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, accounts for 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 using this 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 the disposal 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 is Head 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 us here, 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 Divine Source 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

"Some of the arable land along the shore on the south-east coast of Sutherland is almost covered with shore stones, from the size of a turkey's egg to eight pounds weight. Several experiments have been made to collect these off the land, expecting a better crop; but in every case the land proved less productive by removing them; and on some small spots of land it was found so evident, that they were spread on the land again, to ensure their usual crop of oats or pease." We would fain be rid of all our infirmities which, to our superficial conceptions, appear to be great hindrances to our usefulness, and yet it is most questionable if we should bring forth any fruit unto God without them. Much rather, therefore, will I glory in infirmities that the power of Christ may rest upon me.

(C. H. Spurgeon.)

"For Christ's sake," that is the main point: the apostle took pleasure in pain, not as pain, but for Christ's sake. In itself sorrow is not sanctifying. It is like fire, whose effect depends upon the substance with which it comes in contact. Fire melts wax, inflames straw, and hardens clay. So it is only in afflictions borne for Christ's sake, that is, in Christ's name, and with Christ's spirit, that we can rejoice. Forasmuch as Christ hath suffered in the flesh, arm yourself likewise with the same mind. The Cross alone extracts life out of pain; without this it is death-giving.

(F. W. Robertson, M. A.)

I. PAUL'S WEAKNESS. That is a quality which we are not accustomed to associate with the apostle, knowing what we do of his labours; but when we go deeper we discover that one of the most distinctive preparations for the work which he accomplished was his feebleness. Wherein, then, did it consist?

1. It was not intellectual. Even his vilest detractors could not deny his mental superiority.

2. It was not moral. There was no vacillation about him.

3. It was physical. Paul had to contend with some distressing bodily infirmity.

II. THE CONNECTION OF PAUL'S WEAKNESS WITH HIS STRENGTH.

1. There was a strength in his weakness. In the Divine administration there is a wonderful law of compensation.

2. There was strength as the result of his weakness.(1) The consciousness of his own weakness led him to cast himself unreservedly upon the Divine help.(2) But looking toward man, the result of this weakness was in Paul a great outflow of tenderness. One cannot read his letters without feeling the heart-beat of his sympathy.

3. But there was, also, strength surmounting his weakness. In spite of his infirmity, he laboured on just as though he had nothing of the kind about him. He was impelled to do this.(1) By his faith. Men as they looked on Dante when he walked the streets after he had written his "Inferno," and marked the intensity of his earnest face, said one to another, "See the man who has been in hell." The apostle moved in the midst of unseen realities.(2) By gratitude. Never was consecration more thorough than his. He felt that he owed everything to Jesus, and to Jesus he yielded all. Conclusion:

1. Here is a use of explanation. You wonder, perhaps, why you have such feebleness. When you see others with robust frames and unbroken health, you are apt to say, "Ah, if I had but their strength how much more might I do for my Saviour!" But you are mistaken. If you had their strength you might not really be so strong as you are now.

2. A use of consolation. You wish to work for the Lord, and think you can do nothing because of your feebleness. Then see in Paul's life how much can be accomplished, weakness notwithstanding. Nor is he a solitary instance. Think of Calvin and his irritable temper and a fragile and diseased body.

3. A use of direction. We can overcome our weakness only through a faith and a consecration like Paul's. The one answer that will avail to the cry "Who is sufficient for these things"? is this: "My sufficiency is of God." "Out of Saul, what has made Paul?" Faith.

(W. M. Taylor, D. D.)

Note —

I. THIS GENERAL LAW APART FROM ITS RELIGIOUS BEARINGS.

1. Weakness is sometimes perfected in strength. Its greatest manifestations are constantly seen in those whom the world deems the strongest. A strong man is likely to be a self-reliant man, and such a man is morally certain to display some weakness. A man, again, who is consciously strong at some point, is likely to think that his strength at that point will make up for his carelessness at other points. For instance, you often see men of great intellect who are morally weak and loose, and who count on their intellectual strength to cover their moral deficiency. The man who is financially strong is now and then tempted to believe that money can carry him over the lack of courtesy or consideration for others. The strong men of the Bible are also its weak men. Abraham's falsehood, Noah's excess, Jacob's worldliness, Moses' unhallowed zeal, Elijah's faithless despair, David's lust and murder, Solomon's luxuriousness and sensuality all tell the same story which we read in the biographies of the scholars, statesmen, monarchs, and generals of later times.

