Exegetical and Hermeneutical Commentary of 1 Corinthians 2:3
And I was with you in weakness, and in fear, and in much trembling.
3. And I was with you in weakness ] No personal advantages assisted his preaching: no eloquence, save that of deep conviction; no self-confidence; nothing but self-mistrust, anxiety, the deepest sense of unworthiness, combined with an infirmity of body, which was a great trial to the Apostle, and of which he makes frequent mention. See 2Co 10:10; 2Co 11:30 ; 2Co 12:5; 2Co 12:7; 2Co 12:9-10; Gal 4:13-14.
Fuente: The Cambridge Bible for Schools and Colleges
And I was with you – Paul continued there at least a year and six months. Act 18:11.
In weakness – In conscious feebleness; diffident of my own powers, and not trusting to my own strength.
And in fear, and in much trembling – Paul was sensible that he had many enemies to encounter Act 18:6.; and he was sensible of his own natural disadvantages as a public speaker, 2Co 10:10. He knew too, how much the Greeks valued a manly and elegant species of oratory; and he, therefore, delivered his message with deep and anxious solicitude as to the success. It was at this time, and in view of these circumstances, that the Lord spoke to him by night in a vision, and said, be not afraid, but speak, and hold not thy peace; for I am with thee, and no man shall set on thee to hurt thee; for I have much people in this city, Act 18:9-10. If Paul was conscious of weakness, well may other ministers be; and if Paul sometimes trembled in deep solicitude about the result of his message, well may other ministers tremble also. It was in such circumstances, and with such feelings, that the Lord met him to encourage him – And it is when other ministers feel thus, that the promises of the gospel are inestimably precious. We may add, that it is then, and then only, that they are successful. Notwithstanding all Pauls fears, he was successful there. And it is commonly, perhaps always, when ministers go to their work conscious of their own weakness; burdened with the weight of their message; diffident of their own powers; and deeply solicitous about the result of their labors, that God sends down His Spirit, and converts sinners to God. The most successful ministers have been men who have evinced most of this feeling; and most of the revivals of religion have commenced, and continued, just as ministers have preached, conscious of their own feebleness, distrusting their own powers, and looking to God for aid and strength.
Fuente: Albert Barnes’ Notes on the Bible
1Co 2:3-5
And I was with you in weakness and in fear.
The apostles discouragements
St. Paul was laden with a message that would seem homely and jejune beside a fine-spun rhetoric. Come from Athens, where he had partly failed, to make at Corinth a fresh attempt to confront the grandeur of Greek philosophy with the simplicity of the gospel, was enough to make him timid. Of this contrast he was daily conscious, and the weakness here described was ethical, not physical. He was naturally anxious, lest in poising the plain argument of the Cross against the colossal fabric of a seated philosophy, he might fail: was a David armed with such a pebble to prevail against a Goliath in such a panoply? But in his fear and tremblingthe apostle was encouraged by a vision of Gods presence and his own duty (Act 18:9). (Canon Evans.)
The feelings of a faithful minister
I. Their character–often–
1. Intense.
2. Painful.
II. The occasion of them–a sense of–
1. The importance of his work.
2. His own insufficiency.
3. His responsibility.
4. The tremendous issues. (J. Lyth, D. D.)
And preaching was not with enticing words, but in demonstration of the Spirit and of power.—
Enticing words
It is related of Dr. Manton that, having to preach before the Lord Mayor and Aldermen of London, he chose a subject in which he had an opportunity of displaying his learning and judgment. He was heard with admiration and applause by the intelligent part of his audience; but as he was returning from dinner with the Lord Mayor, a poor man, following him, pulled him by the sleeve of his gown, and asked him if he was the gentleman that preached before the Lord Mayor. He replied he was. Sir, said he, I came with the hopes of getting some good to my soul, but I was greatly disappointed, for I could not understand a great deal of what you said; you were quite above my comprehension. Friend, said the doctor, if I have not given you a sermon, you have given me one: by the grace of God, I will not play the fool in such a manner again.
Some displeased and one converted
The Rev. John Cotton was an eminent minister of the seventeenth century, who laboured for many years at Boston, in Lincolnshire. When at the University of Cambridge, he was remarkable for learning and eloquence; and being called upon to preach at St. Marys church in that town, high expectations were raised as to the character of the sermon. After many struggles in his own mind, arising from the temptation to display his talent and learning, and from a powerful impression of the importance of preaching the gospel with all simplicity, he at length wisely determined on the latter course. The vice-chancellor and students were not pleased, though a few of the professors commended his style; but his sermon was blessed to the conversion of Dr. Preston, who became one of the most eminent ministers of his day.
Effective preaching
I. Needs so display.
1. This does not exclude the use of knowledge or talent.
2. But the ostentatious exhibition of it.
3. Which helps nothing.
4. But damages much.
II. Depends on divine power.
1. The convincing energy of the Holy Spirit.
2. The saving power of the truth.
III. Requires the communication of the spirit.
1. To the preacher.
2. To the hearer. (J. Lyth, D. D.)
Flowery preaching
Hall was once asked what he thought of a sermon which he had just heard delivered, and which had appeared to produce a great sensation among the congregation. His reply may suggest an important hint to some Christian ministers–Very fine, sir; but a man cannot live upon flowers.
Force the main consideration in preaching
I had tried to drive certain long brass-headed nails into a wall, but had never succeeded, except in turning up their points, and rendering them useless. When a tradesman came who understood his work, I noticed that he filed off all the points of the nails, the very points upon whose sharpness I had relied; and when he had quite blunted them, he drove them in as far as he pleased. With some consciences our fine points in preaching are worse than useless. Our keen distinctions and nice discriminations are thrown away on many; they need to be encountered with sheer force and blunt honesty. The truth must be hammered into them by main strength, and we know from whom to seek the needed power. (C. H. Spurgeon.)
Popular and apostolical preaching
I. Popular.
1. Is distinguished by display, attractiveness, novelty.
2. Aims at pleasing and sensational effect.
II. Apostolic.
1. Plain.
2. Unvarnished.
3. Accompanied by the convictions of the Spirit and the saving power of God. (J. Lyth, D. D.)
Pauls preaching and the blessing that attended it
I. The speech and preaching of the apostle.
1. His great subject was the gospel. He was a great preacher of the law; for no man preaches the gospel who does not preach the law, and our appreciation of the gospel is always in direct proportion to our real perception of Gods holy law. But that which Paul delighted in was the gospel. He preached in all His fulness a full Christ; he exhibited Him in the glory of His person, in all the perfection of His atonement, in all the freeness of His free-grace salvation. And he preached it largely, and wherever he went. He preached it holily too; he set it forth in all its holy tendencies, and he exhibited it in its holy effects in his own life (1Th 1:5).
2. His manner was not with enticing words of mans wisdom. His subject was grand, awful, sublime, wondrous; but his speech was plain, simple, unadorned, and homely. No glare and glitter were his, no traps for human applause, no desire to be thought a man of great talent; the gifted apostle was above it. How does this show to us what sort of preachers we want! We do not mean that the apostle did not suit his speech to those to whom he spake, for he became all things to all men, &c.
II. The blessing that attended it. In demonstration of the Spirit and of power.
1. Many understand by this the miraculous gifts that Paul was able to exhibit, as proof that he was an apostle of Christ. That be wrought miracles, is quite clear; and that they were great seals to his ministry is also quite clear (Rom 15:18). But the Word of God tells us that signs and wonders may be the means of hardening those who work them. Besides, a continuous miracle would cease to be a miracle; and the mightiest could never of itself convert one single soul.
