2 Coríntios 12
Albert Barnes · Citado em PreceptAustin
2 Coríntios 12:9
Barnes - A much better answer than it would have been to have removed the calamity; and one that seems to have been entirely satisfactory to Paul. The meaning of the Saviour is, that He would support him; that He would not suffer him to sink exhausted under his trials; that he had nothing to fear. The affliction was not indeed removed; but there was a promise that the favor of Christ would be shown to him constantly, and that he would find His support to be ample. If Paul had this support, he might well bear the trial; and if we have this assurance, as we may have, we may welcome affliction, and rejoice that calamities are brought upon us (cp Ac 5:41, Jas 1:2-note). It is a sufficient answer to our prayers if we have the solemn promise of the Redeemer that we shall be upheld, and never sink under the burden of our heavy woes. John
2 Coríntios 12:9
Barnes - That is, the strength which I impart to my people is more commonly and more completely manifested when my people feel that they are weak. It is not imparted to those who feel that they are strong, and who do not realize their need of Divine aid. It is not so completely manifested to those who are vigorous and strong, as to the feeble. It is when we are conscious that we are feeble, and when we feel our need of aid, that the Redeemer manifests his power to uphold, and imparts his purest consolations. Grotius has collected several similar passages from the classic writers, which may serve to illustrate this expression. Thus Pliny, vii. Epis. 26, says, "We are best where we are weak." Seneca says, "Calamity is the occasion of virtue." Quintilian, "All temerity of mind is broken by bodily calamity." Minutius Felix, "Calamity is often the discipline of virtue." There are few Christians who cannot bear witness to the truth of what the Redeemer here says, and who have not experienced the most pure consolations which they have known, and been most sensible of his comforting presence and power, in times of affliction. In the days of the Judges, we see a clear example of the principle of divine strength in human weakness in the story of "Gideon's army" which began with 22,000 troops, was reduced to 10,000 (Jdg 7:3) and finally ended with only 300 men (Jdg 7:4, 5, 6, 16, 19-note). And the LORD said to Gideon, "The people who are with you are too many (22,000) for Me to give Midian into their hands, lest Israel become boastful (contrast Je 9:23, 1Co 1:31), saying, 'My own power has delivered me.' (Jdg 7:2-note) Comment: When we as finite created beings begin to think that our power has achieved the victory, we "automatically" seek the glory, forgetting that Jehovah alone is to receive the glory (Ps 115:1, Isa 42:8, cp Lk 17:18, 19 and Acts 12:23). In Judges 7 we learn that the divestment of natural strength enables the putting on of God's power and a mighty victory! So when Paul commands us to "be (passive voice = power comes from outside source, i.e., God) strong in the Lord and the strength of His might" (Ep 6:10) how does that verse parallel 2Co 12:9? In short, we are to acknowledge our weakness and invite his power. We must imitate Gideon's army which began with 22,000 to 10,000 to 300 armed only with trumpets and lanterns! This divestment of natural strength enabled Gideon and his small outnumbered band to put on God's power which brought a mighty victory! John Piper connects Christ's grace, the power we experience in weakness and the Holy Spirit's work writing "that the heart-strengthening power that comes from the Holy Spirit (Ephesians 3:16) is virtually the same as what I mean by future grace. What we have just seen in 2Corinthians 12 is the evidence of this. Christ said, "My grace is sufficient for you." Then he added by way of explanation that "[his] power is perfected in weakness." So Christ's power, acting to sustain and strengthen believers, is also His grace. And since "the Lord is the Spirit" (2Corinthians 3:17), it is not wrong to say that the power of the Spirit is also the working of the Lord's grace. We cannot survive as Christians if we do not find strength to endure affliction. God's answer to this necessity on the narrow road is future grace. And future grace is the power of Christ perfected in our weakness. Make sure you don't miss the point here. The grace for endurance—even glad boasting in weakness—is not primarily looking back to bygone grace. It is looking forward to the next moment's and next month's arrival of the power of Christ to do for us what we absolutely despair of doing ourselves. This is future grace. (Piper, J. Future Grace | Desiring God) John
2 Coríntios 12:9