2. On the other hand, strength is perfected in weakness. Let an ignorant but conceited man go to a foreign city. He says, "A guide is a nuisance, and I will have none of them. I will find out the objects of interest for myself." And so he goes blundering along, exposing himself to insult and even to danger, wasting hours in his search for a palace or an art-gallery — a sorry exhibition of weakness. Another man goes into the same city, quite as ignorant, but follows a trustworthy and intelligent guide. He gains new ideas, while the strong man, so independent of help, is standing at street corners and painfully studying his guide-book. When they return home, the man who was weak enough to accept guidance is the stronger man in knowledge. Can you imagine any object more weak and helpless than a blind child, and yet what a strength it wins from that very weakness! Out of weakness the child is made strong. And then there is the familiar fact of the increased power imparted to touch and ear by the very infirmity. Then, again, the consciousness of infirmity often makes its subject so cautious that he really accomplishes more than another who is free from infirmity. The man whose health and strength are exuberant, is likely to be careless of them; while he who rarely knows what it is to be without an aching head or a feverish pulse, therefore works by rule and economises minutes and brings discipline to bear on rebellious nerves and muscles. It is this power of self-mastery wrought out through weakness, which gives such power over other minds and hearts.

II. THE TRUTH ON ITS RELIGIOUS SIDE.

1. Real strength comes only out of that weakness which, distrustful of itself, gives itself up to God.(1) Take the case of Paul. Here is a man beset with various infirmities. And yet at this distance we can see that that very weakness of Paul was his strength. For it gave God's power its full opportunity. It is a strange gift that we have of preventing God from doing for us all that He would. God often sees fit to use the very elements you and I would throw away. We do not count weakness among the factors of success. The world is at a loss what to do with it; but when God takes hold of weakness it becomes another thing and works under another law. So then Paul, having abandoned the idea of doing anything by himself, God took this weakness and wrought out victory for Christ's cause and for Paul by means of it.(a) Take the impression which the character and history of Paul make on your own minds. You know something of the power which Luke's record of his life and labours exerts in stimulating Christian zeal and in educating character. Do not all these things get a stronger hold on you through the very sympathy which the apostle's sufferings call out? Did not his very infirmities endear him to the churches in his own day? Had not these somewhat to do with the liberal supplies from Philippi, and with the heart-breaking sorrow of the Ephesian elders at Miletus?(b) After all that we read of Paul, we rise from his story and from his writings with a stronger impression of Christ than of him. The radiance of the light eclipses the wonder of the lamp. That is as Paul would have had it.(2) Or go farther back. Christ called Peter a rock; and yet at that stage Peter reminds us rather of those rocks which one meets with in clay-soil regions, which crumble at the touch, and are, least of all stones, fit for foundations. Peter, blustering, forward, boastful, with a great deal of strength of his own, which crumbled into weakness at the first touch of danger — and yet — "On this rock will I build My Church," etc. The Church which began under the ministry of weak Peter is surely no feeble factor in to-day's society: but the Peter of Pentecost was not the Peter of Gethsemane. Between these two he had learned a great deal about the weakness of human strength and the strength which God makes perfect in human weakness. The consequence is that whereas in Gethsemane Peter asserts himself, at Pentecost he asserts Jesus. Where he asserts himself the issue is a coward and a traitor. Where he passes out of sight behind Jesus, he is the hero of the infant Church, whom we love and honour.

2. The text is no encouragement to cherish weakness. The object of Christian training is to make men strong: and Paul can do all things, but only through Christ that strengtheneth him. How beautifully the context brings out this thought! What was the ark of the covenant? Nothing but a simple box overlaid with gold, such a thing as any skilful workman could make. And yet, when it fell into the hands of Israel's enemies, the priest declared "the glory is departed from Israel." What gave it this importance and meaning? It was that which rested upon it — the glory which made its resting-place the holiest spot in the world. And so, when the power of Christ rests upon a life, all its commonplace, its weakness, are transfigured, and the weak things of the world confound the things which are mighty. Thus it comes to pass that out of the mouth of babes and sucklings God ordains strength.

3. The truth of the text is wider than some of us have been wont to think. It asserts not only that God will assist our weakness, but that He will make our weakness itself an element of strength. We are, naturally, like one who carries round with him a rough precious-stone, ignorant of its value, and ready to throw it away or to part with it for a trifle, This thing, weakness, we should be glad to throw away. Christ comes like a skilful lapidary and shows us its value. I remember a little church among the mountains, which sprang up through the labours of a man the best of whose life was spent in trouble — a church founded among a population little better than heathen; and in the church building there was framed and hung up a magnificent rough agate which he had picked up somewhere among the hills, with the inscription, "And such were some of you." And that stone tells the story of our text — the story of the Church on earth; a weak, erring church, its leaders stained and scarred with human infirmity, yet with a line of victory and spiritual power running through it like a track of fire: rough stones hewn out of the mountains, carved into polished pillars in the temple of the Lord.

