SEV Biblia, Chapter 12:9
Y me ha dicho: Bstate mi gracia; porque (mi) potencia en la flaqueza se perfecciona. Por tanto, de buena gana me gloriar de mis flaquezas, para que habite en mí la potencia de Cristo.
Clarke's Bible Commentary - 2 Corinthians 12:9
Verse 9. My grace is sufficient for thee] Thou shalt not be permitted to sink under these afflictions. Thy enemies shall not be able to prevail against thee. My strength is made perfect in weakness.] The more, and the more violently, thou art afflicted and tried, being upheld by my power, and prospered in all thy labours, the more eminently will my power be seen and acknowledged. For the weaker the instrument I use, the more the power of my grace shall be manifested. See at the end of this chapter. Will I rather glory in my infirmities] Therefore, his infirmities do not mean his corruptions, or sins, or sinfulness of any kind; for it would be blasphemous for any man to say, I will rather glory that God leaves my corruptions in me, than that he should take them away.
That the power of Christ may rest upon me.] episkhnwsh ep eme? That it may overshadow me as a tent, or tabernacle; affording me shelter, protection, safety, and rest. This expression is like that, John i. 14: And the word was made flesh, kai eskhnwsen en hmin and made his tabernacle among us-full of grace and truth. The same eternal WORD promised to make his tabernacle with the apostle, and gives him a proof that he was still the same-full of grace and truth, by assuring him that his grace should be sufficient for him. Paul, knowing that the promise of grace could not fail, because of the Divine truth, says: Most gladly, therefore, will I rather glory in my afflictions, that such a power of Christ may overshadow and defend me.
The words are also similar to those of the Prophet Isaiah, Isaiah iv. 5: On all the glory shall be a defense. God gives the glory, and God gives the defense of that glory. The apostle had much glory or honour; both Satan and his apostles were very envious; in himself the apostle, as well as all human beings, was weak, and therefore needed the power of God to defend such glory. Grace alone can preserve grace. When we get a particular blessing we need another to preserve it; and without this we shall soon be shorn of our strength, and become as other men. Hence the necessity of continual watchfulness and prayer, and depending on the all-sufficient grace of Christ. See on chap. xi. 30.
John Gill's Bible Commentary
Ver. 9. And he said unto me , etc..] Either by what the Jews call lwq tb , Bath Kol, a voice from heaven, an articulate audible one; or by some extraordinary revelation of the Spirit of God; or by a divine impression upon his mind; whereby he was assured of what follows, my grace is sufficient for thee ; the Lord always hears and answers his people sooner or later, in one form or another, though not always in the way and manner they desire; but yet in such a way as is most for his glory and their good: the apostle had not his request granted, that Satan might immediately depart from him, only he is assured of a sufficiency of grace to support him under the exercise, so long as it should last. There seems to be an allusion to the word yd , Shaddai, an appellation of God, ( Genesis 17:1), and signifies, which is sufficient: for God is all sufficient, and is a name that belongs to the Messiah. The angel whom God promised to the Israelites, to go before them in the wilderness, ( Exodus 23:23), the Jews say is Metatron (which is a corruption of the word mediator), whose name is as the name of his master. Metatron by gematry is Shaddai, one that is sufficient: however, certain it is, that the grace of Christ is alone sufficient for all his people, to all saving purposes, in all their times of need. It is alone sufficient, not to the exclusion of the grace of the Father or the Spirit; but in opposition and distinction to anything else, that may be rightly or wrongly called grace; what men generally call common or sufficient grace, which, they say, is given to all men, is a mere chimera; no grace is sufficient but what is effectual, and that is only the grace of Christ: the light of nature is insufficient to any saving purpose; the Gospel, which is called grace, and is the means of grace, is insufficient of itself to salvation, without the powerful and efficacious grace of Christ going along with it; and so are gifts, whether ordinary or extraordinary: nothing short of the grace of Christ is sufficient grace; and this is sufficient for all the elect of God, Jews and Gentiles, Old and New Testament saints, the family in heaven and in earth, the people of God that are already called, and are to be called, and for the worst and vilest of sinners; and it is sufficient to all saving purposes, to the acceptance of their persons before God, to their justification in his sight, to their pardon and cleansing, to their regeneration and sanctification, to the supply of all their wants, and to their perseverance in grace unto glory; and it is sufficient in all their times of need, in times of bodily affliction, of violent persecution, soul desertion, Satan's temptations, and at the hour of death, and in the day of judgment. The reason given to support this answer, and to strengthen the apostle's faith in it, is, for my strength is made perfect in weakness ; by the strength of Christ is meant, not his strength as the mighty God, but that communicative strength which he has, and is in him as Mediator, and which saints look to him for, and receive from him; this is made perfect in their weakness; not that their weakness can add perfection to his strength, for his strength is perfect in itself, not to say anything of the contradiction such a sense carries in it; but the meaning is, that the strength of Christ is made to appear, is illustrated and shines forth in its perfection and glory, in supplying, supporting, and strengthening his people under all their weakness; and if they were not left to some weaknesses in themselves, his strength would not be so manifest; (see James 2:22). The answer to the apostle's request, supported with this reason, was wonderfully satisfactory to him; wherefore he concludes, most gladly therefore will I rather glory in my infirmities ; in the weaknesses which attended either his body or soul, through the buffetings of the angel Satan, rather than in his visions and revelations; or rather than insist upon his departure from him, he is content things should be as they were, since he had such a promise of a sufficiency of grace to bear him up, under and through whatever was the pleasure of God concerning him; and since the strength of Christ was made illustrious through his weakness, so that Satan was not able to make any advantage over him, he is willing to remain in the same posture and condition: that the power of Christ , says he, may rest upon me , or tabernacle over me; he considered himself as a poor weak feeble creature, and the power of Christ as a tabernacle over him, as the power of God is represented as a garrison about the believer, ( 1 Peter 1:5), sheltering, preserving, and protecting him from the insults of Satan, in every form and shape; (see Isaiah 4:6), where Christ is said to be a tabernacle, for a place of refuge, and for a covert.
