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. Acts 18:9-10). [source][source][source]
"If this was epilepsy, or malarial fever (Ramsay), it might well be the recurrent trouble which he calls a "thorn for the flesh" (2Cor. xii7)." [1][source]
Context Summary
1 Corinthians 2:1-5 - God's Glory In Men's Weakness
Like the sons of Jesse before Samuel, so do the successive regiments on which the world relies pass before Christ. The wise, the mighty, the noble, the great, the things that are! And the King says, I have not chosen these. The warriors with whom He will win the world to Himself are the nobodies, the ciphers, the people who in the world's estimate do not count. Do not depreciate yourself, but give yourself to Him; He will find a niche for you and make your life worth living. Notice that God has put you into union with Christ Jesus. Everything we need for life and godliness is in Him; only let us make all that we can of our wonderful position and possessions.
Paul came to Corinth from Athens, where he had sought to win his hearers by a studied and philosophical discourse as best adapted to their needs. But as he entered Corinth, he appears to have deliberately determined that his theme would be the crucified Lord, and expressed in the simplest phrases. When we speak the truth as it is in Jesus, the Spirit is ever at hand to enforce our testimony by His demonstration and power. [source]
Chapter Summary: 1 Corinthians 2
1Paul declares that his preaching, 4though it bring not excellence of speech, or of human wisdom, 5yet consists in the power of God; 6and so far excels the wisdom of this world, that the natural man cannot understand it
Greek Commentary for 1 Corinthians 2:3
I was with you [εγενομην προς υμας] Rather, “I came to you” (not ην ēn 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 ποβος phobos (fear) and τρομος tromos (trembling) combined in 2 Corinthians 7:15; Philemon 2:12; Ephesians 6:5. [source]
I was with you [ἐγενόμην πρὸς ὑμᾶς] 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, John 1:1. The implication is that his condition grew out of the circumstances in which he found himself in Corinth. [source]
Reverse Greek Commentary Search for 1 Corinthians 2:3
2 Corinthians 12:9My strength [] The best texts omit my, thus turning the answer into a general proposition: strength is perfected in weakness; but besides the preeminent frigidity of replying to a passionate appeal with an aphorism, the reference to the special power of Christ is clear from the words power of Christ, which almost immediately follow. Compare 1 Corinthians 2:3,1 Corinthians 2:4; 2 Corinthians 4:7; Hebrews 11:34. Rev., rightly, retains my italicized. [source]
2 Corinthians 10:1By the meekness and gentleness of Christ [δια τες πραυτητος και επιεικιας του Χριστου] This appeal shows (Plummer) that Paul had spoken to the Corinthians about the character of Christ. Jesus claimed meekness for himself (Matthew 11:29) and felicitated the meek (Matthew 5:5) and he exemplified it abundantly (Luke 23:34). See note on Matthew 5:5 and 1 Corinthians 4:21 for this great word that has worn thin with us. Plutarch combines πραυτης prautēs with επιεικια epieikia as Paul does here. Matthew Arnold suggested “sweet reasonableness” for επιεικεια epieikeia in Plato, Aristotle, Plutarch. It is in the N.T. only here and Acts 24:4 In Greek Ethics the equitable man was called επιεικης epieikēs a man who does not press for the last farthing of his rights (Bernard). Lowly among you (ταπεινος εν υμιν tapeinos en humin). The bad use of ταπεινος tapeinos the old use, but here alone in N.T. in that meaning. Socrates and Aristotle used it for littleness of soul. Probably Paul here is quoting one of the sneers of his traducers in Corinth about his humble conduct while with them (1 Corinthians 2:2,1 Corinthians 2:3; 2 Corinthians 7:6) and his boldness (απων ταρρω apōn tharrō) when away (1 Corinthians 7:16). “It was easy to satirize and misrepresent a depression of spirits, a humility of demeanour, which were either the direct results of some bodily affliction, or which the consciousness of this affliction had rendered habitual” (Farrar). The words stung Paul to the quick. [source]
2 Corinthians 10:1Lowly among you [ταπεινος εν υμιν] The bad use of ταπεινος tapeinos the old use, but here alone in N.T. in that meaning. Socrates and Aristotle used it for littleness of soul. Probably Paul here is quoting one of the sneers of his traducers in Corinth about his humble conduct while with them (1 Corinthians 2:2,1 Corinthians 2:3; 2 Corinthians 7:6) and his boldness “It was easy to satirize and misrepresent a depression of spirits, a humility of demeanour, which were either the direct results of some bodily affliction, or which the consciousness of this affliction had rendered habitual” (Farrar). The words stung Paul to the quick. [source]