2. More marvellous things than those that wrought in the triumph of God over matter are wrought when He triumphs over mind. The apostle set forth the truth to mens understanding, but the Holy Ghost conveyed the light into their minds; he spake to mens consciences, but the Spirit conveyed the tenderness of heart, and made the word effectual. Here is no violence, no new faculty, no new truth; but the Holy Ghost put forth His power, and brought in demonstration (Col 1:5-6; 1Th 1:5; 1Th 2:13).
3. The power of the gospel is demonstrated–
(1) In the conversion of the sinner.
(2) In the comfort of the mourner.
(3) In the sanctification of the believer.
(4) In the hour of death. (J. H. Evans, M. A.)
Powerless sermons
Many a powerful sermon so called is a powerless sermon, because of the absence from it of what is invisible. The gospel preached without power is like a cloud, without rain; there is a promise of rain, but there is no water of life, and no springing up of the seed the result. The gospel preached without power is like a well with all its arrangements for drawing perfect–but without water. (G. Pentecost.)
True power lies in the gospel itself
Hipponicus, intending to dedicate a costly statue, was advised by a friend to employ Policletus, a famous workman, in the making of it; but he, being anxious that his great expense should be the admiration of all men, said that he would not make use of a workman whose art would be more regarded than his own cost. When, in preaching the great truths of gospel salvation, the enticing words which mans wisdom teacheth are so much sought out that the art of the orator is more regarded by the hearers than the value of the truth spoken, it is no wonder that the Lord refuses to grant His blessing. He will have it seen that the excellency of the power lies not in our speech, but in His gospel.
That your faith should not stand in the wisdom of men, but in the power of God.
Faith
1. Upon what does your faith stand?
2. Where ought it to stand?
3. Why should it stand there? (J. Lyth, D. D.)
True faith
I. Cannot be produced by the wisdom of man.
1. He may convince by the force of argument or persuasion.
2. But such a faith is–
(1) Impure.
(2) Unsettled.
(3) Inoperative.
II. Depends upon the power of God.
1. Through the operation of the Spirit.
2. This–
(1)Heals the conscience.
(2) Converts the soul.
(3) Sanctifies the life.
III. Should be the end of all preaching.
1. The preacher should aim at it.
2. The people should desire it. (J. Lyth, D. D.)
The domain of faith
I. The domain of faith is to be distinguished from that of human wisdom,
1. Men are ever confounding the two. Faith, they think, is simply the intellect in its ordinary processes dealing with religious things. The man who rejects Christianity does it on this ground. I cannot, he says, reason out a demonstrative proof of Christianity; therefore I refuse to believe it true. Because faith cannot stand in the wisdom of man, it cannot, he thinks, stand at all. Now, according to the apostle, faith stands in the power of God. What is the difference?
2. How do we know things?
(1) By sensible proof. If I put my finger into the fire it burns me; if I hear music it delights me. This is the proof which my body furnishes concerning things that appeal to it. I do not reason about them; no spiritual or moral sympathies are called into exercise. I prove them exactly as a brute does.
(2) By rational proof. If a man tells me that two and two make four, that a whole is greater than its part, my senses, my religious feeling have nothing to do with the proof–it is a process of pure reason. A brute could not prove anything in this way. A rational man must believe on such evidence.
(3) Moral proof. When I see moral qualities in a man, I instinctively receive impressions concerning him. I say he is a kind man, a true man, a reverential man. If he be a hypocrite, he may deceive me; but that does not affect the validity of this method of proof. Life would be impossible if we could not trust men until we had collected evidence about them. We are always trusting men whom we know nothing about, because of the moral judgment of them which we form.
3. Now, this distinction of different kinds of proof will carry us a long way in understanding the domain of faith as distinguished from that of intellectual wisdom. When God speaks religious things to me, He does not appeal to my physical senses. He does not appeal to my reason, as the multiplication table does, as a proof in logic does; He appeals directly to my religious sense. Is not this religiously true, pure, suitable? And my religious sense responds, as the eye responds to light, understanding to intellectual truth, the heart to love. Men who are of the truth respond to moral truth when they see it.
4. Now, the strong tendency is to interchange these methods of proof. I can believe nothing, says the materialist, that I cannot prove. Quite true; neither ought you. Aye, but I mean that I cannot prove by processes of reason, which is quite another thing. Suppose the brute should say, I will believe nothing which I cannot prove by the senses. I will not believe in your mathematical astronomy, your subtle chemistry. And is he not as much justified in denying your rational proof as you are in denying my spiritual proof? Your rational proof belongs to a higher nature than his; my spiritual proof belongs to a higher nature than mere reason. What can reason do with moral qualities? You cannot reason out right and wrong; you cannot by reason prove love, or purity, or goodness; you can only feel them. You tell me that you have explored nature, but cannot find God; as well may the surgeon conducting a post-mortem examination tell us that he cannot find the pure patriot, the loving father. How can he detect moral qualities by physical tests?
5. We are always trying to get above the domain of mere matter into that of reason. How the painter and the poet idealise nature; change actual colour and form into glorious ideals! How the philosopher uses them for the creation of a science! How the economist uses them for an economy of social life! And so we are always trying to get above the domain of reason into the domain of faith. It is the necessity of our nature to think about good and evil, to form moral judgments about things. There is another tendency which is always dragging the spiritual down to the sensual; but all men agree to call this wrong moral feeling; Christianity calls it sin.
6. Faith, then, is that quality of our spiritual nature which, when it hears Gods truth, sees Gods purity, feels Gods love, simply and implicitly believes it. It does not wait for processes of reason to prove it, any more than the eye waits for processes of reason to prove light, or the heart for processes of reason to prove love. But, it may be said, does not this make faith irrational? Certainly not. It simply goes farther than reason can go, sees things that reason cannot see, feels things that reason cannot feel. When a truth of God is spoken to me–first, my senses are exercised; next, my reason–it judges the meaning of the words, of the thought, then it delivers the sentiment to my spiritual faculty. Is it religiously true, suitable, and precious? Simple reason could not pronounce upon this; but my religious heart does. I am told of the existence of a God; my senses cannot recognise Him, my reason cannot demonstrate Him, but my spiritual nature confesses His existence, just as the heart confesses love. I am told of the Incarnation; neither sense nor reason can prove it; but my religious consciousness testifies that it is precisely what my condition needed. So with the atonement–the regeneration of the Holy Spirit, the resurrection of Christ; and the immortal life that He gives.
