danger to our spiritual welfare; the grace imparted may be of permanent value and may be connected with the development of some of the loveliest traits of Christian character.

(2) It might not be for the good of the individual who prays that the exact thing should be granted. When a parent prays with great earnestness and with insubmission for the life of a child, he knows not what he is doing. If the child lives, he may be the occasion of much more grief to him than if he had died. David had far more trouble from Absalom than he had from the death of the child for which he so earnestly prayed. At the same time it may be better for the child that he should be removed. If he dies in infancy he will be saved. But who can tell what will be his character and destiny should he live to be a man? So of other things.

(3) God has often some better thing in store for us than would be the immediate answer to our prayer Who can doubt that this was true of Paul? The promised grace of Christ as sufficient to support us is of more value than would be the mere removal of any bodily affliction.

(4) It would not be well for us, probably, should our petition be literally answered. Who can tell what is best for himself? If the thing were obtained, who can tell how soon we might forget the benefactor and become proud and self-confident? It was the design of God to humble Paul; and this could be much better accomplished by continuing his affliction and by imparting the promised grace, than by withdrawing the affliction and withholding the grace. The very thing to be done was to keep him humble; and this affliction could not be withdrawn without also foregoing the benefit. It is true, also, that where things are in themselves proper to be asked, Christians sometimes ask them in an improper manner, and this is one of the reasons why many of their prayers are not answered. But this does not pertain to the case before us.

My grace is sufficient for thee - A much better answer than it would have been to have removed the calamity; and one that seems to have been entirely satisfactory to Paul. The meaning of the Saviour is that he would support him; that he would not suffer him to sink exhausted under his trials; that he had nothing to fear. The infliction was not indeed removed; but there was a promise that the favor of Christ would be shown to him constantly, and that he would find his support to be ample. If Paul had this support, he might well bear the trial; and if we have this assurance, as we may have, we may welcome affliction, and rejoice that calamities are brought upon us. It is a sufficient answer to our prayers if we have the solemn promise of the Redeemer that we shall be upheld and never sink under the burden of our heavy woes.

My strength is made perfect in weakness - That is, the strength which I impart to my people is more commonly and more completely manifested when my people feel that they are weak. It is not imparted to those who feel that they are strong and who do not realize their need of divine aid. It is not so completely manifested to those who are vigorous and strong as to the feeble. It is when we are conscious that we are feeble, and when we feel our need of aid, that the Redeemer manifests his power to uphold, and imparts his purest consolations. Grotius has collected several similar passages from the classic writers which may serve to illustrate this expression. Thus, Pliny, vii. Epis. 26, says, “We are best where we are weak.” Seneca says, “Calamity is the occasion of virtue.” Quintilian, “All temerity of mind is broken by bodily calamity.” Minutius Felix, “Calamity is often the discipline of virtue.” There are few Christians who cannot bear witness to the truth of what the Redeemer here says, and who have not experienced the most pure consolations which they have known, and been most sensible of his comforting presence and power in times of affliction.

Most gladly, therefore ... - I count it a privilege to be afflicted, if my trials may be the means of my more abundantly enjoying the favor of the Redeemer. His presence and imparted strength are more than a compensation for all the trials that I endure.

That the power of Christ - The strength which Christ imparts; his power manifested in supporting me in trials.

May rest upon me - ἐπισκηνώσῃ episkēnōsē. The word properly means to pitch a tent upon; and then to dwell in or upon. Here it is used in the sense of abiding upon, or remaining with. The sense is, that the power which Christ manifested to his people rested with them, or abode with them in their trials, and therefore he would rejoice in afflictions, in order that he might partake of the aid and consolation thus imparted. Hence, learn:

(1) That a Christian never loses anything by suffering and affliction. If he may obtain the favor of Christ by his trials he is a gainer. The favor of the Redeemer is more than a compensation for all that we endure in his cause.

(2) The Christian is a gainer by trial. I never knew a Christian that was not ultimately benefitted by trials. I never knew one who did not find that he had gained much that was valuable to him in scenes of affliction. I do not know that I have found one who would be willing to exchange the advantages he has gained in affliction for all that the most uninterrupted prosperity and the highest honors that the world could give would impart.