2 Corinthians 7:15The obedience of you all [την παντων υμων υπακουην] A remarkable statement of the complete victory of Titus in spite of a stubborn minority still opposing Paul. With fear and trembling (μετα ποβου και τρομου meta phobou kai tromou). He had brought a stern message (1 Corinthians 5:5) and they had trembled at the words of Titus (cf. Ephesians 6:5; Philemon 2:12). Paul had himself come to the Corinthians at first with a nervous dread (1 Corinthians 2:3). [source]
Greek Commentary for 1 Corinthians 2:3
Rather, “I came to you” (not ην ēn 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 ποβος phobos (fear) and τρομος tromos (trembling) combined in 2 Corinthians 7:15; Philemon 2:12; Ephesians 6:5. [source]
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, John 1:1. The implication is that his condition grew out of the circumstances in which he found himself in Corinth. [source]
Reverse Greek Commentary Search for 1 Corinthians 2:3
The best texts omit my, thus turning the answer into a general proposition: strength is perfected in weakness; but besides the preeminent frigidity of replying to a passionate appeal with an aphorism, the reference to the special power of Christ is clear from the words power of Christ, which almost immediately follow. Compare 1 Corinthians 2:3, 1 Corinthians 2:4; 2 Corinthians 4:7; Hebrews 11:34. Rev., rightly, retains my italicized. [source]
This appeal shows (Plummer) that Paul had spoken to the Corinthians about the character of Christ. Jesus claimed meekness for himself (Matthew 11:29) and felicitated the meek (Matthew 5:5) and he exemplified it abundantly (Luke 23:34). See note on Matthew 5:5 and 1 Corinthians 4:21 for this great word that has worn thin with us. Plutarch combines πραυτης prautēs with επιεικια epieikia as Paul does here. Matthew Arnold suggested “sweet reasonableness” for επιεικεια epieikeia in Plato, Aristotle, Plutarch. It is in the N.T. only here and Acts 24:4 In Greek Ethics the equitable man was called επιεικης epieikēs a man who does not press for the last farthing of his rights (Bernard). Lowly among you (ταπεινος εν υμιν tapeinos en humin). The bad use of ταπεινος tapeinos the old use, but here alone in N.T. in that meaning. Socrates and Aristotle used it for littleness of soul. Probably Paul here is quoting one of the sneers of his traducers in Corinth about his humble conduct while with them (1 Corinthians 2:2, 1 Corinthians 2:3; 2 Corinthians 7:6) and his boldness (απων ταρρω apōn tharrō) when away (1 Corinthians 7:16). “It was easy to satirize and misrepresent a depression of spirits, a humility of demeanour, which were either the direct results of some bodily affliction, or which the consciousness of this affliction had rendered habitual” (Farrar). The words stung Paul to the quick. [source]
The bad use of ταπεινος tapeinos the old use, but here alone in N.T. in that meaning. Socrates and Aristotle used it for littleness of soul. Probably Paul here is quoting one of the sneers of his traducers in Corinth about his humble conduct while with them (1 Corinthians 2:2, 1 Corinthians 2:3; 2 Corinthians 7:6) and his boldness “It was easy to satirize and misrepresent a depression of spirits, a humility of demeanour, which were either the direct results of some bodily affliction, or which the consciousness of this affliction had rendered habitual” (Farrar). The words stung Paul to the quick. [source]
A remarkable statement of the complete victory of Titus in spite of a stubborn minority still opposing Paul. With fear and trembling (μετα ποβου και τρομου meta phobou kai tromou). He had brought a stern message (1 Corinthians 5:5) and they had trembled at the words of Titus (cf. Ephesians 6:5; Philemon 2:12). Paul had himself come to the Corinthians at first with a nervous dread (1 Corinthians 2:3). [source]
He had brought a stern message (1 Corinthians 5:5) and they had trembled at the words of Titus (cf. Ephesians 6:5; Philemon 2:12). Paul had himself come to the Corinthians at first with a nervous dread (1 Corinthians 2:3). [source]
A.V. misses the force of γέγονεν. Γίνεσθαι ἐν often signifies the coming or falling into a condition, as Acts 12:11; Acts 22:17; Revelation 1:10; 1 Corinthians 2:3; 2 Corinthians 3:7; 1 Thessalonians 2:5. Rend. hath fallen into transgression. [source]
Or, to be present with you. For the phrase, see 1 Corinthians 2:3; 1 Corinthians 16:10. [source]