Strong’s Greek 770 (astheneō) depicts a state of weakness that can be physical, emotional, or spiritual. While most English versions render it “be weak” or “be sick,” the New Testament applies the term to a wide spectrum of human frailty in body and soul.

Physical Weakness and Illness

The most obvious sense is bodily sickness. John describes Lazarus twice: “Lord, the one You love is sick” (John 11:3). The verb appears in many healing narratives—John 5:3, Luke 4:40, Mark 6:56—underscoring that Jesus’ public ministry addressed concrete human suffering. In Acts 9:37 Dorcas “became sick and died,” revealing how mortal fragility persisted even in the believing community. Philippians 2:26–27 records Epaphroditus’ life-threatening illness, demonstrating that the early church did not escape disease yet found God’s mercy in recovery.

Spiritual Weakness

Paul extends the term to describe moral or conscience-based frailty. The “weak” brother of Romans 14:1–2 and 1 Corinthians 8:11–12 is not physically ill but uncertain, easily wounded by others’ liberty. Such believers require patient accommodation, not contempt. Romans 4:19 applies the participle to Abraham’s “weakness” of body—yet with an implied spiritual dimension—for he “did not weaken in faith” though his body was “as good as dead.” Thus physical limitation can coexist with robust trust in God.

Compassionate Ministry of Christ

Jesus’ repeated concern for the asthenountes (“those who were sick,” Matthew 10:8; 25:36, 39) portrays Him as the Shepherd who carries human weakness. His healings authenticated messianic authority (Matthew 11:5) and foreshadowed the cross where “He Himself bore our sicknesses” (compare Isaiah 53:4). The immediacy of His touch—Mark 6:56, Luke 4:40—reveals a theology of incarnation: God enters human frailty rather than remaining distant from it.

Apostolic Patterns

The apostles imitate their Lord. In Acts 19:12 even handkerchiefs from Paul bring relief to the sick, highlighting divine power rather than apostolic status. Conversely, Paul freely admits his own weakness: “We are weak in Him, yet by God’s power we will live with Him” (2 Corinthians 13:4). He boasts in infirmities (2 Corinthians 12:9-10), turning worldly shame into spiritual strength. Ministry, therefore, flourishes not by self-sufficiency but by dependence on Christ’s grace.

Pastoral Care and Prayer

James instructs, “Is any among you sick? Let him call the elders of the church” (James 5:14). Prayer, anointing with oil, and confession create a community of intercession where God may grant healing or sustaining grace. Paul’s advice to Timothy about Trophimus “who was sick” (2 Timothy 4:20) shows pastoral realism: miracles are not automatic; sometimes servants are left in frailty under God’s providence.

Ethical Implications

Knowledgeable believers must restrain liberty so as not to “destroy the brother for whom Christ died” (1 Corinthians 8:11). Wounding a sensitive conscience is equivalent to striking a sick person. Christian ethics therefore prioritize the vulnerable.

Eschatological Perspective

Bodily weakness anticipates the resurrection. Romans 8:3 speaks of the Mosaic Law “weakened by the flesh,” setting up the hope of new creation where weakness will be swallowed by immortality. Physical sickness and spiritual frailty serve as reminders that final wholeness awaits Christ’s return.

Theological Reflections

1. Weakness is not synonymous with sin; it is often the very arena for divine power.
2. God’s redemptive plan neither ignores nor romanticizes illness; it engages it through Christ’s suffering and the Spirit’s comfort.
3. The church’s credibility lies partly in how it treats its weak—healing when possible, bearing burdens always.

Summary

Strong’s Greek 770 gathers every form of human limitation under one verb. Whether depicting Lazarus’ fever, a troubled conscience, or Paul’s thorn, it testifies that God’s strength is perfected in weakness and that the gospel addresses the whole person until the day sickness and weakness are no more.