(3) Learn to bear trials with joy. They are good for us. They develope some of the most lovely traits of character. They injure no one if they are properly received. And a Christian should rejoice that he may obtain what he does obtain in affliction, cost what it may. It is worth more than it costs; and when we come to die, the things that we shall have most occasion to thank God for will be our afflictions. And, O! if they are the means of raising us to a higher seat in heaven, and placing us nearer the Redeemer there who will not rejoice in his trials?

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

And he said unto me, My grace is sufficient for thee: Paul prayed, and God answered, not in specie, ( doing the very thing for him which he asked), but in valore, giving him what was every whit as valuable. His answer was: My grace (my love and favour, not that which the apostle had already received, but which God was resolved further to show him, strengthening and supporting him under his trials, as also comforting and refreshing him) shall be enough for thee, to uphold thee under the present trial which is so burdensome to thee.

For my strength is made perfect in weakness; for my Divine power, in upholding and supporting my people, is never so glorious as when they are under weaknesses in themselves. When they are sensible of the greatest impotency in themselves, then I delight most to exert and put forth my power in them and for them, my power then is most evident and conspicuous, and will be best acknowledged by my people.

Therefore (saith the apostle) I will choose to glory in my infirmities, that the power of Christ may rest upon me. Those dispensations of providence, in which the souls of men have the greatest experiences of the power and strength of Christ, are most to be gloried in; but such are slates of infirmities. This text confirmeth Christ to be God blessed for ever; for by his power it is that we are supported under trials, his strength it is which is made perfect in the weakness of poor creatures.

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

9. He said… grace… sufficient—My sustaining power must be a substitute for the removal vainly asked. Let thy natural weakness remain, supplemented by a divine power. Yet it is apparent from the history that the thorn was ultimately withdrawn. It seems to have commenced about the year 44, and ended about 58.

Made perfect—Is brought to the complete intended result, namely, its manifested exhibition in the triumphs of the gospel.

In weakness—Which shows the power to be divine.

Gladly—His prayer was not granted, but something better was. Hence the Christian, save under special guidance, is rightfully chary about specifying particular temporal objects to pray for; for the object, if granted, might prove injurious, and when the prayer is rejected, it may be in mercy; in still greater mercy if some higher blessing is granted instead.

Rather—Than have the thorn drawn out. He preferred the Lord’s way to his own.

Glory in my infirmities—Which, as it glorifies Christ and not myself, is far better than glorying in my oratory and other powers. Hence, while compelled by his adversaries to self-assertion, he so asserts himself as not to portray his romantic excellences, but to unfold his sufferings and weaknesses. And even so his superiority over his detractors comes out all the more resplendently.

Power of Christ—In this utter abolition of himself that Christ may be all, what a victory does he gain over his adversaries who claimed to be Christ’s, yet depreciated Christ! How evident it became to the Corinthians that he was the true servant of Christ!

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

And he said unto me. The original is much more forcible: "And he has said to me." Is sufficient for thee. A similar phrase, though in a very different context, occurs in Deu_3:26. My strength is made perfect in weakness. (comp. 2Co_4:7; 1Co_2:3-5) The verse contains a paradox, which yet describes the best history of the world. The paradox becomes more suggestive if, with a, A, B, D, F, G, we omit my." May rest upon me; literally, may tabernacle over me. The compound verb occurs here alone, but the simple verb and the substantive occur in similar meanings in Joh_1:14; Rev_7:15 Rev_21:3. (comp. 2Co_5:1)

Sufficient grace.

Perhaps there is no verse in Scripture which has brought more strength and comfort to the hearts of Christ"s people than this. The explanation of its preciousness and its power is to be sought first in the spiritual, the revealed truth which it communicates, and secondly in the fact that it is the record of personal experience. There is an instinctive persuasion in the human mind that the experience which has been realized by one is possible to another.

