Exegetical and Hermeneutical Commentary of 2 Corinthians 12:10
Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake: for when I am weak, then am I strong.
10. in reproaches ] Rather, perhaps, insults.
in distresses ] See note on ch. 2Co 6:4.
for Christ’s sake ] This refers to all the preceding list of things endured.
strong ] Perhaps better, powerful ( migty, Wiclif), as the word is cognate with power above. The word strong is scarcely adequate.
Fuente: The Cambridge Bible for Schools and Colleges
Therefore I take pleasure – Since so many benefits result from trials; since my afflictions are the occasion of obtaining the favor of Christ in so eminent a degree, I rejoice in the privilege of suffering. There is often real pleasure in affliction, paradoxical as it may appear. Some of the happiest persons I have known are those who have been deeply afflicted; some of the purest joys which I have witnessed have been manifested on a sick-bed, and in the prospect of death. And I have no doubt that Paul, in the midst of all his infirmities and reproaches, had a joy above that which all the wealth and honor of the world could give. See here the power of religion. It not only supports, it comforts. It not only enables one to bear suffering with resignation, but it enables him to rejoice. Philosophy blunts the feelings: infidelity leaves people to complain and repine in trial; the pleasures of this world have no power even to support or comfort in times of affliction; but Christianity furnishes positive pleasure in trial, and enables the sufferer to smile through his tears.
In infirmities – In my weaknesses; see the note on 2Co 11:30.
In reproaches – In the contempt and scorn with which I meet as a follower of Christ, note, 2Co 11:21.
In necessities – In want: see the notes on 2Co 6:4-5.
In distresses for Christs sake – note, 2Co 6:4. In the various needs and difficulties to which I am exposed on account of the Saviour, or which I suffer in his cause.
For when I am weak, then am I strong – When I feel weak; when I am subjected to trial, and nature faints and fails, then strength is imparted to me, and I am enabled to bear all. The more I am borne down with trials, the more do I feel my need of divine assistance, and the more do I feel the efficacy of divine grace. Such was the promise in Deu 33:25; As thy days, so shall thy strength be. So in Heb 11:24; Who out of weakness were made strong. What Christian has not experienced this, and been able to say that when he felt himself weak and felt like sinking under the accumulation of many trials, he has found his strength according to his day, and felt an arm of power supporting him? It is then that the Redeemer manifests himself in a special manner; and then that the excellency of the religion of Christ is truly seen and its power appreciated and felt.
Fuente: Albert Barnes’ Notes on the Bible
2Co 12:10
Therefore I take pleasure in infirmities for Christs sake.
The use of infirmities
Some of the arable land along the shore on the south-east coast of Sutherland is almost covered with shore stones, from the size of a turkeys egg to eight pounds weight. Several experiments have been made to collect these off the land, expecting a better crop; but in every case the land proved less productive by removing them; and on some small spots of land it was found so evident, that they were spread on the land again, to ensure their usual crop of oats or pease. We would fain be rid of all our infirmities which, to our superficial conceptions, appear to be great hindrances to our usefulness, and yet it is most questionable if we should bring forth any fruit unto God without them. Much rather, therefore, will I glory in infirmities that the power of Christ may rest upon me. (C. H. Spurgeon.)
The sanctifying power of sorrow
For Christs sake, that is the main point: the apostle took pleasure in pain, not as pain, but for Christs sake. In itself sorrow is not sanctifying. It is like fire, whose effect depends upon the substance with which it comes in contact. Fire melts wax, inflames straw, and hardens clay. So it is only in afflictions borne for Christs sake, that is, in Christs name, and with Christs spirit, that we can rejoice. Forasmuch as Christ hath suffered in the flesh, arm yourself likewise with the same mind. The Cross alone extracts life out of pain; without this it is death-giving. (F. W. Robertson, M. A.)
For when I am weak, then am I strong.—
Weakness a source of strength
I. Pauls weakness. That is a quality which we are not accustomed to associate with the apostle, knowing what we do of his labours; but when we go deeper we discover that one of the most distinctive preparations for the work which he accomplished was his feebleness. Wherein, then, did it consist?
1. It was not intellectual. Even his vilest detractors could not deny his mental superiority.
2. It was not moral. There was no vacillation about him.
3. It was physical. Paul had to contend with some distressing bodily infirmity.
II. The connection of Pauls weakness with his strength.
1. There was a strength in his weakness. In the Divine administration there is a wonderful law of compensation.
2. There was strength as the result of his weakness.
(1) The consciousness of his own weakness led him to cast himself unreservedly upon the Divine help.
(2) But looking toward man, the result of this weakness was in Paul a great outflow of tenderness. One cannot read his letters without feeling the heart-beat of his sympathy.
3. But there was, also, strength surmounting his weakness. In spite of his infirmity, he laboured on just as though he had nothing of the kind about him. He was impelled to do this.
(1) By his faith. Men as they looked on Dante when he walked the streets after he had written his Inferno, and marked the intensity of his earnest face, said one to another, See the man who has been in hell. The apostle moved in the midst of unseen realities.
