2 Corinthians 12:9
And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me.
Jump to: AlfordBarnesBengelBensonBICalvinCambridgeChrysostomClarkeDarbyEllicottExpositor'sExp DctExp GrkGaebeleinGSBGillGrayGuzikHaydockHastingsHomileticsICCJFBKellyKingLangeMacLarenMHCMHCWMeyerParkerPNTPoolePulpitSermonSCOTTBVWSWESTSK
(9) And he said unto me, My grace is sufficient for thee.—The words fit in, more or less, with each of the two views that have been discussed above. From one point of view, however, it seems infinitely more in harmony with our thoughts of God, that the prayer to be relieved from pain should be refused, because it was working out a higher perfection than was attainable without it, than that a deaf ear should have been turned to a prayer to be relieved from the temptation to impurity. Such a prayer seems to us to carry with it something like an assurance of its own prevailing power. Some of the better MSS. omit the possessive “My,” and with that reading the words take the form of a general axiom affirming that, in the highest sense, “might is perfected in weakness.” The last word is the same as that translated “infirmity” in the next clause. The variation, as concealing this, is so far unfortunate.

Most gladly therefore will I rather glory in my infirmities.—The word, as has just been said, is the same as the “weakness” in the answer to his prayer. He finds not comfort only, but actual delight, in his consciousness of weakness, because it is balanced by the sense that the might of Christ dwells in him and around him. The word for “rest” is literally, as a like word in John 1:14, to dwell as in a tent, and suggests the thought that the might of Christ was to him as the Shechinah cloud of glory encompassing him and protecting him.

12:7-10 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.And he said unto me - The Saviour replied. In what way this was done, or whether it was done at the time when the prayer was offered, Paul does not inform us. It is possible, as Macknight supposes, that Christ appeared to him again and spoke to him in an audible manner. Grotius supposes that this was done by the בת קול Bath-qowl - "daughter of the voice," so frequently referred to by the Jewish writers, and which they suppose to be referred to in 1 Kings 19:12, by the phrase, "a still small voice." But it is impossible to determine in what way it was done, and it is not material. Paul was in habits of communion with the Saviour, and was accustomed to receive revelations from him. The material fact here is, that the request was not granted in the exact form in which he presented it, but that he received assurance of grace to support him in his trial.

It is one of the instances in which the fervent prayer of a good man, offered undoubtedly in faith, was not answered in the form in which he desired, though substantially answered in the assurance of grace sufficient to support him. It furnishes, therefore, a very instructive lesson in regard to prayer, and shows as that we are not to expect as a matter of course that all our prayers will be literally answered, and that we should not be disappointed or disheartened if they are not. It is a matter of fact that not all the prayers even of the pious, and of those who pray having faith in God as a hearer of prayer, are literally answered. Thus, the prayer of David 2 Samuel 12:16-20 was not literally answered; the child for whose life he so earnestly prayed died. So the Saviour's request was not literally answered, Mark 14:36. The cup of suffering which he so earnestly desired should be taken away was not removed. So in the case before us; compare also Deuteronomy 3:23-27; Job 30:20; Lamentations 3:8. So in numerous cases now, Christians pray with fervour and with faith for the removal of some calamity which is not removed; or for something which they regard as desirable for their welfare which is withheld. Some of the reasons why this is done are obvious:

(1) The grace that will be imparted if the calamity is not removed will be of greater value to the individual than would be the direct answer to his prayer. Such was the case with Paul; so it was doubtless with David; and so it is often with Christians now The removal of the calamity might be apparently a blessing, but it might also be attended with danger to our spiritual welfare; the grace imparted may be of permanent value and may be connected with the development of some of the loveliest traits of Christian character.

