| Barnes' Notes on the Bible For this thing - On account of this; in order that this calamity might be removed. I besought the Lord - The word "Lord" in the New Testament, when it stands without any other word in connection to limit its signification, commonly denotes the Lord Jesus Christ; see the note on Acts 1:24. The following verse here shows conclusively that it was the Lord Jesus to whom Paul addressed this prayer. The answer was that his grace was sufficient for him; and Paul consoled himself by saying that it was a sufficient support if the power of Christ implied in that answer, should rest on him. He would glory in trials if such was their result. Even Rosenmuller maintains that it was the Lord Jesus to whom this prayer was addressed, and says that the Socinians themselves admit it. So Grotius (on 2 Corinthians 12:9) says that the answer was given by Christ. But if this refers to the Lord Jesus, then it proves that it is right to go to him in times of trouble, and that it is right to worship him. Prayer is the most solemn act of adoration which we can perform; and no better authority can be required for paying divine honors to Christ than the fact that Paul worshipped him and called upon him to remove a severe and grievous calamity. Thrice - This may either mean that he prayed for this often, or that he sought it on three set and solemn occasions. Many commentators have supposed that the former is meant. But to me it seems probable that Paul on three special occasions earnestly prayed for the removal of this calamity. It will be recollected that the Lord Jesus prayed three times in the garden of Gethsemane that the cup might be removed from him, Matthew 26:44. At the third time he ceased, and submitted to what was the will of God. There is some reason to suppose that the Jews were in the habit of praying three times for any important blessing or for the removal of any calamity; and Paul in this would not only conform to the usual custom, but especially he would he disposed to imitate the example of the Lord Jesus. Among the Jews three was a sacred number, and repeated instances occur where an important transaction is mentioned as having been done thrice; see Numbers 22:28; Numbers 24:10; 1 Samuel 3:8; 1 Samuel 20:41; 1 Kings 18:44; Proverbs 22:20; Jeremiah 7:4; Jeremiah 22:29; John 21:17. The probability, therefore, is, that Paul on three different occasions earnestly besought the Lord Jesus that this calamity might be removed from him. It might have been exceedingly painful, or it might, as he supposed, interfere with his success as a preacher; or it might have been of such a nature as to expose him to ridicule; and he prayed, therefore, if it were possible that it might be taken away. The passage proves that it is right to pray earnestly and repeatedly for the removal of any calamity. The Saviour so prayed in the garden; and Paul so prayed here. Yet it also proves that there should be a limit to such prayers. The Saviour prayed three times; and Paul limited himself to the same number of petitions and then submitted to the will of God. This does not prove that we should be limited to exactly this number in our petitions; but it proves that there should be a limit; that we should not be over-anxious, and that when it is plain from any cause that the calamity will not be removed, we should submit to it. The Saviour in the garden knew that the cup would not be removed, and he acquiesced. Paul was told indirectly that his calamity would not be removed, and he submitted. We may expect no such revelation from heaven, but we may know in other ways that the calamity will not be removed; and we should submit. The child or other friend for whom we prayed may die; or the calamity, as, e. g., blindness, or deafness, or loss of health, or poverty, may become permanent, so that there is no hope of removing it; and we should then cease to pray that it may be removed, and we should cheerfully acquiesce in the will of God. So David prayed most fervently for his child when it was alive; when it was deceased, and it was of no further use to pray for it, he bowed in submission to the will of God, 2 Samuel 12:20.
Clarke's Commentary on the BibleI besought the Lord - That is, Christ, as the next verse absolutely proves, and the Socinians themselves confess. And if Christ be an object of prayer in such a case as this, or indeed in any case, it is a sure proof of his divinity; for only an omniscient Being can be made an object of prayer. Thrice - Several suppose this to be a certain number for an uncertain; as if he had said, I often besought Christ to deliver me from this tormentor: or, which is perhaps more likely, the apostle may refer to three solemn, fixed, and fervent applications made to Christ at different times; at the last of which he received the answer which he immediately subjoins. It is worthy of remark, that our Lord in his agony acted in the same way: at three different times he applied to God that the cup might depart from him; and in each application he spoke the same words, Matthew 26:39-44. There is, therefore, a manifest allusion to our Lord's conduct in these words of the apostle.