The grace which was actually bestowed upon Paul does not seem inaccessible to the feeble, the tempted, the overburdened Christian who cries to Heaven for help.

I THE NEED FOR THIS SUFFICIENCY.

1. The manifold duties, the severe temptations, the wried sorrows and troubles, incidental to the Christian life. There are difficulties and trials common to the Christian with all men, but there are others peculiar to him, arising from the higher view he takes of life, both as a personal discipline and as an opportunity for serving and glorifying God.

2. The conscious insufficiency of human resources. This, indeed, accountsfor the universal practice of prayer, frequent or occasional, deliberate or spontaneous. Men feel their utter helplessness in the presence of the demands of life, and therefore they call upon God. Much more keenly does the follower of the Lord Jesus realize his need of a higher than human aid. Conscious that only Divine grace has reconciled him to God, he daily acknowledges his dependence upon the same grace for the maintenance of his spiritual life and usefulness.

II THE GROUND OF THIS SUFFICIENCY.

1. The divinity of the Saviour. Can we imagine any other than Christ usingthis language, "My grace is sufficient"? It is becoming, it is possible, only to him who possesses Divine resources, who is spiritually present with all his people.

2. Christ"s mediatorial position. This involves the possession and thedisposal of whatsoever is necessary for the spiritual welfare of those whom the Lord Jesus saves. Accepted as our Representative, he has received gifts for men; and it is in the fulfilment of his mediatorial office that he imparts to each individual disciple and friend the specially needed grace.

3. The spiritual dispensation over which the Lord Jesus presides. He isHead over all things unto his Church. He distributes to every man severally as he will. His Spirit is the Spirit of truth, of holiness, of power.

III THE EVIDENCE OF THIS SUFFICIENCY.

1. The personal experience of Paul as recorded in this passage. He tells ushere, not only what Christ promised, but what he performed. He was perfectly satisfied with the course he had taken. He did not find His own personal weakness and insufficiency a barrier to his efficiency and usefulness. What he lacked, his Lord supplied.

2. The recorded experience of all who have trusted to the same DivineSource of all-sufficiency. There is no discordant note in the song of grateful, affectionate adoration which fills the Church of the Redeemer. All his people have known their own demerits, their own powerlessness, and all have known the sufficiency of their Lord. And every Christian has reason to acknowledge

And when my all of strength shall fail, I shall with the God Man prevail.

T

Sufficient grace.

The following incident from John Bunyan"s experience may serve to introduce this subject. One evening, as Bunyan was in a meeting of Christian people, full of sadness and terror, suddenly there "brake in" upon him with great power, and three times together, the words, "My grace is sufficient for thee; my grace is sufficient for thee; my grace is sufficient for thee." And "Oh, methought," says he, "that every word was a mighty word unto me; as "my," and "grace," and "sufficient," and "for thee," they were then, and sometimes are still, far bigger than others be." The great practical question for us, in our endeavour to live the godly life, is not What have we to bear? but What strength have we for the bearing? God"s hell) never comes first to a man in his circumstances, but always first in him. The grace given is grace helping him in the circumstances. So the Christian often knows that he is helped when those around him can see no signs of the helping. God"s promise from the olden time is this, "As thy day so shall thy strength be." In all our relations with human trouble, our attention is directed to the removal of the trouble itself or the change of the circumstances which occasioned the trouble. We move the pain wearied sufferer into a position of greater ease. We soften and smoothe the pillow for the aching head. We offer temporary help to the man distressed in business. But God does not promise any man that he will alter his circumstances or altogether relieve him from his trouble. The economy of life is arranged, in the Divine wisdom, for the greatest good of the greatest number, and consequently some of those circumstances which bring trouble to Christian hearts cannot be altered without involving injury to others. God "strengthens with strength in the soul." To him body and circumstance are secondary things; souls are of the first importance, and bodies and circumstances gain their importance by their influence on souls. Inward strength to bear is a far higher provision than any mere mastery of the ills and troubles of the life. A man is never lost until he has lost heart. But if God supplies inward strength we never shall lose heart, and so we never shall be lost. Outwardly a man may be tossed about, worn, wearied, lost, wounded, almost broken, and yet inwardly he may be kept in perfect peace; his mind may be stayed on God; he may be "strong in the Lord, and in the power of his might." We may say of this "sufficient grace" that it is

I ADAPTED. We are to conceive of the grace of God, not as a great mass, a quantity of which is duly measured out to meet our need, but rather as a treasury of various kinds and various colours, from which may be obtained just those threads that will match our circumstances and repair the disasters into which we have fallen.

