“Most gladly therefore will I rather glory in my weaknesses, that the power of Christ may rest upon me” (2 Cor. 12).
In another connection, which we may hope to refer to again, the apostle Paul writes thus: “We have this treasure in earthen vessels, that the excellency of the power may be of God and not from us” (see Greek). I cite this now with reference to the end of the verse. God never gives intrinsic power to His saints. “God hath spoken once; twice have I heard this, that power belongeth unto God” (Psa. 62:1111God hath spoken once; twice have I heard this; that power belongeth unto God. (Psalm 62:11)). If this is important in the lives of the saints, how much more, if I may draw a distinction, is it for those who are called upon to serve in the word. Yet in every service and in every action in the lives of God’s people, the power of God is needful, that they may walk and serve and work and toil in the energy of the Spirit, and in the expression of the life of Jesus in their mortal flesh.
For this end, another character of discipline takes place after deliverance is known. This may be more or less spread across their lives, but one absolutely needful to produce that condition in which the power of Christ works: which is, as we read, “made perfect in weakness.”
The object of this discipline is not easily distinguished at first by the majority of saints. It is more often divined and felt by those who serve outwardly in the word, than in the ordinary pathways of the people of God. It frequently happens, too, that it mixes itself up with exercises before deliverance is known, and is not easily separated from these, in the analysis of the soul’s history. However, although we may confound them experimentally in ourselves, scripture distinguishes them most clearly. It is only as we grow in the apprehension of the word, and of the mind of the Spirit there, that we are able to give to each its place and its true interpretation. We only know in part, at best, while here; but when that which is perfect is come, then that which is in part shall be done away; and then shall we know even as also we are known.
Saul had served amongst the saints for some years, before he was separated to the work to which he had been called. This took place formally and definitely at Antioch (Acts 13), where he was sent forth by the Holy Spirit on his first mission amongst the Gentiles; but going, as he always did, “to the Jew first.” We find this mission described at length in chapter 13 and 14 of the Acts of the Apostles. The vessel had been prepared in quiet, and now in going forth into that wider harvest field, he needed special dealings of the Lord to strip him finally and fully from every thought of quasi strength in man. The very success of the work, and the power of God manifested towards souls, needed corresponding dealings to countervail the tendencies of the flesh. It ever seeks to intrude, and hinder the work of God. Often, in apparently insignificant ways, its intrusion is felt by one’s self or by others: like the “dead flies” which “cause the ointment of the apothecary to send forth a stinking savor.”
It is therefore to be expected that special dealings of God should be discerned distinctly at the opening of this great world-wide service of the apostle, commencing here. After the early part of the work is described, and that at Antioch in Pisidia took place (Acts 13:1414But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the sabbath day, and sat down. (Acts 13:14), &c.); he now leads the band of servants, first to Iconium (Acts 14:11And it came to pass in Iconium, that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed. (Acts 14:1), &c.), and from thence to Derbe and to Lystra. Here he was stoned, and drawn out of the city, as they supposed him to be dead. I refer to this to connect this moment with what he reveals of his life in 2 Corinthians 12.
Having no visible proof of his being called to serve the Lord, like Peter and the rest, who were appointed by Him in life; he must prove, as all true ministry must from that day, its divine origin by the effect of it upon souls. Consequently his ministry was constantly called in question. The servant must expect this now-a-days also, as a consequence, when he seeks to serve according to God’s mind, and as following in the line of those gifted from Christ in glory.
This took place in a very painful manner at Corinth. The jealousies of others so wrought against him there, where the chiefest of his work had been accomplished, that he was forced to speak of himself very prominently (always a painful and trying subject), and to tell of services, of toils, and of sorrows, seldom (perhaps never) equaled by those of any other man. The folly of others gives us here a glimpse of an unparalleled life of devotedness to Christ and the church. “Are they ministers of Christ? I speak as a fool, I am more; in labors more abundant, in stripes above measure, in prisons more frequent, in deaths oft. Of the Jews five times received I forty stripes save one. Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day have I been in the deep; in journeyings often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; in weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness” &c. (2 Cor. 11:23-2723Are they ministers of Christ? (I speak as a fool) I am more; in labors more abundant, in stripes above measure, in prisons more frequent, in deaths oft. 24Of the Jews five times received I forty stripes save one. 25Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep; 26In journeyings often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; 27In weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness. (2 Corinthians 11:23‑27)).
This is what he had done for the Lord! But what had the Lord done for Paul? “It is not expedient for me, doubtless, to glory, for [γάρ] I will come to visions and revelations of the Lord” (2 Cor. 12:11It is not expedient for me doubtless to glory. I will come to visions and revelations of the Lord. (2 Corinthians 12:1)). And here he discloses what had happened to him “above fourteen years ago.” The scene at Lystra, when he was left for dead, was more than probably the moment when what is recorded here took place.
If 2 Corinthians 11 gives a history which might clothe Paul with honors, and give grounds for him to boast: chapter 12 gives us a dealing of the Lord which reduced him to “nothing.” No doubt it was necessary that the leading man in the Christian course should be introduced into things which it was not lawful to reveal. It was needful, too, to strengthen him in a special way — giving him to realize, above others, what was the portion of all: the possible state for every saint to enjoy, though, in the state of things, unspeakable also. But to follow this, and consequent upon it, the discipline came which had the effect of emptying Paul of every vestige of human strength, reducing him to the condition of a will-less, powerless vessel, so that he might be fitted thus to be wielded and used by the hand of the Lord who did so.