II. How did Paul set forth Christ? (verse 1). Not as a rhetorician, or a moral philosopher. Why not? There is no merit in abjuring reason, when it is a process of reasoning that has to be conducted. But it was not an argument that Paul had to conduct; it was a testimony of God that he had to bear. It was not a science of religion that he had to construct; it was a simple fact that he had to declare. Men knew all about sin; he did not need to prove that they were sinful. Men earnestly craved to know what they must do to be saved. He did not need to reason about that. And he simply declared the great fact that Christ Jesus came into the world to save sinners; that was all he said, but that was enough. Thus, receiving his testimony to the Divine fact, the faith of these men stood not in the wisdom of men, but in the power of God. Christ, then, is to be preached, and His atonement set forth by bearing testimony. It is the cry of a herald rather than a philosophical argument. The physician does not need to prove to the sick that they need healing; he needs only say, Wilt thou be made whole? Preaching Christ is simply setting Him forth as the great gift of the Fathers love. They who hear the testimony have only to trust in the crucified Christ for forgiveness and life. And when so believing Gods testimony we receive Christ, and have experience of His redeeming grace, our faith stands in the power of God.We have the witness in ourselves–a certainty and strength of belief which is like the consciousness of life; argument cannot disturb it. Christ is formed in us; we know whom we have believed.(H. Allon, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 3. I was with you in weakness] It is very likely that St. Paul had not only something in his speech very unfavourable to a ready and powerful elocution, but also some infirmity of body that was still more disadvantageous to him. A fine appearance and a fine voice cover many weaknesses and defects, and strongly and forcibly recommend what is spoken, though not remarkable for depth of thought or solidity of reasoning. Many popular orators have little besides their persons and their voice to recommend them. Louis XIV. styled Peter du Bosc le plus beau parleur de son royaume, the finest speaker in his kingdom; and among his own people he was styled l’orateur parfait, the perfect orator. Look at the works of this French protestant divine, and you find it difficult to subscribe to the above sayings. The difficulty is solved by the information that the person of M. du Bosc was noble and princely, and his voice full, harmonious, and majestic. Paul had none of these advantages, and yet idolatry and superstition fell before him. Thus GOD was seen in the work, and the man was forgotten.
In fear, and in much trembling.] This was often the state of his mind; dreading lest he should at any time be unfaithful, and so grieve the Spirit of God; or that, after having preached to others, himself should be a castaway. See 1Co 9:27.
An eminent divine has said that it requires three things to make a good preacher; study, temptation, and prayer. The latter, no man that lives near to God can neglect; the former, no man who endeavours rightly to divide the word of truth will neglect; and with the second every man will be more or less exercised whose whole aim is to save souls. Those of a different cast the devil permits to pass quietly on in their own indolent and prayerless way.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Either in a weakness of style, I used a plain, low, intelligible style, studying rather to be understood by all than admired by any. Or in weakness of state, in a mean and low condition; for we read, Act 18:3, that he wrought with his hands at Corinth; so Act 20:34. Or it may be, in a weak state of body; or it may be he means humbleness of mind and modesty, which to worldly eyes looks like a weakness of mind. And in much fear and trembling, either with respect to the Jews, and the danger he was exposed to from them, or with respect to the greatness of his work, lest they should refuse the grace of the gospel, by him brought and offered to them. So as (saith he) you might see that all the work was Gods, I but a poor instrument, contemptible with respect to my outward quality, appearing poor and mean, in my phrase and style, and whole behaviour amongst you.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. Ithe preacher: as1Co 2:2 describes the subject,“Christ crucified,” and 1Co2:4 the mode of preaching: “my speech . . . not withenticing words,” “but in demonstration of the Spirit.”
weaknesspersonal andbodily (2Co 10:10; 2Co 12:7;2Co 12:9; Gal 4:13).
trembling(compare Php2:12). Not personal fear, but a trembling anxiety toperform a duty; anxious conscientiousness, as proved by thecontrast to “eye service” (Eph6:5) [CONYBEARE andHOWSON].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And I was with you in weakness,…. Meaning either the weakness of his bodily presence, the contemptibleness of his voice, and the mean figure he made as a preacher among them, both with respect to the matter and manner of his ministry in the eyes of many; or his lowly and humble deportment among them, not exerting the power and authority Christ had given him as an apostle; but choosing rather to work with his own hands, as he did at Corinth, to minister to his own necessities, and those of others; or the many persecutions which he endured there for the sake of preaching a crucified Christ; and which he sometimes calls “infirmities”; see
2Co 12:9 wherefore it is added,
and in fear, and in much trembling: not only on account of the greatness and awfulness of the work in which he was engaged, and lest the souls he ministered unto should be drawn aside from the truth, and into a sinful compliance; but because of the violence of men against him, threatening his life, and lying in wait for it: hence, the Lord, to encourage him, spake in a vision to him, and bid him not be afraid, but boldly preach his Gospel, and not be silent; assuring him of his presence, and that no man should set on him to hurt him, for he had many chosen vessels there to call by his grace through his ministry, Ac 18:9 which no doubt greatly served to remove the fears and tremor that attended him.
Fuente: John Gill’s Exposition of the Entire Bible
I was with you ( ). Rather, “I came to you” (not , was). “I not only eschewed all affectation of cleverness or grandiloquence, but I went to the opposite extreme of diffidence and nervous self-effacement” (Robertson and Plummer). Paul had been in prison in Philippi, driven out of Thessalonica and Beroea, politely bowed out of Athens. It is a human touch to see this shrinking as he faced the hard conditions in Corinth. It is a common feeling of the most effective preachers. Cool complacency is not the mood of the finest preaching. See (fear) and (trembling) combined in 2Cor 7:15; Phil 2:12; Eph 6:5.
Fuente: Robertson’s Word Pictures in the New Testament
I was with you [ ] . I was is rather I became. I fell into a state of weakness, etc., after I had come among you. With you, i e., in intercourse with. See on with God, Joh 1:1. The implication is that his condition grew out of the circumstances in which he found himself in Corinth.
Fuente: Vincent’s Word Studies in the New Testament
1) “And I was with you.” (Greek kago en) “And I” (was with or in the midst or among you).
2) “In weakness.” (Greek en estheneia) “In weakness or physical sickness.” Paul was heir to afflictions or depravity and of sickness as others all are, Job 14:1; 2Co 11:29-30; 2Co 12:9).
3) “And in fear.” (Greek kai en phobo) “And in fear or anxiety.” Paul was moved with Godly fear or reverence and confronted Jews in the Corinth synagogue where some were saved. He was driven out and went to the private home of Justus next door, Act 18:11.
4) “And in much trembling.” (Greek kai en tromo pollo) “And in much trembling” – (Greek egenomen pros humas) “I was in close colleague or fellowship with you all.”
Persecution causes God’s children to draw close together as a) flocks when attacked by wolves, b) or quail when disturbed by an hawk, or c) geese when disturbed by an owl.
God’s “be not afraid I am with thee” gave Paul courage, Act 18:9-10; Act 27:22-25; Pro 1:7.
Fuente: Garner-Howes Baptist Commentary
3. And I was with you in weakness He explains at greater length what he had previously touched upon — that he had nothing shining or excellent in him in the eyes of men, to raise him to distinction. He concedes, however, to his adversaries what they desired in such a way as to make those very things which, in their opinion, tended to detract from the credit of his ministry, redound to its highest commendation. If he appeared less worthy of esteem from his being so mean and abject according to the flesh, he shows that the power of God shone out the more conspicuously in this, that he could effect so much, while sustained by no human helps. He has in his eye not merely those foolish boasters (107) who aimed at mere show, with the view of obtaining for themselves a name, but the Corinthians, too, who gazed with astonishment on their empty shows. Accordingly a recital of this kind was fitted to have great weight with them. They were aware that Paul had brought nothing with him in respect of the flesh that was fitted to help him forward, or that might enable him to insinuate himself into the favor of men, and yet they had seen the amazing success which the Lord had vouchsafed to his preaching. Nay more, they had in a manner beheld with their own eyes the Spirit of God present in his doctrine. When, therefore, despising his simplicity, they were tickled with a desire for a kind of wisdom, I know not of what sort, more puffed up and more polished, and were captivated with outward appearance, nay, even with adventitious ornament, rather than with the living efficacy of the Spirit, did they not sufficiently discover their ambitious spirit? It is with good reason, therefore, that Paul puts them in mind of his first entering in among them, (1Th 2:1,) that they may not draw back from that divine efficacy, which they once knew by experience.
