A Sufficient Grace
My grace is sufficient for you; my power is made perfect in weakness.
My grace is sufficient for you; my power is made perfect in weakness.
God preserves those who love him (Psalm 37.3-7)
Although the Bible informs us that prayer is often difficult and that sometimes God even appears to be silent (Matthew 27.46), yet it consistently affirms the sufficiency of God’s grace for those who will commit themselves to him. The truth of this is illustrated in Psalm 37 (cf. 37.10, 25, 35-36). Its instructional and moral content is not unlike other wisdom literature such as that found in the book of Proverbs (e.g. proverbs 24.19-22). There are many worldly people who live irreligious and immoral lives pursuing personal gain and pleasure, but the psalmist warns the believer not to be envious of evil men or those who do wrong; for like the grass they will soon wither, like green plants they will soon die away (Psalm 37.1). Rather, the believer should take pleasure in the LORD. He writes: Delight yourself in the LORD and he will give you the desires of your heart. Commit your way to the LORD; trust in him and he will do this: He will make your righteousness shine like the dawn, the justice of your cause like the noonday sun (Psalm 37.4-6). Righteous behavior doesn't seem to be the fast track to worldly success, but the Bible teaches us that it is the sure path to God’s blessing and eternal reward.
What is an obviously common theme in wisdom literature may be less plain throughout the rest of Scripture, but it is no less frequent. There are a number of counterintuitive truths in Scripture that focus on the idea that God sovereignly protects and directs the lives of those who are “weak” enough and “simple” enough to explicitly trust in him. You may recall these texts: But whoever would be great among you must be your servant, and whoever would be first among you must be your slave, even the Son of Man came not to be served but to serve, and to give his life as a ransom of many (Matthew 20.26-28; cp. John 13.16; 2 Peter 1.1); Humble yourselves before the Lord and he will exalt you (James 4.10); But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; God chose what is low and despised in the world, even things that are not, to bring to nothing things that are, so that no human being might boast in the presence of God (1 Corinthians 1.27-29). If the grace of God in Christ is to be sufficient for you, then you can lay claim to nothing but Christ.
One of the best known text of Scripture on the sufficiency of God’s grace is found in 2 Corinthians 12.9 “My grace is sufficient for you, for my power is made perfect in weakness.” This remarkable affirmation of faith is the capstone of Paul’s iteration of his suffering for the cause of the gospel. What is most unusual about Paul’s list is the reference to a thorn in his flesh brought to him by a messenger of Satan. Although Paul requested three times that that particular torment be removed, it was not. Rather, God reminded Paul that his grace was sufficient.
What was Paul’s thorn in the flesh? Most would agree that whatever it was, it was probably physical. Paul speaks of it as being in the flesh and that it was a long-term affliction. There has been a great amount of speculation as to the exact nature of his affliction but there is no way to be certain what it was. The torment came to him by way of God permitting a messenger from Satan to visit Paul. Of course, such an event was not unheard of. Satan had expressly sought for permission to torment Job and God permitted him to do so (Job 1.12). What is of peculiar significance regarding this suffering was that it was the result of a special revelation to which Paul had been a privileged witness: I must go on boasting. Although there is nothing to be gained, I will go on to visions and revelations from the Lord. I know a man in Christ who fourteen years ago was caught up to the third heaven. Whether it was in the body or out of the body I do not know—God knows. And I know that this man—whether in the body or apart from the body I do not know, but God knows—was caught up to paradise. He heard inexpressible things; things that man is not permitted to tell. I will boast about a man like that, but I will not boast about myself, except about my weaknesses (2 Corinthians 12.1-5). Lest he be tempted with a false sense of self-importance the Lord permitted Satan to harass him with this unnamed thorn in the flesh (2 Corinthians 12.7).
