Exegetical and Hermeneutical Commentary of 2 Corinthians 11:29
Who is weak, and I am not weak? who is offended, and I burn not?
29. Who is weak, and I am not weak?] St Paul goes on to explain in what that care consisted. It consisted in taking upon himself the anxieties of every individual member of the flock. We may see how true his words are by a reference to Rom 14:1 to Rom 15:7 ; 1Co 1:11; 1Co 5:1-5; 1Co 6:1 ; 1Co 7:1; 1Co 8:1-13; 1Co 9:22; 1Co 10:25-33; the whole Epistle to the Galatians; Php 4:2-3, as well as ch. 2Co 2:5-11, 2Co 7:12 of this Epistle.
Fuente: The Cambridge Bible for Schools and Colleges
Who is weak … – I sympathize with all. I feel where others feel, and their sorrows excite deep sympathetic emotions in my bosom. Like a tender and compassionate friend I am affected when I see others in circumstances of distress. The word weak here may refer to any lack of strength, any infirmity or feebleness arising either from body or mind. It may include all who were feeble by persecution or by disease; or it may refer to the weak in faith and doubtful about their duty (see 1Co 9:22), and to those who were burdened with mental sorrows. The idea is, that Paul had a deep sympathy in all who needed such sympathy from any cause. And the statement here shows the depth of feeling of this great apostle; and shows what should be the feeling of every pastor; see the note on Rom 12:15.
And I am not weak? – I share his feelings and sympathize with him. If he suffers, I suffer. Bloomfield supposes that Paul means that in the case of those who were weak in the faith he accommodated himself to their weakness and thus became all things to all people; see my note on 1Co 9:22. But it seems to me probable that he uses the phrase here in a more general sense, as denoting that he sympathized with those who were weak and feeble in all their circumstances.
Who is offended – ( skandalizetai). Who is scandalized. The word means properly to cause to stumble and fall; hence, to be a stumbling-block to any one; to give or cause offence to anyone. The idea here seems to be, who is liable to be led astray; who has temptations and trials that are likely to lead him to sin or to cause him to fall, and I do not burn with impatience to restore him, or with indignation against the tempter? In all such cases Paul deeply sympathized with them, and was prompt to aid them.
And I burn not? – That is, with anger or with great agitation of mind at learning that anyone had fallen into sin. This may either mean that he would burn with indignation against those who had led them into sin, or be deeply excited in view of the disgrace which would be thus brought on the Christian cause. In either case it means that his mind would be in a glow of emotion; he would feel deeply; he could not look upon such things with indifference or without being deeply agitated. With all he sympathized; and the condition of all, whether in a state of feeble faith, or feeble body, or falling into sin, excited the deepest emotions in his mind. The truth here taught is, that Paul felt a deep sympathy for all others who bore the Christian name, and this sympathy for others greatly increased the cares and toils of the apostolic office which he sustained. But having given this exposition, candor compels me to acknowledge that the whole verse may mean, Who is feeble in the faith in regard to certain observances and rites and customs 1Co 9:22, and I do not also evince the same? I do not rouse their prejudices, or wound their feelings, or alarm them. On the other hand, who is scandalized, or led into sin by the example of others in regard to such custom; who is led by the example of others into transgression, and I do not burn with indignation? In either case, however, the general sense is, that he sympathized with all others.
Fuente: Albert Barnes’ Notes on the Bible
Verse 29. Who is weak] What Church is there under persecution, with which I do not immediately sympathize? or who, from his weakness in the faith, and scrupulousness of conscience, is likely to be stumbled, or turned out of the way, to whom I do not condescend, and whose burden I do not bear?
Who is offended] Or likely to be turned out of the way, and I burn not with zeal to restore and confirm him? This seems to be the sense of these different questions.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Who, may be either, what church? Or, what particular Christian in any church?
Is weak, asyenei, through outward afflictions, or in respect of inward spiritual troubles,
and I am not weak, and I do not sympathize with that church, or with that person?