The term weakness he employs here, and in several instances afterwards, (2Co 11:30; 2Co 12:5,) as including everything that can detract from a person’s favor and dignity in the opinion of others. Fear and trembling are the effects of that weakness There are, however, two ways in which these two terms may be explained by us. Either we may understand him to mean, that when he pondered the magnitude of the office that he sustained, it was tremblingly, and not without great anxiety, that he occupied himself in it; or that, being encompassed with many dangers, he was in constant alarm and incessant anxiety. Either meaning suits the context sufficiently well. The second, however, is, in my opinion, the more simple. Such a spirit of modesty, indeed, becomes the servants of the Lord, that, conscious of their own weakness, and looking, on the other hand, at once to the difficulty and the excellence of so arduous an office, they should enter on the discharge of it with reverence and fear For those that intrude themselves confidently, and in a spirit much elated, or who discharge the ministry of the word with an easy mind, as though they were fully equal to the task, are ignorant at once of themselves and of the task. (108)
As, however, Paul here connects fear with weakness, and as the term weakness denotes everything that was fitted to render him contemptible, it follows necessarily that this fear must relate to dangers and difficulties. It is certain, however, that this fear was of such a nature as did not prevent Paul from engaging in the Lord’s work, as facts bear witness. The Lord’s servants are neither so senseless as not to perceive impending dangers, nor so devoid of feeling as not to be moved by them. Nay more, it is necessary for them to be seriously afraid on two accounts chiefly — first, that, abased in their own eyes, they may learn wholly to lean and rest upon God alone, and secondly, that they may be trained to a thorough renunciation of self. Paul, therefore, was not devoid of the influence of fear, but that fear he controlled in such a manner as to go forward, notwithstanding, with intrepidity through the midst of dangers, so as to encounter with undaunted firmness and fortitude all the assaults of Satan and of the world; and, in fine, so as to struggle through every impediment.
(107) “Thrasones.” The appellation is borrowed from Thraso, a foolish captain in Terence (Eun. 3:1.) — Ed.
(108) “ Ne cognoissent ni eux ni la chose qu’ils ont entre mains;” — “They know not either themselves or the thing that they have in hand.”
Fuente: Calvin’s Complete Commentary
(3) And I was with you.To show that the real force of his teaching lay in its subject-matter, and not in any power with which he may have proclaimed the gospel, the Apostle now dwells upon his own physical weakness. The weakness and fear and trembling of which St. Paul speaks here had in it probably a large element of that self-distrust which so noble and sensitive a nature would feel in the fulfilment of such an exalted mission as the preaching of the Cross. I cannot think, however, the allusion is only to that. There is, I believe, a reference also to what we may call a physical apprehension of danger. The bravest are not those who do not experience any sensation of fear, but rather those who keenly appreciate danger, who have an instinctive shrinking from it, and yet eventually by their moral might conquer this dread. There are traces of this element in St. Pauls character to be found in several places, as, for example, in Act. 18:9, when the Lord encourages him when labouring at Corinth with the hopeful words, Be not afraid; again in Act. 23:11, when the terrible scene before Ananias had depressed him, the Lord is with him to strengthen him, Be of good cheer, Paul; and in Act. 27:24, when the angel of the Lord appears to him amid the storm and shipwreck, Fear not, Paul.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
3. Weakness fear trembling A blending of feelings arising, perhaps, from different causes, yet uniting in one effect. We have intimated that Paul, coming to Corinth fresh from his ill-success at Athens, may have felt a check upon his spirit. Note on Act 18:3. The loneliness of his separation from Silas and Timothy chilled his courage. His experience at Athens may have deeply impressed him with the feeling that less of appeal to natural reason, and a more forcible pressure on the religious sensibilities by the presentation of Christ and the atonement, should frame his whole discourse. This was that foolishness of preaching in renunciation of all Grecian sophia which he proved to be the power of God to the founding of the Corinthian Church, and which he has described in those flashing and triumphant antitheses that run through 1Co 1:22-28.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And I was with you in weakness, and in fear, and in much trembling, and my word and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and of power, so that your faith would not stand in the wisdom of men, but in the power of God.’
Paul stresses the great concern that he had had that his words to them might not be just persuasive and clever words, but that his preaching should be in demonstration of the Spirit and power. He had wanted to ensure that they did not respond because of his persuasion, or as a result of elegant ideas, but because of the Spirit’s persuasion and testimony to the cross as He revealed His power among them. For he knew that if they only believed for his sake their faith would soon fail. But if it was founded in the work of the Spirit and on the word of the cross it would stand firm, for all God’s power would be behind it.
‘I was with you in weakness, and in fear, and in much trembling.’ This was how he felt inside as he had contemplated the message he had brought them. ‘Weakness’ may indicate a physical indisposition of one kind or another. The word often means illness. But it may simply mean a sense of lack. We must not, however, overstress the fear and much trembling. It is one of his favourite descriptions to describe genuine concern, and regularly means simply that, that he was acting in genuine and careful concern. See 2Co 7:15 where the Corinthians had received Titus ‘with fear and trembling’ and Php 2:12 where the Philippians are told to ‘work out your own salvation with fear and trembling, for it is God Who works in you both to will and to work for His good pleasure.’ In both cases it is clear that it is a slight exaggeration to stress great concern and effort. See also Eph 6:5.
Thus Paul is stressing how genuine his aim had been. He had come to them in weakness, either because he had recognised that the success that really mattered would not come from his strength and power but from the power of the word of the cross, or because of some indisposition, and he had come ‘in fear and trembling’ because he was very concerned that his ministry should be in the power of the Spirit. When a minister does not come to preach in ‘weakness, fear and much trembling’ we may need to question his genuine calling.
‘My word and my preaching were not in persuasive words of men’s wisdom.’ The word of the cross is powerful to save (1Co 1:18) when accompanied by the Spirit, and God saves men ‘through the foolishness of what is preached’ (1Co 1:21), that is, through the foolishness of the preaching of the Gospel (1Co 1:17), which in turn is the word of the cross (1Co 1:18), once they respond in belief and trust. But both require the Spirit as the necessary condition. Thus he was careful to avoid a word and preaching which simply expressed and taught human endeavour, and used persuasive words containing men’s carefully constructed wisdom so as to sway their beliefs, and engaged in eloquent and flowery language, which might blur the message of the cross.
‘But in demonstration of the Spirit and of power.’ By coming to God in weakness and godly fear and opening himself to God he became a channel of the Spirit. Thus his preaching was powerful and effective, and produced powerful results (compare Gal 3:5). It was a demonstration of power. It was a demonstration of the Spirit at work. Notice the continual stress on ‘power’ in the whole passage (1Co 1:18; 1Co 1:24; 1Co 2:4-5). The word of the cross was God’s word active in power (Isa 55:11). The combination with this of a man faithful to the message of the cross and submissive to the Spirit resulted in powerful preaching, because it was such preaching that applied the power of God to men’s hearts. It gave men spiritual wisdom (1Co 2:11-16), it brought men under the Kingly Rule of God (1Co 4:20), it dealt firmly with open sin (1Co 5:3-5). This then resulted in the spiritual gifts which were manifested among the Corinthians (12-14). All had demonstrated that God was there.