(M. R. Vincent, D. D.)

Corinthians, Paul, TitusAchaia, Corinth, DamascusAccount, Attacks, Bearing, Calamities, Christ, Christ's, Content, Cruel, Damages, Delight, Difficulties, Distress, Distresses, Fact, Feeble, Grievous, Hardships, Infirm, Infirmities, Injuries, Insults, Necessities, Needs, Persecutions, Pleased, Pleasure, Powerful, Reproaches, Sake, Straits, Strong, Troubles, Unkind, Weak, Weaknesses, Whenever, Wherefore1. For commending of his apostleship, though he might glory of his wonderful revelations,
9. yet he rather chooses to glory of his infirmities;
11. blaming the Corinthians for forcing him to this vain boasting.
14. He promises to come to them again; but yet altogether in the affection of a father;
20. although he fears he shall to his grief find many offenders, and public disorders there.

2 Corinthians 12:10

     5893   insults
     8795   persecution, nature of

2 Corinthians 12:5-10

     8359   weakness, spiritual

2 Corinthians 12:7-10

     5290   defeat
     5597   victory, act of God
     5776   achievement
     5957   strength, spiritual
     8231   discipline, divine

2 Corinthians 12:7-15

     5109   Paul, apostle

2 Corinthians 12:8-10

     5297   disease

2 Corinthians 12:9-10

     1105   God, power of
     5565   suffering, of believers
     5955   strength, divine

Not Yours but You
'I seek not yours, but you.'--2 COR. xii. 14. Men are usually quick to suspect others of the vices to which they themselves are prone. It is very hard for one who never does anything but with an eye to what he can make out of it, to believe that there are other people actuated by higher motives. So Paul had, over and over again, to meet the hateful charge of making money out of his apostleship. It was one of the favourite stones that his opponents in the Corinthian Church, of whom there were very …
Alexander Maclaren—Expositions of Holy Scripture

Strength in Weakness
'For this thing I besought the Lord thrice, that it might depart from me. 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.'--2 COR. xii. 8, 9. This very remarkable page in the autobiography of the Apostle shows us that he, too, belonged to the great army of martyrs who, with hearts bleeding and pierced through and through with a dart, yet did their …
Alexander Maclaren—Expositions of Holy Scripture

A Paradox
I. Perhaps I can expound the text best if I first TURN IT THE OTHER WAY UP, and use it as a warning. When I am strong, then am I weak. Perhaps, while thinking of the text thus turned inside out, we shall be getting light upon it to be used when we view it with the right side outwards, and see that when we are weak, then we are strong. I am quite sure that some people think themselves very strong, and are not so. Their proud consciousness of fancied strength is the indication of a terrible weakness. …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 34: 1888

The Collection for St Paul: the Farewell
PHILIPPIANS iv. 10-23 The Philippian alms--His sense of their faithful love--He has received in full--A passage in the Scriptural manner--The letter closes--"Christ is preached"--"Together with them" The work of dictation is nearly done in the Roman lodging. The manuscript will soon be complete, and then soon rolled up and sealed, ready for Epaphroditus; he will place it with reverence and care in his baggage, and see it safe to Philippi. But one topic has to be handled yet before the end. "Now …
Handley C. G. Moule—Philippian Studies

Introductory Note to Chapter iii. By the Editor
BY THE EDITOR THE readers, especially those not well acquainted with Scholastic philosophy, will, perhaps, be glad to find here a short explanation of the various kinds. of Vision and Locution, Corporal, Imaginary, and Intellectual. The senses of Taste, Touch, and Smell are not so often affected by mystical phenomena, but what we are about to say in respect of Sight and Hearing applies, mutatis mutandis, to these also. 1. A CORPORAL VISION is when one sees a bodily object. A Corporal Locution is …
Teresa of Avila—The Interior Castle, or The Mansions