Who is offended, or scandalized, under temptations to be seduced and fall into sin,
and I burn not, and I am not on fire with a holy zeal for the glory of God, and the good of his soul, if possible to keep him upright? By which the apostle doth not only show us what was his own holy temper, but what should be the temper of every faithful minister, as to his province, or that part of the church over which he is concerned to watch; viz. to have a true compassion to every member of it, to watch over his flock, inquiring diligently into the state of it; to have a quick sense of any evils under which they, or any of them, labour. This is indeed the duty of ever private member, but more especially of him whose office is to feed any part of the flock of Christ, Rom 12:15. In this the members of the spiritual, mystical body of Christ should answer to the members of the body natural, to which our apostle before resembled it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
29. I . . . weakincondescending sympathy with the weak (1Co9:22). “Care generates sympathy, which causes theminister of Christ personally to enter into the feelings of all hispeople, as if he stood in their position, so as to accommodatehimself to all” [CALVIN].
offendedby somestumbling-block put in his way by others: the “weak” ismost liable to be “offended.”
I burn notThe “I”in the Greek is emphatic, which it is not in the formerclause, “I am not weak.” I not only enter into the feelingof the party offended, but I burn with indignation at theoffender, I myself taking up his cause as my own. “Whomeets with a stumbling-block and I am not disturbed even more thanhimself” [NEANDER].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Who is weak, and I am not weak?…. What church is so? or what particular believer is so? for he had not only the care of all the churches, but of all believers upon him; whoever was weak in the faith he was concerned for them, to instruct, establish, and strengthen them; and suited his discourses, reasonings, and language, to their capacity, that they might understand him, and take in right notions of things: or whoever was of a weak and scrupulous conscience about things indifferent, and fearful of using them lest they should sin in so doing, he was cautious of offending them, or doing anything by which their consciences should be defiled, and their peace be broken: or whoever was afflicted, either in body or mind, he sympathized and bore a part with them: “who is offended, and I burn not?” whoever was stumbled and made to fall by anything he said or did, or by the words and actions of others, it gave him sensible pain, it made him very uneasy; he was as one in a flame, all on fire, full of grief and trouble till the cause of the offence was removed, and the person offended made easy and restored; the word here used answers to the Hebrew word , used in
Job 30:25 where it is said, “was not my soul grieved for the poor?” which Mr. Broughton renders, “did not my soul burn for the poor?” Now by all this which the apostle did and suffered, by all actions and sufferings, care and sympathy, he fully appeared to be a true and faithful minister of Christ, and abundantly more than the false apostles, who could produce none of these things as testimonies in their favour.
Fuente: John Gill’s Exposition of the Entire Bible
I burn (). Present passive indicative of , old verb to inflame (from , fire). When a brother stumbles, Paul is set on fire with grief.
Fuente: Robertson’s Word Pictures in the New Testament
Burn. With sorrow over the stumbling or with indignation over the cause. This and 1Co 7:9 are the only instances in which the word is used figuratively.
Fuente: Vincent’s Word Studies in the New Testament
1) “Who is weak, and I am not weak?” (tis asthenei kai ouk astheno) “Who is weak (sickly) and I am not weak (sickly)?” in the same that Paul empathized, entered into emotional sympathy and compassion with and for those even weak in the faith, like a good doctor, always desiring to help the patient, 1Co 9:22; 1Co 8:11; Rom 14:1.
2) “And who is offended, and I burn not?” (tis skandalizetai kai ouk ego puoumai) “Who is offended or scandalized and I do not burn?” who is scandalized or made to stumble and I burn not?” or “am not inflamed with righteous indignation?”
Fuente: Garner-Howes Baptist Commentary
29. Who is weak. How many there are that allow all offenses to pass by unheeded — who either despise the infirmities of brethren, or trample them under foot! This, however, arises from their having no concern for the Church. For concern, undoubtedly, produces συμπάθειαν ( sympathy,) (867) which leads the Minister of Christ to participate in the feelings of all, (868) and put himself in the place of all, that he may suit himself to all.
(867) See Calvin’s Harmony, vol. 2, p. 232.
(868) “ Prend en soy les afflictions de tous;” — “Take upon himself the afflictions of all.”