‘That your faith should not stand in the wisdom of men but in the power of God.’ This was why he feared, this was the reason for his great concern, the fear that because of clever words and highflown ideas men would be ‘convinced’ but would not be genuinely responsive to God Himself, being like reeds swaying in the wind, uncertain as to quite why they had responded, and just as easily convinced when others spoke a different message. So rather than this he concentrated on submission to the Spirit and the preaching of the word of the cross (for which see 1Co 1:18). Then he knew that any response of faith would be permanent because it resulted only from the powerful activity of God.
In all this Paul is not denying that he preached as effectively as he could, and as carefully as he could. Indeed that is his point. That he concentrated all his skills on ensuring ‘with greatest care’ that the central message was plain and that it got over. Away with impressing people. He wanted them to know exactly what he was saying. He wanted them to receive and understand the message of Christ and Him crucified. And above all he wanted it to be not in his own power, but in the power of the Spirit.
Fuente: Commentary Series on the Bible by Peter Pett
1Co 2:3. I was with you in weakness St. Paul, by thus setting forth his own modest and humble behaviour among them, reflects on the contrary carriage of their false Apostle; which he describes at length, 2Co 11:20. See also Act 18:6; Act 18:9.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Co 2:3-4 . After the probative sentence, 1Co 2:2 , Paul takes up again the connection of 1Co 2:1 , and that with the simple : And I for my part (with others it may have been different!) fell into weakness and into much fear and trembling among you ( .; see on Joh 1:1 ).
, to fall into a state, etc. (and to be in it); so Thuc. i. 78. 1; Plato, Prot. p. 314 C; Dem. p. 179, ult. Comp Luk 22:44 ; 1Ma 1:27 ; 2Ma 7:9 ; Hist. Sus. 8. We might also join to , not, indeed, in the way in which Hofmann interprets it, as if for there stood (Mar 14:49 ), but in the sense: I arrived among you (2Jn 1:12 , and see generally, Fritzsche, Ind. ad Lucian. Dial. Deor. p. 85; Ngelsbach on the Iliad , p. 295, Exo 3 ); 1Co 2:4 , however, shows that what is here spoken of is not again (1Co 2:1 ) the coming thither , but the state when there .
The three phrases, ., , and , depict the deep bashfulness with which Paul was in Corinth, through his humble sense of the disproportion between his own powers and the great enterprise to which his conscientiousness kept him bound. In facing it he felt himself very weak , and was in fear and trembling . As for want of natural strength of will and determination, of which Hofmann speaks, there were no signs of anything of the kind in Paul, even judging from his experience at Athens; and no such weakness betrays itself in Act 18:4-11 . The connection forbids us from thinking, with Chrysostom, Theodoret, Theophylact, Erasmus, Cornelius a Lapide, Grotius, and others, of the sufferings and persecutions ( .), and of the apprehension of dangers, which he had to undergo in Corinth; for the text hints nothing of persecutions and dangers, and these would not necessarily furnish the motive for simplicity in preaching (1Co 2:1 ; 1Co 2:4 f.), nay, might even excite to the greater rhetorical exertion. The weakness, etc., was of a deep ethical nature, being based on the entire renunciation of human wisdom and strength (1Co 2:5 ). Other exegetes wrongly understand even of bodily weakness, either generally sickliness (Rckert), or more especially weakness in the chest and voice (Storr, comp Rosenmller).
. ] always denote with Paul (comp also Psa 2:11 ) the deeply vivid and keen apprehension of humility, lest it should be unable to meet the emergency concerned. See 2Co 7:15 ; Phi 2:12 ; Eph 6:5 .
. . ] are indeed emphatically separated from each other by the repetition of the ; but it is an arbitrary distinction to make the former of the two refer to the form , the latter to the contents (Heydenreich), or the former to the privata , the latter to the publica institutio (so Rckert and the majority of commentators). The former is the more general expression, the latter the particular: my speech generally (comp 2Co 10:10 ), and especially my public preaching .
. ] sc [337] , non versabatur in , did not move in the element of persuasive words of wisdom , such words as are philosophically arranged and thereby fitted to persuade. is found nowhere else in the whole range of extant Greek literature, being the word in use (Xen. Cyr. vi. 4. 5; Thuc. iv. 21; Dem. 928. 14; Josephus, Antt. viii. 9; and the passages from Plato in Ast, Lex. III. p. 102. Meineke, Menand . p. 222). , however, is formed from by correct analogy as from , etc. Comp Salmasius, de ling. Hellenist , p. 86; Reiche, Comment. crit. I. p. 136 f. It was in all likelihood an adjective belonging only to the colloquial language of common life. Kypke, indeed ( Obss. II. p. 193), would find some trace of it in Plato, Gorg. p. 493 A; but what we have there is a play on the words and , a cask , which has no connection whatever with . Pasor and Schrader make to be the dative plural of , suada , and what follows to be in apposition to it: in persuasions, in words of wisdom . But the plural of also has no existence; and how abrupt such an apposition would be, as well as wholly at variance with the parallel in 1Co 2:13 ! The following are simply conjectures (comp the critical remarks): Beza and Erasmus Schmid (after Eusebius), ; Grotius, . . [340] ; Valckenaer, Klose, and Khn ( Commentat. a [341] 1 Cor. ii. 1 5, Lips. 1784), or . . [342] (comp also Alberti, Schediasm . p. 105); Alberti, ( suadae ) . , or (so, too, Semler, Flatt, Rinck, Fritzsche in the Hall. Lit. Zeit. 1840, Nr. 100) (without ).
. ] Without there being any necessity for explaining the two genitives by a as equivalent to (so still Pott, Flatt, Billroth, Olshausen, Maier, with older expositors), the meaning may, according to our interpretation of and to our taking the genitives in an objective or subjective sense, be either: so that I evinced Spirit and power (so Vatablus and others, with Pott and Billroth); or: so that Spirit and power made themselves known through me (Calvin: “in Pauli ministerio quasi nuda Dei manus se proferebat”); or: so that Spirit and power gave the proof (Rckert, de Wette, Osiander, Neander, and Maier, following older commentators). The latter is most in keeping with the purposely-chosen expression (found here only in the N. T.; Dem. 326. 4; Plato, Phaed. p. 77 C, Theaet. p. 162 E, and often; 3Ma 4:20 ), and with the significant relation to . . Paul means the Holy Spirit (1Co 2:10 ff.) and the divine power communicating itself therein, 1Co 2:5 ( Rom 1:16 ; 2Co 4:7 ; 1Th 1:5 ), which wrought through his preaching upon the minds of men, persuading them of its truth, the testimonium Spiritus Sancti internum . [344] At variance with the text is the view of several of the older expositors (following Origen, contra Celsum , i. p. 5), who refer to the oracles of the O. T., and . to the miracles of the apostle; as well as the view of Grotius, that the former applies to the prophecies, and the latter to the cures, by means of which Paul had given the .
[337] c. scilicet .
[340] . . . .
[341] d refers to the note of the commentator or editor named on the particular passage.
