2 Corinthians 11:29

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2 Corinthians 11:29 in Multiple Translations

Berean Standard Bible BSB

Who is weak, and I am not weak? Who is led into sin, and I do not burn with grief?

King James Version KJV

Who is weak, and I am not weak? who is offended, and I burn not?

American Standard Version ASV

Who is weak, and I am not weak? who is caused to stumble, and I burn not?

Bible in Basic English BBE

Who is feeble and I am not feeble? who is in danger of falling, and I am not angry?

Free Bible Version FBV

Who is weak, and I don't feel weak too? Who is led into sin, and I don't burn up?

Geneva Bible 1599 GNV

Who is weake, and I am not weake? who is offended, and I burne not?

Young's Literal Translation YLT

Who is infirm, and I am not infirm? who is stumbled, and I am not fired;

World English Bible WEB

Who is weak, and I am not weak? Who is caused to stumble, and I don’t burn with indignation?

Noah Webster Bible WBS

Who is weak, and I am not weak? who is made to fall into sin, and I burn not?

Douay-Rheims 1899 DRV

Who is weak, and I am not weak? Who is scandalized, and I am not on fire?

Translation for Translators T4T

Every time that I hear about fellow believers [RHQ] who are not strong spiritually, I sympathize with them and try to help them. Every time that I learn about a fellow believer [RHQ] who causes another believer to do something wrong, that makes me very angry.

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Berean Amplified Bible — 2 Corinthians 11:29

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Word Study

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2 Corinthians 11:29 Interlinear (Deep Study)

BIB

GRK τις ασθενει και ουκ ασθενω τις σκανδαλιζεται και ουκ εγω πυρουμαι

τις tis G5101 which? Interrog-NSM

ασθενει astheneō G770 be weak: weak Verb-PAI-3S

και kai G2532 and Conj

ουκ ou G3756 no Particle-N

ασθενω astheneō G770 be weak: weak Verb-PAI-1S

τις tis G5101 which? Interrog-NSM

σκανδαλιζεται skandalizō G4624 to cause to stumble Verb-PPI-3S

και kai G2532 and Conj

ουκ ou G3756 no Particle-N

εγω egō G1473 I/we Pron-1NS

πυρουμαι puroō G4448 to burn Verb-PPI-1S

Greek Word Study

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Greek Word Reference — 2 Corinthians 11:29

τις tis G5101 "which?" Interrog-NSM

This interrogative pronoun is used to ask questions like who, which, or what, as seen in Matthew 3:7 and Mark 11:28. It seeks information about a person or thing. This term is essential in direct and indirect questions.

Definition: τίς, neut., τί, genitive, τίνος, interrog. pron., [in LXX for מָה ,מִי ;] in masc. and fem., who, which, what?; in neut., which, what?, used both in direct and in indirect questions. __I. I. As subst., __1. 1. masc., fem.: τίς; who, what?, Mat.3:7 26:68; Mrk.11:28, Luk.9:9, al. mult.; with genitive partit., Act.7:52, Heb.1:5, al; before ἐκ (= genitive partit.), Mat.6:27, Luk.14:28, Jhn.8:46; = ποῖος, Mrk.4:41 6:2, Luk.19:3, Act.17:19, al.; = πότερος (M, Pr., 77), Mat.21:31 27:17, Luk.22:27, al.; = ὅς or ὅστις (rare in cl.; cf. Bl., §50, 5; M, Pr., 93), Act.13:25. __2. Neut.: τί; what?, Mat.5:47 11:7, Mrk.10:3, al.; χάριν τίνος, 1Jn.3:12; διὰ τί, Mat.9:11, al.; εἰς τί, Mat.14:31, al.; elliptically, ἵνα τί (sc. γένηται), why, Mat.9:5, al.; τί οὖν, Rom.3:9 6:1, 15 1Co.14:15, al.; τί γάρ, Rom.3:3, Phi 1:18; τί ἐμοὶ (ὑμῖν) καὶ σοί, see: ἔγω. __II. As adj.: who? what? which?, Mat.5:46, Luk.14:31, Jhn.2:18, al. __III. As adv.: = διὰ τι (τί ὅτι), why, Mat.6:28, Mrk.4:40, Luk.6:46, Jhn.18:23, al.; in rhet. questions, = a negation, Mat.27:4, Jhn.21:22, 23 1Co.5:12 7:16, al. in exclamations (like Heb. מָה), how (2Ki.6:20, Psa.3:2, al.), Luk.12:49. (AS)

Usage: Occurs in 514 NT verses. KJV: every man, how (much), + no(-ne, thing), what (manner, thing), where (-by, -fore, -of, -unto, - with, -withal), whether, which, who(-m, -se), why See also: 1 Corinthians 2:11; Colossians 1:27; 1 Peter 1:11.