Fuente: Calvin’s Complete Commentary
(29) Who is weak and I am not weak . . .?The words obviously spring from a recollection of all that was involved in that rush of which he had just spoken. Did any come to him with his tale of body-sickness or soul-sickness, he, in his infinite sympathy, felt as if he shared in it. He claimed no exemption from their infirmities, was reminded by every such tale of his own liability to them. The words that follow have a still stronger significance. The word offended (better, made to stumblei.e., led to fall by a temptation which the man has not resisted) suggests the thought of some grievous sin, as distinct from weakness; and the dominant sense of the word, as in Mat. 5:29-30; Mat. 18:8-9; Mar. 9:42-43; Mar. 9:45; Mar. 9:47; 1Co. 8:13, is that of the sins to which men are led by the temptations of the senses. The other wordto burnis even more startling in its suggestiveness. It had been used in 1Co. 7:9 of the burning of sensual passion, and it is scarcely open to a doubt that the associations thus connected with it mingle with its meaning here. Men came to the Apostle with their tales of shame, and told how they had been tempted and had fallen; and here, too, he, in that illimitable sympathy of his, seemed to have travelled with them on the downward road. He felt himself suffused, as it were, with the burning glow of their shame. He blushed with them and for them, as though the sin had been his own. Simply as a word, it should be added, it is equally applicable to any emotion of intense pain or fiery indignation, and it has been so taken by many interpreters. The view which has been given above seems, however, most in harmony with the Apostles character.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
29. The distraction of this care arises from its carrying the apostle’s soul, as it were, out of himself into a sympathy and identification with its various individual objects.
Weak weak He becomes weak by tender sympathy with the weak, feeling for their infirmities, and trying, with them, to rise into strength. This weakness may consist in want of Christian faith, morality, or firm purpose.
Offended Made by some one to stumble or falter in his Christian course.
Burn not He cannot say I stumble with him, but I burn in shame and sorrow for him. The I in this last clause is, according to the Greek, emphatic. If any one is weak, I am sympathetically weak with him; if any stumble, the man to burn with agony thereat is I.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Who is weak, and I am not weak? Who is caused to stumble, and I burn not?’
For as a true servant of Christ he takes the burden of the weak Christians on himself (1Co 9:22), as he well can because he recognises his own weakness. He gets alongside them as one weak person to another. And when they stumble he burns with anguish. He has personal concern for all his spiritual children (compare 2Co 1:4-6).
‘Burn’ is taken in various ways, but it must surely in context be a burning in sympathy, or alternately a burning in anger at what causes them to stumble.
The term weak can be interpreted in a number of ways. He could be including those who have a fragile conscience, as in Rom 14:1-23; 1Co 8:7-13, or Christians who felt themselves powerless in society, or Christians who do not have the spiritual fortitude to overcome temptation, or all, for he may well mean those weak in any way. Whenever God’s people are weak he suffers with them and sympathises with them in their experience. For he has been through it all himself.
Fuente: Commentary Series on the Bible by Peter Pett
A further recital of hardships and difficulties:
v. 29. Who is weak, and I am not weak? Who is offended, and I burn not?
v. 30. If I must needs glory, I will glory of the things which concern mine infirmities.
v. 31. The God and father of our Lord Jesus Christ, which is blessed forevermore, knoweth that I lie not.
v. 32. In Damascus, the governor under Aretas, the king, kept the city of the Damascenes with a garrison, desirous to apprehend me;
v. 33. and through a window in a basket was I let down by the wall, and escaped his hands. The first rhetorical questions contain a further explanation of the fact that Paul was burdened with the details of business concerning many congregations. If any important question of faith or of Christian life was to be decided, or when there was a quarrel, or when his advice was desired in any matter whatsoever, the apostle was invariably approached to give his assistance and decision. Not only the weal and woe of entire Congregations, however, rested upon his shoulders, but he also bore with the individual Christians. His apostolic sympathy went out to those that were weak in faith; he felt their weakness with them; he found the right word at the right time; he knew when to make allowances and when to use firmness; he became weak with the weak. On the other hand, when he heard that any person was being offended, was made to stumble, he was inflamed with righteous indignation. He felt the injury as though it had been done to himself. As a true pastor, he felt the spiritual troubles and perils of all his members everywhere and stood by their side with prayer and advice.
The principle which has guided the apostle thus far in his glorying he gives in the sentence: If it is necessary for me to boast, I will boast of my weakness. As though he would say: It is not my own free will, it is not my own choice to glory, but you Corinthians have compelled me to boast in order that the Gospel of Christ may remain in your midst. Since it is thus laid upon me as a necessity, I shall not boast as other people do, of my strength, of my successes, hut of that which belongs to my weakness, of my sufferings, of the persecutions and tribulations which I have endured. And herein the apostle solemnly protests that he is speaking the truth: The God and Father of the Lord Jesus, who is blessed forever, knows that I am not lying. This exclamation shows the depth of the feeling which was agitating the apostle. God is his witness. Not his own person, not the truth of his doctrine, hut the Gospel of Jesus Christ, the honor of his Lord, is endangered, and therefore this solemn assertion in the midst of his impassioned speech.