II TIMELY. Here we require to distinguish between what we think to be timely and what God thinks to be timely, remembering that God never delays, but is never hurried. He waits for the moment of extremity. "When the tale of bricks is doubled, then comes Moses." And it should also be shown that we may not look for some particular grace and help today, which God knows will only be required tomorrow. The very charm of "sufficient grace" is that it is precisely the thing "for the occasion." Those who are looking for kinds of grace for which they have no immediate and pressing needs will be in danger of missing the gracious provisions which their Lord is ever making for them. The way between earth and heaven is a ladder Jacob saw it and the angels came up and down it. We cannot reach the top by looking up; only by putting our feet up one round after another. And God is willing to be ever close beside us, holding us with his hand and strengthening us for each uplifted step.

III ABUNDANT. That is assured in the fact that it is the grace of God, who is able to do exceedingly abundantly for us above all that we ask or think. The man with "sufficient grace" is efficient to all work, whether it be bearing or doing. He is nowhere alone; grace is with him. R.T.

Glorying in infirmities.

In introduction should be given some high and noble instances of triumph over disease, pain, or disability, in doing philanthropic and Christian work; e.g. Baxter, Robert Hall, H. Martyn, C. Pattison, F.W. Robertson, etc. Show that, while bodily strength may be consecrated to God"s service, it is also true that physical weakness may serve him, and a man"s very frailty glorify his Lord. This may be further opened out by showing how

I IT BEARS UPON HUMILITY. The grace which is the necessary completion and final adornment of Christian character. The grace which puts on Christian fruitage all the bloom. Humility is won by the pressure of God"s hand upon us.

II IT NOURISHES DEPENDENCE ON GOD. "When I am weak, then am I strong." This is the Christian paradox. Such dependence is not easy; it is one of the things to which experience of failure and frailty alone can bring us. He is fitted for life and for heaven who from his deep heart says, "I cannot, but God can.

III IT CULTIVATES CHARACTER. We know that physical weakness bears directly and continuously upon temper, disposition, and virtue. Afflictions never test us, never bear upon the whole culture of character, as does continuous pain or frailty. "As the outward man perishes, the inward man is renewed day by day.

IV IT KEEPS A MAN OPEN TO GOD. By its constant reminder of the need of God. The frail man proves the preciousness of prayer. F.W. Robertson most forcibly says of prayer, "The true value of prayer is not this to bend the eternal will to ours, but this to bend our wills to it." Frail, ever-suffering Paul laboured "more abundantly than they all," and astonishing still is the soul-work that can be gotten out of feeble men and women with God"s grace. R.T.

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

But he said to me - ln answer to my third request. My grace is sufficient for thee - How tender a repulse! We see there may be grace where there is the quickest sense of pain. My strength is more illustriously displayed by the weakness of the instrument. Therefore I will glory in my weaknesses rather than my Revelations, that the strength of Christ may rest upon me - The Greek word properly means, may cover me all over like a tent. We ought most willingly to accept whatever tends to this end, however contrary to flesh and blood.

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

perfect in

(See Scofield "Mat 5:48").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

Observe, In this answer that is given to St. Paul’s prayer, that the mercy prayed for, is not in kind given unto him, but promised grace and strength, which is better than the mercy he prayed for.

Learn hence, That the frequent and earnest prayers of the most holy and eminent saints, for deliverance from outward troubles, may not be granted in the kind or thing desired. We are not lords, but beggars, and must leave it to God to determine the matter, the manner, the measure, the time of our afflictions.