Gill's Exposition of the Entire BibleFor this thing I besought the Lord thrice,.... With respect to the thorn in the flesh, the messenger Satan, who gave him so much continual disturbance. This sent him to the throne of grace, to request of the Lord, that it, or rather, "he might" depart from me: this request greatly confirms the above sense, for it can hardly be thought the apostle would be so importunate about the removal of a common bodily affliction; and he knew that the corruption of his nature would remain with him as long as he was in the body; and as for afflictions, reproaches, and persecutions for the Gospel's sake, he was well apprized they would abide him wherever he went; but that so troublesome an adversary might depart, as it must be greatly desirable, so it was a very proper request: and it is made to a very proper person, to the "Lord" Jesus Christ; who in the days of his flesh had such power over the devils, as to dispossess them from the bodies of men by a word speaking, and held them in subjection, and in a panic fear of him; and when upon the cross, he spoiled principalities and powers, and in the latter day will bind Satan with a chain, and shut him up in the bottomless pit for a thousand years. This request was made thrice, not with any view to the three persons in the Godhead, Father, Son, and Spirit; nor to the three usual times of prayer in a day, morning, noon, and night; nor is any exact number of times intended; but the sense is, that he frequently besought the Lord on this account.
Vincent's Word StudiesFor this thing (ὑπὲρ τούτου) Rev., concerning this thing. But it is better to refer this to messenger: concerning this or whom. For, of A.V., is ambiguous.
Geneva Study BibleFor this thing I besought the Lord {h} thrice, that it might depart from me. (h) Often.
People's New Testament 12:8 For this thing I besought the Lord thrice. Prayed thrice that the thorn might be removed.
Wesley's Notes 12:8 Concerning this - He had now forgot his being lifted up. I besought the Lord thrice - As our Lord besought his Father.
Jamieson-Fausset-Brown Bible Commentary8. For-"concerning this thing." thrice-To his first and second prayer no answer came. To his third the answer came, which satisfied his faith and led him to bow his will to God's will. So Paul's master, Jesus, thrice prayed on the Mount of Olives, in resignation to the Father's will. The thorn seems (from 2Co 12:9, and Greek, 2Co 12:7, "that he may buffet me") to have continued with Paul when he wrote, lest still he should be "overmuch lifted up." the Lord-Christ. Escape from the cross is not to be sought even indirectly from Satan (Lu 4:7). "Satan is not to be asked to spare us" [Bengel].
Matthew Henry's Concise Commentary12:7-10 The apostle gives an account of the method God took to keep him humble, and to prevent his being lifted up above measure, on account of the visions and revelations he had. We are not told what this thorn in the flesh was, whether some great trouble, or some great temptation. But God often brings this good out of evil, that the reproaches of our enemies help to hide pride from us. If God loves us, he will keep us from being exalted above measure; and spiritual burdens are ordered to cure spiritual pride. This thorn in the flesh is said to be a messenger of Satan which he sent for evil; but God designed it, and overruled it for good. Prayer is a salve for every sore, a remedy for every malady; and when we are afflicted with thorns in the flesh, we should give ourselves to prayer. If an answer be not given to the first prayer, nor to the second, we are to continue praying. Troubles are sent to teach us to pray; and are continued, to teach us to continue instant in prayer. Though God accepts the prayer of faith, yet he does not always give what is asked for: as he sometimes grants in wrath, so he sometimes denies in love. When God does not take away our troubles and temptations, yet, if he gives grace enough for us, we have no reason to complain. Grace signifies the good-will of God towards us, and that is enough to enlighten and enliven us, sufficient to strengthen and comfort in all afflictions and distresses. His strength is made perfect in our weakness. Thus his grace is manifested and magnified. When we are weak in ourselves, then we are strong in the grace of our Lord Jesus Christ; when we feel that we are weak in ourselves, then we go to Christ, receive strength from him, and enjoy most the supplies of Divine strength and grace.
