2 Coríntios 12
John Calvin · Citado em PreceptAustin
2 Coríntios 12
Calvin - “Paul reveals to us the mind of a true and sincere pastor when he says that he will look on the sins of others with grief.” John MacArthur makes a very important statement that should get all our attention - Despite its critical importance, however, repentance is a needlessly misunderstood and controversial topic in contemporary Christianity. Some would strip repentance of any connection with sin, defining it as merely a change of mind about who Christ is. They see it as merely a synonym for faith that does not involve turning from sin. Writes one advocate of that view, “Repentance means to change one’s mind; it does not mean to change one’s life” (Thomas L. Constable, “The Gospel Message,” in Donald K. Campbell, ed., Walvoord: A Tribute [Chicago: Moody, 1982], 207). (ED: Preceptaustin.org has occasional quotes from Constable for he has some good comments in some areas but his view of repentance is not one of them. This is a very troubling statement by Constable. If there is never a change in "one's life" or behavior, how could one ever be assured that they truly possessed the Holy Spirit, the Spirit of Christ? cf Ro 8:9+) But Scripture knows nothing of a repentance that does not involve turning from sin. (2 Corinthians) Barton - Paul hinted here that finding the Corinthian congregation in disorder would mean more than his own humiliation. He would also have to mourn over those who stubbornly refused to repent of their sins. The sins Paul listed here are sexual sins (1 & 2 Corinthians Life Application Bible Commentary) Humiliate (verb) (5013) tapeinoo from tapeinos = low, not high, figuratively of one's attitude/social position) literally means to level, to cause something to be lower or to make low (eg, to level off a mountain in Lk 3:5 from Lxx of Is 40:4). Tapeinoo means to bow down, to make low, to humble. Most NT uses of tapeinoo are figurative and include the following meanings: To cause someone to lose prestige, to reduce to a meaner condition or lower rank, to abase. To be ranked below others. 11v in NT - Matt. 18:4; Matt. 23:12; Lk. 3:5; Lk. 14:11; Lk. 18:14; 2 Co. 11:7; 2 Co. 12:21; Phil. 2:8; Phil. 4:12; Jas. 4:10; 1 Pet. 5:6 Mourn (3996) pentheo from pénthos = mourning) means to mourn for, lament. Pentheo denotes loud mourning such as the lament for the dead or for a severe, painful loss. It is grief and sorrow caused by profound loss, especially death. Mourning can reflect an outward expression of sorrow. It is to experience sadness or grief as the result of depressing circumstances or the condition of persons and so to be sad, to grieve, to bewail or to lament. Grieving over a personal hope (relationship) that dies, Pentheō ("mourn over a death") refers to "manifested grief"severe enough to take possession of a person and hence cannot be hid. This is the same meaning of penthéō throughout antiquity. 10v in NT - Matt. 5:4; Matt. 9:15; Mk. 16:10; Lk. 6:25; 1 Co. 5:2; 2 Co. 12:21; Jas. 4:9; Rev. 18:11; Rev. 18:15; Rev. 18:19 Repent (3340) metanoeo rom meta = with, among + noeo = to think, exercise the mind <> from nous = mind; cf metanoia) means to have another mind. Friberg says it literally means to "perceive afterward, with the implication of being too late to avoid consequences." (Analytical Lexicon). Metanoeo means to change one's mind (one's heart) in respect to sin, God, and self. To turn to God and from sin (Luke 15:7,10+ = "one sinner who repents", cf illustration of repentance = 1 Th 1:9+). While repentance involves an intellectual decision, it is more than that because the intellectual decision must produce a change in one's behavior. Repentance is aptly depicted by the military command "About, face!" The repentant person in effect turns around 180 degrees and goes the other direction. And keep in mind that the spiritual dynamics of true repentance are enabled by the Holy Spirit (cf Acts 5:31+, Acts 11:18+, 2 Ti 2:25+). In other words repentance is a work of grace and not merely a human effort, although it does require the repentant individual to make a volitional choice. Repentance then involves the mysterious interaction of God's sovereignty and man's responsibility. Metanoeo in Corinthians - 2 Co. 12:21. 