Barnes writes that episkenoo... properly means to pitch a tent upon; and then to dwell in or upon. Here it is used in the sense of abiding upon; or remaining with. The sense is, that the power which Christ manifested to his people rested with them, or abode with them in their trials, and therefore he would rejoice in afflictions, in order that he might partake of the aid and consolation thus imparted. Learn hence, (1.) That a Christian never loses anything by suffering and affliction. If he may obtain the favor of Christ by his trials, he is a gainer. The favor of the Redeemer is more than a compensation for all that we endure in His cause. (2.) The Christian is a gainer by trial. I never knew a Christian that was not ultimately benefited by trials. I never knew one who did not find that he had gained much that was valuable to him in scenes of affliction. I do not know that I have found one who would be willing to exchange the advantages he has gained in affliction for all that the most uninterrupted prosperity and the highest honors that the world could give would impart. (3.) Learn to bear trials with joy (James 1:2, 1Thes 5:18). They are good for us. They develop some of the most lovely traits of character (James 1:3-4). They injure no one, if they are properly received. And a Christian should rejoice that he may obtain what he does obtain in affliction, cost what it may. It is worth more than it costs; and when we come to die, the things that we shall have most occasion to thank God for will be our afflictions (cf 2Cor 4:17-18). And, oh, if they are the means of raising us to a higher seat in heaven, and placing us nearer the Redeemer there, who will not rejoice in his trials? Peter encourages his readers who are going through various trials with a similar picture... If you are reviled for the name of Christ, you are blessed, because the Spirit of glory and of God rests on you. (1Pe 4:14-note)
2 Coríntios 12:10
Barnes writes… 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 (cp Acts 5:41). 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 honour 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 men to murmur 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. Oh, let us rejoice in the Lord, evermore, When darts of the tempter are flying, For Satan still dreads, as he oft did of yore, Our singing much more than our sighing." I am well content - "I delight" (NIV), "I take pleasure" (NKJV). Below is an example of a saint who models well content… Several years ago the Presbyterian pastor Lloyd John Ogilvie underwent the worst year of his life. His wife had undergone five major surgeries, plus radiation and chemotherapy, several of his staff members had departed, large problems loomed, and discouragement assaulted his feelings. But he wrote, The greatest discovery that I have made in the midst of all the difficulties is that I can have joy when I can’t feel like it—artesian joy. When I had every reason to feel beaten, I felt joy. In spite of everything, [God] gave me the conviction of being loved and the certainty that nothing could separate me from Him. It was not happiness, gush, or jolliness but a constant flow of the Spirit through me (Ed: Sounds like 2Co 12:9 grace!). At no time did He give me the easy confidence that everything would work out as I wanted it on my timetable, but that He was in charge and would give me and my family enough courage for each day: grace. Joy is always the result of that. (Hughes, R. K.. James : Faith that Works. Preaching the Word. Wheaton, Ill.: Crossway Books) I am well content (2106) (eudokeo from eu = good, well + dokeo = to think ; see word study on related word eudokía) means literally to think good, and so to be pleased or delighted. The present tense emphasizes that taking pleasure in variegated negative circumstances was Paul's continual mindset. The adverse circumstances did not deter him from "taking pleasure" (not of course in a masochistic way but with an understanding of what these circumstances were producing). James calls (commands) his readers to a similar mindset in James 1, not because of the trials themselves but because of what the trials were working out in their lives. Zodhiates explains that eudokeo… means to think well of something by understanding not only what is right and good, as in dokeo, but stressing the willingness and freedom of an intention or resolve regarding what is good (Lk 12:32; Ro 15:26, 27; 1Co 1:21; Ga 1:15; Col 1:19; 1Th 2:8). (Zodhiates, S. The Complete Word Study Dictionary: New Testament. AMG) Adam Clarke paraphrases this verse… 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. Illustration - The hymn writer Fanny Crosby was blinded shortly after birth as a result of a doctor's mistake. But this remarkable woman overcame her disability to live a long and productive life. She provided the church with countless hymns, and gave a joyful testimony for Christ. Mrs. Crosby often said she was glad to be blind, since it meant the first thing she would see was the face of Jesus. William Wilberforce, who led the fight to abolish slavery in the British Empire, was physically weak and frail, but he had deep faith in God. Boswell said of him, “I saw what seemed to me a shrimp become a whale.” Martin Luther wrote that… Christ's kingdom grows through tribulations and declines in times of peace, ease and luxury. With weaknesses, etc - As Matthew Henry is careful to remind us Paul is not