(2) By gratitude. Never was consecration more thorough than his. He felt that he owed everything to Jesus, and to Jesus he yielded all. Conclusion:
1. Here is a use of explanation. You wonder, perhaps, why you have such feebleness. When you see others with robust frames and unbroken health, you are apt to say, Ah, if I had but their strength how much more might I do for my Saviour! But you are mistaken. If you had their strength you might not really be so strong as you are now.
2. A use of consolation. You wish to work for the Lord, and think you can do nothing because of your feebleness. Then see in Pauls life how much can be accomplished, weakness notwithstanding. Nor is he a solitary instance. Think of Calvin and his irritable temper and a fragile and diseased body.
3. A use of direction. We can overcome our weakness only through a faith and a consecration like Pauls. The one answer that will avail to the cry Who is sufficient for these things? is this: My sufficiency is of God. Out of Saul, what has made Paul? Faith. (W. M. Taylor, D. D.)
Strength in weakness
Note–
I. This general law apart from its religious bearings.
1. Weakness is sometimes perfected in strength. Its greatest manifestations are constantly seen in those whom the world deems the strongest. A strong man is likely to be a self-reliant man, and such a man is morally certain to display some weakness. A man, again, who is consciously strong at some point, is likely to think that his strength at that point will make up for his carelessness at other points. For instance, you often see men of great intellect who are morally weak and loose, and who count on their intellectual strength to cover their moral deficiency. The man who is financially strong is now and then tempted to believe that money can carry him over the lack of courtesy or consideration for others. The strong men of the Bible are also its weak men. Abrahams falsehood, Noahs excess, Jacobs worldliness, Moses unhallowed zeal, Elijahs faithless despair, Davids lust and murder, Solomons luxuriousness and sensuality all tell the same story which we read in the biographies of the scholars, statesmen, monarchs, and generals of later times.
2. On the other hand, strength is perfected in weakness. Let an ignorant but conceited man go to a foreign city. He says, A guide is a nuisance, and I will have none of them. I will find out the objects of interest for myself. And so he goes blundering along, exposing himself to insult and even to danger, wasting hours in his search for a palace or an art-gallery–a sorry exhibition of weakness. Another man goes into the same city, quite as ignorant, but follows a trustworthy and intelligent guide. He gains new ideas, while the strong man, so independent of help, is standing at street corners and painfully studying his guide-book. When they return home, the man who was weak enough to accept guidance is the stronger man in knowledge. Can you imagine any object more weak and helpless than a blind child, and yet what a strength it wins from that very weakness! Out of weakness the child is made strong. And then there is the familiar fact of the increased power imparted to touch and ear by the very infirmity. Then, again, the consciousness of infirmity often makes its subject so cautious that he really accomplishes more than another who is free from infirmity. The man whose health and strength are exuberant, is likely to be careless of them; while he who rarely knows what it is to be without an aching head or a feverish pulse, therefore works by rule and economises minutes and brings discipline to bear on rebellious nerves and muscles. It is this power of self-mastery wrought out through weakness, which gives such power over other minds and hearts.
II. The truth on its religious side.
1. Real strength comes only out of that weakness which, distrustful of itself, gives itself up to God.
(1) Take the case of Paul. Here is a man beset with various infirmities. And yet at this distance we can see that that very weakness of Paul was his strength. For it gave Gods power its full opportunity. It is a strange gift that we have of preventing God from doing for us all that He would. God often sees fit to use the very elements you and I would throw away. We do not count weakness among the factors of success. The world is at a loss what to do with it; but when God takes hold of weakness it becomes another thing and works under another law. So then Paul, having abandoned the idea of doing anything by himself, God took this weakness and wrought out victory for Christs cause and for Paul by means of it.
(a) Take the impression which the character and history of Paul make on your own minds. You know something of the power which Lukes record of his life and labours exerts in stimulating Christian zeal and in educating character. Do not all these things get a stronger hold on you through the very sympathy which the apostles sufferings call out? Did not his very infirmities endear him to the churches in his own day? Had not these somewhat to do with the liberal supplies from Philippi, and with the heart-breaking sorrow of the Ephesian elders at Miletus?
(b) After all that we read of Paul, we rise from his story and from his writings with a stronger impression of Christ than of him. The radiance of the light eclipses the wonder of the lamp. That is as Paul would have had it.
(2) Or go farther back. Christ called Peter a rock; and yet at that stage Peter reminds us rather of those rocks which one meets with in clay-soil regions, which crumble at the touch, and are, least of all stones, fit for foundations. Peter, blustering, forward, boastful, with a great deal of strength of his own, which crumbled into weakness at the first touch of danger–and yet–On this rock will I build My Church, etc. The Church which began under the ministry of weak Peter is surely no feeble factor in to-days society: but the Peter of Pentecost was not the Peter of Gethsemane. Between these two he had learned a great deal about the weakness of human strength and the strength which God makes perfect in human weakness. The consequence is that whereas in Gethsemane Peter asserts himself, at Pentecost he asserts Jesus. Where he asserts himself the issue is a coward and a traitor. Where he passes out of sight behind Jesus, he is the hero of the infant Church, whom we love and honour.