32v in the NT - Note especially Jesus uses of metanoeo 6 times in His words to the 7 churches in Revelation 2-3 where He had to rebuke 5 of the 7 churches for failing to manifest repentance! - Matt. 3:2; Matt. 4:17; Matt. 11:20; Matt. 11:21; Matt. 12:41; Mk. 1:15; Mk. 6:12; Lk. 10:13; Lk. 11:32; Lk. 13:3; Lk. 13:5; Lk. 15:7; Lk. 15:10; Lk. 16:30; Lk. 17:3; Lk. 17:4; Acts 2:38; Acts 3:19; Acts 8:22; Acts 17:30; Acts 26:20; 2 Co. 12:21; Rev. 2:5; Rev. 2:16; Rev. 2:21; Rev. 2:22; Rev. 3:3; Rev. 3:19; Rev. 9:20; Rev. 9:21; Rev. 16:9; Rev. 16:11 Impurity(167) akatharsia from a = without + kathaíro = cleanse) is a broad term referring to moral uncleanness in thought, word, and deed. It describes a state of moral impurity, especially sexual sin. The term akatharsia refers to filth or refuse. Paul's point here is that sin defiles us, producing corruption and degradation of the sinner. The sinner is never a winner! In Ephesians 4:19 akatharsia characterizes the unregenerate souls who “having become callous, have given themselves over to sensuality for the practice of every kind of impurity." In Eph 5:3 Paul said it was so despicable that "impurity...must not even be named among" the saints in Ephesus! In Col 3:5 Paul commands this sin to be killed! In 1Th 4:7 Paul writes "God has not called us for the purpose of impurity, but in sanctification." Notice in that passage akatharsia is the absolute antithesis of sanctification or holiness (hagiasmos)! THOUGHT - ARE YOU AS CONVICTED AS I AM? Rod Mattoon - The word akatharsia means everything which would hinder a man to enter into God's presence. It describes the life muddied with wallowing in the world's ways. It is the opposite of purity and considered one of the deeds of the flesh (Galatians 5:19). 10v - Matt. 23:27; Rom. 1:24; Rom. 6:19; 2 Co. 12:21; Gal. 5:19; Eph. 4:19; Eph. 5:3; Col. 3:5; 1 Thess. 2:3; 1 Thess. 4:7 Immorality (4202) porneia from root verb pernao = to sell, porneuo = to play the harlot; pornos = male prostitute; English = pornography) originally referred to any excessive behavior or lack of restraint, but eventually became associated with sexual excess and indulgence, of every kind of extramarital, unlawful, or unnatural sexual intercourse. It refers to general sexual acts outside of legal marriage. Sex was often linked to pagan religious practice, with the idolatrous worship of false gods (TDNT) Loose morals were a continuous problem in the Greco-Roman world, so much so that porneia was an integral part of pagan religion (Acts 15:20, 29; 21:25). 24v - Matt. 5:32; Matt. 15:19; Matt. 19:9; Mk. 7:21; Jn. 8:41; Acts 15:20; Acts 15:29; Acts 21:25; 1Co. 5:1; 1Co. 6:13; 1Co. 6:18; 1Co. 7:2; 2 Co. 12:21; Gal. 5:19; Eph. 5:3; Col. 3:5; 1 Thess. 4:3; Rev. 2:21; Rev. 9:21; Rev. 14:8; Rev. 17:2; Rev. 17:4; Rev. 18:3; Rev. 19:2 Sensuality (766) aselgeia from aselges = licentious <> a = negates next word + selges = continent) originally referred to any excess or lack of restraint but came to convey the idea of shameless excess and the absence of restraint, especially with sexual excess, especially public, unrestrained, flagrant, sexual sin. Thus like koite, aselgeia was used almost exclusively of especially lewd sexual immorality, of uninhibited and unabashed lasciviousness. It refers to the kind of sexual debauchery and abandonment that characterizes much of modern society and that is often flaunted almost as a badge of distinction! Aselgeia refers to uninhibited sexual indulgence without shame and without concern for what others think or how they may be affected (or infected). The Greeks defined aselgeia as “a disposition of soul that resents all discipline,” as “a spirit that acknowledges no restraints, dares whatsoever its caprice and wanton insolence may suggest.” Sensuality is one of the deeds of the flesh (Gal. 5:19), and characterizes the behavior of the unregenerate (Eph. 4:19), particularly false teachers (2Pe 2:2, 18; Jude 1:4). 10v - Mk. 7:22; Rom. 13:13; 2 Co. 12:21; Gal. 5:19; Eph. 4:19; 1 Pet. 4:3; 2 Pet. 2:2; 2 Pet. 2:7; 2 Pet. 2:18; Jude 1:4 Practice (4238) prasso means doing something as a regular practice or as a routine habit, and is distinguished from poieo which means "to do" which focuses more on the end/achievement of the action. In contrast prasso focuses on the process or habitual effort to arrive at the end/achievement, and thus refers more to the course of conduct. (even the present tense of poieo expresses a series of repeated acts -- see note by Vine below). The predominant idea conveyed by prasso in its NT uses is to bring about or accomplish an objective through some activity (Ro 1:32, 2:3, Ac 5:35, 26:20, 2Co 5:10, etc). Prassō focuses on the activity (continued process) that brings the needed end. 36v - Lk. 3:13; Lk. 19:23; Lk. 22:23; Lk. 23:15; Lk. 23:41; Jn. 3:20; Jn. 5:29; Acts 3:17; Acts 5:35; Acts 15:29; Acts 16:28; Acts 17:7; Acts 19:19; Acts 19:36; Acts 25:11; Acts 25:25; Acts 26:9; Acts 26:20; Acts 26:26; Acts 26:31; Rom. 1:32; Rom. 2:1; Rom. 2:2; Rom. 2:3; Rom. 2:25; Rom. 7:15; Rom. 7:19; Rom. 9:11; Rom. 13:4; 1 Co. 9:17; 2 Co. 5:10; 2 Co. 12:21; Gal. 5:21; Eph. 6:21; Phil. 4:9; 1 Thess. 4:11