Paul’s imagery of Satan “buffeting” him is reminiscent of members of the Sanhedrin striking Jesus with their fists (Matthew 26.67; Mark 14.65). Peter also used the term when he described the Christian who suffers even when he does what is good: For what credit is it if, when you sin and are beaten for it, you endure? But if when you do good and suffer for it you endure, this is a gracious thing in the sight of God (1 Peter 2.20). Nearing the end of a lengthy discourse defending his apostolic ministry, Paul gave a detailed account of the many sufferings and trials he had undergone. However in the midst of it he wrote: If I must boast, I will boast of the things that show my weakness (2 Corinthians 11.30).
This repeated reference to his weaknesses has spawned considerable speculation about the kinds of afflictions that might have plagued him. “Explanations of Paul’s ailment are numerous; there are at least twelve different suggestions, many of them helpful. Among the suggestions are epilepsy, hysteria, neuralgia, depression, eye problems (refer to Galatians 4:14-15), malaria, leprosy, rheumatism, a speech impediment (see (10:10; 11:6), temptation, personal enemies (compare 11:11-15), and punishment by a demon. These theories are ably defended by scholars who are acquainted with both Jewish literature and Paul’s life depicted in Acts and the epistles. Certainly, some conjectures are worthy of consideration. But every one meets weighty objections. Whether Paul’s affliction happened to be external or internal, the outcome remains the same: our theories are mere guesses, for we do not know what ailed the apostle” (Simon Kistemaker, New Testament Commentary, p. 416). Yet it was not the weakness of Paul that was the overriding emphasis of Paul’s repeated references to his suffering, but the connection between his hardships and the promulgation of the gospel. It was in his suffering for the sake of the gospel that the grace of God was consistently manifested and bore witness to the truth and the power of the gospel. “Suffering was not a side effect of the Pauline mission; rather it was at the very center of his apostolic evangelism. His distress validated and legitimated his message, demonstrating the truth of the gospel. This is not to say that sufferings in and of themselves ratify the truth of the Pauline gospel. Rather, Paul’s sufferings provide evidence of the truth of his gospel. Indeed, his sufferings are a corollary of the sufferings of Jesus” (Thomas Schreiner, Paul Apostle of God’s Glory in Christ, p. 87).
Suffering and the thessalonian epistle
The association between the gospel and Paul’s suffering is evident throughout his letters. As he thanks God for the faithfulness of the Thessalonians in the opening lines in the first of two letters to this church he writes: For we know, brothers loved by God, that he has chosen you, because our gospel came to you not simply with words, but also with power, with the Holy Spirit and with deep conviction, you know how we lived among you for your sake. You became imitators of us and of the Lord; in spite of severe suffering, you welcomed the message with the joy given by the Holy Spirit (1 Thessalonians 1.4-6). Their response to the gospel is a model for others in the church and their suffering serves as a megaphone for the gospel. Paul’s willingness to suffer rejection and abuse for the sake of the gospel bears witness to his character and authenticates the gospel. Paul should not be confused with those self-serving purveyors of the gospel and he reminded the Thessalonians how he had previously suffered for the sake of the gospel in Philippi. Despite strong opposition to the content of the gospel, Paul does not change his message to suit his listener’s sensibilities: On the contrary, we speak as men approved by God to be entrusted with the gospel. We are not trying to please men but God, who tests our hearts. You know we never used flattery, nor did would put on a mask to cover up greed—God is our witness. We were not looking for praise from men, not from you or anyone else (1 Thessalonians 2.4-6). Such boldness invoked fiercest opposition from his opponents, as was the case when he first preached the gospel to them and some jealous Jews formed a mob and started a riot (Acts 17.1-9).
Paul contrasts the misery common to Christians in this world, to their hope of eternal life, And as for us, why do we endanger ourselves every hour? I die every day—I mean that, brothers-just as surely as I glory over you in Christ Jesus our Lord. If I fought wild beasts in Ephesus for merely human reasons, what have I gained? If the dead are not raised, “Let us eat and drink, for tomorrow we die” (1 Corinthians 15.30-32). It is through weakness and suffering that the power of the gospel becomes plain. It is not human power, but human weakness through which the power of the gospel is evident: I came to you in weakness and fear, and with much trembling. My message and my preaching were not with wise and persuasive words, but with a demonstration of the Spirit’s power, so that your faith might not rest on men’s wisdom, but on God’s power (1 Corinthians 2.3-5). Paul desires that his hearers focus their attention on Christ not the oratorical ability of the messenger. In order for this to be most effective it is necessary that the messenger not obscure the message.