(2) it might not be for the good of the individual who prays that the exact thing should be granted. When a parent prays with great earnestness and with insubmission for the life of a child, he knows not what he is doing. If the child lives, he may be the occasion of much more grief to him than if he had died. David had far more trouble from Absalom than he had from the death of the child for which he so earnestly prayed. At the same time it may be better for the child that he should be removed. If he dies in infancy he will be saved. But who can tell what will be his character and destiny should he live to be a man? So of other things.

(3) God has often some better thing in store for us than would be the immediate answer to our prayer Who can doubt that this was true of Paul? The promised grace of Christ as sufficient to support us is of more value than would be the mere removal of any bodily affliction.

(4) it would not be well for us, probably, should our petition be literally answered. Who can tell what is best for himself? If the thing were obtained, who can tell how soon we might forget the benefactor and become proud and self-confident? It was the design of God to humble Paul; and this could be much better accomplished by continuing his affliction and by imparting the promised grace, than by withdrawing the affliction and withholding the grace. The very thing to be done was to keep him humble; and this affliction could not be withdrawn without also foregoing the benefit. It is true, also, that where things are in themselves proper to be asked, Christians sometimes ask them in an improper manner, and this is one of the reasons why many of their prayers are not answered. But this does not pertain to the case before us.

My grace is sufficient for thee - A much better answer than it would have been to have removed the calamity; and one that seems to have been entirely satisfactory to Paul. The meaning of the Saviour is that he would support him; that he would not suffer him to sink exhausted under his trials; that he had nothing to fear. The infliction was not indeed removed; but there was a promise that the favor of Christ would be shown to him constantly, and that he would find his support to be ample. If Paul had this support, he might well bear the trial; and if we have this assurance, as we may have, we may welcome affliction, and rejoice that calamities are brought upon us. It is a sufficient answer to our prayers if we have the solemn promise of the Redeemer that we shall be upheld and never sink under the burden of our heavy woes.

My strength is made perfect in weakness - That is, the strength which I impart to my people is more commonly and more completely manifested when my people feel that they are weak. It is not imparted to those who feel that they are strong and who do not realize their need of divine aid. It is not so completely manifested to those who are vigorous and strong as to the feeble. It is when we are conscious that we are feeble, and when we feel our need of aid, that the Redeemer manifests his power to uphold, and imparts his purest consolations. Grotius has collected several similar passages from the classic writers which may serve to illustrate this expression. Thus, Pliny, vii. Epis. 26, says, "We are best where we are weak." Seneca says, "Calamity is the occasion of virtue." Quintilian, "All temerity of mind is broken by bodily calamity." Minutius Felix, "Calamity is often the discipline of virtue." There are few Christians who cannot bear witness to the truth of what the Redeemer here says, and who have not experienced the most pure consolations which they have known, and been most sensible of his comforting presence and power in times of affliction.

Most gladly, therefore ... - I count it a privilege to be afflicted, if my trials may be the means of my more abundantly enjoying the favor of the Redeemer. His presence and imparted strength are more than a compensation for all the trials that Iendure.

That the power of Christ - The strength which Christ imparts; his power manifested in supporting me in trials.

May rest upon me - ἐπισκηνώσῃ episkēnōsē. The word properly means to pitch a tent upon; and then to dwell in or upon. Here it is used in the sense of abiding upon, or remaining with. The sense is, that the power which Christ manifested to his people rested with them, or abode with them in their trials, and therefore he would rejoice in afflictions, in order that he might partake of the aid and consolation thus imparted. Hence, learn:

(1) That a Christian never loses anything by suffering and affliction. If he may obtain the favor of Christ by his trials he is a gainer. The favor of the Redeemer is more than a compensation for all that we endure in his cause.

(2) the Christian is a gainer by trial. I never knew a Christian that was not ultimately benefitted by trials. I never knew one who did not find that he had gained much that was valuable to him in scenes of affliction. I do not know that I have found one who would be willing to exchange the advantages he has gained in affliction for all that the most uninterrupted prosperity and the highest honors that the world could give would impart.