“It is not,” said he, “expedient for me, doubt-less to glory, for I will come to visions and revelations of the Lord. I knew [οἶδα] a man in Christ, above fourteen years ago, (whether in the body I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven. And I knew such a man... how that he was caught up into paradise, and heard unspeakable words, which it is not possible for man to utter. Of such an one will I glory: yet of myself I will not glory, but in my weaknesses.”
Here was the realization given him of all that he was, both as a man in Christ, and of the sphere of blessing where his portion lay; and of those things which he heard there, which human language could not express. The measure of this common portion of all His saints, may be realized variously by each; but the portion is the same for all. Upon this I do not enter. Each, too, may minister in part of that which he consciously possesses. But if so, the special dealings of God ensue to check the evil of the flesh, which according to the measure of the revelation rises pari passu with its abundance.
This discipline is suited and adapted to each several soul. This is the reason why, I doubt not, that all speculations as to what was the nature of Paul’s thorn in the flesh, end in nothing. God has wisely seen fit to leave it untold. Were it made known, we would have perhaps settled that it was not ours, and then have left it there. To have left it untold, gives us to see that there was a great principle of God’s dealings, seen in this man’s case, but applicable to all. Each would have his suited “thorn”: the very thing that would counteract his natural tendency; and so act as to strip him of every pretension to power, and break any fancied strength of man.
We see this on every hand, we see it better in our own soul’s history. For it is not always that another is permitted to know the secret thorn which rankles in the breast, such as that we would give the world to remove, ere we know the “end of the Lord.” He presses home the “stake” (οκόλοψ) which pins us to the earth, as it were, in very powerlessness. You see this at times, for instance, in incongruous marriages. The soul is worn away, especially in a sensitive, spiritual mind; and there is no earthly power which can change the sorrow, and heavenly deliverance is withheld. Again, there is a child whose conduct breaks the heart of a parent: every measure fails to deal with him, and the “thorn” rankles deeply in the wounded heart. It may be that some disgrace is permitted, as to which the soul feels that death were easier to bear. It may be that slander has stung the soul with deeper pain. There may be, too, some human weakness, which renders the afflicted one an object of pain to those who love him, or of ridicule to others. Such as these, and the many sorrows of the way are used of God as the “thorn” to curb the energy, to break the strength of “man.” Circumstances, friends, relations, health, good name, all are touched by Wisdom in this holy discipline of the soul. These things in the hand of God are like the river banks which on either side guide the stream of waters which flow between them; rendering the waters useful and fructifying, which, if flowing onwards without these guides, would devastate all around, in-stead of bearing a blessing on their bosom. How often have we not thought what good Christians we might have been if circumstances were different; in short, if the banks which carry the river were broken down. Nay, these are the wise dealings of our God to keep us just in the channel and path where we are, to shine and glorify Him.
Like Paul of old, when the “stake” was driven home, we may cry to God, even thrice, as he: Take away this thorn, this terrible hindrance to the work of Christ, this feebleness of the vessel, this sapping of energy, this hindrance to service, this cruel “stake” from which the soul struggles in vain to be free. But no; there it remains, until we find, in the acceptance of its bitterness, the occasion of a strength which is not of man, but the emptying us of fancied human power. We learn our powerlessness, we feel that struggling is but in vain. Yet here the secret of strength is found: but not of man, not our own. The Lord comes in. He finds the vessel bereft of strength; prepared for that power with which He can wield it. He finds that condition which it is His to use. “ And he said unto me, My grace is sufficient for thee; for power is made perfect in weakness. Most gladly therefore will I rather boast in my weaknesses, that the power of Christ may rest [“tabernacle over”] upon me:” “The surpassingness of the power is of God, and not from us.”
Those who serve the Lord outwardly in the word, know in measure these things. They know well, much as they may be blessed, and valued too; what bitter lessons they have to learn in secret with the Lord. Never could they be explained to another; yet they are but the emptying of fancied strength in man. No true servant but will find this out for himself; he will recall those moments, when death was working in the fragile vessel, that life might work in those to whom he ministered. Yea, he begins to find how good these lessons are, that made room for a power working which he is conscious is not himself, not of man; and that when, outwardly calm, he felt the abject weakness of his own heart, his Lord might step in and give him victory.
Thus, then, is the vessel brought by the hand of the potter, often through bruisings and breaking and crushings on the wheel, to its true and blessed form in which God can work Himself alone. When the vessel would say, “not that we are sufficient of ourselves to think anything as of ourselves; but our sufficiency is of God”: and again, “We have this treasure in earthen vessels, that the excellency of the power may be of God and not from us. Forcible and striking this is: he does not allow that the power would be ‘from’ God, as something apart from Him, and conferred or imparted to us. Nay, but it is divine, and yet inseparable from Him who works; it is “of God” — and yet not ‘of us,’ as not only negativing the thought that it might be so; but the word he uses still more strongly emphasizes this: that the power is of God and not from us.
There is a “threefold cord” which must be found in the saint if he would serve his Lord aright: the motive, the energy and the end.
At times the motive may be right and the end also, but the energy may be but the human vessel working out (as it supposes) the things of the Lord. All three must go together, and this is the object of this disciplinary process that all may be of God, and not of man.