Paul now adds an account of a which befell him shortly after his conversion It was after his return from Arabia, when he was preaching so openly and fearlessly in Damascus, that the Jews took counsel to kill him, Act 9:23-25. Their influence in the city was so great that they induced the ethnarch of King Aretas of Arabia, the father-in-law of Herod Agrippa, to guard the city by placing a watch at all the gates, while they themselves searched the city and made every attempt to apprehend Paul. But the Lord watched over His servant. It seems that one of the members of the Christian congregation at Damascus lived nest to the city wall, and so the disciples took him to this house. When night came, hey took him either to an opening in the city wall or to a window of the house where it was flush with the wall, and let him down in a basket. Thus he escaped from the city, and the plans of his enemies were frustrated, both those of the Jews and those of the ethnarch. Note that it is right for a Christian and also for a Christian pastor to flee for his life in times of persecution, when there is an opportunity and it may be done without a denial of the truth.
Summary
Paul censures the spirit which permitted the Corinthians to be led astray; he asserts that he as in no way inferior to his opponents, although he insisted upon supporting himself, a fact which served also as a challenge to the false apostles; he boasts of the perils and hardships of his apostolic labors.
Fuente: The Popular Commentary on the Bible by Kretzmann
2Co 11:29. Who is offended, “So as to be led into sin by the rashness or uncharitableness of others; and I am not fired with grief and indignation, to see such dishonour brought upon religion, and with zeal to repress the grievance, if possible?” The word properly signifies to be fired; and it may, perhaps, in this connection, allude to the sudden hurry of spirits into which a man is put by the dangerous fall of a person whom he tenderly loves, especially when occasioned by the carelessness and folly of another.
Fuente: Commentary on the Holy Bible by Thomas Coke
2Co 11:29 . Two characteristic traits for illustrating the . Chrysostom aptly says: , and that for the individual members (Act 20:31 ).
As with , so also with forms a climax and in a way highly appropriate to the subject! For in point of fact he could not in the second clause say: .
The meaning of the verse is to express the most cordial and most lively sympathy (comp. 1Co 12:26 ) of his care amidst the dangers, to which the Christian character and life of the brethren are exposed: “ Who is weak as regards his faith, conscience, or his Christian morality, and I am not weak , do not feel myself, by means of the sympathy of my care, transplanted into the same position? Who is offended , led astray to unbelief and sin, and I do not burn , do not feel myself seized by burning pain of soul?” Semler and Billroth, also de Wette (comp. Luther’s gloss), mix up what is foreign to the passage, when they make apply to the condescension of the apostle, who would give no offence to the weak, 1Co 9:22 . And Emmerling (followed by Olshausen) quite erroneously takes it: “ quem afflictum dicas, si me non dicas? quem calamitatem oppetere, si me non iis premi, quin uri memores? ” In that case it must have run ; besides, never means calamitatibus affici , but constantly denotes religious or moral offence; and lastly, and would yield a quite inappropriate climax (Paul must have repeated ).
] comp. Rom 4:19 ; Rom 14:1-2 ; Rom 14:21 ; 1Co 8:9 ; 1Co 8:11 ; 1Th 5:14 ; Act 20:35 . The correspondence of in the climax forbids us to understand it of suffering (Chrysostom, Beza, Flatt).
] What emotion is denoted by verbs of burning, is decided on each occasion by the context (comp. 1Co 7:9 ; see in general on Luk 24:32 ), which here presents a climax to , therefore suggests far more naturally the idea of violent pain (comp. Chrys.: ) than that of anger (Luther: “it galled him hard;” comp. Bengel, Rckert). Augustine says aptly: “quanto major caritas, tanto majores plagae de peccatis alienis .” Comp. on the expression, the Latin ardere doloribus, faces doloris , and the like (Khner, ad Cic. Tusc. ii. 25. 61); also Mal 4:2Mal 4:2 , and Abresch, ad Aesch. Sept. 519.