9. said—literally, "He hath said," implying that His answer is enough [Alford].

is sufficient—The trial must endure, but the grace shall also endure and never fail thee [Alford], (De 33:25). The Lord puts the words into Paul's mouth, that following them up he might say, "O Lord, Thy grace is sufficient for me" [Bengel].

my strength—Greek, "power."

is made perfect—has its most perfect manifestation.

in weakness—Do not ask for sensible strength, FOR My power is perfected in man's "strengthlessness" (so the Greek). The "for" implies, thy "strengthlessness" (the same Greek as is translated "weakness"; and in 2Co 12:10, "infirmities") is the very element in which My "power" (which moves coincident with "My grace") exhibits itself more perfectly. So that Paul instead of desiring the infirmity to "depart," "rather" henceforth "glories in infirmities, that the power of Christ may rest (Greek, 'tabernacle upon,' cover my infirmity all over as with a tabernacle; compare Greek, Joh 1:12) upon" him. This effect of Christ's assurance on him appears, 2Co 4:7; 1Co 2:3, 4; compare 1Pe 4:14. The "My" is omitted in some of the oldest manuscripts; the sense is the same, "power" (referring to God's power) standing absolutely, in contrast to "weakness" (put absolutely, for man's weakness). Paul often repeats the word "weakness" or "infirmity" (the eleventh, twelfth, and thirteenth chapters) as being Christ's own word. The Lord has more need of our weakness than of our strength: our strength is often His rival; our weakness, His servant, drawing on His resources, and showing forth His glory. Man's extremity is God's opportunity; man's security is Satan's opportunity. God's way is not to take His children out of trial, but to give them strength to bear up against it (Ps 88:7; Joh 17:15).

And he said unto me, My grace is sufficient for thee: Paul prayed, and God answered, not in specie, ( doing the very thing for him which he asked), but in valore, giving him what was every whit as valuable. His answer was: My grace (my love and favour, not that which the apostle had already received, but which God was resolved further to show him, strengthening and supporting him under his trials, as also comforting and refreshing him) shall be enough for thee, to uphold thee under the present trial which is so burdensome to thee.

For my strength is made perfect in weakness; for my Divine power, in upholding and supporting my people, is never so glorious as when they are under weaknesses in themselves. When they are sensible of the greatest impotency in themselves, then I delight most to exert and put forth my power in them and for them, my power then is most evident and conspicuous, and will be best acknowledged by my people.

Therefore (saith the apostle) I will choose to glory in my infirmities, that the power of Christ may rest upon me. Those dispensations of providence, in which the souls of men have the greatest experiences of the power and strength of Christ, are most to be gloried in; but such are slates of infirmities. This text confirmeth Christ to be God blessed for ever; for by his power it is that we are supported under trials, his strength it is which is made perfect in the weakness of poor creatures.

And he said unto me,.... Either by what the Jews call "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 "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 (g) 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.

(g) Jarchi in Exodus 23.23. Sepher Raya Mehimna in Zohar in Numb. fol. 87. 1.

And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. {4} Most gladly therefore will I rather glory in my infirmities, that the power of Christ may {i} rest upon me.

(4) He concludes that he will only set his miseries against the vain braggings of the false apostles, and with this also excuses himself, because by their troublesome braggings he was forced to speak as much of those things as he did. That is, because if his apostleship were subverted, his doctrine would necessarily fall.

(i) That I might feel the power of Christ more and more: for the weaker that our tabernacles are, the more does Christ's power appear in them.