Note farther, That as in the prayer, so in the answer, St. Paul was conformed to Christ; the one was heard, but not by removing the thorn in the flesh; but both were heard by assurance and supply of divine strength, and sufficient grace to help in time of need; He said unto me, my grace is sufficient for thee.

Learn hence, That the grace of Christ is sufficient for his people in all their afflictions; sufficient for their preservation, to keep them from falling away from God and godliness, by the temptation which always attends affliction; sufficient for their sustentation, to uphold and support them in and under their heaviest pressures and afflictions and sufficient to render their afflictions truly advantageous and serviceable to them, to make them more holy, humble, heavenly, conformed unto Christ, &c.

This is not to be understood as if our weakness added any thing to God’s power, or could make his power perfect. But our weakness renders God’s power more illustrious, he delights in and under our weakness, to manifest most of his helping power; as the stars never shine so gloriously as in the sharpest frosty night, so the power of God never appears so signally and conspicuously, as in and under our weakness.

Learn hence, That when God, upon our prayer, doth not deliver us from bodily sufferings, he will be sure to come in with sufficient grace, and manifest his strength in how long we could bear and hold out, ’till God made manifest his own strength in our weakness. More of the power of grace is seen in the sufferings of believers, than ever was seen in their prosperity: Beg then, Oh Christian! more importunately for divine strength, than for the departing of the thorn: Grace is better than ease or health; the one is proper to saints, the other is common to wicked men and brutes.

Here our apostle tells the Corinthians, that most gladly he chose rather to glory in his afflictions and tribulations than in his visions and revelations, because by them he had greater experience of the power and presence of Christ with him, and of supporting him under all his pressures.

Learn hence, 1. That the people of God are supported under, and carried through, all their sufferings and afflictions, by the power of Christ; a divine power above their own strength, like everlasting arms, is underneath them in the hour of trial.

Learn, 2. That to glory in afflictions and tribulations is an high pitch of holiness and grace, but attainable.

To glory in tribulation is,

1. To rejoice in it.

2. To express that joy outwardly, upon a fit occasion.

3. To express it with a great degree of exultation and boasting:

many of the martyrs were so far from changing countenance at the stake, that they sung and triumphed in the midst of flames.

Quest. But can any comfort be derived from this text for sinful infirmities?

Ans. From the power of Christ, in this text, there may.

Thus the powerful mediation and intercession of Christ is magnified in procuring the acceptance of our persons and services, notwithstanding the sinful infirmities cleaving to them: also the power of his grace will at death be magnified, in purging and purifying his people from all their dross and dregs.

There is nothing uneasy to a child of God, but there is something in Christ to alleviate it: affliction is uneasy, temptation uneasy, death uneasy, the wrath of God uneasy, the law, as condemning, is uneasy and unpleasing; but Christ has delivered from the curse of the law, satisfied the justice of God, sanctified the cross, sweetened death! Oh, how adorable is the power, how desirable the grace of Christ!

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

And he hath said unto me, My grace is sufficient for thee: for my power is made perfect in weakness . [ Phi_4:13 ; 1Co_2:3-5 ] Most gladly therefore will I rather glory in my weaknesses, that the power of Christ may rest upon me . [The prayer was not granted, but a compensation was made for denying it. How evident it must have been to the Corinthians, from the sufferings he so cheerfully endured, that he was the true messenger of Christ! Paul's use of the phrase "rest upon me" suggests the resting of the Spirit on the apostles at Pentecost-- Act_2:3 ]

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.

9. My grace is sufficient for thee. The Lord answered his prayer, not by removing the thorn, but by giving grace to bear it, and by the assurance that Paul's sense of weakness, caused by it, fitted him to receive the divine strength. Most gladly, therefore, will I rather glory in my infirmities. Because his infirmities fit him to enjoy the power that Christ bestows. What was true of Paul is true of every saint. It is when we feel our weakness that God strengthens us.

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.