Matthew Henry's Whole Bible CommentaryChapter 12 In this chapter the apostle proceeds in maintaining the honour of his apostleship. He magnified his office when there were those who vilified it. What he says in his own praise was only in his own justification and the necessary defence of the honour of his ministry, the preservation of which was necessary to its success. First, He makes mention of the favour God had shown him, the honour done him, the methods God took to keep him humble, and the use he made of this dispensation (v. 1-10). Then he addresses himself to the Corinthians, blaming them for what was faulty among them, and giving a large account of his behaviour and kind intentions towards them (v. 11 to the end). Verses 1-10 Here we may observe, I. The narrative the apostle gives of the favours God had shown him, and the honour he had done him; for doubtless he himself is the man in Christ of whom he speaks. Concerning this we may take notice, 1. Of the honour itself which was done to the apostle: he was caught up into the third heaven, v. 2. When this was we cannot say, whether it was during those three days that he lay without sight at his conversion or at some other time afterwards, much less can we pretend to say how this was, whether by a separation of his soul from his body or by an extraordinary transport in the depth of contemplation. It would be presumption for us to determine, if not also to enquire into, this matter, seeing the apostle himself says, Whether in the body or out of the body, I cannot tell. It was certainly a very extraordinary honour done him: in some sense he was caught up into the third heaven, the heaven of the blessed, above the aerial heaven, in which the fowls fly, above the starry heaven, which is adorned with those glorious orbs: it was into the third heaven, where God most eminently manifests his glory. We are not capable of knowing all, nor is it fit we should know very much, of the particulars of that glorious place and state; it is our duty and interest to give diligence to make sure to ourselves a mansion there; and, if that be cleared up to us, then we should long to be removed thither, to abide there for ever. This third heaven is called paradise (v. 4), in allusion to the earthly paradise out of which Adam was driven for his transgression; it is called the paradise of God (Rev. 2:7), signifying to us that by Christ we are restored to all the joys and honours we lost by sin, yea, to much better. The apostle does not mention what he saw in the third heaven or paradise, but tells us that he heard unspeakable words, such as it is not possible for a man to utter-such are the sublimity of the matter and our unacquaintedness with the language of the upper world: nor was it lawful to utter those words, because, while we are here in this world, we have a more sure word of prophecy than such visions and revelations. 2 Pt. 1:19. We read of the tongue of angels as well as men, and Paul knew as much of that as ever any man upon earth did, and yet preferred charity, that is, the sincere love of God and our neighbour. This account which the apostle gives us of his vision should check our curious desires after forbidden knowledge, and teach us to improve the revelation God has given us in his word. Paul himself, who had been in the third heaven, did not publish to the world what he had heard there, but adhered to the doctrine of Christ: on this foundation the church is built, and on this we must build our faith and hope. 2. The modest and humble manner in which the apostle mentions this matter is observable. One would be apt to think that one who had had such visions and revelations as these would have boasted greatly of them; but, says he, It is not expedient for me doubtless to glory, v. 1. He therefore did not mention this immediately, nor till above fourteen years after, v. 2. And then it is not without some reluctancy, as a thing which in a manner he was forced to by the necessity of the case. Again, he speaks of himself in the third person, and does not say, I am the man who was thus honoured above other men. Again, his humility appears by the check he seems to put upon himself (v. 6), which plainly shows that he delighted not to dwell upon this theme. Thus was he, who was not behind the chief of the apostles in dignity, very eminent for his humility. Note, It is an excellent thing to have a lowly spirit in the midst of high advancements; and those who abase themselves shall be exalted. II. The apostle gives an account of the methods God took to keep him humble, and to prevent his being lifted up above measure; and this he speaks of to balance the account that was given before of the visions and revelations he had had. Note, When God's people communicate their experiences, let them always remember to take notice of what God has done to keep them humble, as well as what he has done in favour to them and for their advancement. Here observe, 1. The apostle was pained with a thorn in the flesh, and buffeted with a messenger of