2. The text is no encouragement to cherish weakness. The object of Christian training is to make men strong: and Paul can do all things, but only through Christ that strengtheneth him. How beautifully the context brings out this thought! What was the ark of the covenant? Nothing but a simple box overlaid with gold, such a thing as any skilful workman could make. And yet, when it fell into the hands of Israels enemies, the priest declared the glory is departed from Israel. What gave it this importance and meaning? It was that which rested upon it–the glory which made its resting-place the holiest spot in the world. And so, when the power of Christ rests upon a life, all its commonplace, its weakness, are transfigured, and the weak things of the world confound the things which are mighty. Thus it comes to pass that out of the mouth of babes and sucklings God ordains strength.
3. The truth of the text is wider than some of us have been wont to think. It asserts not only that God will assist our weakness, but that He will make our weakness itself an element of strength. We are, naturally, like one who carries round with him a rough precious-stone, ignorant of its value, and ready to throw it away or to part with it for a trifle, This thing, weakness, we should be glad to throw away. Christ comes like a skilful lapidary and shows us its value. I remember a little church among the mountains, which sprang up through the labours of a man the best of whose life was spent in trouble–a church founded among a population little better than heathen; and in the church building there was framed and hung up a magnificent rough agate which he had picked up somewhere among the hills, with the inscription, And such were some of you. And that stone tells the story of our text–the story of the Church on earth; a weak, erring church, its leaders stained and scarred with human infirmity, yet with a line of victory and spiritual power running through it like a track of fire: rough stones hewn out of the mountains, carved into polished pillars in the temple of the Lord. (M. R. Vincent, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 10. Therefore I take pleasure] I not only endure them patiently, but am pleased when they occur; for I do it for Christ’s sake-on his account; for on his account I suffer. For when I am weak-most oppressed with trials and afflictions, then am I strong; God supporting my mind with his most powerful influences, causing me to rejoice with joy unspeakable and full of glory.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Amongst other reasons why I rather choose to glory in what I suffer for Christ, (which is what he here calleth
infirmities, and further openeth by reproaches, necessities, persecutions, and distresses for Christs sake), this is one; that I never find myself more strong in the habits and acts of the grace that is in me, than when I am thus made weak. What the apostle here saith of himself, the people of God have ever since his time ordinarily experienced: then it is that they are made strong in the exercises of faith, and patience, and love to God. A child of God seldom walks so much in the view of God as his God, and in the view of his own sincerity, as when, as to his outward condition and circumstances in the world, he walks in the dark and seeth no light.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. take pleasure intoostrongly. Rather as the Greek, “I am well contented in.”
infirmitiesthe genus.Two pairs of species follow, partly coming from “Satan’smessenger,” partly from men.
reproaches“insults.”
whenin all the casesjust specified.
thenthen especially.
strong“powerful“in “the power of Christ” (2Co 12:9;2Co 13:4; Heb 11:34).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Therefore I take pleasure in infirmities,…. Not in them simply considered, but as they were made use of to his advantage, for the exercise of his grace, and for his more abundant consolation; and especially as they tended to the glory of Christ, and made his grace, power, and strength the more conspicuous: by infirmities are meant all outward troubles, everything that is mean and abject, distressing and afflicting, whether from Satan or the world; it seems to be a general term, which includes and is explained by the following particulars:
in reproaches; of Satan, the accuser of the brethren, who sometimes reproachfully insinuates that they are hypocrites, and serve God and Christ with mercenary views and selfish ends; and of the men of the world, who traduce them as deceivers, treat them with opprobrious language, and lead them with revilings and contumelies, endeavour to take away their characters, credit, and reputation; the faithful servants of Christ must go through bad report, and suffer shame for the name of Christ; but these reproaches with Moses are esteemed by them greater riches than the treasures of Egypt:
in necessities; not of the soul, the better part, there being a sufficiency of grace in Christ to relieve all its wants; but of the body, the apostle was sometimes reduced to very necessitous circumstances, wanting the common necessaries of life, being hungry, thirsty, and naked, and yet cheerful:
in persecutions; from place to place by the enemies of the Gospel, by whom he was severely handled by beating, scourging, and imprisonment; but his stripes were the marks of the Lord Jesus; his chains were his crown, and his prison a palace to him:
in distresses, or “straits”; both as to body and mind, encompassed with such difficulties that he knew not what way to take, or course to steer: and all
for Christ’s sake; not for any real crime done by him, but for a profession of Christ, preaching his Gospel, and for the glory of his name; and which made all these afflictions so delightful to him, having in the midst of them the love of God to comfort him, the power and strength of Christ to support him, and the grace of the Spirit to assist him, and the presence of all the three Persons with him; this he suggests to be the ground and reason of his delight and pleasure, in such otherwise disagreeable circumstances:
for when I am weak, then am I strong; when he was attended with all the above mentioned infirmities, when laden with reproaches, surrounded with necessities, followed with persecutions, and brought into the utmost straits and difficulties, and was most sensible of his weakness in himself to bear and go through all these things; then was he upheld by the divine arm, and strengthened by the power of Christ; so that he was not only able to sustain the conflict, but became more than a conqueror, and even to triumph in the midst of these adversities; he could and did readily take the advice in Joe 3:10, and express himself in the same language there directed to, and to which he seems to refer, “let the weak say I am strong”; for he that is weak in himself, and sees himself to be so, is strong in Christ, and has a comfortable experience of renewed strength from him, as his day is. The Jews have a saying h somewhat like this,
“the righteous even , “when they are weak strengthen themselves”; as it is said, Ge 48:2, and the wicked, though in their strength, fall, according to Es 7:8.”
h Baal Hatturim in Gen. xlviii. 2.