9. δύναμις (אABDFG, Latt. Arm. Aeth. Goth.) rather than δύναμίς μου (א3A2D2D3KLP, Syrr. Copt.). See on 2Co 12:5. τελεῖται (אABDFG) rather than τελειοῦται (א3D3KLP). The μου after ἀσθενείαις should probably be omitted with B 67, 71, Pesh. Copt. Arm., Iren. Gr. and Lat.

9. καὶ εἴρηκέν μοι. And he hath said to me. The force of the perfect is that the reply then given still holds good; it remains in force: comp. Heb 1:13; Heb 4:3-4; Heb 10:9; Heb 10:13; Heb 13:5; Act 13:34; and γέγραπται,—ὃ γέγραφα, γέγραφα, κ.τ.λ.

Ἀρκεῖ σοι ἡ χάρις μου. This implies the refusal of the request, for ‘is sufficient’ means ‘sufficient without the relief prayed for.’ But something better than relief is promised,—the grace to endure: comp. 1Co 15:10. Frequenter quae putamus prospera obsunt. Ideo non conceduntur, Deo melius providente (Primasius). Note the chiasmus between ἁρκεῖ and τελεῖται: see on 2Co 2:16.

ἡ γὰρ δύναμις ἐν ἀσθενείᾳ τελεῖται. See critical note. The μου would never have been struck out, had it been genuine: it might easily be inserted, either accidentally from ἡ χάρις μου, or deliberately, to lessen the paradox. The saying is more forcible without the limitation, ‘Where there is weakness, power reaches completeness.’ It is when man can do nothing, that divine power is perfectly recognized. Where man can do much, the fallacy of cum hoc, ergo propter hoc may come in, and the effects of divine power may be attributed to man’s efforts. Comp. 2Co 4:7, 2Co 13:4, 1Co 1:25; 1Co 2:3-4. Bede is fond of applying this principle; comp. H. E. iv. 9, 21. It is idle to ask in what way this χρηματισμός was conveyed to the Apostle. As on the road to Damascus, he spoke to the Lord as present, and received an intelligible reply. For the difference between the readings τελεῖται and τελειοῦται comp. πάντα τετέλεσται ἵνα τελειωθῇ ἡ γραφή (Joh 19:28). Both verbs are frequent in the LXX. and are used to translate the same Hebrew words. In Sir 7:25 readings vary, as here, between the two.

Ἥδιστα οὖν μᾶλλον καυχήσομαι ἐν ταῖς ἀσθενείαις. Here the verses should have been divided: there is a pause after τελεῖται. Most gladly therefore will I rather glory in my weaknesses. The οὖν means ‘in consequence of this gracious answer.’ We must not take μᾶλλον with ἥδιστα: μᾶλλον is often used to strengthen a comparative (see Wetstein on Php 1:23), while μάλιστα is used, but less often, to strengthen a superlative; comp. especially μάλιστα φίλτατος (Hom. Il. XXIV. 334; Eur. Hipp. 1421). Nor must μᾶλλον be taken with ἐν τ. ἀσθενείαις: ‘in my weaknesses rather than in my achievements, or in the revelations made to me,’ for which he would have written μᾶλλον ἐν τ. ἀσθ. μου καυχήσομαι. The μᾶλλον belongs to the whole sentence, but chiefly to καυχήσομαι: ‘I will rather glory in my weaknesses’; than what? That is determined by what precedes, viz. his prayers for relief. ‘Most joyously, therefore, will I glory in my weaknesses, rather than ask to be freed from them’ is the meaning. So Irenaeus (V. iii. 1); libenter ergo magis gloriabor in infirmitatibus. The Vulgate omits magis. Winer, p. 300.