2 Coríntios 12:9
Calvin writes - It is not certain, whether he had this answer by a special revelation, and it is not of great importance. (And besides, it is not greatly requisite to know it) 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. ("And that is enough.") (Commentary on Corinthians) My grace is sufficient for you - What Paul prayed for was refused, but what he received instead was of far greater value. Paul desired the natural thorn to be removed, but instead was given supernatural grace. Charles Hodge rightly recommended that "These words should be engraven on the palm of every believer's hand". Hodge goes on to explain that grace in this passage is parallel with "the aid of the Holy Spirit" (Amen! I agree). Notice also that there are two personal pronouns my and you, a clear statement by the infinite God that He is also a very close and personal God. When the dark clouds of adversity roll in, we are too often tempted to remember the you and forget the my, much to the detriment of our soul which tends to become downcast as it focuses inward rather than upward (cp the psalmist's problem and then his solution in Ps 42:5-note). Corrie Ten Boom spoke to this ever present potential "despair detour" when she wrote... Look at self and be distressed, Look at others and be depressed, Look at Jesus and you'll be at rest! Grace (5485) (charis) is a word which can be somewhat difficult to define but one of the most familiar definitions is "God's unmerited favor." In the present context, grace far from being an abstract entity speaks of the supernatural power available to Paul to enable him to bear up under (1Co 10:13-note) his "weakness", the trial of a thorn in his flesh. Grace is God's unmerited help for one undeserving with no thought (or ability) to give recompense. Grace is not some static concept but is a dynamic force, which totally transforms the believer's life beginning with salvation (Acts 15:11; 18:27; Ro 3:24-note; Ep 1:7-note; Ep 2:5-note, Ep 2:8-note; 2Ti 1:9-note; Titus 2:11-note; Titus 3:7-note), continuing in our sanctification (2Pe 3:18-note, Titus 2:12-note - where grace "instructs" us in our daily walk of godliness) and then all through eternity in our glorification (1Pe 1:13-note, Ep 2:7-note). Grace enables the believer suffer/endure without grumbling or complaining, and enables our weakness or suffering to be used for God's glory. When a Christian turns away from living by God's grace, he or she must depend on their own power and this invariably leads to failure and disappointment. Our God is "the God of all grace" (1Pe 5:10-note). His throne is a "throne of grace" (He 4:16-note). His Word is "the word of His grace" (Acts 20:32). And how appropriate that in the very last verse of the Bible John writes "The grace of the Lord Jesus be with all. Amen." (Re 22:21-note) Grace is God's supernatural provision for our every need when we need it. God in His grace gives us what we do not deserve, and in His mercy He does not give us what we do deserve. G.R.A.C.E. God's Riches At Christ's Expense Grace is distinct to Christianity for no other world religion has such a supernatural enablement, nor could they because grace is from God and every other world religion is anti-god at its core! The great news of the Gospel is that every believer has "received...grace upon grace" through our Lord Jesus Christ (Jn 1:16), because "grace and truth were realized through" Him (Jn 1:17) and He is "full of grace and truth" (Jn 1:14). And so from the very beginning of the birth of the Church in Acts we see that "abundant grace was upon them all" (the new believers composing the church) (Acts 4:33). In the epistles Paul wrote of the "grace in which we stand" (Ro 5:2-note). James adds that humility gives every believer access to grace that is greater than sin's power (James 4:6; cp Ro 5:20-note). Peter described the "manifold [multi-colored - like Joseph's multicolored "dream coat"] grace of God" (1Pe 4:10-note) which is sufficient for "multicolored" trials (1Pe 1:6-note). In short, God always provides the sufficient grace for every trial (no exceptions!) Thus it is little wonder that Paul characterized this amazing grace as the "surpassing grace of God in [believers]" (2Co 9:14), and was confident that "God is able (present tense = He continuously has the ability) to make all (pas = all without exception) grace abound to you (referring to believers), that always (pantote from pas = all + tote = then) having all (pas) sufficiency in everything (pas), you may have an abundance for every (pas) good deed" (2Co 9:8 - note the "all" sufficient character of grace all the time to all believers! Praise God.). God gives enough grace For each trial we face Calvin feels that "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, Who comes to us from the unmerited favor of God; and He ought to be sufficient for the pious, inasmuch as it is a sure and invincible support against their ever giving way. (Commentary on Corinthians) Charis is used 155x in 147 verses in the NT and 8 times in first Corinthians and 18 times second Corinthians - 1Co 1:3, 4; 3:10; 10:30; 15:10, 57; 16:3, 23; 2Co 1:2, 12, 15; 2:14; 4:15; 6:1; 8:1, 4, 6, 7, 9, 16, 19; 9:8, 14, 15; 12:9; 13:13. In short 17% of the NT uses of charis are in the epistles to the Corinthians. Hampton Keathley amplifies the meaning of charis writing that Grace is "that which God does for mankind through His Son, which mankind cannot earn, does not deserve, and will never merit". Grace is all that God freely and non-meritoriously does for man and is free to do for man on the basis of Christ's person and work on the cross. Grace, one might say, is the work of God for man and encompasses everything we receive from God. (Grace and Peace) I would add given the truth that we begin the race of salvation by grace (Ep 2:8, 9-note), run daily by grace (Titus 2:11-note, Titus 2:12-note, 1Co 1:18) and finish by grace (1Pe 1:13-note), it behooves every Christian "runner" to understand the practical truth that we can run with endurance the race that is set before us only by grace (cp Ro 5:2-note, 1Pe 5:12-note). David E
2 Coríntios 12:9
Calvin - 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," (Ed: My grace...My power) 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. (Commentary on Corinthians) Albert
2 Coríntios 12:9
Calvin comments that "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 has no taste for 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. (Ed: "Amen or oh my!") 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. (Commentary on Corinthians)
2 Coríntios 12:9
Calvin comments that Paul "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. (Commentary on Corinthians) Although Jesus used a different verb when He charged the hearers to rejoice and be glad in His "Sermon on the Mount", He nevertheless expressed a truth similar to that in 2Corinthians... "Blessed (makarios [word study] = fully satisfied independent of the circumstances, similar to Christ's grace which is satisfactory for every weakness!) are you when men cast insults at you, and persecute you, and say all kinds of evil against you falsely, on account of Me. Rejoice, (present imperative = command to make this your grace empowered continual response to insults, etc) and be glad, (present imperative = command for us to continually "jump for joy" in the midst of insults and persecutions! = those willing to become a "fool for Christ's sake" 1Co 4:10) for your reward in heaven is great (This truth should spur us to live this present life with a future focus - 1Pe 1:13-note, cp Col 3:1-note, Col 3:2-note, Col 3:3, 4-note, 1Jn 3:2,3, Php 3:20, 21-note) for so they persecuted the prophets who were before you. (Mt 5:11, 12-note) Comment: The only way one can continually "jump for joy" when being persecuted for Christ's sake, is (1) to do so supernaturally, infused with Christ's all sufficient grace which empowers such a paradoxical/antithetical response and (2) to truly receive and believe Christ's words regarding our future, great reward (cp 2Cor 4:16, 17, 18). In other words such a person sees by faith not by sight (2Co 5:7), their faith being founded upon the faithful Word of Christ (Ro 10:17-note) Whose promises are all yea and amen in Himself! (2Co 1:20KJV). Paul amplifies Jesus' teaching regarding the association of present suffering and future rewards writing... we suffer with Him in order that we may also be glorified with Him. For I consider that the sufferings of this present time are not worthy (axios [word study] - put temporal suffering on one side of