9. And he said unto me<\/em> ] Jesus Christ said it, “but how<\/em> the answer from Christ was received, whether through an inner voice or by means of a vision, is entirely unknown to us.” Meyer.<\/p>\n My grace is sufficient for thee<\/em> ] “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<\/em> was the answer; the thorn was not taken away, but strength was given to bear it.<\/p>\n my strength is made perfect in weakness<\/em> ] Rather, power<\/strong>. The word is the same as that rendered power<\/em> below. This is a paradox very common with St Paul. See ch. 2Co 4:7<\/span>; 2Co 4:10 , 2Co 13:4<\/span>. Also 1Co 1:21-30<\/span>; 1Co 2:1-4<\/span>; Heb 2:10<\/span>. 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<\/em>, and render for strength is perfected in weakness<\/em>. So Wiclif, for vertu is perfigtly made in infirmity<\/em>, “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.<\/p>\n Most gladly therefore will I rather glory<\/em> ] Better, boast<\/strong>. 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<\/span>, and 1Co 2:5<\/span>) that the work he has been doing is of God.<\/p>\n that the power of Christ may rest upon me<\/em> ] Rather, tabernacle upon me<\/strong>. Cf. Joh 1:14<\/span>. The five other versions render dwell in me<\/em>. 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.<\/p>\n And he said unto me – <\/B>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 <\/span> 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<\/span>, 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.<\/P> 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<\/span> was not literally answered; the child for whose life he so earnestly prayed died. So the Saviours request was not literally answered, Mar 14:36<\/span>. 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<\/span>; Job 30:20<\/span>; Lam 3:8<\/span>. 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:<\/P> (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.<\/P> (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.<\/P> (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.<\/P> (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.<\/P> My grace is sufficient for thee – <\/B>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.<\/P> My strength is made perfect in weakness – <\/B>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.<\/P> Most gladly, therefore … – <\/B>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.<\/P> That the power of Christ – <\/B>The strength which Christ imparts; his power manifested in supporting me in trials.<\/P> May rest upon me – <\/B><\/SPAN><\/span> episkenose. 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:<\/P> (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.<\/P> (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.<\/P> (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?<\/P><\/p>\n Verse 9<\/span>. My grace is sufficient for thee<\/B><\/I>] Thou shalt not be permitted to sink under these afflictions. Thy enemies shall not be able to prevail against thee.<\/P> <\/P> My strength is made perfect in weakness.<\/B><\/I>] The more, and the more violently<\/I>, 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. “<\/I>2Co 12:21<\/I><\/span>“<\/I><\/P> <\/P> Will I rather glory in my infirmities<\/B><\/I>] Therefore, his infirmities<\/I> do not mean his corruptions<\/I>, or sins<\/I>, or sinfulness<\/I> 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.<\/P> <\/P> That the power of Christ may rest upon me.<\/B><\/I>] . That it may overshadow<\/I> me as a tent<\/I>, or tabernacle<\/I>; affording me shelter, protection, safety<\/I>, and rest<\/I>. This expression is like that, Joh 1:14<\/span>: And the word was made flesh<\/I>, and made his<\/I> tabernacle among us-full of grace and truth<\/I>. The same eternal<\/I> WORD promised to make his tabernacle<\/I> with the apostle, and gives him a proof that he was still the same-full of grace and truth<\/I>, by assuring him that his grace should be sufficient for him<\/I>. Paul, knowing that the promise of grace<\/I> could not fail, because of the Divine truth<\/I>, says: Most gladly, therefore, will I rather glory in<\/I> my afflictions, that<\/I> such a power of Christ may overshadow<\/I> and defend me.