2 Corinthians 12:9

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

Robert Jamieson, A. R. Fausset & David Brown, 1871 · public domain

Verse 9. 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 spake to him in an audible manner. Grotius supposes that this was done by the (Bath-qol-- "daughter of the voice") so frequently referred to by the Jewish writers, and which they suppose to be referred to in 1Kgs 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 us 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 (2Sam 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, Mk 14:36. The cup of suffering which he so earnestly desired should be taken away, was not re- moved. So in the case before us. Compare also De 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 insubmision 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 affliction was not indeed removed; but there was a promise that the favour 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, etc. I count it a privilege to be afflicted, if my trials may be the means of my more abundantly enjoying the favour 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. επισκηνωση. 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. Learn hence,

(1.) that a Christian never loses anything by suffering and affliction. If he may obtain the favour of Christ by his trials, he is a gainer. The favour 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 benefited 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 honours that the world could give would impart.

(3.) Learn to bear trials with joy. They are good for us. They develop 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, oh, 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 ?

(*) "strength" "power" (b) "glory in my" 1Pet 4:14 (+) "infirmities" "weaknesses" (c) "power of Christ" 1Pet 4:14

Albert Barnes, 1834 · public domain

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 labors, 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, (2Cor 12:21 (note)). 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 - Επισκηνωσῃ 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 ἡμιν 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 defense. God gives the glory, and God gives the defense of that glory. The apostle had much glory or honor; 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 on 2Cor 11:30 (note)

Adam Clarke, 1831 · public domain