Fuente: John Gill’s Exposition of the Entire Bible
Wherefore I take pleasure ( ). For this noble word see on Matt 3:17; 2Cor 5:8. The enemies of Paul will have a hard time now in making Paul unhappy by persecutions even unto death (Php 1:20-26). He is not courting martyrdom, but he does not fear it or anything that is “for Christ’s sake” ( ).
For when ( ). “For whenever,” indefinite time.
Then I am strong ( ). At that very time, but not in myself, but in the fresh access of power from Christ for the emergency.
Fuente: Robertson’s Word Pictures in the New Testament
1) “Therefore I take pleasure,” (dio eudoko) “Wherefore I am well pleased, Since through these trials his grace is apparent through me; Rom 5:3, “tribulations worketh patience.”
a) “In infirmities,” (en astheneiais) “in weaknesses,” or times of sickness,” to endure patiently for a testimony of the sufficiency of Christ, 2Co 7:4.
b) “In reproaches,” (en hubresin) “in insults,” or scorn, “I take enduring pleasure,” for Jesus’ sake, Heb 10:33; Heb 11:26; Heb 13:13; 1Pe 4:13-14.
c) “In necessities,” (en anakais) “in necessities,” knowing that God thru Christ will provide them all as I serve him, with pleasure, contentment, Php_4:18; Php_4:11.
d) “In persecutions,” (en diogmois) “in persecutions,” take pleasure, knowing that blessings abide with them, Mat 5:11.
e) “In distresses for Christ’s sake,” (kai stenochoriais huper Christou) “and in difficulties on behalf of Christ,” I take pleasure, 1Ti 6:8; Heb 13:5.
2) “For when I am weak,” (hotan gar astheno) “For when I am weak,” as to natural power; I take pleasure for there is one who strengthens weak vessels, Job 4:3; 1Co 1:27; 1Co 4:10; 2Co 13:4; 2Co 13:9.
3) “Then I am strong,” (tote dunatos eimi) “Then I am powerful, dynamic,” as to spiritual strength; world history testifies that the world’s throne is the cross, Gal 6:14.
WEAK AND STRONG
Far better is it that the sting of our sorrow should be taken away, by our having learned what it is for, and having bowed to it, than that it should be taken away by the external removal which we sometimes long for. And if we would only interpret events in the spirit of this great text, we should less frequently wonder and weep over the so called insoluble mysteries of the sorrows of ourselves or of other men. They are all intended to make it more easy for us to realize our utter hanging upon Him, and so to open our hearts to receive more fully the quickening influence of His all-sufficing grace. Here, then, is a lesson for those who have to carry some cross, knowing they must carry it throughout life. It will be wreathed with flowers if you accept it.
-A. MacLaren
Fuente: Garner-Howes Baptist Commentary
10. I take pleasure in infirmities There can be no doubt, that he employs the term weakness in different senses; for he formerly applied this name to the punctures that he experienced in the flesh. He now employs it to denote those external qualities, which occasion contempt in the view of the world. Having spoken, however, in a general way, of infirmities of every kind, he now returns to that particular description of them, that had given occasion for his turning aside into this general discourse. Let us take notice, then, that infirmity is a general term, and that under it is comprehended the weakness of our nature, as well as all tokens of abasement. Now the point in question was Paul’s outward abasement. He proceeded farther, for the purpose of showing, that the Lord humbled him in every way, that, in his defects, the glory of God might shine forth the more resplendently, which is, in a manner, concealed and buried, when a man is in an elevated position. He now again returns to speak of his excellences, which, at the same time, made him contemptible in public view, instead of procuring for him esteem and commendation.
For when I am weak, that is — “The more deficiency there is in me, so much the more liberally does the Lord, from his strength, supply me with whatever he sees to be needful for me.” For the fortitude of philosophers is nothing else than contumacy, or rather a mad enthusiasm, such as fanatics are accustomed to have. “If a man is desirous to be truly strong, let him not refuse to be at the same time weak Let him,” I say, “be weak in himself that he may be strong in the Lord.” (Eph 6:10.) Should any one object, that Paul speaks here, not of a failure of strength, but of poverty, and other afflictions, I answer, that all these things are exercises for discovering to us our own weakness; for if God had not exercised Paul with such trials, he would never have perceived so clearly his weakness. Hence, he has in view not merely poverty, and hardships of every kind, but also those effects that arise from them, as, for example, a feeling of our own weakness, self-distrust, and humility.