That the Ruler Should be a Near Neighbour to Every one in Compassion, and Exalted Above all in Contemplation.
The ruler should be a near neighbour to every one in sympathy, and exalted above all in contemplation, so that through the bowels of loving-kindness he may transfer the infirmities of others to himself, and by loftiness of speculation transcend even himself in his aspiration after the invisible; lest either in seeking high things he despise the weak things of his neighbours, or in suiting himself to the weak things of his neighbours he relinquish his aspiration after high things. For hence it is …
Leo the Great—Writings of Leo the Great

Abram's Horror of Great Darkness.
"And when the sun was going down, a deep sleep fell upon Abram; and lo, an horror of great darkness fell upon him." If we consider the sketch, given us in scripture, of the life of this patriarch, we shall find that few have had equal manifestations of the divine favor. But the light did not at all times shine on him. He had his dark hours while dwelling in this strange land. Here we find an horror of great darkness to have fallen upon him. The language used to describe his state, on this occasion, …
Andrew Lee et al—Sermons on Various Important Subjects

"That which was from the Beginning, which we have Heard, which we have Seen with Our Eyes, which we have Looked Upon, and Our Hands Have
1 John i. 1.--"That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life." It is the great qualification of a disciple, or hearer, to be attentive and docile, to be capable of teaching, and to apply the mind seriously to it. It is much to get the ear of a man. If his ear be gotten, his mind is the more easily gained. Therefore, those who professed eloquence, and studied to persuade men to any …
Hugh Binning—The Works of the Rev. Hugh Binning

Answer to Mr. W's Fifth Objection.
5. The consideration that none of these raised persons did or could, after the return to their bodies, tell any tales of their separate existence; otherwise the Evangelists had not been silent in this main point, &c. p. 32. None of these persons, Mr. W. says, told any tales of their separate existence. So I suppose with him. As for the two first: How should they? being only, as Mr. W. says, an insignificant boy and girl, of twelve years of age, or thereabouts. Or if they did, the Evangelists were …
Nathaniel Lardner—A Vindication of Three of Our Blessed Saviour's Miracles

How Christ is to be Made Use of as Our Life, in Case of Heartlessness and Fainting through Discouragements.
There is another evil and distemper which believers are subject to, and that is a case of fainting through manifold discouragements, which make them so heartless that they can do nothing; yea, and to sit up, as if they were dead. The question then is, how such a soul shall make use of Christ as in the end it may be freed from that fit of fainting, and win over those discouragements: for satisfaction to which we shall, 1. Name some of those discouragements which occasion this. 2. Show what Christ …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

That Man Hath no Good in Himself, and Nothing Whereof to Glory
Lord, what is man that Thou art mindful of him, or the son of man that Thou visitest him?(1) What hath man deserved, that Thou shouldest bestow thy favour upon him? Lord, what cause can I have of complaint, if Thou forsake me? Or what can I justly allege, if Thou refuse to hear my petition? Of a truth, this I may truly think and say, Lord, I am nothing, I have nothing that is good of myself, but I fall short in all things, and ever tend unto nothing. And unless I am helped by Thee and inwardly …
Thomas A Kempis—Imitation of Christ

Extracts No. viii.
"In regard to the story reported among the Jews, respecting the body of Jesus, I admit there is a greater probability of there being such a report, especially if the body could not be found, and the apostles affirmed that he was risen from the dead, than there is that the resurrection, should be actually true: hence, perhaps, I was not so much on my guard in the expression as I ought to have been. What I particularly had in my mind was, that I might find it difficult to prove even the existence of …
Hosea Ballou—A Series of Letters In Defence of Divine Revelation

So Then we must Confess that the Dead Indeed do not Know what Is...
18. So then we must confess that the dead indeed do not know what is doing here, but while it is in doing here: afterwards, however, they hear it from those who from hence go to them at their death; not indeed every thing, but what things those are allowed to make known who are suffered also to remember these things; and which it is meet for those to hear, whom they inform of the same. It may be also, that from the Angels, who are present in the things which are doing here, the dead do hear somewhat, …
St. Augustine—On Care to Be Had for the Dead.