the scale and eternal glory on the other side = simply no comparison!) to be compared with the glory that is to be revealed to us. (Ro 8:17b-note, Ro 8:18-note) Rather (3123) (mallon) is used here as a marker of an alternative to something, giving the sense "instead of". The idea is "rather than ask again for the weakness to be relieved". Notice that Paul illustrates the way to live a powerful, supernatural life, not by being forced to boast, but by making a conscious choice of one's will (volitional = the act of exercising one's will) to boast in his weaknesses. Such "paradoxical" boasting is always our choice beloved. But such boasting is never "pie in the sky" boasting, for it is always grounded on solid foundation of the Word of Truth which never fails, specifically in context the truth that weaknesses are the road to the victorious Christian life. The world does not understand this truth. We apprehend it. And so the world scoffs, that we choose to boast boast! (cp 1Cor 2:13, 14, 15). And so A T
2 Coríntios 12:9
Calvin has an interesting thought concerning the efficacy of rightly directed boasting writing that "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. (Commentary on Corinthians)
2 Coríntios 12:9
Calvin - “The valleys are watered with rain to make them fruitful while the summits of lofty mountains remain dry. A man must become a valley if he wants to receive the heavenly rain of God’s spiritual grace.”
2 Coríntios 12:10
Calvin comments that "The more deficiency there is in me, so much the more liberally does the Lord, from his strength, supply me with whatever he sees to be needful for me.” For the fortitude of philosophers is nothing else than contumacy, or rather a mad enthusiasm, such as fanatics are accustomed to have. “If a man is desirous to be truly strong, let him not refuse to be at the same time weak Let him,” I say, “be weak in himself that he may be strong in the Lord.” (Ep 6:10.)… All these things are exercises for discovering to us our own weakness; for if God had not exercised Paul with such trials, he would never have perceived so clearly his weakness. Hence, he has in view not merely poverty, and hardships of every kind, but also those effects that arise from them, as, for example, a feeling of our own weakness, self-distrust, and humility. (Commentary on Corinthians) Spurgeon gives an illustration of the power of "infirmities" 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 peas. We would fain (glad) 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. When You Think You've Failed - Charles Haddon Spurgeon “the prince of preachers,” felt he delivered his sermon so poorly one Sunday that he was ashamed of himself. As he walked away from his church, the Metropolitan Tabernacle in London, he wondered how any good could come from that message. When he arrived home, he dropped to his knees and prayed, “Lord God, You can do something with nothing. Bless that poor sermon.” In the months that followed, 41 people said that they had decided to trust Christ as Saviour because of that “weak” message. The following Sunday, to make up for his previous “failure,” Spurgeon had prepared a “great” sermon—but no one responded. Spurgeon’s experience underscores two important lessons for all who serve the Lord. First, we need the blessing of God on our efforts. Solomon said in Ps 127:1-note, “Unless the Lord builds the house, they labor in vain who build it.” And second, our weakness is an occasion for the working of God’s power. The apostle Paul said, “I take pleasure in infirmities, in reproaches, in needs, in persecutions, in distresses, for Christ’s sake. For when I am weak, then I am strong” (2Co 12:10). Charles Simeon (Brief Bio from John Piper = Brothers, We Must Not Mind a Little Suffering) has the following thoughts on 2Cor 12:10… When the champion of the Philistines defied, and terrified, the whole army of Israel, David, “a stripling,” without armor, defensive or offensive (except a sling and a stone), went forth against him; and, though unused to war himself, entered into combat with that experienced and mighty warrior. But the weaker he was in himself, the more confident was he in his God; and instead of being intimidated by the threatening aspect and boasting menaces of his adversary, he was as assured of victory, as if he had seen his enemy already under his feet (1Sa 17:45, 46, 47) Editorial Comment: Read the full story for context of God's sufficient grace made strong in David's weakness [1Sa 17:31-44] including