2 Corinthians 12:9. καὶ εἴρηκέ μοι κ.τ.λ.: and He hath said (note the perf. as expressing the abiding validity of the Divine promise; so often in quotations from the O.T., e.g., Acts 13:34, Hebrews 4:4; Hebrews 10:9) to me, “My grace is sufficient for thee (cf. Isaiah 43:2), for My power is being made perfect (τελεῖσθαι is found here only; the tense indicates a continuous fact in St. Paul’s life) in weakness”. So it is said of Christ that He was “made perfect through sufferings” (Hebrews 2:10); and of the power which He communicates from Himself the same law holds good. Cf. Isaiah 40:29-31.—ἥδιστα οὖν κ.τ.λ.: most gladly therefore will I rather glory in my weaknesses (sc., rather than that they should be removed), that the power of Christ (see on 2 Corinthians 6:7 and reff. there) may rest upon me, lit., “may spread a tabernacle over me”. The image is that of the Shechinah or σκηνή, the glory which was the symbol of the Divine presence in the Holy of Holies, descending upon the faithful (cf. John 1:14, Revelation 7:15; Revelation 21:3). The two renderings (“strength” and “power”) of δύναμις in the A.V. of this verse are preserved (although interchanged) in the R.V. by a curious inadvertence on the part of the Revisers, who are generally scrupulous even to pedantry in maintaining uniformity in such matters.

9. And he said unto me] Jesus Christ said it, “but how the answer from Christ was received, whether through an inner voice or by means of a vision, is entirely unknown to us.” Meyer.

My grace is sufficient for thee] “Gratia mea, id est, favor ac benevolentia mea qua tibi volo benefacere,” Estius, which is the case with every one who is in covenant with Christ. The meaning is ‘Trust all to me. I will never fail thee nor forsake thee. Even that which thou feelest to be a hindrance will be overruled into a source of strength.’ This was the answer; the thorn was not taken away, but strength was given to bear it.

my strength is made perfect in weakness] Rather, power. The word is the same as that rendered power below. This is a paradox very common with St Paul. See ch. 2 Corinthians 4:7; 2 Corinthians 4:10, 2 Corinthians 13:4. Also 1 Corinthians 1:21-30; 1 Corinthians 2:1-4; Hebrews 2:10. The extraordinary results which God has worked in all ages through means apparently most insufficient are the best commentary on these words, and the best answer to despondent thoughts, when men are weighed down with the sense of their own insufficiency. Many MSS. and editors follow the Vulgate here, omitting the word my, and render for strength is perfected in weakness. So Wiclif, for vertu is perfigtly made in infirmity, “We learn to regard the Apostle not as sustained by a naturally indomitable strength of mind and body, but as doing what he did by an habitual struggle against his constitutional weakness.” Stanley.

Most gladly therefore will I rather glory] Better, boast. This intimation from our Lord gives St Paul an additional reason why he should boast in his infirmities. When compared with the results of his labours they furnish the most decisive proof (cf. ch. 2 Corinthians 4:7, and 1 Corinthians 2:5) that the work he has been doing is of God.

that the power of Christ may rest upon me] Rather, tabernacle upon me. Cf. John 1:14. The five other versions render dwell in me. The true meaning combines the two translations, ‘come down upon, and dwell in me.’ St Paul would have us understand that if he boasted of his own powers, he could not expect to be endowed with power from on high, but that if he gave God all the glory by laying stress on his infirmities, he might hope that Christ would dwell and work in him.