Fuente: Calvin’s Complete Commentary
(10) Therefore I take pleasure in infirmities.The thoughts of the Apostle go back to the sufferings of which he had spoken fully in 2 Corinthians 11 and elsewhere. One new word is added, reproaches (better, insults), which elsewhere in the New Testament meets us only in Act. 27:10; Act. 27:21, in the sense of material damage. Here the reference is probably to the taunts and sneers to which we have traced allusions in 2Co. 1:17; 2Co. 3:1; 2Co. 7:8; 2Co. 8:2; 2Co. 10:10; 2Co. 11:6; 2Co. 11:8; 2Co. 11:16. He was able to bear even these with satisfaction when he felt that he was bearing them for the sake of Christ. He had learnt to add another paradox to those of 2Co. 6:9-10, and to feel that the greatest weakness was not only compatible with the highest strength, but might be the very condition of its energy.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10. Take pleasure All his sufferings and disgraces were a joy for Christ’s sake.
Reproaches Insulting words.
Necessities Compulsions to what I would not.
Persecutions From the enemies of Christ.
Distresses Narrow circumstances. All four points are endurances, or under-goings of evil.
Weak In myself.
Strong Through a divine strength; and to what divine results!
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Wherefore I take pleasure (‘gladly boast’) in weaknesses: in injuries (or ‘insults’), in necessary hardships, in persecutions, in distresses, for Christ’s sake, for when I am weak, then am I strong.’
This placed here might suggest at first sight that the ‘thorn in the flesh’ covered all these seen as one whole, the burdens of his ministry. But it is more likely that the one enabled him to also face the many. He was hardly likely to expect God to remove all these. They were a part of the sufferings of Christ which he expected constantly. So they cannot be the specific thorn in the flesh. But the sufficiency that he received in respect the power of Christ abiding on him because of the thorn helped to maintain him in all his sufferings. For he had learned the secret that his weakness so threw him on God that he always emerged the stronger.
Paul again lists examples of the troubles that he has endured for Christ’s sake. Three of the four appear in the earlier lists. All four are troubles that Paul faced on his missionary travels. The first one, hubris, has in mind wanton acts of violence. Paul uses it in 1Th 2:2 of the “injury and insult” that he experienced at Philippi when he was publicly whipped and imprisoned without good reason (Act 16:22-24; compare Act 14:5). Ananke (compare Act 6:4, “necessary hardships”) refers to the divine necessity which necessitates such adverse circumstances as calamity, torture and bodily pain. Diogmos is commonly used of tracking down a prey or an enemy and has in mind persecution (compare Act 4:9, “persecutions”). Paul may well here be thinking of how he was pursued from city to city by hostile Jews. Stenochoria (compare Act 6:4, “distresses, difficulties”) refers to finding oneself in a tight corner or in narrow straits, pressed in with no apparent way of escape.
‘For when I am weak, then am I strong.’ This is true for two reasons. Firstly because his weakness drives him back to God so that he remains totally dependent on His power, and secondly because the weakness itself renders him usable by the God who uses the weak things of the world to confound the mighty. It is in his very weakness that the power of God can be most effective, that the power might be of God and not of him.
Fuente: Commentary Series on the Bible by Peter Pett
2Co 12:10. For when I am weak, &c. “For when, viewed in my outward state, I appear weak, then, by the power of Christ, which dwelleth in me, I am found to be strong.”
Fuente: Commentary on the Holy Bible by Thomas Coke
2Co 12:10 . ] because, namely, in such circumstances with such a mood the power of Christ joins itself with m.
.] I take pleasure in weaknesses , bear them with inward assent and willingly, when they befall me. Comp. 2Co 7:4 . “Contumax enim adversus tormenta fides,” Tacitus, Hist. i. 3; Seneca, de prov. iv. 4. . are here, as in the whole context, situations of human powerlessness, brought about by allotted experiences of suffering. Afterwards four, partly more, partly less special, kinds of such situations are adduced. Rckert, quite at variance with the context, understands diseases to be mean.
] passive: in cases of arrogant treatment , which I experience. On the plural , comp. Plato, Legg. i. p. 627 A; Dem. 522. 13; Sir 10:8 . They bring into necessities ( .); and persecutions drive into straitened positions ( .), out of which no issue is apparent (comp. on 2Co 4:8 ).
] belongs neither to all five elements (so usually), nor simply to the last four points (Hofmann), but to : for Christ’s sake , because by such sufferings His honour and His work are promoted. That Paul meant sufferings for Christ , was, indeed, self-evident. But he wishes to assign the specific motive for his .
] inwardly through Christ’s power. See 2Co 12:8-9 . , then , is emphatic, here with the feeling of victoriousness . Comp. 1Co 15:54 ; Col 3:4 ; Hom. Il . xi. 191 f., 206 f.; Plato, Phil. p. 17 D, Conv. p. 192 B. On the idea , comp. the expression on of Moses in Philo, Vit. M. 1, p. 613 B: .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2044
A SENSE OF WEAKNESS CONDUCIVE TO STRENGTH
2Co 12:10. When I am weak, then am I strong.