Suffering and the Corinthian correspondence
Not unlike the contemporary church in America, credentials, appearance and the ability to entertain a crowd impressed the Corinthian church. Again, as with the modern western church, it seemed incongruous to the Corinthians that God would not materially prosper those who deigned to confess Christ as savior. This desire for outward signs of “success” is not significantly different than the health and wealth gospel popularized on television and in today’s pulpits. Paul’s appearance and presentation of the gospel did not comport with a popular understanding of what the gospel ought to be about. Consequently, a number of factions emerged within the church. Some groups had begun to discredit Paul and his gospel. Consequently, 2nd Corinthians contains a major defense of Paul’s apostolic ministry. He opens his epistle with a counterbalanced statement of suffering and comfort: Praise be to the God and Father of our Lord Jesus Christ, the Father of compassion and the God of all comfort, who comforts us in all our troubles, so that we can comfort those in any trouble with the comfort we ourselves have received from God. For just as the sufferings of Christ flow over into our lives, so also through Christ our comfort overflows. For if we are distressed, it is for your comfort and salvation; if we are comforted, it is for your comfort, which produces in you patient endurance of the same sufferings we suffer. And our hope for you is firm, because we know that just as you share in our sufferings, so also you share in our comfort (2 Corinthians 1.3-7). Paul’s sufferings are the very means by which the Spirit of God is poured out into their lives. It is impossible to disassociate Paul’s gospel from his suffering; without his suffering they would not have received the gospel. The sufficiency of God’s grace is a sufficiency for the gospel. Such is the confidence that we have through Christ toward God. Not that we are sufficient in ourselves to claim anything as coming from us. Our sufficiency is from God, who has made us competent to be ministers of a new covenant, not of the letter but of the Spirit. For the letter kills, but the Spirit gives life (2 Corinthians 3.4-6). Without the sufficiency of God’s grace who would be up to the task of preaching the good news of Christ?
Although the Bible informs us that prayer is often difficult and that sometimes God even appears to be silent (Matthew 27.46), yet it consistently affirms the sufficiency of God’s grace for those who will commit themselves to him. The truth of this is illustrated in Psalm 37 (cf. 37.10, 25, 35-36). Its instructional and moral content is not unlike other wisdom literature such as that found in the book of Proverbs (e.g. proverbs 24.19-22). There are many worldly people who live irreligious and immoral lives pursuing personal gain and pleasure, but the psalmist warns the believer not to be envious of evil men or those who do wrong; for like the grass they will soon wither, like green plants they will soon die away (Psalm 37.1). Rather, the believer should take pleasure in the LORD. He writes: Delight yourself in the LORD and he will give you the desires of your heart. Commit your way to the LORD; trust in him and he will do this: He will make your righteousness shine like the dawn, the justice of your cause like the noonday sun (Psalm 37.4-6). Righteous behavior doesn't seem to be the fast track to worldly success, but the Bible teaches us that it is the sure path to God’s blessing and eternal reward.
What is an obviously common theme in wisdom literature may be less plain throughout the rest of Scripture, but it is no less frequent. There are a number of counterintuitive truths in Scripture that focus on the idea that God sovereignly protects and directs the lives of those who are “weak” enough and “simple” enough to explicitly trust in him. You may recall these texts: But whoever would be great among you must be your servant, and whoever would be first among you must be your slave, even the Son of Man came not to be served but to serve, and to give his life as a ransom of many (Matthew 20.26-28; cp. John 13.16; 2 Peter 1.1); Humble yourselves before the Lord and he will exalt you (James 4.10); But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; God chose what is low and despised in the world, even things that are not, to bring to nothing things that are, so that no human being might boast in the presence of God (1 Corinthians 1.27-29). If the grace of God in Christ is to be sufficient for you, then you can lay claim to nothing but Christ.