Matthew Henry Commentary
Verses 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 ou enemies help to hide pride from us. If God loves us, he will keep u from being exalted above measure; and spiritual burdens are ordered to cure spiritual pride. This thorn in the flesh is said to be a messenge 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 giv ourselves to prayer. If an answer be not given to the first prayer, no to the second, we are to continue praying. Troubles are sent to teac 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 alway 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 an 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 an comfort in all afflictions and distresses. His strength is made perfec 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 Lor 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.
Greek Textus Receptus
και 2532 CONJ ειρηκεν 2046 5758 V-RAI-3S-ATT μοι 3427 P-1DS αρκει 714 5719 V-PAI-3S σοι 4671 P-2DS η 3588 T-NSF χαρις 5485 N-NSF μου 3450 P-1GS η 3588 T-NSF γαρ 1063 CONJ δυναμις 1411 N-NSF μου 3450 P-1GS εν 1722 PREP ασθενεια 769 N-DSF τελειουται 5048 5743 V-PPI-3S ηδιστα 2236 ADV ουν 3767 CONJ μαλλον 3123 ADV καυχησομαι 2744 5695 V-FDI-1S εν 1722 PREP ταις 3588 T-DPF ασθενειαις 769 N-DPF μου 3450 P-1GS ινα 2443 CONJ επισκηνωση 1981 5661 V-AAS-3S επ 1909 PREP εμε 1691 P-1AS η 3588 T-NSF δυναμις 1411 N-NSF του 3588 T-GSM χριστου 5547 N-GSM
Vincent's NT Word Studies
9. He said (eirhken). Rev., correctly, He hath said. The force of the perfect tense is to be insisted on. It shows that the affliction was still clinging to Paul, and that there was lying in his mind when he wrote, not only the memory of the incident, but the sense of the still abiding power and value of Christ's grace; so that because the Lord hath said "my grace," etc., Paul can now say, under the continued affliction, wherefore I take pleasure, etc., for Christ's sake; for when I am weak, then am I strong. A more beautiful use of the perfect it would be difficult to find in the New Testament.My strength. The best texts omit my, thus turning the answer into a general proposition: strength is perfected in weakness; but besides the preeminent frigidity of replying to a passionate appeal with an aphorism, the reference to the special power of Christ is clear from the words power of Christ, which almost immediately follow. Compare 1 Cor. ii. 3, 4; 2 Cor. iv. 7; Heb. xi. 34. Rev., rightly, retains my italicized. May rest upon (episkhnwsh). Only here in the New Testament. The simple verb skhnow to dwell in a tent is used by John, especially in Revelation. See on John i. 14. The compound verb here means to fix a tent or a habitation upon; and the figure is that of Christ abiding upon him as a tent spread over him, during his temporary stay on earth.
For Christ's sake. This may be taken with all the preceding details, weaknesses, etc., endured for Christ's sake, or with I take pleasure, assigning the specific motive of his rejoicing: I take pleasure for Christ's sake.
Robertson's NT Word Studies
12:9 {He hath said} (eireken). Perfect active indicative, as if a final word. Paul probably still has the thorn in his flesh and needs this word of Christ. {Is sufficient} (arkei). Old word of rich meaning, perhaps kin to Latin _arceo_, to ward off against danger. Christ's grace suffices and abides. {Is perfected} (teleitai). Present passive indicative of tele", to finish. It is linear in idea. Power is continually increased as the weakness grows. See #Php 4:13 for this same noble conception. The human weakness opens the way for more of Christ's power and grace. {Most gladly rather} (hedista mallon). Two adverbs, one superlative (hedista), one comparative (mallon). "Rather" than ask any more (thrice already) for the removal of the thorn or splinter "most gladly will I glory in my weaknesses." Slowly Paul had learned this supreme lesson, but it will never leave him (#Ro 5:2; 2Ti 4:6-8). {May rest upon me} (episkenwsei ep' eme). Late and rare verb in first aorist active subjunctive with hina (final clause), to fix a tent upon, here upon Paul himself by a bold metaphor, as if the Shechinah of the Lord was overshadowing him (cf. #Lu 9:34), the power (dunamis) of the Lord Jesus.
