Therefore I take pleasure in weaknesses, in injuries, in necessities, in persecutions, and in distresses, for Christ’s sake. For when I am weak, then am I strong.
Parallel Translations
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Therefore I take pleasure in weaknesses, in injuries, in necessities, in persecutions, and in distresses, for Christ’s sake. For when I am weak, then am I strong.
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Therfore have I delectacion in infirmities in rebukes in nede in persecucions in anguyshe for Christis sake. For when I am weake then am I stronge.
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Therefore I take pleasure in infirmities, in reproches, in necessities, in persecutions, in anguish for Christes sake: for when I am weake, then am I strong.
Cross-references (27)
Passages linked to 2 Corinthians 12:10 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 2 Corinthians 12:9 He has said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” Most gladly therefore I will rather glory in my weaknesses, that the power of Christ may rest on me.
- Ephesians 6:10 Finally, be strong in the Lord, and in the strength of his might.
- Romans 5:3 Not only this, but we also rejoice in our sufferings, knowing that suffering produces perseverance;
- 2 Corinthians 13:4 For he was crucified through weakness, yet he lives through the power of God. For we also are weak in him, but we will live with him through the power of God toward you.
- James 1:2 Count it all joy, my brothers, when you fall into various temptations,
- 1 Peter 1:6-7 Wherein you greatly rejoice, though now for a little while, if need be, you have been grieved in various trials, that the proof of your faith, which is more precious than gold that perishes even though it is tested by fire, may be found to result in praise, glory, and honor at the revelation of Jesus Christ—
- 2 Corinthians 6:4 but in everything commending ourselves, as servants of God, in great endurance, in afflictions, in hardships, in distresses,
- Luke 6:22 Blessed are you when men hate you, and when they exclude and mock you, and throw out your name as evil, for the Son of Man’s sake.
- 2 Corinthians 1:4 who comforts us in all our affliction, that we may be able to comfort those who are in any affliction, through the comfort with which we ourselves are comforted by God.
- John 15:21 But they will do all these things to you for my name’s sake, because they don’t know him who sent me.
- Acts 5:41 They therefore departed from the presence of the council, rejoicing that they were counted worthy to suffer dishonor for Jesus’ name.
- 2 Corinthians 13:9 For we rejoice when we are weak and you are strong. We also pray for this: your becoming perfect.
- 2 Corinthians 4:17 For our light affliction, which is for the moment, works for us more and more exceedingly an eternal weight of glory,
- 1 Corinthians 4:10 We are fools for Christ’s sake, but you are wise in Christ. We are weak, but you are strong. You have honor, but we have dishonor.
- 2 Corinthians 5:15 He died for all, that those who live should no longer live to themselves, but to him who for their sakes died and rose again.
- 2 Corinthians 10:18 For it isn’t he who commends himself who is approved, but whom the Lord commends.
- Philippians 1:29 Because it has been granted to you on behalf of Christ, not only to believe in him, but also to suffer on his behalf,
- Revelation 2:3 You have perseverance and have endured for my name’s sake, and have not grown weary.
- Romans 8:35-39 Who shall separate us from the love of Christ? Could oppression, or anguish, or persecution, or famine, or nakedness, or peril, or sword? Even as it is written, “For your sake we are killed all day long. We were accounted as sheep for the slaughter.” No, in all these things, we are more than conquerors through him who loved us. For I am persuaded that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing will be able to separate us from God’s love which is in Christ Jesus our Lord.
- 2 Thessalonians 1:4 so that we ourselves boast about you in the assemblies of God for your perseverance and faith in all your persecutions and in the afflictions which you endure.
- 1 Peter 4:13-14 But because you are partakers of Christ’s sufferings, rejoice, that at the revelation of his glory you also may rejoice with exceeding joy. If you are insulted for the name of Christ, you are blessed; because the Spirit of glory and of God rests on you. On their part he is blasphemed, but on your part he is glorified.
- 2 Corinthians 4:5 For we don’t preach ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus’ sake,
- 2 Corinthians 4:8-11 We are pressed on every side, yet not crushed; perplexed, yet not to despair; pursued, yet not forsaken; struck down, yet not destroyed; always carrying in the body the putting to death of the Lord Jesus, that the life of Jesus may also be revealed in our body. For we who live are always delivered to death for Jesus’ sake, that the life also of Jesus may be revealed in our mortal flesh.
- 2 Corinthians 7:4 Great is my boldness of speech toward you. Great is my boasting on your behalf. I am filled with comfort. I overflow with joy in all our affliction.
- Philippians 2:17-18 Yes, and if I am poured out on the sacrifice and service of your faith, I rejoice, and rejoice with you all. In the same way, you also rejoice, and rejoice with me.