One of the best known text of Scripture on the sufficiency of God’s grace is found in 2 Corinthians 12.9 “My grace is sufficient for you, for my power is made perfect in weakness.” This remarkable affirmation of faith is the capstone of Paul’s iteration of his suffering for the cause of the gospel. What is most unusual about Paul’s list is the reference to a thorn in his flesh brought to him by a messenger of Satan. Although Paul requested three times that that particular torment be removed, it was not. Rather, God reminded Paul that his grace was sufficient.
What was Paul’s thorn in the flesh? Most would agree that whatever it was, it was probably physical. Paul speaks of it as being in the flesh and that it was a long-term affliction. There has been a great amount of speculation as to the exact nature of his affliction but there is no way to be certain what it was. The torment came to him by way of God permitting a messenger from Satan to visit Paul. Of course, such an event was not unheard of. Satan had expressly sought for permission to torment Job and God permitted him to do so (Job 1.12). What is of peculiar significance regarding this suffering was that it was the result of a special revelation to which Paul had been a privileged witness: I must go on boasting. Although there is nothing to be gained, I will go on to visions and revelations from the Lord. I know a man in Christ who fourteen years ago was caught up to the third heaven. Whether it was in the body or out of the body I do not know—God knows. And I know that this man—whether in the body or apart from the body I do not know, but God knows—was caught up to paradise. He heard inexpressible things; things that man is not permitted to tell. I will boast about a man like that, but I will not boast about myself, except about my weaknesses (2 Corinthians 12.1-5). Lest he be tempted with a false sense of self-importance the Lord permitted Satan to harass him with this unnamed thorn in the flesh (2 Corinthians 12.7).
Paul’s imagery of Satan “buffeting” him is reminiscent of members of the Sanhedrin striking Jesus with their fists (Matthew 26.67; Mark 14.65). Peter also used the term when he described the Christian who suffers even when he does what is good: For what credit is it if, when you sin and are beaten for it, you endure? But if when you do good and suffer for it you endure, this is a gracious thing in the sight of God (1 Peter 2.20). Nearing the end of a lengthy discourse defending his apostolic ministry, Paul gave a detailed account of the many sufferings and trials he had undergone. However in the midst of it he wrote: If I must boast, I will boast of the things that show my weakness (2 Corinthians 11.30).
This repeated reference to his weaknesses has spawned considerable speculation about the kinds of afflictions that might have plagued him. “Explanations of Paul’s ailment are numerous; there are at least twelve different suggestions, many of them helpful. Among the suggestions are epilepsy, hysteria, neuralgia, depression, eye problems (refer to Galatians 4:14-15), malaria, leprosy, rheumatism, a speech impediment (see (10:10; 11:6), temptation, personal enemies (compare 11:11-15), and punishment by a demon. These theories are ably defended by scholars who are acquainted with both Jewish literature and Paul’s life depicted in Acts and the epistles. Certainly, some conjectures are worthy of consideration. But every one meets weighty objections. Whether Paul’s affliction happened to be external or internal, the outcome remains the same: our theories are mere guesses, for we do not know what ailed the apostle” (Simon Kistemaker, New Testament Commentary, p. 416). Yet it was not the weakness of Paul that was the overriding emphasis of Paul’s repeated references to his suffering, but the connection between his hardships and the promulgation of the gospel. It was in his suffering for the sake of the gospel that the grace of God was consistently manifested and bore witness to the truth and the power of the gospel. “Suffering was not a side effect of the Pauline mission; rather it was at the very center of his apostolic evangelism. His distress validated and legitimated his message, demonstrating the truth of the gospel. This is not to say that sufferings in and of themselves ratify the truth of the Pauline gospel. Rather, Paul’s sufferings provide evidence of the truth of his gospel. Indeed, his sufferings are a corollary of the sufferings of Jesus” (Thomas Schreiner, Paul Apostle of God’s Glory in Christ, p. 87).