2 Corinthians 12:9. Εἴρηκε μοι, He said to me) when I prayed for the third time.—ἀρκεῖ σοι ἡ χάρις μου, My grace is sufficient for thee) A very gracious refusal, expressed in the indicative mood. The Lord as it were put these words into Paul’s mouth, that following them up he might say: O Lord, Thy grace is sufficient for me. There may be grace, even where there is the greatest sense of pain.—ἡ γὰρ δύναμις ἐν ἀσθενείᾳ τελειοῦται, for [power] strength is perfected in weakness) For δύναμις several have written δυναμίς μου, from the alliteration with χάρις μου. If Paul had written δυναμίς μου, I believe he would have subjoined ἐν ἀσθενείᾳ σου[83] ΣΟΥ. It is however here intimated, that, as is the grace of Christ, so is the power of Christ: γὰρ, for, here as often elsewhere, is a discriminative particle, by which a distinction is made between grace and strength. Grace is sufficient: do not ask sensible strength; for strength [is made perfect in weakness]. So in short the particle, for, obtains the meaning of causing, not immediately, but mediately by the distinction between grace and strength.—ἐν ἀσθενείᾳ, in weakness) From the fact of its being the language of the Lord, Paul often repeats this word; ch. 11 12 13—τελειοῦται, is perfected) It [ἡ δύναμις] performs, it perfects all that belongs to it; therefore we ought not under the pretext of false self-sufficiency to cast away the power [strength] of Christ.—ΜᾶΛΛΟΝ ΚΑΥΧΉΣΟΜΑΙ, I will rather glory) in my infirmities, than in revelations, for if I glory in these, I shall prevent the exercise of the power of Christ. He adds the pronoun to the former, not to the latter.—ἐπισκηνώσῃ ἐπʼ ἐμὲ, may cover me over) as a tent.—σκῆνος, a tent, the body [“our earthly house of this tabernacle,” ch. 2 Corinthians 5:1].—τὸ ἐπισκηνοῦν, covering over, something external; he does not say, that it may dwell in me; for he would thus [had he said that] diminish the sense of his infirmities.—ἡ δύναμις τοῦ Χριστοῦ, the power of Christ) that is Christ with His power. We ought most gladly to receive whatever promotes this object.

[83] This decision of the Gnomon, however, does not obscurely differ from the margin of both Ed. and from the Germ. Ver. Therefore it is not quite right to blame Bengel on this account that he wished μου to be omitted after δύναμις (as Ernesti has it, Bibl. th. T. 4. p. 705); nay, indeed, in this very passage, he would have had occasion to free Bengel from the blame of critical pertinacity. Any one may easily suspect from Bibl. th. 1. c. that Bengel wished to strike out the particle μᾶλλον after ἥδιστα, but they who use their eyes will find the contrary.—E. B.

The σου is omitted in AD later corrected, G (and acc. to Lachm. but not Tischend. B) fg Vulg Iren. Cypr. But A and Orig. 3,200d add μου, and so Rec. Text.—ED.

Verse 9. - And he said unto me. The original is much more forcible: "And he has said to me." Is sufficient for thee. A similar phrase, though in a very different context, occurs in Deuteronomy 3:26. My strength is made perfect in weakness (comp. 2 Corinthians 4:7; Philippians 4:13; 1 Corinthians 2:3-5). The verse contains a paradox, which yet describes the best history of the world. The paradox becomes more suggestive if, with א, A, B, D, F, G, we omit "my." May rest upon me; literally, may tabernacle over me. The compound verb occurs here alone, but the simple verb and the substantive occur in similar meanings in John 1:14; Revelation 7:15; Revelation 21:3 (comp. 2 Corinthians 5:1). 2 Corinthians 12:9He said (εἴρηκεν)

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 Corinthians 2:3, 1 Corinthians 2:4; 2 Corinthians 4:7; Hebrews 11:34. Rev., rightly, retains my italicized.

May rest upon (ἐπισκηνώσῃ)

Only here in the New Testament. The simple verb σκηνόω to dwell in a tent is used by John, especially in Revelation. See on John 1:14. 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.

2 Corinthians 12:9 Interlinear
2 Corinthians 12:9 Parallel Texts

2 Corinthians 12:9 NIV
2 Corinthians 12:9 NLT
2 Corinthians 12:9 ESV
2 Corinthians 12:9 NASB
2 Corinthians 12:9 KJV

2 Corinthians 12:9 Bible Apps
2 Corinthians 12:9 Parallel
2 Corinthians 12:9 Biblia Paralela
2 Corinthians 12:9 Chinese Bible
2 Corinthians 12:9 French Bible
2 Corinthians 12:9 German Bible

Bible Hub

2 Corinthians 12:8
Top of Page
Top of Page