Lastly, we have to note the change in the form of the antitheses , which emerges with the increasing vividness of feeling in the two halves of the verse: and . In the former case the negation attaches itself to the verb, in the latter to the person. Who is weak without weakness likewise occurring in me? who is offended without its being I , who is burning? Of the offence which another takes, I on my part have the pain .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2042
CHRISTIAN SYMPATHY
2Co 11:29. Who is weak, and I am not weak? Who is offended, and I burn not?
TRULY, the testimony of a good conscience is a source of unbounded joy. There are, and ever were, those who would traduce the characters of the best of men. The Apostle Paul himself was reproached by many, yea, and by many who professed themselves Christians too, as a weak man, and a fool [Note: ver. 16, 21.]. He was able, however, to give very abundant proof, that, whilst others gloried on false grounds, he had just and good ground for glorying; and that, in no respect was he inferior, either to them, or to the very chiefest Apostles [Note: ver. 5, 2128.]. In truth, the very things which rendered him contemptible in the eyes of many, were those which redounded most to his honour. His enemies thought that hunger and thirst, and cold and nakedness, and persecutions for Christs sake, were occasions for reproach; whereas the Apostle judged that they were grounds rather for approbation from men, and for thanksgivings to God. And, whilst he vindicated himself thus from the charges that were brought against him, he could appeal to his very enemies, and ask, whether his labours had been of a mere general and ostentatious kind; or whether they had not, even to that very hour, been so universal and particular, as to entitle him to gratitude from every member of the Christian Church: Who is weak, and I am not weak? Who is offended, and I burn not?
Now, in this appeal we may see,
I.
The infirmities incident to the people of God
There were at that time, and have been in every age of the Church, some who need all possible attention from their brethren:
1.
Those who are weak
[There are children in the family of Christ, no less than young men and fathers. In truth, there are many who are weak in knowledge, having but very indistinct views of the Gospel and its attendant privileges Some also are weak in faith, even as the Apostles themselves shewed themselves to be on many occasions [Note: Mat 6:30. Mar 4:40. Luk 8:25.]: they stagger at the promises of God; and, when greatly tried, are unable firmly to rely upon them Some, too, are weak in hope: for though, under the Christian dispensation, we do not see so much of doubts and fears as under the darker dispensation of the law; yet we can have no doubt but that in the apostolic age, as well as now, there were many sincere persons, who felt secret misgivings respecting their own state before God, and wanted that full assurance of hope which some were privileged to enjoy. In conflict, doubtless, many are weak. It is no easy thing to contend even with flesh and blood, and still more with the principalities and powers of darkness: not a man on earth would be able to stand, if not upheld by an almighty arm: in fact, the only way to be strong in the Christian warfare is, to feel ourselves weak, and to be strong only in the Lord and in the power of his might ]
2.
Those who are offended
[The consequence of weakness is, a liability to be offended and cast down by untoward circumstances of any kind. It is no uncommon thing for persons to be offended even at the very mysteries of our holy religion. When our Lord spake of our eating his flesh and drinking his blood, some of his Disciples exclaimed, This is an hard saying; who can hear it [Note: Joh 6:41-43.]? Upon which, our Lord, knowing in himself that his Disciples murmured at it, saith to them, Doth this offend you? What, and if ye shall see the Son of man ascend up where he was before [Note: Joh 6:60-62.]? So, at this day, many of the sublimer truths of Christianity are hard sayings in the ears of some, whose hearts, we yet hope, are, on the whole, right with God Our Lord intimated that it would be so, when he said, Blessed is he who shall not be offended in me [Note: Mat 11:6. ].
And, as some are offended at the word of God, so are others at his providence: especially when they see what persecutions they have to endure for righteousness sake, and how the ungodly triumph over the very Church and cause of God [Note: Mat 13:21.]
Nor are the falls or apostasy of professors an uncommon occasion of offence. We are apt to forget, that all are not Israel who are of Israel. There was a Judas even amongst the Apostles themselves: and of the immediate followers of our Lord, so many went back and walked no more with him, that even the stability of the Apostles themselves was endangered [Note: Joh 6:66-67.].]
What then is,
II.
The duty of their more established brethren towards them?
Certainly the Apostles example is that which we ought to follow, even as he himself followed Christ: of whom it is said, A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory [Note: Mat 12:20.].