referring to… his sinful infirmities (those we have reason to be ashamed of and grieved at), but he means his afflictions, his reproaches, necessities, persecutions, and distresses for Christ's sake We see a similar attitude regarding adverse circumstances in Romans were Paul writes to those are justified by faith in Christ… And not only this (see Ro 5:1,2-note), but we also exult in our tribulations (note plural! - thlipsis [word study]), knowing that tribulation brings about (katergazomai [word study] in the present tense= continually) perseverance (hupomone [word study]) and perseverance, proven character; and proven character, hope (elpis [word study]) and hope does not disappoint, because the love of God has been poured out (ekcheo [word study]; in the perfect tense = speaks of the enduring effect of this outpouring!) within our hearts through the Holy Spirit Who was given to us. (Ro 5:3-note, Ro 5:4, 5-note) Weaknesses (769) (astheneia from a = without + sthénos = strength, bodily vigor) means literally without strength or bodily vigor = want of strength = lacking strength. Literally astheneia refers to bodily diseases or ailments (Lk 5:15, 13:11, 12, Jn 5:5, 11:4, 28:9). Another meaning of astheneia is incapacity to do or experience something, an inability to produce results, a state of weakness or limitation (1Co 15:43; 2Co 11:30; 12:5, 9, 10, 13:4; Ro 8:27; Heb 4:15; 5:2; 7:28; 11:34) Paul's use in 1Co 2:3 conveys the sense of weakness in terms of courage. Richards writes that "This group of words expresses powerlessness. The weak are without strength, incapacitated in some serious way. (Expository Dictionary) NIDNTT writes that this group of words (astheneia [noun], astheneo [verb], asthenes [adjective]) is formed from its opposite sthenos, strength, with the Alpha-privative prefixed. It conveys the meaning of powerlessness, weakness, lack of strength, and includes particularly the verb astheneo (Eur., Thuc.), the noun astheneia (Hdt., Thuc.) and the adjective asthenes (Pindar, Hdt.). All three denote primarily bodily weakness, i.e. sickness (Hdt., 4, 135; cf. also Josephus, War 1, 76), and overlap here with the specific meaning of nosos (state of being diseased = a malady, disease, sickness). In more general contexts, the astheneia word-group can be used in a wider sense as the opposite of dunamis, power (Might), or ischuros, strong, to express other sorts of weakness, e.g. the frailty of woman, the weakness of human nature (Plato, Leges 854a), or of human life (Hdt., 2, 47; 8, 51), but also economic weakness, i.e. lack of influence, or poverty (Hdt., 2, 88). Only rarely is it used for lack of conviction, moral weakness (Ed: but see use in Heb 5:2) (Thuc., 2, 61, 2; Epictetus, Dissertationes 1, 8, 8; cf. Aristotle, Eth. Nic. 1150b 19). Here are the 24 uses of astheneia in 23 verses -- ailments(1), diseases(1), illness(1), infirmities(1), sickness(4), sicknesses(2),weak(1), weakness(8), weaknesses(4), what weakness(1)… Matthew 8:17 in order that what was spoken through Isaiah the prophet might be fulfilled, saying, "He Himself took our infirmities, and carried away our diseases." (Quote from Isa 53:4) Comment: To help understand the meaning of infirmities (astheneia) in this context refer to John MacArthur's message What Keeps Men from Christ? Luke 5:15 But the news about Him was spreading even farther, and great multitudes were gathering to hear Him and to be healed of their sicknesses. Luke 8:2 and also some women who had been healed of evil spirits and sicknesses: Mary who was called Magdalene, from whom seven demons had gone out, Luke 13:11 And behold, there was a woman who for eighteen years had had a sickness caused by a spirit; and she was bent double, and could not straighten up at all. 12 And when Jesus saw her, He called her over and said to her, "Woman, you are freed from your sickness." John 5:5 And a certain man was there, who had been thirty-eight years in his sickness. John 11:4 But when Jesus heard it, He said, "This sickness is not unto death, but for the glory of God, that the Son of God may be glorified by it." Acts 28:9 And after this had happened, the rest of the people on the island who had diseases were coming to him and getting cured. Romans 6:19-note I am speaking in human terms because of the weakness of your flesh. For just as you presented your members as slaves to impurity and to lawlessness, resulting in further lawlessness, so now present your members as slaves to righteousness, resulting in sanctification. Comment: Paul uses astheneia figuratively to describe human frailty and weakness in itself. Newman and Nida write that "Paul’s use of the phrase the weakness of your natural selves is not intended here to have moral or ethical implications; it is only a reference to the fact that he believes these people incapable of understanding profound truths unless he uses analogies from everyday life… it may be necessary to qualify “weakness” as “weakness of your understanding” or “weakness of the way in which you, as just a human being, understand things.” (A