ασθενει astheneō G770 "be weak: weak" Verb-PAI-3S

The Greek word for being weak or feeble describes a state of physical or moral weakness, as seen in Acts 20:35 and Romans 8:3, and can also refer to being sick or diseased, as in Matthew 25:36 and John 4:46. This concept is discussed in various New Testament passages, including 2 Corinthians and Philippians.

Definition: ἀσθενέω, -ῶ ( ἀσθενής) [in LXX chiefly for כָּשַׁל ;] to be weak, feeble: Act.20:35, Rom.8:3, 2Co.11:21 12:10 13:4 13:9; with dative, πίστει (Cremer, 527), Rom.4:19 14:1; same implied, Rom.14:2, 21, 1Co.8:11-12, 2Co.11:29; εἰς, 2Co.13:3. Specif., of bodily debility, to be sick: Mat.25:36, 39, Luk.4:40, Jhn.4:46 5:3, 7 5:13 11:1-3, 6 Act.9:37, Php.2:26-27, 2Ti.4:20, Jas.5:14; οἱ ἀσθενοῦντες, the sick: Mat.10:8 (MM, see word), Mrk.6:56, Luk.9:2, Act.19:12.† (AS)

Usage: Occurs in 35 NT verses. KJV: be diseased, impotent folk (man), (be) sick, (be, be made) weak See also: 1 Corinthians 8:9; John 6:2; James 5:14.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

ουκ ou G3756 "no" Particle-N

This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.

Definition: οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Act.2:7, WH, mg.; cf. WH, Intr., §409; M, Pr., 44, 244), [in LXX for אֵין ,אַיִן ,לֹא ;] neg. particle, not, no, used generally with indic, and for a denial of fact (cf . μή); __1. absol. (accented), οὔ, no: Mat.13:29 Jhn.1:21 21:5; οὒ οὕ, Mat.5:37 Jas.5:12. __2. Most frequently negativing a verb or other word, Mat.1:25 10:26, 38, Mrk.3:25 9:37, Jhn.8:29, Act.7:5, Rom.1:16, Php.3:3, al.; in litotes, οὐκ ὀλίγοι (i.e. very many), Act.17:4, al.; οὐκ ἄσημος, Act.21:39; πᾶς . . . οὐ, with verb, (like Heb. כֹּל . . . לֹא), no, none, Mat.24:22, Mrk.13:20, Luk.1:37, Eph.5:5, al.; in disjunctive statements, οὐκ . . . ἀλλά, Luk.8:52 Jhn.1:33 Rom.8:2o, al.; with 2 of person(s) fut. (like Heb. לֹא, with impf.), as emphatic prohibition, Mat.4:7, Luk.4:12, Rom.7:7, al. __3. With another negative, __(a) strengthening the negation: Mrk.5:37, Jhn.8:15 12:19, Act.8:39, al.; __(b) making an affirmative: Act.4:20, 1Co.12:15. __4. With other particles: οὐ μή (see: μή); οὐ μηκέτι, Mat.21:19; with μή interrog., Rom.10:18, 1Co.9:4, 5 11:22. __5. Interrogative, expecting an affirmative answer (Lat. nonne): Mat.6:26, Mrk.4:21, Luk.11:40, Jhn.4:35, Rom.9:21, al. (AS)

Usage: Occurs in 1410 NT verses. KJV: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but See also: 1 Corinthians 1:16; 1 Corinthians 15:32; 1 Peter 1:8.

ασθενω astheneō G770 "be weak: weak" Verb-PAI-1S

Usage: Occurs in 35 NT verses. KJV: be diseased, impotent folk (man), (be) sick, (be, be made) weak See also: 1 Corinthians 8:9; John 6:2; James 5:14.

τις tis G5101 "which?" Interrog-NSM

σκανδαλιζεται skandalizō G4624 "to cause to stumble" Verb-PPI-3S

To cause to stumble means to entice someone to sin or apostasy. Jesus warns against this in Matthew 5:29-30 and 17:27.