THERE are many things in Scripture which appear inconsistent and contrary to truth. Christ is represented as God, and yet a man; as the Lord of David, and yet his son; as a lion, and yet a lamb. And, as his person is thus variously described, so is his work: he is said to heal us by his own stripes, and to give us life by his death. But, however strange such expressions may seem, they contain many important truths. In the same manner the Apostles words, which we have now read, may be thought to imply a contradiction: but they accord with the experience of all Gods people, and justly deserve the most attentive consideration.
In discoursing on this paradoxical assertion, we shall illustrate, confirm, and improve it.
I.
Illustrate it
A part of Davids history will help us to elucidate the words before us
[When the champion of the Philistines defied, and terrified, the whole army of Israel, David, a stripling, without armour, defensive or offensive (except a sling and a stone), went forth against him; and, though unused to war himself, entered into combat with that experienced and mighty warrior. But the weaker he was in himself, the more confident was he in his God; and instead of being intimidated by the threatening aspect and boasting menaces of his adversary, he was as assured of victory, as if he had seen his enemy already under his feet [Note: 1Sa 17:45-47.].]
But the context will give the best clew to the Apostles meaning
[St. Paul laboured under a heavy trial, which he calls a thorn in his flesh [Note: ver. 7, 8.]. Apprehensive that this would counteract his usefulness in the world, he cried most earnestly to the Lord Jesus Christ to remove it from him. But the Lord, not judging it expedient to grant him his request, promised him (what was incomparably better) more abundant communications of grace, whereby he should obtain in a more advantageous manner the desires of his soul. Observe the effectPaul remained as weak as ever; but, being persuaded that Christs power should be the more magnified through his weakness, he was satisfied; yea, rather, he made that a matter of joy and triumph, which had just before been a source of the greatest trouble. He was well assured that, however unable he was in himself either to bear his trials, or to fulfil his duties, he could not but succeed, when his Almighty Friend was pledged to succour and support him.]
The Apostles assertion being equally applicable to all believers, we shall,
II.
Confirm it
A sense of weakness necessarily tends to make us strong, inasmuch as it makes us,
1.
Watchful against temptations
[If we conceive ourselves to be strong, we shall be fearless of temptation; and by exposing ourselves to it, shall be in greater danger of falling: whereas, if we feel our utter weakness, we shall not only pray, Lead us not into temptation, but shall carefully shun the places, the books, the company, that may ensnare us. Like Joseph, we shall not parley with the tempter, but flee in haste: or, if we cannot flee, we shall oppose our enemy at first; and thus vanquish that, which, if it had time to gather strength, would soon vanquish us.]
2.
Importunate in prayer
[It is the sick alone who calls for a physician; they who are strong in their own conceit, will never pray in earnest; but he who feels his need of divine assistance will seek it at a throne of grace. Now if we do not pray for Gods aid, we cannot receive it; and therefore in the hour of trial shall surely fail. But, if we pray with importunity and faith, we shall obtain the things we ask for; and consequently shall be upheld, while others fall. It was by this means that Paul obtained strength; he prayed to the Lord thrice: the answer vouchsafed to his petition dissipated all his fears, and strengthened him with might in his inner man: and similar means will always be attended with similar success.]
3.
Dependent on the Lord Jesus Christ
[In proportion as we fancy ourselves strong, we must of necessity confide in our own strength; the consequence of which may be sufficiently seen in the repeated falls of Peter. Being strong in his own apprehension, he proved himself lamentably weak. But, if we are conscious that we are wholly without strength, and can do nothing of ourselves, we shall be more simple and uniform in our dependence on Christ. Now Christ will never suffer those who trust in him to be confounded. He would consider it as an impeachment of his own veracity, if he did not give them grace sufficient for them; consequently we never are so truly strong, as when we are deeply convinced of our own utter impotence.]
This truth enters deeply into the experience of all the Lords people: we shall therefore endeavour to,
III.
Improve it
Among the various lessons which it teaches us, let us especially learn two:
1.
Not to be too much elated on account of any manifestations of the Divine favour
[Paul was caught up into the third heavens; but soon afterwards we behold him crying, with much anguish of mind, under a severe affliction. Thus it may soon be with us. Indeed the seasons most distinguished by Gods favour to us, are often most distinguished also by Satans malice. It was immediately after they had received peculiar tokens of Gods love, that he assaulted Paul [Note: ver. 4.], and Peter [Note: Mat 16:17; Mat 16:23.], and Christ himself [Note: Mat 3:17; Mat 4:1.]. Let us then, when most highly favoured, rejoice with trembling [Note: Psa 2:11.], and not while harnessed, boast as if we had put off our armour [Note: 1Ki 20:11.].]
2.