With the weak, then, we must be weak
[We are on no account to despise our weaker brethren, but to treat them with all imaginable condescension and kindness; as the Apostle himself tells us: We that are strong ought to bear the infirmities of the weak, and not to please ourselves. For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me [Note: Rom 15:1; Rom 15:3.]. We should listen to their statements with an attentive ear: we should enter into their feelings, and sympathize with them in their troubles: we should deal tenderly with their mistakes, and should gladly give them the advantage of our superior knowledge and experience. We should come down, as it were, upon their ground: and endeavour to make their way plain before their face. We should strengthen the weak hands, and confirm the feeble knees; and say to them that are of a fearful heart, Fear not; your God will come and save you [Note: Isa 35:3-4.].This is particularly inculcated in the Epistle to the Hebrews: Lift up the hands which hang down, and the feeble knees; and make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed [Note: Heb 12:12-13.]. This doubtless is the duty of ministers primarily; because they are as fathers, who ought to feel for their children with parental tenderness; and even, as mothers, to travail in birth with them, till Christ be formed in them [Note: Gal 4:19,]. But it is also the duty of every true Christian: for it is said, Bear ye one anothers burthens, and so fulfil the law of Christ [Note: Gal 6:2.].]
And those who are offended, we should burn with ardour to restore
[Behold the state of the Galatian Church: see them when they were in danger of being turned aside through the influence of Judaizing teachers: what zeal the Apostle manifested to keep them sound in the faith! He hesitated not to reprove even Peter himself, and that before the whole Church [Note: Gal 2:14.]. See the Churches, both of Rome and Corinth, when they were in danger of being drawn to act contrary to the convictions of their own minds, in reference to the eating of meats, and the observing of certain days according to the Jewish law: he enjoined the more enlightened part, who understood the nature and extent of Christian liberty, to abstain from the use of that liberty in the presence of their weaker brethren, lest they should, by the indiscreet use of it, cast a snare and a stumbling-block before any [Note: Rom 14:1-6; Rom 14:13-15. 1Co 8:4-12.]: and as for himself, he determined not to eat meat so long as the world should stand, rather than make a weak brother to offend [Note: 1Co 8:13.]. Whatever be the stumbling-block in our brothers way, we should be inflamed with a desire to remove it, as much as we should to rescue an only child from any peril to which he was exposed. The value of his soul, and the honour of God as interested in it, should be present to our minds; and we should labour with all our might, and with the utmost tenderness of spirit, for the recovery and salvation of his soul ]
And now see, from hence,
1.
How arduous is the office of a minister!
[Had he indeed only to perform a certain routine of duties, his office would be easy enough: but when he has to give an account of every soul committed to his charge, and should be able to say of every individual among them, Who is weak, and I am not weak? Who is offended, and I burn not? methinks the most zealous minister in the world must perform his office in weakness, and in fear, and in much trembling [Note: 1Co 2:3.]. St. Paul himself was constrained to say, Who is sufficient for these things [Note: 2Co 2:16.]? ]
2.
How lovely is true religion!
[Religion consists, not in the adoption of any creed, but in a conformity to the Divine image. Doubtless there is no salvation but in Christ Jesus; and, whatever measure of holiness we attain, it can form no ground of glorying before God: but the faith which alone will save us, is a faith that worketh by love. We may have the knowledge of angels, the liberality of saints, and the zeal of martyrs; and yet, for want of love, be only as sounding brass, and a tinkling cymbal. See the Lord Jesus, during his ministry on earth: He bare our sins and carried our sorrows, first in a way of sympathy [Note: Mat 8:16-17.], and afterwards as an atoning sacrifice [Note: Isa 53:4.]. In the latter sense, this was his exclusive office; but in the former, it is ours also. Let us then shew forth in our conduct the excellence of his Gospel; and exercise towards others the tenderness and compassion which we have ever met with at his hands ]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
29 Who is weak, and I am not weak? who is offended, and I burn not?
Ver. 29. Who is weak ] By passion.
And I am not weak ] By compassion.
And I burn not ] , i.e. am exceedingly grieved. Compare Psa 10:2 ; Psa 7:14 . He hotly pursueth the poor. The apostle was even scorched and scalded with sorrow and holy indignation, he felt twinges when others were hurt.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
29. ] ‘Cura certe generat: qu facit, ut omnium affectus in se suscipiat Christi minister, omnium personas induat, quo se accommodet omnibus,’ Calv.