<\/P> <\/P> The words are also similar to those of the Prophet Isaiah, Isa 4:5<\/span>: On all the glory shall be a defence<\/I>. God gives the glory<\/I>, and God gives the defence<\/I> of that glory. The apostle had much glory<\/I> or honour<\/I>; both Satan and his apostles were very envious; in himself the apostle, as well as all human beings, was weak<\/I>, and therefore needed the power of God<\/I> to defend such glory. Grace alone can preserve grace. When we get a particular blessing we need another<\/I> to preserve<\/I> it; and without this we shall soon be shorn of our strength, and become as other men. Hence the necessity of continual watchfulness<\/I> and prayer<\/I>, and depending<\/I> on the all-sufficient grace of Christ<\/I>. See note on 2Co 11:30<\/span>.<\/P><\/p>\n And he said unto me, My grace is sufficient for thee:<\/B> Paul prayed, and God answered, not in specie, <\/I>( doing the very thing for him which he asked), but in valore, <\/I>giving him what was every whit as valuable. His answer was: My grace<\/I> (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. <\/P> For my strength is made perfect in weakness; <\/B>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. <\/P> Therefore<\/B> (saith the apostle) I will<\/B> choose to glory in my infirmities, that the power of Christ may rest upon me.<\/B> 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. <\/P> <\/p>\n 9. said<\/B>literally, “Hehath said,” implying that His answer is enough [ALFORD].<\/P> is sufficient<\/B>The trialmust endure, but the grace shall also endure and never fail thee[ALFORD], (De33:25<\/span>). The Lord puts the words into Paul’s mouth, that followingthem up he might say, “O Lord, Thy grace is sufficient for me”[BENGEL]. <\/P> my strength<\/B>Greek,<\/I>“power.” <\/P> is made perfect<\/B>has itsmost perfect manifestation. <\/P> in weakness<\/B>Do not askfor sensible strength, FORMy power is perfected in man’s “strengthlessness” (so theGreek<\/I>). The “for” implies, thy “strengthlessness”(the same Greek<\/I> as is translated “weakness”; and in2Co 12:10<\/span>, “infirmities”)is the very element in which My “power” (which movescoincident with “My grace”) exhibits itself more perfectly.So that Paul instead of desiring the infirmity to “depart,””rather” henceforth “glories<\/I> in infirmities,that the power of Christ may rest (Greek,<\/I> ‘tabernacle upon,’cover my infirmity all over as with a tabernacle; compare Greek,<\/I>Joh 1:12<\/span>) upon” him. Thiseffect of Christ’s assurance on him appears, 2Co 4:7<\/span>;1Co 2:3<\/span>; 1Co 2:4<\/span>;compare 1Pe 4:14<\/span>. The “My”is omitted in some of the oldest manuscripts; the sense is the same,”power” (referring to God’s power) standing absolutely, incontrast to “weakness” (put absolutely, for man’sweakness). Paul often repeats the word “weakness” or”infirmity” (the eleventh, twelfth, and thirteenthchapters) as being Christ’s own word. The Lord has more need of ourweakness than of our strength: our strength is often His rival; ourweakness, His servant, drawing on His resources, and showing forthHis glory. Man’s extremity is God’s opportunity; man’s security isSatan’s opportunity. God’s way is not to take His children out oftrial, but to give them strength to bear up against it (Psa 88:7<\/span>;Joh 17:15<\/span>).<\/P><\/p>\n And he said unto me<\/strong>,…. Either by what the Jews call <\/p>\n , “Bath Kol”, a voice from heaven, an articulate audible one; or by some extraordinary revelation of the Spirit of God; or by a divine impression upon his mind; whereby he was assured of what follows,<\/p>\n my grace is sufficient for thee<\/strong>; the Lord always hears and answers his people sooner or later, in one form or another, though not always in the way and manner they desire; but yet in such a way as is most for his glory and their good: the apostle had not his request granted, that Satan might immediately depart from him, only he is assured of a sufficiency of grace to support him under the exercise, so long as it should last. There seems to be an