Definition: σκανδαλίζω (σκάνδαλον), [in LXX: Dan LXX 11:41 (כָּשַׁל ni.), Sir.9:5 (Sir.35:15 32:15) (יָקֹשׁ ho.) Sir.23:8 (also in Aq., Sm., Th., and in Psa Sol Psa.16:7; not elsewhere, except NT and eccl.)* ;] prop., to put a snare or stumbling-block in the way; in NT always metaphorically of that which hinders right conduct or thought, to cause to stumble: with accusative of person(s), Mat.5:29-30 17:27 18:6, 8-9 Mrk.9:42-43, 45 9:47 Luk.17:2, Jhn.6:61, 1Co.8:13. Pass., to be made to stumble, to stumble: Mat.11:6 13:21, 57 15:12 24:10 26:31, 33, Mrk.4:17 6:3 14:27, 29, Luk.7:23, Jhn.16:1, Rom.14:21 (WH, R, txt., om.), 2Co.11:29,† (AS)

Usage: Occurs in 28 NT verses. KJV: (make to) offend See also: 1 Corinthians 8:13; Matthew 5:29; Romans 14:21.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

ουκ ou G3756 "no" Particle-N

This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.

εγω egō G1473 "I/we" Pron-1NS

This is a pronoun meaning I or me, used by the speaker to refer to themselves. It is often used in the Bible to emphasize the speaker's identity.

Definition: ἐγώ, genitive, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς, of person(s) pron. I. __(a) The nom. is usually emphatic, when expressed as subjc, as in Mat.3:11, Mrk.1:8, Luk.3:16, al. But often there is no apparent emphasis, as Mat.10:16, Jhn.10:17; ἰδοὺ ἐ. (= Heb. הִנֵּנִי, cf. 1Ki.3:8), Act.9:10; ἐ. (like Heb. אֲנִי), I am, Jhn.1:23 (LXX), Act.7:32 (LXX). __(b) The enclitic forms (see supr.) are used with nouns, adjectives, verbs, adverbs, where there is no emphasis: ἐν τ. πατρί μου, Jhn.14:20; μου τ. λόγους, Mat.7:24; ὀπίσω μου, Mat.3:11; ἰσχυρότερός μου, ib.; λέγει μοι, Rev.5:5; also with the prep. πρός, as Mrk.9:19, al. The full forms (ἐμοῦ, etc.) are used with the other prepositions, as δι᾽ ἐμοῦ, ἐν ἐμοί, εἰς ἐμέ, etc., also for emphasis, as Luk.10:16, Jhn.7:23, Mrk.14:7, al. __(with) The genitive μου and ἡμῶν are often used for the poss. pronouns ἐμός, ἡμέτερος: τ. λαόν μου, Mat.2:6; μου τῂ ἀπιστιᾳ, Mrk.9:24. __(d) τί ἐμοὶ καὶ σοί ( = Heb. מַה־לִי וָלָךְ, Jdg.11:12, al.), i.e. what have we in common: Mat.8:29, Mrk.1:24, 5:7, Luk.8:28, Jhn.2:4; τί γάρ μοι, 1Co.5:2. __(e) The interchange of ἐγώ and ἡμεῖς, common in π., appears in Pauline Epp. (see M, Pr., 86f., M, Th., 131f.). __(f) κἀγώ (= καὶ ἐγώ), and I, even I, I also: Mat.2:8, Luk.2:48, Jhn.6:56, Rom.3:7, 1Co.7:40, al.; κἀγώ . . . καί, both . . . and, Jhn.7:28. (AS)

Usage: Occurs in 1872 NT verses. KJV: I, me See also: 1 Corinthians 1:2; 1 Corinthians 16:24; 1 Peter 1:3.

πυρουμαι puroō G4448 "to burn" Verb-PPI-1S

To burn means to set something on fire or be ignited. In Ephesians 6:16, it describes being protected from fiery darts. It can also mean being refined or purified like metals in a fire.

Definition: πυρόω, -ῶ (πῦρ) [in LXX chiefly for צָרַף ;] to set on fire, burn up. In NT always pass., __1. to be set on fire, to burn: Eph.6:16, 2Pe.3:12; ptcp., glowing, Rev.1:15. Metaphorical, of grief or indignation, 2Co.11:29; of lust, 1Co.7:9. __2. Of metals (cf. Job.22:25, Psa.12:7, Zec.13:9), to be refined or purified by fire: Rev.3:18 (and so in RV, Rev.1:15, but see supr.).† (AS)

Usage: Occurs in 6 NT verses. KJV: burn, fiery, be on fire, try See also: 1 Corinthians 7:9; Ephesians 6:16; Revelation 1:15.