[342] . . . .
[344] Theophylact is right in supposing as regards : . He makes , however, apply to the miracles, as does Theodoret also, who takes the two elements together, and explains the clause of the . So, too, in substance, Chrysostom, according to whom it is by that the miracles are made to appear as true miracles.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1934
THE FEELINGS OF A FAITHFUL MINISTER
1Co 2:3. I was with you in weakness, and in fear, and in much trembling.
THERE was one subject on which St. Paul delighted chiefly to expatiate, which was, Christ crucified; a subject which to the Jews was a stumbling-block, and to the Greeks foolishness. The mode on which he insisted upon it, contributed to render it yet more distasteful to the philosophic reasoners of Greece and Rome: he laid aside all needless parade of wisdom, and all adventitious ornaments of rhetoric, and plainly declared the fact, that Christ was crucified for the sins of men. This he did, not because he was not able to express himself agreeably to the taste of men of learning, but because he was anxious that the faith of all who received the Gospel should stand, not in the wisdom of men, but in the power of God, accompanying a simple statement of the truth. It is probable, too, that somewhat in his speech and external form contributed to render him base and contemptible in the eyes of many [Note: 2Co 10:1; 2Co 10:10. Gal 4:13.]. In addition to all this, the hostility of his enemies was most bitter, so that they sought by all possible means to destroy him. These diversified trials he sustained for the most part with great fortitude: but it seems that at Corinth his courage was in some degree shaken; for our blessed Lord, in order to comfort and encourage him, appeared to him in a vision, and bade him not be afraid, for that he would suffer none in that place to hurt him [Note: Act 18:9-10.]. To this state of mind he most probably alludes in the words before us, declaring, that, partly by his fightings without and fears within, he had been among them in weakness, and fear, and much trembling. But we must not confine the words to this sense: there can be no doubt but that he had many other sources of inward trial, such as are common to all who execute the ministerial office. What these are, and what corresponding feelings they call for amongst a believing people, it is our present intention to inquire.
We will shew,
I.
The feelings experienced by a faithful minister
However light many think of the ministerial office, it is a situation of great difficulty, insomuch that there is not any truly faithful minister who does not find the expressions in our text exactly descriptive of his own feelings.
To the frame of mind here spoken of, he will of necessity be led,
1.
From a view of the vast importance of his work
[A minister is an ambassador from the court of heaven, empowered to declare to men the terms on which a reconciliation may be effected between God and them, and on which they who are now objects of Gods righteous indignation may become monuments of his love and favour. A man who has the fate of an empire depending on him, sustains an arduous office: but all the empires upon earth are not of equal value with one soul. What a weight then has he upon him, who undertakes to negociate a treaty between God and man,a treaty, on the acceptance or rejection of which the everlasting salvation of hundreds, and perhaps of thousands, depends! Methinks this were an office for an angel, rather than a poor worm like ourselves: yet is it devolved on us: and every one who is able to estimate its importance, and desires to execute it with success, must needs execute it in weakness, and in fear, and in much trembling.]
2.
From a sense of his own insufficiency to perform it
[In one who would perform this office aright, there ought to be a combination of all that is good and great. There need not indeed be the same kind of knowledge, or the same species of talent as would be necessary for a person entrusted with the political interests of men: but there should be a deep insight into the great mystery of redemption; a comprehensive view of it, as founded in the necessities of our fallen nature, and adapted to all our wants. There should be an ability to bring forth out of the inexhaustible stores that are contained in the sacred volume, whatever is best fitted for the establishment of sound doctrine and the refutation of error, as also for the correction of every thing that is wrong in practice, and the promotion of universal righteousness [Note: 2Ti 3:16.]: he should be a scribe well instructed unto the kingdom of God, and able to meet every case with suitable instruction. He should also be endued with such grace, as to exemplify in his own spirit and conduct all that he teaches to others; being an example to believers in word, in conversation, in charity, in spirit, in faith, in purity [Note: 1Ti 4:12.]. But, as St. Paul himself says, Who is sufficient for these things? Who that has any consciousness of his own ignorance and sinfulness, does not tremble at the idea of his own utter inadequacy to the work assigned him?]
3.
From a consideration of his own awful responsibility
[We are constituted watchmen to the house of Israel; and are warned beforehand, that if any soul shall perish through our neglect, his blood shall be required at our hand [Note: Eze 33:6-8.]: and on this account we are told to watch for souls, as those who must give account [Note: Heb 13:17.]. But who can reflect on this, and not tremble? It is an awful thought, that we must every one of us answer for ourselves: but how much more, that we must give an account of the hundreds and thousands that are committed to our charge! Verily, if there were not a God of infinite mercy to pity our weakness and to pardon our defects, I know not who would dare to undertake the office. Whenever we hear the bell announcing the death or funeral of one that was under our care, we are constrained to ask, What was the state of that soul? Did I do all that I could for him whilst he was alive? Can I say as before God, that I am pure from his blood? Ah, brethren! this is sometimes a heavy load upon the mind; for, of all the people upon the face of the earth, the man who most stands in need of superabounding grace and mercy, is he who has the care of souls committed to him: and the minister that does not tremble at this thought, has, above all men in the world, the most need to tremble.]
4.
From an apprehension lest his labour should after all be in vain
[The labours of Jesus himself, and of all his Apostles, were, with respect to the great mass of their hearers, in vain: no wonder, therefore, that it is so with respect to us. And what a distressing thought is this, that we eventually increase the guilt and condemnation of vast multitudes, over whom we have wept, and for whose salvation we have laboured! The word which we preach to them, if it be not a savour of life unto life, becomes to them a savour of death unto death [Note: 2Co 2:16.]. If we had not laboured among them, they would not, comparatively, have had sin: but now they have no cloak for their sin [Note: Joh 15:22.]: the more they are, like Capernaum, exalted in their privileges, the more deeply will they be cast down into hell for their abuse of them [Note: Mat 11:22-24.]. Who that has a spark of compassion in his soul, can look around him on the multitudes who have hitherto withstood his efforts for their good, and not weep over them? Who, when he reflects, that, with respect to many, his commission will prove only like that delegated to Isaiah, Go, and make the heart of this people fat, and their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed [Note: Isa 6:9-10.]; who, I say, can reflect on this, and not be in weakness, and fear, and much trembling; more especially when he considers how much the failure may have been owing to his own deficiencies?
Such then are, and ought to be, the feelings of all who have learned to estimate aright the difficulties and dangers of the ministerial office.]
Corresponding with these are,
II.
The feelings called for in a believing people
These, it is true, are not expressly mentioned in our text; but they are so closely connected with the foregoing subject, that we must on no account omit to notice them.
Two things are evidently called for on the part of those who are blessed with such a minister:
1.