allusion to the word , “Shaddai”, an appellation of God, Ge 17:1<\/span>, and signifies, “which is sufficient”: for God is all sufficient, and is a name that belongs to the Messiah. The angel whom God promised to the Israelites, to go before them in the wilderness, Ex 23:23<\/span>, the Jews say g is “Metatron” (which is a corruption of the word “mediator”), whose name is as the name of his master. “Metatron” by gematry is “Shaddai, one that is sufficient”: however, certain it is, that the grace of Christ is alone sufficient for all his people, to all saving purposes, in all their times of need. It is alone sufficient, not to the exclusion of the grace of the Father or the Spirit; but in opposition and distinction to anything else, that may be rightly or wrongly called grace; what men generally call common or sufficient grace, which, they say, is given to all men, is a mere chimera; no grace is sufficient but what is effectual, and that is only the grace of Christ: the light of nature is insufficient to any saving purpose; the Gospel, which is called grace, and is the means of grace, is insufficient of itself to salvation, without the powerful and efficacious grace of Christ going along with it; and so are gifts, whether ordinary or extraordinary: nothing short of the grace of Christ is sufficient grace; and this is sufficient for all the elect of God, Jews and Gentiles, Old and New Testament saints, the family in heaven and in earth, the people of God that are already called, and are to be called, and for the worst and vilest of sinners; and it is sufficient to all saving purposes, to the acceptance of their persons before God, to their justification in his sight, to their pardon and cleansing, to their regeneration and sanctification, to the supply of all their wants, and to their perseverance in grace unto glory; and it is sufficient in all their times of need, in times of bodily affliction, of violent persecution, soul desertion, Satan’s temptations, and at the hour of death, and in the day of judgment. The reason given to support this answer, and to strengthen the apostle’s faith in it, is,<\/p>\n for my strength is made perfect in weakness<\/strong>; by the “strength” of Christ is meant, not his strength as the mighty God, but that communicative strength which he has, and is in him as Mediator, and which saints look to him for, and receive from him; this is “made perfect in” their “weakness”; not that their weakness can add perfection to his strength, for his strength is perfect in itself, not to say anything of the contradiction such a sense carries in it; but the meaning is, that the strength of Christ is made to appear, is illustrated and shines forth in its perfection and glory, in supplying, supporting, and strengthening his people under all their weakness; and if they were not left to some weaknesses in themselves, his strength would not be so manifest; see Jas 2:22<\/span>. The answer to the apostle’s request, supported with this reason, was wonderfully satisfactory to him; wherefore he concludes,<\/p>\n most gladly therefore will I rather glory in my infirmities<\/strong>; in the weaknesses which attended either his body or soul, through the buffetings of the angel Satan, rather than in his visions and revelations; or rather than insist upon his departure from him, he is content things should be as they were, since he had such a promise of a sufficiency of grace to bear him up, under and through whatever was the pleasure of God concerning him; and since the strength of Christ was made illustrious through his weakness, so that Satan was not able to make any advantage over him, he is willing to remain in the same posture and condition:<\/p>\n that the power of Christ<\/strong>, says he,<\/p>\n may rest upon me<\/strong>, or “tabernacle over me”; he considered himself as a poor weak feeble creature, and the power of Christ as a tabernacle over him, as the power of God is represented as a garrison about the believer, 1Pe 1:5<\/span>, sheltering, preserving, and protecting him from the insults of Satan, in every form and shape; see Isa 4:6<\/span>, where Christ is said to be a tabernacle, for a place of refuge, and for a covert.