Not to be too much dejected on account of our manifold infirmities
[Jacob was lamed by God himself, that he might know he had not prevailed by his own strength [Note: Gen 32:25.]. And Paul had a thorn in the flesh given him, lest he should be exalted above measure. Now our infirmities are very painful: but they are necessary, in order to keep alive in our minds a remembrance of our own weakness and vileness: and, if we do but carry them to God in fervent prayer, he will glorify himself by means of them, and perfect his strength in our weakness. Let the weak then say, I am strong [Note: Joe 3:10.]; let them be strong in the Lord, and in the power of his might [Note: Eph 6:10.]; and, doubtless, they shall receive that effectual succour which believers, in all ages, have experienced [Note: Heb 11:34.], and shall invariably find their strength according to their day of trial [Note: Deu 33:25.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
10 Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake: for when I am weak, then am I strong.
Ver. 10. Therefore I take pleasure ] , I am well paid by them, I reckon them among God’s love tokens, pledges of his love, and badges of my sonship.
For when I am weak, then, &c. ] This is a seeming contradiction. God, saith Luther, doth most of his works in mediis contrariis, by contraries. . He hath a way by himself, saith Nazianzen, that he may be the more admired.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
10. ] Wherefore (because of this relation to human weakness and divine power) I am well content [cf. the same expression Mat 3:17 ] in infirmities (four kinds of which are then specified, all coming also, as well as . proper , under the category of , as hindrances and bafflings of human strength ), in insults, in necessities, in persecutions, in distresses, on behalf of Christ: for whenever I am weak (applying to all five situations above), then I am mighty . Wetst. quotes from Philo, Vita Mosis, i. 13, vol. ii. p. 92, . .
Fuente: Henry Alford’s Greek Testament
2Co 12:10 . . . .: wherefore I am well content in (for cf. 2Sa 22:20 , Mat 3:17 , 1Co 10:5 ) weaknesses, in insults ( is used for “injury” to a ship in Act 27:10 ; Act 27:21 ; it does not occur elsewhere in N.T.; but cf. , Act 14:5 , 1Th 2:2 ), in necessities, in persecutions and distresses, for Christ’s sake ( cf. Mat 5:11 ); for whenever I am weak, then am I strong . Wetstein compares Philo’s ( Vit. Mos. , i., 13). St. Paul’s words are more than a verbal paradox: they express the fact, to which history abundantly testifies, that the world’s throne is the Cross.
Fuente: The Expositors Greek Testament by Robertson
reproaches = insults. Greek. hubris. See Act 27:10.
distresses. Greek. steuachoria. See 2Co 6:4.
for. sake. Greek. huper. App-104.
Fuente: Companion Bible Notes, Appendices and Graphics
10.] Wherefore (because of this relation to human weakness and divine power) I am well content [cf. the same expression Mat 3:17] in infirmities (four kinds of which are then specified,-all coming also, as well as . proper, under the category of , as hindrances and bafflings of human strength),-in insults, in necessities, in persecutions, in distresses,-on behalf of Christ: for whenever I am weak (applying to all five situations above), then I am mighty. Wetst. quotes from Philo, Vita Mosis, i. 13, vol. ii. p. 92, . .
Fuente: The Greek Testament
2Co 12:10. , I am well contented [Engl. V. too strongly, I take pleasure]) He does not say here, I rejoice, which would denote more than he meant.- , in infirmities) This is the genus; hence we have immediately after, I am weak; two pairs of species follow.- , , in reproaches, in necessities) which also the messenger of Satan occasions.- , , in persecutions, in distresses) which were caused by men.-, for the sake of) construed with , I am well contented.-) then, in particular [then and then only].-, strong) in the power of Christ.
Fuente: Gnomon of the New Testament
2Co 12:10
2Co 12:10
Wherefore I take pleasure in weaknesses, in injuries, in necessities, in persecutions, in distresses, for Christs sake:-Because his weakness and helplessness secured to him the strength of Christ, he rejoiced in his weaknesses, injuries, and sufferings for Christs sake. [His thoughts go back to the sufferings of which he had spoken fully. (2Co 11:16-33). One new word is added, injuries, which elsewhere in the New Testament meets us only in Act 27:10; Act 27:21, in the sense of material damage inflicted by the violence of the storm. Here the reference is to the wrong springing from violence, injury, affront, and insult, to which there are frequent allusions in this epistle. (2Co 1:17; 2Co 3:1; 2Co 7:8; 2Co 10:10; 2Co 11:6; 2Co 11:8; 2Co 11:16). He was able to bear even these with satisfaction when he was bearing them for the glory of Christ.]
for when I am weak, then am I strong.-When he was weak for Christ, Christs strength was on him. [He had learned to add another paradox to those of 6: 10, and to feel that the greatest weakness was not only compatible with the highest strength, but might be the very condition of its energy.]