Study Notes — 2 Corinthians 11:29

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Context
Cross References
2 Corinthians 11:29 Summary
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Context — Paul’s Suffering and Service

27in labor and toil and often without sleep, in hunger and thirst and often without food, in cold and exposure. 28Apart from these external trials, I face daily the pressure of my concern for all the churches.

29Who is weak, and I am not weak? Who is led into sin, and I do not burn with grief?

30If I must boast, I will boast of the things that show my weakness. 31The God and Father of the Lord Jesus, who is forever worthy of praise, knows that I am not lying.

Cross References

	Reference	Text (BSB)
1	1 Corinthians 8:13	Therefore, if what I eat causes my brother to stumble, I will never eat meat again, so that I will not cause him to stumble.
2	1 Corinthians 9:22	To the weak I became weak, to win the weak. I have become all things to all people so that by all possible means I might save some.
3	Galatians 4:8–20	Formerly, when you did not know God, you were slaves to those who by nature are not gods. But now that you know God, or rather are known by God, how is it that you are turning back to those weak and worthless principles? Do you wish to be enslaved by them all over again? You are observing special days and months and seasons and years! I fear for you, that my efforts for you may have been in vain. I beg you, brothers, become like me, for I became like you. You have done me no wrong. You know that it was because of an illness that I first preached the gospel to you. And although my illness was a trial to you, you did not despise or reject me. Instead, you welcomed me as if I were an angel of God, as if I were Christ Jesus Himself. What then has become of your blessing? For I can testify that, if it were possible, you would have torn out your eyes and given them to me. Have I now become your enemy by telling you the truth? Those people are zealous for you, but not in a good way. Instead, they want to isolate you from us, so that you may be zealous for them. Nevertheless, it is good to be zealous if it serves a noble purpose—at any time, and not only when I am with you. My children, for whom I am again in the pains of childbirth until Christ is formed in you, how I wish I could be with you now and change my tone, because I am perplexed about you.
4	2 Corinthians 13:9	In fact, we rejoice when we are weak but you are strong, and our prayer is for your perfection.
5	1 Corinthians 6:5–7	I say this to your shame. Is there really no one among you wise enough to arbitrate between his brothers? Instead, one brother goes to law against another, and this in front of unbelievers! The very fact that you have lawsuits among you means that you are thoroughly defeated already. Why not rather be wronged? Why not rather be cheated?
6	2 John 1:10–11	If anyone comes to you but does not bring this teaching, do not receive him into your home or even greet him. Whoever greets such a person shares in his evil deeds.
7	Galatians 2:4–6	This issue arose because some false brothers had come in under false pretenses to spy on our freedom in Christ Jesus, in order to enslave us. We did not give in to them for a moment, so that the truth of the gospel would remain with you. But as for the highly esteemed—whatever they were makes no difference to me; God does not show favoritism —those leaders added nothing to me.
8	Nehemiah 13:15–20	In those days I saw people in Judah treading winepresses on the Sabbath and bringing in grain and loading it on donkeys, along with wine, grapes, and figs. All kinds of goods were being brought into Jerusalem on the Sabbath day. So I warned them against selling food on that day. Additionally, men of Tyre who lived there were importing fish and all kinds of merchandise and selling them on the Sabbath to the people of Judah in Jerusalem. Then I rebuked the nobles of Judah and asked, “What is this evil you are doing—profaning the Sabbath day? Did not your forefathers do the same things, so that our God brought all this disaster on us and on this city? And now you are rekindling His wrath against Israel by profaning the Sabbath!” When the evening shadows began to fall on the gates of Jerusalem, just before the Sabbath, I ordered that the gates be shut and not opened until after the Sabbath. I posted some of my servants at the gates so that no load could enter on the Sabbath day. Once or twice, the merchants and those who sell all kinds of goods camped outside Jerusalem,
9	Revelation 3:15–18	I know your deeds; you are neither cold nor hot. How I wish you were one or the other! So because you are lukewarm—neither hot nor cold—I am about to vomit you out of My mouth! You say, ‘I am rich; I have grown wealthy and need nothing.’ But you do not realize that you are wretched, pitiful, poor, blind, and naked. I counsel you to buy from Me gold refined by fire so that you may become rich, white garments so that you may be clothed and your shameful nakedness not exposed, and salve to anoint your eyes so that you may see.
10	Revelation 2:20	But I have this against you: You tolerate that woman Jezebel, who calls herself a prophetess. By her teaching she misleads My servants to be sexually immoral and to eat food sacrificed to idols.