<\/p>\n g Jarchi in Exod. xxiii. 23. Sepher Raya Mehimna in Zohar in Numb. fol. 87. 1.<\/p>\n He hath said <\/B> (<\/SPAN><\/span>). Perfect active indicative, as if a final word. Paul probably still has the thorn in his flesh and needs this word of Christ.<\/P> Is sufficient <\/B> (<\/SPAN><\/span>). Old word of rich meaning, perhaps kin to Latin arceo<\/I>, to ward off against danger. Christ’s grace suffices and abides.<\/P> Is perfected <\/B> (<\/SPAN><\/span>). Present passive indicative of <\/SPAN><\/span>, to finish. It is linear in idea. Power is continually increased as the weakness grows. See Php 4:13<\/span> for this same noble conception. The human weakness opens the way for more of Christ’s power and grace.<\/P> Most gladly rather <\/B> ( <\/SPAN><\/span>). Two adverbs, one superlative (<\/SPAN><\/span>), one comparative (<\/SPAN><\/span>). “Rather” than ask any more (thrice already) for the removal of the thorn or splinter “most gladly will I glory in my weaknesses.” Slowly Paul had learned this supreme lesson, but it will never leave him (Rom 5:2<\/span>; 2Tim 4:6-8<\/span>).<\/P> May rest upon me <\/B> ( ‘ <\/SPAN><\/span>). Late and rare verb in first aorist active subjunctive with <\/SPAN><\/span> (final clause), to fix a tent upon, here upon Paul himself by a bold metaphor, as if the Shechinah of the Lord was overshadowing him (cf. Lu 9:34<\/span>), the power (<\/SPAN><\/span>) of the Lord Jesus. <\/P> <\/p>\n He said [] <\/SPAN><\/span>. 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. <\/P> 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<\/span>, 4<\/span>; 2Co 4:7<\/span>; Heb 11:34<\/span>. Rev., rightly, retains my italicized. May rest upon [] <\/SPAN><\/span>. 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<\/span>. 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. <\/P> 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.<\/P> <\/p>\n <\/strong><\/p>\n 1) “And he said unto me,”<\/strong> (kai eireken moi) “and he said to me,” or “hath said,” the perfect tense indicates an abiding validity of Divine promise, as often quoted from the Old Testament, Act 13:34<\/span>; Heb 4:4<\/span>; Heb 10:9<\/span>.<\/p>\n 2) “My grace is sufficient for thee,<\/strong> (arkei soi he charis mou) “My grace suffices thee,” continually, always, to meet your need, my favor is open to you, in special mercies and manners; Gal 2:9<\/span>; Rom 6:1<\/span>; 2Pe 3:18<\/span>; 2Co 3:5<\/span>.<\/p>\n 3) “For my strength is made perfect in weakness,”<\/strong> (he gar dunamis en astheneia teleitai) “For my power is perfected in weakness;” or “is being made perfect in weakness,” denoting continuous action, progressive help in weakness, Heb 2:10<\/span>; Php_4:13; Mat 5:48<\/span>.<\/p>\n 4) “Most gladly therefore will I rather glory in my infirmities,”<\/strong> (hedista oun mallon kauchesomai en tais astheneiais) “Most gladly therefore I will rather boast in my weaknesses;” for it is Christ who “strengtheneth me,” Php_4:13; Heb 13:5<\/span>; nothing validates early Christianity as being from God more than the weakness of the vessels by which it was carried, 1Co 1:26-29<\/span>.<\/p>\n 5) “That the power of Christ may rest upon me,”<\/strong> (hina episkenose ep’ eme he dunamis tou Christou) “In order that the power of Christ might overshadow me,” and be manifested by men, 2Co 4:7<\/span>; 1Pe 4:14<\/span>.<\/p>\n 9. He said to me. It is not certain, whether he had this answer by a special revelation, and it is not of great importance. (910) For God answers us, when he strengthens us inwardly by his Spirit, and sustains us by his consolation, so that we do not give up hope and patience. He bids Paul be satisfied with his grace, and, in the mean time, not refuse chastisement. Hence we must bear up under evil of ever so long continuance, because we are admirably well dealt with, when we have the grace of God to be our support. (911) The term grace, here, does not mean here, as it does elsewhere, the favor of God, but by metonymy, the aid of the Holy Spirit, which comes to us from the unmerited favor of God; and it ought to be sufficient for the pious, inasmuch as it is a sure