Saul's ["man's way"] vain attempt to "strengthen" David [1Sa 17:38, 39]! David "understood" the principle which is paradoxical to the natural man [1Co 2:14] that only in his natural weakness could David say with utmost confidence "This day the LORD will deliver you up into my hands" [1Sa 17:46], understanding that only in this way would "all the earth… know that there is a God in Israel and that all this assembly may know that the LORD does not deliver by sword or by spear; for the battle is the LORD'S and He will give you into our hands." [1Sa 17:47] - in other words in David's weakness Jehovah would be His strength and He alone would get the glory, which emphasizes one of the primary reasons this paradoxical principle is so vitally important to put into practice in our own daily "battles" with the giants!) Paul labored under a heavy trial, which he calls a thorn in his flesh. Apprehensive that this would counteract his usefulness in the world, he cried most earnestly to the Lord Jesus Christ to remove it from him. But the Lord, not judging it expedient to grant him his request, promised him (what was incomparably better) more abundant communications of grace, whereby he should obtain in a more advantageous manner the desires of his soul. Observe the effect—Paul remained as weak as ever; but, being persuaded that Christ’s power should be the more magnified through his weakness, he was satisfied; yea, rather, he made that a matter of joy and triumph, which had just before been a source of the greatest trouble. He was well assured that, however unable he was in himself either to bear his trials, or to fulfil his duties, he could not but succeed, when his Almighty Friend was pledged to succour and support him. The Apostle’s assertion being equally applicable to all believers, we shall, confirm it—A sense of weakness necessarily tends to make us strong, inasmuch as it makes us, 1. Watchful against temptations—If we conceive ourselves to be strong, we shall be fearless of temptation; and by exposing ourselves to it, shall be in greater danger of falling (cp 1Co 10:12): whereas, if we feel our utter weakness, we shall not only pray, “Lead us not into temptation,” (Mt 6:13-note) but shall carefully shun the places, the books, the company, that may ensnare us (cp 1Pe 2:11-note). Like Joseph, we shall not parley with the tempter, but flee in haste (Ge 39:9, 12, Pr 6:5, 1Co 6:18, 10:14, 1Ti 6:10,11, 2Ti 2:22-note): or, if we cannot flee, we shall oppose our enemy at first (Jas 4:7, 8, 9, 10); and thus vanquish that, which, if it had time to gather strength, would soon vanquish us. 2. Importunate in prayer—It is the sick alone who calls for a physician; they who are strong in their own conceit, will never pray in earnest; but he who feels his need of divine assistance will seek it at a throne of grace (He 4:16-note). Now if we do not pray for God’s aid, we cannot receive it; and therefore in the hour of trial shall surely fail (Mt 26:41). But, if we pray with importunity and faith, we shall obtain the things we ask for (1Jn 5:14, 15); and consequently shall be upheld, while others fall. It was by this means that Paul obtained strength; “he prayed to the Lord thrice:” the answer vouchsafed to his petition dissipated all his fears, and strengthened him with might in his inner man (cp Ep 3:16-note): and similar means will always be attended with similar success. 3. Dependent on the Lord Jesus Christ—In proportion as we fancy ourselves strong, we must of necessity confide in our own strength; the consequence of which may be sufficiently seen in the repeated falls of Peter (Mt 26:33,34, 35, 74, 75) . Being strong in his own apprehension, he proved himself lamentably weak. But, if we are conscious that we are wholly without strength, and can do nothing of ourselves, we shall be more simple and uniform in our dependence on Christ (cp Acts 2:14, 4:8ff). Now Christ will never suffer those who trust in him to be confounded (cp Ro 10:11-note). He would consider it as an impeachment of His own veracity, if He did not give them “grace sufficient for them.” Consequently we never are so truly strong, as when we are deeply convinced of our own utter impotence. This truth enters deeply into the experience of all the Lord’s people. we shall therefore endeavour to improve it—Among the various lessons which it teaches us, let us especially learn two: 1. Not to be too much elated on account of any manifestations of the Divine favor—Paul was caught up into the third heavens; but soon afterwards we behold him crying, with much anguish of mind, under a severe affliction. Thus it may soon be with us. Indeed the seasons most distinguished by God’s favor to us, are often most distinguished also by Satan’s malice. It was immediately after they had received peculiar tokens of God’s love, that he assaulted Paul, and Peter, and Christ himself. Let us then, when most highly favored, “rejoice with trembling,” and not while harnessed, boast as if we had put off our armor. 