ἵνα ἐπισκηνώσῃ ἑπʼ ἐμὲ ἡ δύναμις τοῦ χριστοῦ. That the power of the Christ may tabernacle upon me, or spread a tent over me. Polybius uses the verb of the billeting or quartering of soldiers. It occurs nowhere else in Biblical Greek, and may perhaps be intended to suggest the Shechinah. Here ‘on-dwelling’ and ‘in-dwelling’ are closely connected (comp. Luk 1:35; Luk 3:22; Luk 4:1; Act 1:8; Act 2:3-4); but S. Paul may prefer the idea of ‘on-dwelling’ because the other would seem to diminish the measure of his weakness. With the pregnant constr. comp. Joh 1:32; Joh 3:36; Joh 19:13; Luk 21:37; Gen 1:2. The rendering of ἡ δύναμις must be the same in both places; but the A.V. has first ‘strength’ and then ‘power,’ while the first editions of the R.V. had first ‘power’ and then ‘strength.’ See on δυνατός in 2Co 12:10.

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.

9.] And He said to me (this perf. can hardly in English be represented otherwise than by the historical aorist; in the Greek, it partakes of its own proper sense—‘He said, and that answer is enough:’ ‘He hath said,’—but this last would not contain reference enough to the fact itself. The poverty of our language in the finer distinctions of the tenses often obliges us to render inaccurately, and fall short of, the wonderful language with which we have to deal.

How this was said, whether accompanied by an appearance of Christ to him or not, must remain in obscurity), My grace (not,—‘My favour generally;’—‘My imparted grace’) is sufficient for thee (ἀρκεῖ, spoken from the divine omniscience,‘suffices, and shall suffice:’ q. d. ‘the trial must endure, untaken away: but the grace shall also endure, and never fail thee’), for (the reason lying in My ways being not as man’s ways, My Power not being brought to perfection as man’s power is conceived to be) (My) Power is made perfect (has its full energy and complete manifestation) in (as the element in which it acts as observable by man) weakness. See ch. 4:7, and 1Co 2:3, 1Co 2:4,—where the influence of this divine response on the Apostle, is very manifest. If I mistake not, the expression τῆς δυνάμεως, there, favours the omission of μου here, as in our text, and makes it probable that it was inserted for perspicuity’s sake, and to answer to ἡ δύν. τοῦ χρ. below.

Most gladly therefore will I rather (than that my affliction should be removed from me, which before that response, I wished) boast (καυχ. is in the emphatic place,—I will rather boast in mine infirmities. Had μᾶλλον signified ‘rather than in revelations,’ or ‘rather than in any thing else,’ it would have been μᾶλλον ἐν ταῖς ἀσθενείαις μου καυχήσομαι) in my infirmities, that (by my ἀσθένειαι being not removed from me, but becoming my glory) the Power of Christ may have its residence in me (see ref. Polyb.—‘may carry on in me its work unto completion,’ as above).

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

9. καἰ εἴρηκέν μοι. ‘And He hath said to me.’ He said it then and the answer still stands, it holds good. It is frequently used of the Divine utterances; Act 13:34; Heb 1:13, Heb 1:4:3, Heb 1:4, Heb 1:10:9, Heb 1:13, Heb 1:13:5. Cf. γέγραπται, ‘it stands written.’ See on ἐγήγερται, 1Co 15:4.

Ἀρκεῖ σοι ἡ χάρις μου. The thing prayed for is refused, but something much better is bestowed. See on χάρις 1Co 15:10. This Divine gift is perpetually sufficient, good for his whole life. We have here another example of chiasmus; cf. 2:16, 4:3, 6:8, 9:6, 10:12. In connexion with what follows see on 4:10.

ἡ γὰρ δύναμις ἐν ἀσθενείᾳ τελεῖται. ‘Where there is weakness, strength reaches completeness.’ Where human strength abounds, the effects of Divine power may be overlooked. It is easy to forget Providence in reading history, but we do not obtain a more scientific view by leaving God out of the account. Where it is manifest that man was powerless, God’s power becomes, not more real, but more evident; 4:7, 13:4; see on 1Co 1:25, 1Co 1:2:3, 1Co 1:4. Bede shows how this truth was illustrated in the cases of Ethelberga and Hilda (H.E. ix. 9, 21). * Gratia esse potest, etiam ubi maximus doloris sensus est (Beng.); but the χάρις does not mean the χάρισμα ἰμάτων, so that, though he was not healed himself, he was allowed the power of healing others (Chrys.). On the refusal of such requests; frequenter Quae putamus prosperaobsunt: ideo non conceduntur Deo melius providente (Pseudo—Primasius on Rom 8:26). The Lord’s reply convinced the Apostle that this grievous affliction would not hinder his work; he may even have been convinced that it was a condition of success. That it was the Lord’s doing, and not his, showed that he might glory in it. How the Lord conveyed this reply to him, we are not told; but to St Paul it was real, and it is not extravagant to believe that, as on the road to Damascus, Christ conversed with him.