and invincible support against their ever giving way. <\/p>\n 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. <\/p>\n Most gladly, therefore This latter statement confirms the exposition that I have given. I will glory, says he, in my infirmities, that the power of Christ may dwell in me (912) Hence, the man that is ashamed of this glorying, shuts the door upon Christ’s grace, and, in a manner, puts it away from him. For then do we make room for Christ’s grace, when in true humility of mind, we feel and confess our own weakness. The valleys are watered with rain to make them fruitful, while in the mean time, the high summits of the lofty mountains remain dry. (913) Let that man, therefore, become a valley, who is desirous to receive the heavenly rain of God’s spiritual grace. (914) <\/p>\n He adds most gladly, to show that he is influenced by such an eager desire for the grace of Christ, that he refuses nothing for the sake of obtaining it. For we see very many yielding, indeed, submission to God, as being afraid of incurring sacrilege in coveting his glory, but, at the same time, not without reluctance, or at least, less cheerfully than were becoming. (915) <\/p>\n (910) “ Et aussi il n’est pas fort requis de la scauoir;” — “And besides, it is not greatly requisite to know it.” <\/p>\n (911) “ Et c’est assez;” — “And that is enough.” <\/p>\n (912) The original word, ἐπισκηνώσὟ, properly means, to pitch a tent, or tabernacle, upon. Raphelius quotes two passages from Polybius, in which the verb is used as meaning — to enter into, and dwell in. Τὸ δὲ τελευτασῖον ἐπισωκηνώσαντες ἐπὶ τὰς οἰκίας “and at last, having entered in, and taken possession of the houses.” Μετὰ δὲ ταῦτα ταῖς οἰκίαις ἐπισκηνώσαντες κατεῖχον τὴν πόλιν — “And after these things, having entered into the houses, they took possession of the city.” — CEcumenius, cited by Parkhurst, considers ἐπίσκηνώσὟ, as employed by the Apostle here, to be equivalent to ὁλη ἐν ὁλω κατοικήσὟ — “may entirely take possession of,me, and dwell in me. ” — It is admirably well observed by Dr. Adam Clarke, that “the same Eternal WORD,” (of whom it is said in Joh 1:14<\/span>, that he “was made flesh, and made his tabernacle among us, ( ἐσκήνωσεν ἐν ἡμῖν,) full of grace and truth,”) “promised to make his tabernacle with the Apostle, and gives him a proof that he was still the same — full of grace and truth, by assuring him that his grace should be sufficient for him. ” — Ed. <\/p>\n (913) “ Sees et steriles ;” — “Dry and barren.” <\/p>\n (914) Much in accordance with this beautiful sentiment is Bunyan’s description of the “Valley of Humiliation,” in the second part of his “Pilgrim’s Progress.” “It is the best and most fruitful piece of ground in all these parts. It is fat ground, and, as you see, consisteth much in meadows; and if a man was to come here in the summer-time, as we do now, if he knew not any thing before thereof, and if he also delighted himself in the sight of his eyes, he might see that which would be delightful to him. <\/p>\n ‘<\/p>\n Behold how green this valley is! also how beautiful with lilies!’ (Son 2:1<\/span>) <\/p>\n I have known many labouring men that have got good estates in this Valley of Humiliation. (1Pe 5:5<\/span>.) ‘For God resisteth the proud, but giveth grace unto the humble.’ (Jas 4:6<\/span>.) For indeed it is a very fruitful soil, and doth bring forth by handfuls. ” — Bunyan’s Allegorical Works, (Glasgow, 1843,) p. 164. — Ed. <\/p>\n (915) “ Ce n’est point si nayfuement et franchement qu’il faloit;” — “It is not so ingenuously and frankly, as it ought to be.” <\/p>\n (9) And he said unto me, My grace is sufficient for thee.<\/strong>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.<\/p>\n Most gladly therefore will I rather glory in my infirmities.<\/strong>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.<\/em> The word for rest is literally, as a like word in Joh. 1:14<\/span>, to dwell as in a tent,<\/em> and suggests the thought that the might of Christ was to him as the Shechinah cloud of glory encompassing him and protecting him.