Olsh., after Emmerling, strangely understands, ‘ Who is weak, if I am not weak ?’ i.e. ‘Who can be called weak, if I am not so?’
The of the may be in various ways; in faith , as Rom 14:1 al., or in purpose , or in courage : that of the Apostle, see 1Co 9:22 , was a sympathetic weakness, a leaning to the same infirmity for the weak brother’s sake, but also a veritable . (as Chrys., p. 614) in himself, on the weak brother’s account.
.] “Non priore, sed hac versiculi parte addit ego : nam illic infirmo se accommodat: hic dissimilem se scandalizantis fatetur, partes a scandalizante neglectas scandalizati causa ipse suscipiens. Partes a scandalizante neglect sunt amor, prudentia, &c. Idem tamen Paulus etiam partes scandalizati, sive incommodum quod scandalizatus sentit, in se suscipit.” Bengel.
, with zeal, or with indignation.
Fuente: Henry Alford’s Greek Testament
2Co 11:29 . . . .: who is weak, sc. , in prejudice (as at Rom 14:1 , 1Co 8:11 ), and I am not weak, i.e. , in Christian sympathy ( cf. 1Co 9:22 ); who is made to stumble, and I burn not? i.e. , with the fire of righteous indignation ( cf. = “inflamed” at 2Ma 4:38 ). The word now suggests to him a new thought, that it is in his weakness as supported by God’s grace rather than in any strength of his own that his real boast may be made.
Fuente: The Expositors Greek Testament by Robertson
offended. Greek. skandalizo. See 1Co 8:13.
burn. Greek. puroomai. See 1Co 7:9. Here it means, with zeal or indignation.
Fuente: Companion Bible Notes, Appendices and Graphics
29.] Cura certe generat: qu facit, ut omnium affectus in se suscipiat Christi minister, omnium personas induat, quo se accommodet omnibus, Calv.
Olsh., after Emmerling, strangely understands, Who is weak, if I am not weak? i.e. Who can be called weak, if I am not so?
The of the may be in various ways; in faith, as Rom 14:1 al., or in purpose, or in courage: that of the Apostle, see 1Co 9:22, was a sympathetic weakness, a leaning to the same infirmity for the weak brothers sake, but also a veritable . (as Chrys., p. 614) in himself, on the weak brothers account.
.] Non priore, sed hac versiculi parte addit ego: nam illic infirmo se accommodat: hic dissimilem se scandalizantis fatetur, partes a scandalizante neglectas scandalizati causa ipse suscipiens. Partes a scandalizante neglect sunt amor, prudentia, &c. Idem tamen Paulus etiam partes scandalizati, sive incommodum quod scandalizatus sentit, in se suscipit. Bengel.
,-with zeal, or with indignation.
Fuente: The Greek Testament
2Co 11:29. , who) He not merely cares for the churches, but for the souls of individuals.-, I am weak) not only through condescension, , 1Co 9:22, but through compassion.-, is offended) To be weak and to be offended, at least in this passage, differ, comp. Rom 14:21, note. The former comes by itself; the latter, by means of others.- , and I burn not) He adds I, not in the former [no before ], but in this part of the verse, for there he suits himself to the weak man; here he confesses that he bears no resemblance to the party offending, as he himself, for the sake of the offended party, takes up the duties neglected by the offender. The duties, neglected by the person offending, are love, prudence, etc. Paul however at the same time takes upon himself the part of the offended person, or the inconvenience, which the offended person feels. All these things thus follow from the force of the relatives [the things mutually related]. is read more than once in 2 Macc. They think or speak badly, who, seeing a scandal or offence, say in the mother tongue [alluding to a German saying], I have caused myself to offend.