2 Corinthians 11:29 Summary

[This verse means that when someone Paul cares about is struggling, he feels their pain and struggles too, and when someone is doing something wrong, he feels a deep sadness. This shows us that as believers, we should care deeply about each other and feel a sense of responsibility to help one another, as in Hebrews 3:12-13, where we are encouraged to exhort one another daily. We can apply this to our own lives by being concerned about the spiritual well-being of our friends and family, and by being willing to help them when they are struggling, as in Galatians 6:2, where we are encouraged to bear one another's burdens.]

Frequently Asked Questions

What does it mean to 'burn with grief' in 2 Corinthians 11:29?

To 'burn with grief' means to feel a deep and intense sorrow, like the Apostle Paul does when he sees a believer being led into sin, as seen in his concern for the churches in 2 Corinthians 11:28 and his desire to see them live a life pleasing to God, as in Ephesians 4:1-3.

Is Paul saying he is weak or strong in 2 Corinthians 11:29?

Paul is saying that when someone he cares about is weak, he feels weak too, and when someone is led into sin, he feels a deep sorrow, as in Psalm 119:136, where the psalmist weeps over those who do not keep God's law.

Why does Paul care so much about the believers who are weak or led into sin?

Paul cares about the believers because he loves them and wants to see them live a life that honors God, as in Galatians 4:19, where he expresses his desire to see Christ formed in the believers.

How can we apply 2 Corinthians 11:29 to our own lives?

We can apply this verse by being concerned about the spiritual well-being of our brothers and sisters in Christ, and by feeling a sense of responsibility to help them, as in 1 Thessalonians 5:14, where we are encouraged to help the weak and be patient with them.

Reflection Questions

What are some ways that I can show concern for my fellow believers who are struggling with sin or weakness?
How can I balance my desire to help others with the need to prioritize my own spiritual health and well-being, as in Matthew 22:37-40, where Jesus teaches us to love God and our neighbors?
What are some practical ways that I can 'burn with grief' over the sins of others, and how can I use that grief to motivate me to pray and act on their behalf, as in Ezekiel 9:4, where the prophet marks the foreheads of those who sigh and cry over the sins of the people?
How can I cultivate a deeper sense of empathy and compassion for those who are struggling, and how can I use that empathy to minister to them more effectively, as in Romans 12:15, where we are encouraged to weep with those who weep?

Gill's Exposition on 2 Corinthians 11:29

Who is weak, and I am not weak?.... What church is so? or what particular believer is so?

Jamieson-Fausset-Brown on 2 Corinthians 11:29

Who is weak, and I am not weak? who is offended, and I burn not? I am not weak - in condescending sympathy with the weak (1 Corinthians 9:22).

Matthew Poole's Commentary on 2 Corinthians 11:29

Who, may be either, what church? Or, what particular Christian in any church? Is weak, asyenei, through outward afflictions, or in respect of inward spiritual troubles, and I am not weak, and I do not sympathize with that church, or with that person? Who is offended, or scandalized, under temptations to be seduced and fall into sin, and I burn not, and I am not on fire with a holy zeal for the glory of God, and the good of his soul, if possible to keep him upright? By which the apostle doth not only show us what was his own holy temper, but what should be the temper of every faithful minister, as to his province, or that part of the church over which he is concerned to watch; viz. to have a true compassion to every member of it, to watch over his flock, inquiring diligently into the state of it; to have a quick sense of any evils under which they, or any of them, labour. This is indeed the duty of ever private member, but more especially of him whose office is to feed any part of the flock of Christ, . In this the members of the spiritual, mystical body of Christ should answer to the members of the body natural, to which our apostle before resembled it.

Trapp's Commentary on 2 Corinthians 11:29

29 Who is weak, and I am not weak? who is offended, and I burn not? Ver. 29. Who is weak] By passion. And I am not weak] By compassion. And I burn not] πυρουμαι, i.e. am exceedingly grieved. Compare Psalms 10:2; Psalms 7:14. He hotly pursueth the poor. The apostle was even scorched and scalded with sorrow and holy indignation, he felt twinges when others were hurt.