<\/p>\n 9<\/strong>. <\/strong> He said grace sufficient<\/strong> 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 <\/strong> was ultimately withdrawn. It seems to have commenced about the year 44, and ended about 58. <\/p>\n Made perfect<\/strong> Is brought to the complete intended result, namely, its manifested exhibition in the triumphs of the gospel. <\/p>\n In weakness<\/strong> Which shows the power to be divine. <\/p>\n Gladly<\/strong> 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. <\/p>\n Rather<\/strong> Than have the thorn <\/strong> drawn out. He preferred the Lord’s way to his own. <\/p>\n Glory in my infirmities<\/strong> 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. <\/p>\n Power of Christ<\/strong> 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!<\/p>\n ‘And he has said to me, “My grace is sufficient for you: for my power is made perfect in weakness.” Most gladly therefore will I rather glory in my weaknesses, that the power of Christ may take up its abode on me.’<\/p>\n The reply that at some stage came to him from Christ, and is still effective (perfect tense), was not what he wanted. It was that the thorn would not be removed. Jesus Christ wanted him to remain weak, so that he might remain strong, triumphing over weakness, triumphing over the thorn and triumphing over the danger of self-exaltation. ‘My grace is sufficient for you.’ His unmerited love, favour and compassion revealed in His personal ministering to Paul, with all the power at His disposal, would be sufficient to see him through it. It would be his sufficiency. And the reason too was given, so that he might be perfectly strengthened through the power of Christ, manifested even while he seemed weak.<\/p>\n So Paul came not only to accept his disability, but to glory in it along with his other weaknesses. If that was the price of having the power of Christ abiding on him, then it was a price worth facing up to. For enjoying the power of Christ, both in his own life, and in his work for others, meant more than all. His disability helped him to die daily so that the power of Christ might be manifested through his mortal flesh (2Co 4:10-11<\/span>). This is true whether the ‘power of Christ’ means ‘Christ’s own power’, or the power which consists of Christ as ministered by God.<\/p>\n 2Co 12:9<\/span><\/em><\/strong>. <\/strong>My strength is made perfect in weakness.<\/em><\/strong><\/strong> “Is illustrated in proportion to the weakness of the instrument I make use of.” The word ‘, which we render, may rest upon, <\/em>is emphatical, and signifies literally, may pitch its tent upon. <\/em>See Joh 1:14<\/span>. <\/p>\n 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. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 9. My grace is sufficient for thee<\/strong> ] 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.)<\/p>\n<\/p>\n For my strength is made perfect<\/strong> ] 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. <\/p>\n 9.<\/strong> ] And He said to me<\/strong> (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<\/em> ,’ but this last would not contain reference enough to the fact<\/em> 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.<\/p>\n How<\/em> this was said, whether accompanied by an appearance of Christ to him or not, must remain in obscurity), My grace<\/strong> (not, ‘My favour generally;’ ‘ My imparted grace<\/em> ’) is sufficient for thee<\/strong> ( <\/strong> , spoken from the divine omniscience,‘ suffices, and shall suffice<\/em> :’ q. d. ‘ the trial must endure, untaken away: but the grace shall also endure, and never fail thee<\/em> ’), for<\/strong> (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<\/strong> (has its full energy and complete manifestation) in<\/strong> (as the element in which it acts as observable by man) weakness<\/strong> . See ch. 2Co 4:7<\/span> , and 1Co 2:3-4<\/span> , where the influence of this divine response on the Apostle, is very manifest. If I mistake not, the expression<\/em> <\/strong> , there<\/em> , favours the omission of here, as in our text, and makes it probable that it was inserted for perspicuity’s sake, and to answer to . . below.<\/p>\nFuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n