Handbook on Paul's letter to the Romans. UBS Handbook Series) Romans 8:26-note And in the same way the Spirit also helps our weakness; for we do not know how to pray as we should, but the Spirit Himself intercedes for us with groanings too deep for words; Comment: In this verse the meaning of astheneia is not physical infirmity but spiritual weakness. The weakness is defined by the context which speaks of prayer, one of the things in the spiritual realm in which our weakness needs His power. The weakness in context is the inability of the saint to know what to pray for. Yes, we know the general objects of prayer, but we do not know the specific, detailed objects of prayer in a given emergency or situation. Denney says it this way… Broadly speaking, we do know what we are to pray for—the perfecting of salvation, but we do not know what we are to pray for according to what is necessary—according as the need is at the moment; we know the end, which is common to all prayers, but not what is necessary at each crisis of need in order to enable us to attain this end. (Expositor's Greek Testament) 1 Corinthians 2:3+ And I was with you in weakness and in fear and in much trembling. 1 Corinthians 15:43 it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power Comment:
2 Coríntios 12:10
Barnes writes that stenochoria means literally narrowness of place, lack of room, and then the anxiety and distress of mind which a man experiences who is pressed on every side by afflictions, and trials, and want, or by punishment, and who does not know where he may turn himself to find relief. It is thus expressive of the punishment of the wicked. It means that they shall be compressed with the manifestations of God’s displeasure, so as to be in deep distress, and so as not to know where to find relief. Stenochoria metaphorically refers to great anxiety and distress of mind, such as arises when a man does not know where to turn himself or what to do for relief. It conveys the idea of anguish (which Webster defines as extreme pain; distress of mind and suggests torturing grief or dread ), dire calamity, extreme affliction or distress. In three of the four NT uses (Ro 2:9; Ro 8:35; 2Co 6:4) stenochoria is found with thlipsis. Whereas tribulation (thlipsis) emphasizes troubles pressing upon us from without (e.g., persecution, etc). Stenochoria has in view the distress which arises from within (usually caused by thlipsis), such as anguish or discomfort. Trench concludes that stenochoria is the "stronger" of the two words. Besides capital punishment, solitary confinement has long been considered the worst form of punishment, being the absolute, lonely confinement of a prisoner who is already strictly confined. Part of hell’s torment will be its absolute, isolated, lonely, and eternal confinement, with no possible hope of release or escape. FOR CHRIST'S SAKE For Christ's sake - Not as easy to interpret as one might surmise. David Garland… The phrase huper Christou (“for the sake of Christ”) is interpreted by the NIV (RSV, REB) as connected to the phrase, “I delight in.” Paul placed it at the end of the lists of hardships, however; so it is better to connect it to the weaknesses, insults, hardships, persecutions, and calamities for the sake of Christ (NRSV). This means that he is not pleased with them for Christ’s sake but endures them for Christ’s sake. (Garland, D. E. 2 Corinthians. The New American Commentary. Page 527. Nashville: Broadman & Holman Publishers) John Phillips… I remember when, as a boy, I first learned to swim. On the surface of it, it seemed impossible to believe that water could actually hold a person up! All my previous experience had been the opposite. When I fell into water I sank to the bottom. When, naturally enough, I struggled in wild panic that only made matters worse. It proved the obvious—water was too tenuous a substance to hold a person up. But when I learned not to struggle, when I learned how to let go and float and then to actually swim it became as natural as walking on dry land.John Phillips Commentary Series, The - The John Phillips Commentary Series – Exploring 2 Corinthians: An Expository Commentary… The waves of adversity might come. Paul did not struggle, he yielded. And, wonder of wonders, he was borne up! No matter what came his way, he saw Christ in it. He accepted it for Christ's sake. He did not fight it. He did not trust his strength, he resorted to his weakness and found that, indeed, underneath were those everlasting arms (Deut. 33:27). The Lord Jesus would never let him down. If he struggled, he would sink. If he surrendered, he would swim. (John Phillips Exploring 2 Corinthians: An Expository Commentary) R Kent Hughes… There is no value in the endurance of hardships and indignities in themselves. There is no virtue in suffering. Everything turns on the phrase “for the sake of Christ.” Only a fanatic would find contentment in self-inflicted suffering and miseries. But a Christian will find a special contentment in sufferings endured “for the sake of Christ.” (Ibid) Phillip