Introductory Note to the Epistle of Barnabas
[a.d. 100.] The writer of this Epistle is supposed to have been an Alexandrian Jew of the times of Trajan and Hadrian. He was a layman; but possibly he bore the name of "Barnabas," and so has been confounded with his holy and apostolic name-sire. It is more probable that the Epistle, being anonymous, was attributed to St. Barnabas, by those who supposed that apostle to be the author of the Epistle to the Hebrews, and who discovered similarities in the plan and purpose of the two works. It is with …
Barnabas—The Epistle of Barnabas

The Blessings of Noah Upon Shem and Japheth. (Gen. Ix. 18-27. )
Ver. 20. "And Noah began and became an husbandman, and planted vineyards."--This does not imply that Noah was the first who began to till the ground, and, more especially, to cultivate the vine; for Cain, too, was a tiller of the ground, Gen. iv. 2. The sense rather is, that Noah, after the flood, again took up this calling. Moreover, the remark has not an independent import; it serves only to prepare the way for the communication of the subsequent account of Noah's drunkenness. By this remark, …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Christ Our Life.
Colossians 3:4.--Christ who is our life. One question that rises in every mind is this: "How can I live that life of perfect trust in God?" Many do not know the right answer, or the full answer. It is this: "Christ must live it in me." That is what He became man for; as a man to live a life of trust in God, and so to show to us how we ought to live. When He had done that upon earth, He went to heaven, that He might do more than show us, might give us, and live in us that life of trust. It is as we …
Andrew Murray—The Master's Indwelling

Meditations for the Sick.
Whilst thy sickness remains, use often, for thy comfort, these few meditations, taken from the ends wherefore God sendeth afflictions to his children. Those are ten. 1. That by afflictions God may not only correct our sins past, but also work in us a deeper loathing of our natural corruptions, and so prevent us from falling into many other sins, which otherwise we would commit; like a good father, who suffers his tender babe to scorch his finger in a candle, that he may the rather learn to beware …
Lewis Bayly—The Practice of Piety

The Best Things Work for Good to the Godly
WE shall consider, first, what things work for good to the godly; and here we shall show that both the best things and the worst things work for their good. We begin with the best things. 1. God's attributes work for good to the godly. (1). God's power works for good. It is a glorious power (Col. i. 11), and it is engaged for the good of the elect. God's power works for good, in supporting us in trouble. "Underneath are the everlasting arms" (Deut. xxxiii. 27). What upheld Daniel in the lion's den? …
Thomas Watson—A Divine Cordial

Epistle xxv. To Gregoria.
To Gregoria. Gregory to Gregoria, Lady of the Bed-chamber (cubiculariæ) to Augusta. I have received the longed for letters of your Sweetness, in which you have been at pains all through to accuse yourself of a multitude of sins: but I know that you fervently love the Almighty Lord, and I trust in His mercy that the sentence which was pronounced with regard to a certain holy woman proceeds from the mouth of the Truth with regard to you: Her sins, which are many, are forgiven her, for she loved …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Let us Now Examine the Conditions under which a Revelation May be Expected To...
2. Let us now examine the conditions under which a revelation may be expected to be given to the original recipients. It may be observed in the first place that a revelation must possess some distinctive character. Even, if it should turn out that there is no such thing in reality at all, at least the notion which we form in our minds must possess such points of difference as to distinguish it from all other notions. It appears needful to bear this in mind, obvious though it is, because there …
Samuel John Jerram—Thoughts on a Revelation

Of the Corruption of Nature and the Efficacy of Divine Grace
O Lord my God, who hast created me after thine own image and similitude, grant me this grace, which Thou hast shown to be so great and so necessary for salvation, that I may conquer my wicked nature, which draweth me to sin and to perdition. For I feel in my flesh the law of sin, contradicting the law of my mind, and bringing me into captivity to the obedience of sensuality in many things; nor can I resist its passions, unless Thy most holy grace assist me, fervently poured into my heart. 2. There …
Thomas A Kempis—Imitation of Christ

Meditations of the Blessed State of a Regenerate Man in Heaven.
Here my meditation dazzles, and my pen falls out of my hand; the one being not able to conceive, nor the other to describe, that most excellent bliss, and eternal weight of glory (2 Cor. iv. 17; Rom. viii. 18)--whereof all the afflictions of this present life are not worthy--which all the elect shall with the blessed Trinity enjoy, from that time that they shall be received with Christ, as joint-heirs (Rom. viii. 17) into that everlasting kingdom of joy. Notwithstanding, we may take a scantling thereof. …
Lewis Bayly—The Practice of Piety

And Many Monks have Related with the Greatest Agreement and Unanimity that Many Other...
65. And many monks have related with the greatest agreement and unanimity that many other such like things were done by him. But still these do not seem as marvellous as certain other things appear to be. For once, when about to eat, having risen up to pray about the ninth hour, he perceived that he was caught up in the spirit, and, wonderful to tell, he stood and saw himself, as it were, from outside himself, and that he was led in the air by certain ones. Next certain bitter and terrible beings …
Athanasius—Select Works and Letters or Athanasius

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