Fuente: Old and New Testaments Restoration Commentary
I take: 2Co 1:4, 2Co 4:8-10, 2Co 4:17, 2Co 7:4, Act 5:41, Rom 5:3, Rom 8:35-39, Phi 1:29, Phi 2:17, Phi 2:18, Col 1:24, Jam 1:2, 1Pe 1:6, 1Pe 1:7, 1Pe 4:13, 1Pe 4:14
in infirmities: 2Co 11:23-30
for Christ’s: 2Co 4:5, 2Co 4:11, 2Co 10:18, Luk 6:22, Joh 15:21, 1Co 4:10, Rev 2:3
for when: 2Co 12:9, 2Co 13:4, 2Co 13:9, Eph 6:10
Reciprocal: Num 4:44 – General Deu 3:21 – so shall Deu 11:8 – that ye may Deu 33:25 – and as thy Jdg 7:11 – thine hands Jdg 14:14 – Out of the eater 1Ch 16:28 – glory 2Ch 14:11 – nothing Job 17:9 – be stronger and stronger Job 23:6 – but he would Psa 8:2 – strength Psa 18:29 – by my God Psa 27:14 – and Psa 68:28 – commanded Psa 73:26 – but Psa 89:17 – For thou Pro 18:14 – spirit Son 8:5 – leaning Isa 40:29 – General Isa 40:31 – renew Isa 43:2 – I will be Isa 45:24 – strength Dan 10:18 – he Hab 3:19 – my strength Zec 12:5 – The inhabitants Mat 11:30 – burden Mar 8:35 – for Luk 6:21 – ye that hunger Luk 6:23 – Rejoice Luk 9:26 – whosoever Luk 21:17 – for Joh 5:19 – and Joh 14:1 – not Act 9:22 – increased Act 20:24 – none Rom 4:20 – but was Rom 7:25 – thank God Rom 15:1 – strong Rom 15:30 – for the 1Co 16:13 – be 2Co 6:4 – necessities 2Co 12:5 – yet Gal 6:14 – that I Phi 4:13 – through Col 1:11 – unto Col 1:29 – mightily 1Ti 1:12 – who 2Ti 1:8 – according 2Ti 2:1 – be Heb 5:2 – is compassed Heb 10:33 – by reproaches Heb 11:26 – the reproach Heb 11:34 – out of Heb 11:37 – being destitute Heb 12:5 – nor faint Heb 13:13 – General 1Pe 3:14 – if
Fuente: The Treasury of Scripture Knowledge
2Co 12:10. Paul took pleasure in his infirmities because of the good results they had on his morale. The greater his trials might be the more he would realize the value of the Lord’s help. That is why he said when he was weak, then he was strong.
Fuente: Combined Bible Commentary
2Co 12:10. Wherefore I take pleasure (I am well contented) in weaknesses, in injuries … for Christs sake. The sense is, not injuries endured for Christs sake, but I take pleasure in them for Christs sake;
for when I am weak, then am I strong. Of course, this was true only when he recognised the hand of Christ in causing the weakness to remain which He could easily remove, in order that by His own strength resting upon him he might achieve a success which the removal of his weakness would not accomplish.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. The high and heroic pitch which St. Paul’s spirit was raised to: He took pleasure in reproaches and persecutions. Pleasure is a degree beyond joy; though these sufferings were painful to the flesh, yet were they pleasing to the spirit. A Christian may not love that which he bears, yet may he love to bear: to bear, is the patience of necessity; to love to bear, is the patience of virtue: to delight to bear reproach or persecution for Christ, is expressive of the highest affection towards Christ, and lowest subjection to him, If nature suffers not a saint to take pleasure in reproaches, as such, yet grace enables him to take pleasure in what he is reproached for.
Observe, 2. The cause assigned why the apostle took such pleasure in his sufferings and abasements, because they gave him such experience of the power of Christ; insomuch that when he was most weak in himself, he was then most strong in Him. When I am weak, then am I strong; which words are a divine paradox or riddle.
The apostle affirms one contrary of another: weakness is contrary to strength; how then can a weak man be strong, when he is weak? The meaning is, That when a Christian is most sensible of his own weakness, and most diffident and distrustful of his own strength, then the power of Christ rests upon him, and he experiences divine strength coming in unto him. Christ fills none but the hungry, nor doth he strengthen any but the weak; only by going out of our strength, do we get strength; when in an humble sense of our weaknesses we rest upon Christ, the power of Christ rests upon us.
Fuente: Expository Notes with Practical Observations on the New Testament
Verse 10 Lipscomb and Shepherd say “injuries” refer to “wrong springing from violence, injury, affront, and insult, to which there are frequent allusions in this epistle” ( 2Co 1:17 ; 2Co 3:1 ; 2Co 7:8 ; 2Co 10:10 ; 2Co 11:6 ; 2Co 11:8 ; 2Co 11:16 ). The spiritual man’s hours of greatest weakness are the times God’s greatest strength is brought to bear in his behalf.
Fuente: Gary Hampton Commentary on Selected Books
Wherefore I take pleasure in weaknesses, in injuries, in necessities, in persecutions, in distresses, for Christ’s sake: for when I am weak, then am I strong. [God so orders it that the times of my weakness are the very hours when my strength is revealed, and thus each period of death is turned into a season of resurrection– 2Co 4:10]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
12:10 Therefore I take {k} pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake: for when I am weak, then am I strong.
(k) I do not only take them patiently and with a good heart, but I also take great pleasure in them.