Ellicott's Commentary on 2 Corinthians 11:29

(29) Who is weak and I am not weak . . .?—The words obviously spring from a recollection of all that was involved in that “rush” of which he had just spoken. Did any come to him with his tale of body-sickness or soul-sickness, he, in his infinite sympathy, felt as if he shared in it. He claimed no exemption from their infirmities, was reminded by every such tale of his own liability to them. The words that follow have a still stronger significance. The word “offended” (better, made to stumble—i.e., led to fall by a temptation which the man has not resisted) suggests the thought of some grievous sin, as distinct from weakness; and the dominant sense of the word, as in Matthew 5:29-30; Matthew 18:8-9; Mark 9:42-43; Mark 9:45; Mark 9:47; 1 Corinthians 8:13, is that of the sins to which men are led by the temptations of the senses. The other word—to “burn”—is even more startling in its suggestiveness. It had been used in 1 Corinthians 7:9 of the “burning” of sensual passion, and it is scarcely open to a doubt that the associations thus connected with it mingle with its meaning here. Men came to the Apostle with their tales of shame, and told how they had been tempted and had fallen; and here, too, he, in that illimitable sympathy of his, seemed to have travelled with them on the downward road. He felt himself suffused, as it were, with the burning glow of their shame. He blushed with them and for them, as though the sin had been his own. Simply as a word, it should be added, it is equally applicable to any emotion of intense pain or fiery indignation, and it has been so taken by many interpreters. The view which has been given above seems, however, most in harmony with the Apostle’s character.

Adam Clarke's Commentary on 2 Corinthians 11:29

Verse 29. Who is weak] What Church is there under persecution, with which I do not immediately sympathize? or who, from his weakness in the faith, and scrupulousness of conscience, is likely to be stumbled, or turned out of the way, to whom I do not condescend, and whose burden I do not bear? Who is offended] Or likely to be turned out of the way, and I burn not with zeal to restore and confirm him? This seems to be the sense of these different questions.

Cambridge Bible on 2 Corinthians 11:29

29. Who is weak, and I am not weak?] St Paul goes on to explain in what that care consisted. It consisted in taking upon himself the anxieties of every individual member of the flock. We may see how true his words are by a reference to Romans 14:1 to Romans 15:7; 1 Corinthians 1:11; 1 Corinthians 5:1-5; 1 Corinthians 6:1; 1 Corinthians 7:1; 1 Corinthians 8:1-13; 1 Corinthians 9:22; 1 Corinthians 10:25-33; the whole Epistle to the Galatians; Philippians 4:2-3, as well as ch. 2 Corinthians 2:5-11, 2 Corinthians 7:12 of this Epistle.

Barnes' Notes on 2 Corinthians 11:29

Who is weak ... - I sympathize with all. I feel where others feel, and their sorrows excite deep sympathetic emotions in my bosom.

Whedon's Commentary on 2 Corinthians 11:29

29. The distraction of this care arises from its carrying the apostle’s soul, as it were, out of himself into a sympathy and identification with its various individual objects.

Sermons on 2 Corinthians 11:29

	Sermon	Description
	Homily on St. Ignatius by St. John Chrysostom	John Chrysostom delivers a sermon on the life and martyrdom of Saint Ignatius, highlighting his unwavering faith, courage, and readiness to lay down his life for the sake of Christ
	Discouragement, Continued by Harmon A. Baldwin	Harmon A. Baldwin delves into the causes of discouragement within ourselves, emphasizing the weakness and personal struggles even holy men like Paul faced, highlighting the need to
	Make Your Life Count 4 by George Verwer	In this sermon, the preacher emphasizes the importance of spiritual balance in the lives of believers. He encourages the audience to seek a balance between enthusiasm and being eas
	Our Daily Homily - 1 Corinthians by F.B. Meyer	F.B. Meyer emphasizes the profound partnership believers have with Jesus Christ, highlighting that we are called into fellowship with Him in His redemptive work and glory. This par
	Witnesses for God by George Kulp	George Kulp preaches about the importance of being true to God, sharing a story of a young man who chose to serve God despite facing rejection from his family, leading to a powerfu
	(Biographies) Athanasius by John Piper	In this sermon, the speaker emphasizes the importance of proclaiming the gospel in a way that challenges and transforms people's understanding. He cautions against simply presentin
	Road to Reality - When We Have Failed, What Next? - Part 2 by K.P. Yohannan	In this sermon, K. P. Johannon discusses the importance of being concerned for the lost world and sharing the message of Jesus. He emphasizes that the greatest enemy is not the dev