Here the verse should end; see on 1Co 12:23 for a similarly unfortunate division. In this Epistle most of the earlier chapters are badly divided.

Ἥδιστα οὗν μᾶλλον καυχήσομαι ἐν ταῖς ἀσθενείαις. Most gladly therefore (because of the Lord’s reply) will I rather glory in my weaknesses (than pray that they may be removed). The order of the words is important. We have not got μᾶλλον ἐν ταῖς ἀσθενείαις καυχ., and we must not interpret ‘will I glory in my weaknesses rather than in the revelations granted to me.’ Nor must we make μᾶλλον strengthen ἥδιστα: μᾶλλον may strengthen comparatives (Php 1:23), but not superlatives. Blass, § 44:5; Winer, p. 300.

ἵνα ἐπισκηνώσῃ ἐπʼ ἐμὲ ἡ δύναμις τοῦ Χριστοῦ. A bold metaphor, which may possibly be intended to suggest the Shechinah (see on Luk 9:34); ‘That the strength of the Christ may tabernacle upon me.’ Κατασκνηνόω is very freq. in LXX, but ἐπισκηνόω is found nowhere else in Bibl. Grk. The translations of δύναμις in this verse and of δυνατός in v. 10 should be uniform. AV has ‘strength,’ ‘power,’ ‘strong’; RV. has ‘power,’ ‘strength’ ‘strong’; better, ‘strength’ ‘strength,’ ‘strong.’ Vulg. has virtus, virtus, potens; Beza has potentia, potentia, potens.

ἡ γὰρ δύναμις (א * A * B D * G, Latt.) rather than ἡ γὰρ δύναμίς μου (א 3 A2 D2 and 3 E K L P, Syrr. Copt.): τελειοῦται (א* A B D* G) rather than τελειοῦται (א3. D3 K L1 P). Both verbs are freq. in LXX and translate the same Heb, words; both occur in Joh 19:28, and both are fairly common in N,T. B 67**, Syr.Hark. Copt. Arm., Iren. omit μου after ἀσθενείαις, and insertion is more probable than omission.

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

He said [ειρηκεν] . Rev., correctly, He hath said. The force of the perfect tense is to be insisted on. It shows that the affliction was still clinging to Paul, and that there was lying in his mind when he wrote, not only the memory of the incident, but the sense of the still abiding power and value of Christ 's grace; so that because the Lord hath said "my grace," etc., Paul can now say, under the continued affliction, wherefore I take pleasure, etc., for Christ 's sake; for when I am weak, then am I strong. A more beautiful use of the perfect it would be difficult to find in the New Testament.

My strength. The best texts omit my, thus turning the answer into a general proposition : strength is perfected in weakness; but besides the preeminent frigidity of replying to a passionate appeal with an aphorism, the reference to the special power of Christ is clear from the words power of Christ, which almost immediately follow. Compare 1Co 2:3, 4; 2Co 4:7; Heb 11:34. Rev., rightly, retains my italicized. May rest upon [επισκηνωση] . Only here in the New Testament. The simple verb skhnow to dwell in a tent is used by John, especially in Revelation. See on Joh 1:14. The compound verb here means to fix a tent or a habitation upon; and the figure is that of Christ abiding upon him as a tent spread over him, during his temporary stay on earth.

For Christ 's sake. This may be taken with all the preceding details, weaknesses, etc., endured for Christ 's sake, or with I take pleasure, assigning the specific motive of his rejoicing : I take pleasure for Christ 's sake.

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