Suffering and the thessalonian epistle
The association between the gospel and Paul’s suffering is evident throughout his letters. As he thanks God for the faithfulness of the Thessalonians in the opening lines in the first of two letters to this church he writes: For we know, brothers loved by God, that he has chosen you, because our gospel came to you not simply with words, but also with power, with the Holy Spirit and with deep conviction, you know how we lived among you for your sake. You became imitators of us and of the Lord; in spite of severe suffering, you welcomed the message with the joy given by the Holy Spirit (1 Thessalonians 1.4-6). Their response to the gospel is a model for others in the church and their suffering serves as a megaphone for the gospel. Paul’s willingness to suffer rejection and abuse for the sake of the gospel bears witness to his character and authenticates the gospel. Paul should not be confused with those self-serving purveyors of the gospel and he reminded the Thessalonians how he had previously suffered for the sake of the gospel in Philippi. Despite strong opposition to the content of the gospel, Paul does not change his message to suit his listener’s sensibilities: On the contrary, we speak as men approved by God to be entrusted with the gospel. We are not trying to please men but God, who tests our hearts. You know we never used flattery, nor did would put on a mask to cover up greed—God is our witness. We were not looking for praise from men, not from you or anyone else (1 Thessalonians 2.4-6). Such boldness invoked fiercest opposition from his opponents, as was the case when he first preached the gospel to them and some jealous Jews formed a mob and started a riot (Acts 17.1-9).
Paul contrasts the misery common to Christians in this world, to their hope of eternal life, And as for us, why do we endanger ourselves every hour? I die every day—I mean that, brothers-just as surely as I glory over you in Christ Jesus our Lord. If I fought wild beasts in Ephesus for merely human reasons, what have I gained? If the dead are not raised, “Let us eat and drink, for tomorrow we die” (1 Corinthians 15.30-32). It is through weakness and suffering that the power of the gospel becomes plain. It is not human power, but human weakness through which the power of the gospel is evident: I came to you in weakness and fear, and with much trembling. My message and my preaching were not with wise and persuasive words, but with a demonstration of the Spirit’s power, so that your faith might not rest on men’s wisdom, but on God’s power (1 Corinthians 2.3-5). Paul desires that his hearers focus their attention on Christ not the oratorical ability of the messenger. In order for this to be most effective it is necessary that the messenger not obscure the message.
Suffering and the Corinthian correspondence
Not unlike the contemporary church in America, credentials, appearance and the ability to entertain a crowd impressed the Corinthian church. Again, as with the modern western church, it seemed incongruous to the Corinthians that God would not materially prosper those who deigned to confess Christ as savior. This desire for outward signs of “success” is not significantly different than the health and wealth gospel popularized on television and in today’s pulpits. Paul’s appearance and presentation of the gospel did not comport with a popular understanding of what the gospel ought to be about. Consequently, a number of factions emerged within the church. Some groups had begun to discredit Paul and his gospel. Consequently, 2nd Corinthians contains a major defense of Paul’s apostolic ministry. He opens his epistle with a counterbalanced statement of suffering and comfort: Praise be to the God and Father of our Lord Jesus Christ, the Father of compassion and the God of all comfort, who comforts us in all our troubles, so that we can comfort those in any trouble with the comfort we ourselves have received from God. For just as the sufferings of Christ flow over into our lives, so also through Christ our comfort overflows. For if we are distressed, it is for your comfort and salvation; if we are comforted, it is for your comfort, which produces in you patient endurance of the same sufferings we suffer. And our hope for you is firm, because we know that just as you share in our sufferings, so also you share in our comfort (2 Corinthians 1.3-7). Paul’s sufferings are the very means by which the Spirit of God is poured out into their lives. It is impossible to disassociate Paul’s gospel from his suffering; without his suffering they would not have received the gospel. The sufficiency of God’s grace is a sufficiency for the gospel. Such is the confidence that we have through Christ toward God. Not that we are sufficient in ourselves to claim anything as coming from us. Our sufficiency is from God, who has made us competent to be ministers of a new covenant, not of the letter but of the Spirit. For the letter kills, but the Spirit gives life (2 Corinthians 3.4-6). Without the sufficiency of God’s grace who would be up to the task of preaching the good news of Christ?