- Colossians 1:24 Now I rejoice in my sufferings for your sake, and fill up on my part that which is lacking of the afflictions of Christ in my flesh for his body’s sake, which is the assembly,
- 2 Corinthians 11:23-30 Are they servants of Christ? (I speak as one beside himself.) I am more so: in labors more abundantly, in prisons more abundantly, in stripes above measure, and in deaths often. Five times I received forty stripes minus one from the Jews. Three times I was beaten with rods. Once I was stoned. Three times I suffered shipwreck. I have been a night and a day in the deep. I have been in travels often, perils of rivers, perils of robbers, perils from my countrymen, perils from the Gentiles, perils in the city, perils in the wilderness, perils in the sea, perils among false brothers; in labor and travail, in watchings often, in hunger and thirst, in fastings often, and in cold and nakedness. Besides those things that are outside, there is that which presses on me daily: anxiety for all the assemblies. Who is weak, and I am not weak? Who is caused to stumble, and I don’t burn with indignation? If I must boast, I will boast of the things that concern my weakness.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (17 sources)
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John Calvin 1540 · Public Domain 10. I take pleasure in infirmities There can be…
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.” (Ephesians 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.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain I do not only take them patiently and with…
I do not only take them patiently and with a good heart, but also I take great pleasure in them.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 10 Therefore I take pleasure in infirmities, in reproaches,…
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] ευδοκω, I am well paid by them, I reckon them among God’s love tokens, pledges of his love, and badges of my sonship.
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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. Δια των εναντιων εναντια οικονομειται. He hath a way by himself, saith Nazianzen, that he may be the more admired.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Amongst other reasons why I rather choose to glory…
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 Christ’s 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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain Observe here, 1. The high and heroic pitch which…
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.
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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.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain Truly the signs of an apostle were wrought among…
Truly the signs of an apostle were wrought among you,.... Not only the doctrine which he preached, the power that attended it, and the success it met with among them, were clear signs and evident proofs of his being sent by Christ; not only they themselves, who were converted under his ministry, were testimonials and seals of his apostleship, but also the many other wonderful works done by him confirmed the same, and showed him to be an apostle, and that he was not a whit behind, but equal to the chiefest of them: nor does he refer them to signs that were wrought by him, among others, and in other places, which were many; but to those which they themselves were witnesses of, and therefore might and ought to have spoken of them in defence of him; and in order to stop the mouths of the false apostles, a particular enumeration of these signs follows:
in all patience; it is one sign, and what is here mentioned in the first place of an apostle and minister of Christ, that he patiently bears all injuries and indignities, reproaches, persecutions, and all manner of afflictions, for Christ's sake and the Gospel's; and this the apostle did; and had he not been sent by Christ, it is not reasonable to imagine that he would have exposed himself to so many evils and dangers; or would have bore with so much patience the ill usage of men, and particularly the unkindness and ingratitude he met with at Corinth; but he took all patiently, having their good and the glory of Christ at heart:
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in signs and wonders, and mighty deeds; meaning preternatural and miraculous performances; such as raising the dead, healing the sick, cleansing lepers, casting out devils, speaking with divers tongues, and the like, which were confirming evidences of apostleship; so , "wonders and powers", or "mighty deeds", are mentioned together by the Jews (i), as the same things.
(i) Zohar in Exod. fol. 96. 2. & 97. 1.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Weaknesses - Whether proceeding from Satan or men. For…
Weaknesses - Whether proceeding from Satan or men. For when I am weak - Deeply conscious of my weakness, then does the strength of Christ rest upon me.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 10. Therefore I take pleasure] I not only…
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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain Therefore I take pleasure - Since so many benefits…
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.
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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 Christ’s 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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain take pleasure in--too strongly. Rather as the Greek, "I…
take pleasure in--too strongly. Rather as the Greek, "I am well contented in."
infirmities--the genus. Two pairs of species follow, partly coming from "Satan's messenger," partly from men.
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reproaches--"insults."
when--in all the cases just specified.
then--then especially.
strong--"powerful" in "the power of Christ" (Co2 12:9; Co2 13:4; Heb 11:34).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 10. Take pleasure—All his sufferings and disgraces were a…
10. Take pleasure—All his sufferings and disgraces were a joy for Christ’s sake.
Reproaches—Insulting words.
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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!
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 10. in reproaches] Rather, perhaps, insults.
10. in reproaches] Rather, perhaps, insults.
in distresses] See note on ch. 2Co_6:4.
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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.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (10) Therefore I take pleasure in infirmities.—The thoughts of…
(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.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain I take pleasure in; I am content to bear…
I take pleasure in; I am content to bear them cheerfully (2Co_7:4; Rom_5:3) Strong; rather, powerful, mighty. The resemblance to Philo ("Vit. Mos.," Opp., 1:613, "Your weakness is might") is probably accidental (see 1Co_15:54; Col_3:4)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Therefore I take pleasure in infirmities … for Christs…
2Co_12:10
Therefore I take pleasure in infirmities … for Christs sake.
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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.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 10–13. Therefore I take pleasure, etc. The unparalleled distress,…
10–13. Therefore I take pleasure, etc. The unparalleled distress, sufferings and persecutions, described in 11:24–27, even give him pleasure because they bring him to a sense of his helplessness and then God makes him strong.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
J. W. McGarvey 1914 · Public Domain Wherefore I take pleasure in weaknesses, in injuries, in…
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 ]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.