Satan, v. 7. We are much in the dark what this was, whether some great trouble or some great temptation. Some think it was an acute bodily pain or sickness; others think it was the indignities done him by the false apostles, and the opposition he met with from them, particularly on the account of his speech, which was contemptible. However this was, God often brings this good out of evil, that the reproaches of our enemies help to hide pride from us; and this is certain, that what the apostle calls a thorn in his flesh was for a time very grievous to him: but the thorns Christ wore for us, and with which he was crowned, sanctify and make easy all the thorns in the flesh we may at any time be afflicted with; for he suffered, being tempted, that he might be able to succour those that are tempted. Temptations to sin are most grievous thorns; they are messengers of Satan, to buffet us. Indeed it is a great grievance to a good man to be so much as tempted to sin. 2. The design of this was to keep the apostle humble: Lest he should be exalted above measure, v. 7. Paul himself knew he had not yet attained, neither was already perfect; and yet he was in danger of being lifted up with pride. If God love us, he will hide pride from us, and keep us from being exalted above measure; and spiritual burdens are ordered, to cure spiritual pride. This thorn in the flesh is said to be a messenger of Satan, which he did not send with a good design, but on the contrary, with ill intentions, to discourage the apostle (who had been so highly favoured of God) and hinder him in his work. But God designed this for good, and he overruled it for good, and made this messenger of Satan to be so far from being a hindrance that it was a help to the apostle. 3. The apostle prayed earnestly to God for the removal of this sore grievance. Note, Prayer is a salve for every sore, a remedy for every malady; and when we are afflicted with thorns in the flesh we should give ourselves to prayer. Therefore we are sometimes tempted that we may learn to pray. The apostle besought the Lord thrice, that it might depart from him, v. 8. Note, Though afflictions are sent for our spiritual benefit, yet we may pray to God for the removal of them: we ought indeed to desire also that they may reach the end for which they are designed. The apostle prayed earnestly, and repeated his requests; he besought the Lord thrice, that is, often. So that if an answer be not given to the first prayer, nor to the second, we must hold on, and hold out, till we receive an answer. Christ himself prayed to his Father thrice. As troubles are sent to teach us to pray, so they are continued to teach us to continue instant in prayer. 4. We have an account of the answer given to the apostle's prayer, that, although the trouble was not removed, yet an equivalent should be granted: My grace is sufficient for thee. Note, (1.) Though God accepts the prayer of faith, yet he does not always answer it in the letter; as he sometimes grants in wrath, so he sometimes denies in love. (2.) When God does not remove our troubles and temptations, yet, if he gives us grace sufficient for us, we have no reason to complain, nor to say that he deals ill by us. It is a great comfort to us, whatever thorns in the flesh we are pained with, that God's grace is sufficient for us. Grace signifies two things:-[1.] The good-will of God towards us, and this is enough to enlighten and enliven us, sufficient to strengthen and comfort us, to support our souls and cheer up our spirits, in all afflictions and distresses. [2.] The good work of God in us, the grace we receive from the fulness that is in Christ our head; and from him there shall be communicated that which is suitable and seasonable, and sufficient for his members. Christ Jesus understands our case, and knows our need, and will proportion the remedy to our malady, and not only strengthen us, but glorify himself. His strength is made perfect in our weakness. Thus his grace is manifested and magnified; he ordains his praise out of the mouths of babes and sucklings. III. Here is the use which the apostle makes of this dispensation: He gloried in his infirmities (v. 9), and took pleasure in them, v. 10. He does not mean his sinful infirmities (those we have reason to be ashamed of and grieved at), but he means his afflictions, his reproaches, necessities, persecutions, and distresses for Christ's sake, v. 10. And the reason of his glory and joy on account of these things was this-they were fair opportunities for Christ to manifest the power and sufficiency of his grace resting upon him, by which he had so much experience of the strength of divine grace that he could say, When I am weak, then am I strong. This is a Christian paradox: when we are weak in ourselves, then we are strong in the grace of our Lord Jesus Christ; when we see ourselves weak in ourselves, then we go out of ourselves to Christ, and are qualified to receive strength from him, and experience most of the supplies of divine strength and grace. |