2. Not to be too much dejected on account of our manifold infirmities—Jacob was lamed by God himself, that he might know he had not prevailed by his own strength (Ge 32:32). And Paul had a thorn in the flesh given him, “lest he should be exalted above measure.” Now our infirmities are very painful: but they are necessary, in order to keep alive in our minds a remembrance of our own weakness and vileness: and, if we do but carry them to God in fervent prayer, he will glorify himself by means of them, and “perfect his strength in our weakness.” “Let the weak then say, I am strong;” let them “be strong in the Lord, and in the power of his might;” and, doubtless, they shall receive that effectual succour which believers, in all ages, have experienced, and shall invariably find their “strength according to their day” of trial. (Simeon, C. 1832-63. Horae Homileticae Vol. 16: 1 and 2 Corinthians. London) Alan Carr applies these Scriptures… Are you being buffeted right now? Are the harsh blows of life landing on you, leaving you bleeding, bruised and battered before the Lord? Are you being pierced by the cruel, sharp thorns of physical, emotional or spiritual affliction? If you are, then just let me remind you that God’s promises are still true! His mercies are new every day, La 3:21, 22! Do you need to come before Him today to get grace for your race? Do you need help for your valley? Do you need to find that prize in your pain? If you do, I want you to come before the Lord right now. I want you to stop asking Him “Why?”. I want you to get before Him and ask Him to show you what He is doing in your life. I want you to ask Him for grace to praise Him “in” your buffetings. I want you to bow before the Lord and thank Him for your thorn. You say, “I can’t do that!”, then you need to come and ask Him to help you reach that place. Listen, none of us have arrived! This is hard for me too, but part of healing our hurts is coming to the place where we yield to God and to what He is doing in our lives. This altar is open; bring your thorn to Him right now! (Blessing Out of Buffeting) BLESSINGS IN DISGUISE - Paul Van Gorder asks do you thank God for the thorns?… We don’t often thank God for our trials, heartaches, and difficulties (1Th 5:18, Jas 1:2, 3). Although we are willing to praise Him for His goodness, we sometimes fail to realize that even adverse circumstances are blessings in disguise. Scottish preacher George Matheson had that problem. He realized that he was not as ready to praise God when things went wrong as he was when they went right. However, after he began to lose his eyesight, he changed his thinking. He struggled for some months with this weary burden until he reached the point where he could pray, “My God, I have never thanked You for my thorn. I have thanked You a thousand times for my roses, but not once for my thorn. I have been looking forward to a world where I shall get compensated for my cross, but I have never thought of my cross as itself a present glory. Teach me the value of my thorn.” A MODERN ILLUSTRATION OF WEAKNESS MADE STRONG - Henrietta Mears, who was used so mightily to strengthen the evangelical church through her discipleship and writing, suffered from her childhood and through the rest of her life with extreme myopia and general eye weakness and irritation. She, like Paul, cried out for relief, but to no avail. In her maturity Miss Mears often remarked, "I believe my greatest spiritual asset throughout my entire life has been my failing sight, for it has kept me absolutely dependent upon God." Henrietta Mears went forward for Christ, still plagued by her increasing disability, to set the standard for Sunday schools in America. She founded Gospel Light and wrote the million-plus best-seller book, What the Bible Is All About. In her weakness, she became strong. The grace of God enables you too, to be strong when you are weak and to enjoy God's blessings when you are buffeted. (Treasures from 2 Corinthians, Volume 2) R Kent