A reciprocal concern for his welfare
[Whilst he is thus travailing, as it were, in birth with them, they should be deeply concerned for him, and study by all possible means to strengthen his hands and to comfort his heart. They should co-operate with him in every labour of love; they should, as far as their influence extends, endeavour to confirm his word, and to advance his work. In their own families, especially, they should be labourers together with him. Above all, they should assist him daily with their prayers. How often does the Apostle say, Brethren, pray for us [Note: 1Th 5:25. Heb 13:18.]! yea, with what extreme earnestness did he entreat this succour from the Church at Rome; I beseech you, brethren, for the Lord Jesus Christs sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me [Note: Rom 15:30.]! To this he confidently looked, as to an infallible source of blessings to his own soul [Note: Php 1:19.], and of success to his ministerial exertions [Note: 2Co 1:11. Eph 6:18-19.]! This therefore is the duty of every one, in return for those efforts which his minister is using for his good. Intercession is an ordinance of God; and is replete with benefit invariably to those who use it, and most generally to those in whose behalf it is used. Does your minister then stand in need of wisdom, of zeal, of patience, of love, of all manner of gracious communications? be instant in prayer for him, that he may receive from the fulness that is in Christ all seasonable and necessary supplies. Without such co-operation on your part he can scarcely hope to bear up under the pressure of the load that is laid upon him. He is ready at times to complain, as Moses did under the weight that had been laid upon him: Wherefore hast thou afflicted thy servant? and wherefore have I not found favour in thy sight, that thou layest the burthen of all this people upon me? Have I conceived all this people? Have I begotten them, that thou shouldest say unto me, Carry them in thy bosom, as a nursing father beareth the sucking child, unto the land which thou swarest unto their fathers? I am not able to bear all this people alone, because it is too heavy for me [Note: Num 11:11-12; Num 11:14.]. Learn then, brethren, to sympathize with him; and labour fervently and without ceasing in prayer to God for him, that he may be enabled to stand perfect and complete in all the will of God [Note: Col 4:12.].]
2.
An anxious desire to answer the end of his exertions
[Is a minister thus deeply exercised for his peoples good, and should not they be anxious for their own? Is he harassed with unremitting solicitude, and should they be sitting in a state of indifference? Know, brethren, that the very circumstance of Gods having set apart an order of men to labour for your souls, is a very abundant proof that your souls are of an inestimable value, and that all the anxiety you can feel is less than they call for at your hands. Do but consider, that every moment you are ripening either for heaven or for hell; every action, every word, and every thought, is enhancing either your happiness or misery for ever. More particularly are you responsible for all the means of grace which you enjoy, and for all the efforts which are used for your salvation. Should not this thought fill you with fear and trembling, more especially when you look back upon the opportunities which you have neglected to improve? Have you no reason to fear, lest he who seeks your eternal welfare, and longs above all things to have you as his joy and crown of rejoicing in the last day, should, after all, be a swift witness against you to your everlasting confusion? Begin then, if you have not yet begun, to cherish this salutary fear. Remember, what his object is; and then inquire, whether that object have been attained in you. It is not to an approbation of his ministry, or to a mere profession of the truth, that he wishes to convert you, but to a cordial acceptance of the Gospel salvation, and an entire surrender of your souls to God. Less than this will not answer the ends of his ministry, or bring any substantial blessing on your own souls. I pray you, examine well how far this good work has been wrought within you; and learn to work out your salvation with fear and trembling. We do not mean that you should be kept in a state of slavish fear: for the very scope and intent of the Gospel is to cast out all such fear as hath torment. It is a filial fear that we recommend to you; and it is a filial fear that we would cultivate ourselves: but the more that abounds in ministers and people, the more will the work of God flourish among them, and God himself be glorified in the midst of them.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
3 And I was with you in weakness, and in fear, and in much trembling.
Ver. 3. In weakness ] In misery, and in a mean condition, labouring with his hands, &c., Act 18:3 .
And in fear ] Of adversaries, or through care of discharging my duty among you.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
3. ] , and I , coupled to in 1Co 2:1 , and repeated for emphasis, the nature of his own preaching being the leading subject-matter here. The weakness and fear and much trembling must not be exclusively understood of his manner of speech as contrasted with the rhetorical preachers, for . follow in the next verse, but partly of this, and principally of his internal deep and humble persuasion of his own weakness and the mightiness of the work which was entrusted to him. So in Phi 2:12-13 , he commands the Philippians, . , . The may have reference to the of 2Co 10:10 . Chrys., al., understand it of persecutions : but in the places to which he refers, it has a far wider meaning, viz. infirmities , including those resulting from persecution.
Fuente: Henry Alford’s Greek Testament
1Co 2:3 . “In weakness”: cf. 1Co 1:25 ; 1Co 1:27 ; also 2Co 10:10 ; 2Co 13:3 f. This condition was bodily the Cor [304] had received an impression of Paul’s physical feebleness; but the phrase expresses, more broadly, his conscious want of resources for the task before him ( cf. 2Co 2:16 ; 2Co 3:5 ). Hence he continues, “and in fear and in much trembling” the inward emotion and its visible expression (see parls.). P. stood before the Cor [305] at first a timid, shaken man: on the causes see Introd. , ch. 1
[304] Corinth, Corinthian or Corinthians.
[305] Corinth, Corinthian or Corinthians.
For ( versari in ), to be in a state of, cf. parls. qualifies the whole foregoing sentence: “I was weak, timid, trembling before you (when I addressed you)”: might be construed together, becoming a vb [306] of motion “I came to (and was amongst) you in weakness,” etc. (Ed [307] , as in 1Co 16:10 ); this would, however, needlessly repeat 1Co 2:1 .
[306] verb
[307] T. C. Edwards’ Commentary on the First Ep. to the Corinthians .
Fuente: The Expositors Greek Testament by Robertson
trembling. Greek. tromos. Elsewhere, Mar 16:8 (literally trembling . . . seized them). 2Co 7:15. Eph 6:5. Php 1:2, Php 1:12. Fear is joined with trembling in all these passages save Mar 16:8. His sense of weakness (compare Gal 1:4, Gal 1:13) produced fear, and this resulted in trembling. Compare 2Co 4:7.
Fuente: Companion Bible Notes, Appendices and Graphics
3.] , and I, coupled to in 1Co 2:1, and repeated for emphasis, the nature of his own preaching being the leading subject-matter here. The weakness and fear and much trembling must not be exclusively understood of his manner of speech as contrasted with the rhetorical preachers, for . follow in the next verse,-but partly of this, and principally of his internal deep and humble persuasion of his own weakness and the mightiness of the work which was entrusted to him. So in Php 2:12-13, he commands the Philippians, . , . The may have reference to the of 2Co 10:10. Chrys., al., understand it of persecutions: but in the places to which he refers, it has a far wider meaning,-viz. infirmities, including those resulting from persecution.
Fuente: The Greek Testament
1Co 2:3. , and I) The antithesis is, my speech, 1Co 2:4; and, to know, 1Co 2:2. For he describes the subject [1Co 2:2, to know Christ crucified], the preacher [1Co 2:3, and I], the mode of speaking [1Co 2:4, my speech-not with enticing words].-, in weakness) It is opposed to, power [1Co 2:4]. We must not suppose that the apostles state of mind was always pleasant and quite free from all perturbations, 2Co 7:5; 2Co 11:30; Gal 4:13.- , and in fear and in much trembling) This is a proverbial saying, and denotes the fear, which abounds to such a degree as even to fall upon the body and its gestures and movements, Mar 5:33; Eph 6:5; Php 2:12; LXX., Deu 11:25. So Isa 19:16, LXX., , They shall be in fear and trembling.[17] The world admires any thing but this [the very contrary to all this].-,) I began to be, with you, towards you.
[17] An antithesis to excellency of speech, 1Co 2:1.-V. g.