Fuente: Gnomon of the New Testament
2Co 11:29
2Co 11:29
Who is weak, and I am not weak?-Paul, in sympathy with all men, felt their weaknesses and infirmities. He became all things to all men. He felt and bore the weaknesses of the body with them.
who is caused to stumble, and I bum not?-Who was led into sin that he did not feel the shame and sorrow with him? Paul, like Jesus, bore the sins and weaknesses of the children of God with them. Yet despite all these sufferings in spirit and body, sorrows and burdens, Paul rejoiced as few men have rejoiced. Jesus was a man of sorrows, and acquainted with grief, on whom the stripes of all were laid, suffered as never man suffered, yet beyond all doubt was the happiest being who ever trod this earth. Happiest because he did and suffered most to make others happy. After Jesus, Paul was the happiest man on earth because he suffered more to make others happy. This is a new way of happiness opened by Jesus to man that we learn so slowly. Yet the truest happiness of earth comes from denying self to help others. This is akin to the happiness of heaven.
Fuente: Old and New Testaments Restoration Commentary
is weak: 2Co 2:4, 2Co 2:5, 2Co 7:5, 2Co 7:6, 2Co 13:9, Ezr 9:1-3, Rom 12:15, Rom 15:1, 1Co 8:13, 1Co 9:22, 1Co 12:26, Gal 6:2, 1Th 3:5-8
and I burn: 2Co 11:13-15, Num 25:6-11, Neh 5:6-13, Neh 13:15-20, Neh 13:23-25, Joh 2:17, 1Co 5:1-5, 1Co 6:5-7, 1Co 6:15-18, 1Co 11:22, 1Co 15:12-34, 1Co 15:36, Gal 1:7-10, Gal 2:4-6, Gal 2:14, Gal 3:1-3, Gal 4:8-20, Gal 5:2-4, 2Jo 1:10, 2Jo 1:11, Jud 1:3, Jud 1:4, Rev 2:2, Rev 2:20, Rev 3:15-18
Reciprocal: 2Sa 1:12 – General Job 6:14 – To him Psa 51:18 – Do 1Co 2:3 – General 1Co 4:10 – we are weak 1Co 10:33 – General 2Co 2:2 – General 2Co 11:3 – I fear Phi 2:4 – General Phi 3:18 – even 1Th 3:1 – when
Fuente: The Treasury of Scripture Knowledge
2Co 11:29. This verse is Paul’s comment on the preceding verse. Weak refers to the disabilities and misfortunes of his brethren; offended denotes the mistreatment that is imposed upon his fellow disciples wherever they were located. Paul sympathized with all of them, and that is why he felt such care (anxiety) for the churches.
Fuente: Combined Bible Commentary
2Co 11:29. Who is weak, and I am not weak? who is made to stumble, and I burn not? Who is there who, weak in the faith, is troubled with scruples of conscience, does not draw out my sympathy and find me burning with indignation against abusers of their Christian liberty, and thereby endangering the souls of those for whom Christ died? (see 1Co 8:7-13).
Fuente: A Popular Commentary on the New Testament
That is, “What particular church, or what particular Christian in any of the churches of Christ, is weak in faith, or wavering in their profession: Where is the person that is assaulted with inward temptations, or outward troubles, and I do not sympathize with him, yea, burn with holy zeal and fervent desire for his settlement and establishing?” Sympathy among all the members, but especially in and among the ministers of Christ, is a great Christian duty: They ought to have a tender compassion to the whole flock, and also a quick sense both of the sins and the sufferings of every particular and individual member and part thereof.
As Christ, our head, is afflicted in all his church’s afflictions, so ought we, as his ministers and members, to be afflicted in the afflictions of our fellow-brethren. He that has no cross of his own, must take up and bear his brother’s: yea, he that has many of his own, must yet bear a part of all his brethren’s crosses. Good men ever have been and are men of tender and compassionate dispositions, ready to mourn over, and lament for, both the sins and sufferings of others, from the overflowing of a Christ-like spirit in them. True goodness evermore promotes compassion.
Fuente: Expository Notes with Practical Observations on the New Testament
Verse 29 Paul worried about every Christian that faced hard times. He felt their weaknesses and blushed when they blushed because of falling short.
Fuente: Gary Hampton Commentary on Selected Books
Who is weak, and I am not weak? who is caused to stumble, and I burn not? [In this verse Paul shows what the care of the churches meant to him. It was an excessive drain upon his sympathies. If any weak one suffered through the rash selfishness of a brother who abused his liberty by eating in an idol temple, Paul suffered with him as if he also were weak, and if any were caused to stumble, Paul made the case of such a one his own, and burned with indignation.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 29
Burn not; am not troubled. The idea is, that he felt in himself every reproach or suffering which affected any brother Christian.