Fuente: Gnomon of the New Testament
1Co 2:3
1Co 2:3
And I was with you in weakness, and in fear,-[The weakness of which he here speaks was not bodily weakness; for although elsewhere he speaks of himself as weak in body (2Co 10:10), and as suffering under bodily infirmity (Gal 4:14), yet here the whole context shows that he refers to his state of mind.] His deportment was that of a man humble and distrustful of his powers, and with a fear lest his work should be vain.
and in much trembling.-[It was not the gospel he had to preach that made him tremble; he was not ashamed of that (Rom 1:16), neither was it fear of personal danger; but he was keenly sensitive of the weakness of his situation; he feared a failure similar to that in Athens; and trembling at the thought of the infinite importance of his work-that the salvation of so many men and women was dependent on so feeble an instrumentality.]
And my speech and my preaching were not in persuasive words of wisdom,-His speech and preaching were without the persuasiveness of eloquence and worldly wisdom, but rested upon God, declared by the presence of his Spirit working miracles.
but in demonstration of the Spirit and of power:-The truth was revealed by the Spirit, and confirmed by the miracles performed and gifts imparted to them. Paul relied upon these to carry convictions to their hearts that what he taught was from God. The matter contained in the Gospels, the revelations made, are above human wisdom, and their adaptedness to the needs of the soul shows an origin from God.
Fuente: Old and New Testaments Restoration Commentary
1Co 4:10-13, Act 17:1, Act 17:6-12, Act 20:18, Act 20:19, 2Co 4:1, 2Co 4:7-12, 2Co 4:16, 2Co 6:4, 2Co 7:5, 2Co 10:1, 2Co 10:10, 2Co 11:29, 2Co 11:30, 2Co 12:5-10, 2Co 13:4, Gal 4:13, Gal 4:14
Reciprocal: Luk 8:47 – she came 1Co 1:26 – that Eph 6:5 – with Phi 2:12 – with 1Th 2:7 – we
Fuente: The Treasury of Scripture Knowledge
1Co 2:3. Even an inspired man may feel anxious and insufficient for certain tasks. In Act 18:9 Paul seemed to have some of these signs of personal weakness, for the Lord saw fit to encourage him and tell him to “be not afraid, but speak.” In this great center of worldly learning, he trembled lest he might not do the work justice. However, he determined to depend solely on the Lord’s help and wisdom.
Fuente: Combined Bible Commentary
1Co 2:3. And I was with you in weakness, and in fear, and in much trembling. It is remarkable that nowhere else does the apostle so speak, nor does he seem to have anywhere else felt such an oppressive consciousness of his insufficiency (see 2Co 2:15-17); and it is worthy of notice that the historian of the Acts (Act 18:5) refers to these very feelings at Corinth in the following unusual terms: But when Silas and Timothy came down from Macedonia (to Corinth), Paul was constrained by the word (as the true text is), testifying to the Jews that Jesus was the Christ.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. How the apostle declares that his person was suitable to his preaching, both plain, neither pompous. 2Co 10:10 He tells us, That his bodily presence was weak and mean, and his speech contemptible. Tradition tells us, that Paul (according as his name signifies) was a man of a very little stature, his voice small, and wanting that presence which some others had.
Observe, 2. Some pain that the apostle was in, fearing lest the infirmity of his flesh should render him as a minister despicible in the eyes of any, or the course of the gospel be hindered and obstructed by his bodily infirmities; for this was he with them in fear and much trembling. Nothing doth so much affect and afflict the ministers of Christ, as an apprehension and fear lest any thing in or from themselves should obstruct or hinder the success of the gospel which they teach. It is sad when our poverty or mean appearance, to despise our message, or from any natural imperfections found with us; but much sadder, when such moral blemishes are found with us, as to render us the occasion of our own contempt, and the cause of our ministry’s unsuccessfulness.
Fuente: Expository Notes with Practical Observations on the New Testament
Vv. 3. And I was with you in weakness, in fear, and in much trembling.
The words , and I, are not the repetition of the of 1Co 2:1; they announce a new feature subordinate to the preceding and in agreement with it. As he did not seek to render his preaching brilliant in matter or form, so in his personal demeanour he did not affect the airs of one assured of success. He felt and showed only one feeling, that of his own weakness. Addressing himself to this Gentile community, he had not, as among Jews, the point of support supplied by the prophecies. On the other hand, he surrendered what might have been his help in his new surroundings depth of thought and charm of language. What remained to him? Humanly speaking, he felt like one disarmed; hence the , in weakness. And this feeling of weakness went the length of fear, when he weighed the gravity of a work like his, and the responsibility it laid on him. By repeating the prep. before , and in trembling, which Paul does not do in the other instances when he joins these two substantives (2Co 7:15; Eph 6:5; Php 2:12), he distinguishes the second from the first more precisely; fear even produced in him a sort of physical tremor. Perhaps he also felt himself humbled by the weakness of his outward appearance (2Co 10:10). All this sufficiently explains the terms of this verse, without the necessity of having recourse to fear of persecutions, of which Chrysostom thinks, or even to the supposition of ill-health, according to Rckert. It is interesting to compare the picture which Paul here traces of his inward frames with the narrative of the external facts of his ministry in Acts 18. The first of these pictures remarkably completes the second, and explains why the Lord found it necessary to grant to His servant the vision, related Act 18:9, and to say to him, like a friend encouraging his friend: Fear not; speak and be not silent.
The words I was with you embrace not only his public teachings, but his private conversations and all his personal relations.
What a contrast between this humble, even timid, attitude of the apostle, and the bold confidence of the Greek rhetorician stepping before his auditory as a man sure of the success of his person and piece!
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
And I was with you in weakness, and in fear, and in much trembling. [Paul frequently asserts his tendency to physical weakness and depression (1Co 4:7-12; Gal 4:13; 2Co 10:1; 2Co 10:10; 2Co 12:7). This sense of weakness was accentuated by his recent semi-failure at Athens, by frequent persecution, and by the absence of his companions, Silas and Timothy, till Paul’s sense of timidity amounted to actual fear (Act 18:9). He was also out of money and had to work for Aquila. The slight admixture of philosophy which he had used in addressing the Athenians (Act 17:22-34) had thoroughly convinced the apostle that it was of no use, or benefit, in the presentation of the gospel.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
3. Indeed I was with you in weakness, in fear and in much trembling. Many years of hard toiling and terrible exposure had told on his bodily organs so that he was physically weak, and at the same time tremulous with solicitude in their behalf, lest they might reject his message, or, having received it, make shipwreck and be lost world without end.
Fuente: William Godbey’s Commentary on the New Testament
Verse 3
The anxiety which Paul suffered on his first visit to Corinth is alluded to in the account in the Acts. (Acts 18:9,10.)
Fuente: Abbott’s Illustrated New Testament
2:3 And I was with you in {c} weakness, and in fear, and in much trembling.
(c) He contrasts weakness with excellency of words, and therefore joins with it fear and trembling, which are companions of true modesty, not such fear and trembling as terrify the conscience, but such as are contrary to vanity and pride.
Fuente: Geneva Bible Notes
The reason Paul felt weak, fearful, and trembling was probably his sense of personal inadequacy in the face of the spiritual needs he faced when he entered Corinth (cf. Act 18:9-10).
"If this was epilepsy, or malarial fever (Ramsay), it might well be the recurrent trouble which he calls a ’thorn for the flesh’ (2 Cor. xii. 7)." [Note: Robertson and Plummer, p. 31.]