Exegetical and Hermeneutical Commentary of 2 Corinthians 13:4
For though he was crucified through weakness, yet he liveth by the power of God. For we also are weak in him, but we shall live with him by the power of God toward you.
4. For though he was crucified through weakness ] Chrysostom observes that these words were a great difficulty to the weaker sort. But he explains them by Joh 11:3-4; Php 2:27; 1Ti 5:23, where the word in the original is the same as, or cognate to, that employed here. There is another reading here, which by omitting ‘though,’ or rather ‘if,’ in the original, strengthens the Apostle’s statement. There need be no difficulty. Our Lord assumed our human nature with all its infirmities (Heb 2:10-18; Heb 4:15; Heb 5:2-3; see also ch. 2Co 8:9, and Php 2:7-8), although they were the result of sin. He bore all those infirmities, death itself included. And then He shook them all off for ever when He rose again ‘by the power of God.’ Cf. Rom 1:4; 1Co 1:24.
For we also are weak in him ] In this present life the Apostles of Christ were like their Master. Upborne by the power of God within, they had nevertheless to bear the load of human infirmity, to ‘take up their Cross and follow Him.’ See notes on ch. 2Co 4:10-12, and cf. Gal 6:17. And not only so, but the words ‘in Him’ shew that it was a necessary part of their union with Him that they should be partakers of His tribulation, before they were translated into the fulness of His glory. See 2Th 1:4-7; 1Pe 1:5-7 ; 1Pe 5:10.
we shall live with him ] Not, as the following words shew, hereafter, but in the Apostle’s ministry to the Corinthians. Cf. 2Co 13:3. Also Rom 1:16; Joh 14:19; 1Co 1:18, and ch. 2Co 10:4-6, and note on ch. 2Co 4:14. The Gospel was a power which enabled men to change their lives, in that it was a ministering to them of the Spirit of Jesus Christ. Compare ch. 2Co 3:3; 2Co 3:6; 2Co 3:8-9 with Rom 8:9-10 and Php 1:19.
Fuente: The Cambridge Bible for Schools and Colleges
For though he was crucified through weakness – Various modes have been adopted of explaining the phrase through weakness. The most probable explanation is that which refers it to the human nature which he had assumed Phi 2:7-8; 1Pe 3:18, and to the appearance of weakness which he manifested. He did not choose to exert his power. He appeared to his enemies to be weak and feeble. This idea would be an exact illustration of the point before the apostle. He is illustrating his own conduct, and especially in the fact that he had not exerted his miraculous powers among them in the punishment of offenders; and he does it by the example of Christ, who though abundantly able to have exerted his power and to have rescued himself from his enemies, yet was willing to appear weak, and to be crucified. It is very clear:
(1) That the Lord Jesus seemed to his enemies to be weak and incapable of resistance.
(2) That he did not put forth his power to protect his life. He in fact offered no resistance, as if he had no power.
(3) He had a human nature that was especially sensitive, and sensible to suffering; and that was borne down and crushed under the weight of mighty woes; see my notes on Isa 53:2-3. From all these causes he seemed to be weak and feeble; and these appear to me to be the principal ideas in this expression.
Yet he liveth – He is not now dead. Though he was crucified, yet he now lives again, and is now capable of exerting his great power He furnishes proof of his being alive, in the success which attends the gospel, and in the miracles which are performed in his name and by his power. There is a living Redeemer in heaven; a Redeemer who is able to exert all the power which he ever exerted when on earth; a Redeemer, therefore, who is able to save the soul; to raise the dead; to punish all his foes.
By the power of God – In raising him from the dead and placing him at his own right hand; see Eph 1:19-21. Through the power of God he was brought from the tomb, and has a place assigned him at the head of the universe.
For we also are weak in him – Margin, with him. We his apostles, also, are weak in virtue of our connection with him. We are subject to infirmities and trials; we seem to have no power; we are exposed to contempt; and we appear to our enemies to be destitute of strength. Our enemies regard us as feeble; and they despise us.
But we shall live with him … – That is, we shall show to you that we are alive. By the aid of the power of God we shall show that we are not as weak as our foes pretend; that we are invested with power; and that we are able to inflict the punishment which we threaten. This is one of the numerous instances in which Paul illustrated the case before him by a reference to the example and character of Christ. The idea is, that Christ did not exert his power, and appeared to be weak, and was put to death. So Paul says that he had not exerted his power, and seemed to be weak. But, says he, Christ lives, and is clothed with strength; and so we, though we appear to be weak, shall exert among you, or toward you, the power with which he has invested us, in inflicting punishment on our foes.
Fuente: Albert Barnes’ Notes on the Bible
Verse 4. For though he was crucified through weakness] It is true Christ was crucified, and his crucifixion appeared to be the effect of his weakness; yet even this was not so; he gave up his life, none could take it away from him; and in his last struggle, had he even been deficient in power, he could have had more than twelve legions of angels to support him against the high priest’s mob, Mt 26:53; but how then could the Scripture be fulfilled? And had he not died, how could the human race have been saved?
Yet he liveth by the power of God.] Though he appeared to be crucified through his own weakness, yet he now liveth by the power of God; exerting an almighty energy by which all things are subject to him.
We also are weak in him] Because we are on Christ’s side we appear to you as weak as he did to the Jews; but it is not so, for we live with him-under the same influence, and partaking of the same life; manifesting by our preaching and miracles the power of God towards you. While I do not use the rod, I appear to you weak; I will use it, and then you shall find me to be strong.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
He had before said, that Christ in him was not weak, but mighty; here he showeth, that there was a time when Christ himself was weak, in a low and contemptible state, in which state he was crucified; this state of weakness subjected him to a death upon the cross: but,
by the power of God, he rose again from the dead, ascended up into heaven, where he liveth for ever to make intercession for us.
For we also are weak in him; in conformity to Christ (he saith) he and the rest of the apostles were
weak; in a low, abject, contemptible condition, exposed to reproaches, deaths, &c.
But we shall live; which some understand of life eternal, consequent to the resurrection of believers; but others better, of the life and vigour of the apostles ministry. Through the mighty power of God, flowing from a living Christ, who hath ascended up on high, and given gifts unto men, our ministry shall be a living, powerful, efficacious ministry toward you.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. thoughomitted in some ofthe oldest manuscripts; then translate, “For He was evencrucified,” c.
through weaknessGreek,“from weakness” that is, His assumption of our weakness wasthe source, or necessary condition, from which the possibilityof His crucifixion flowed (Heb 2:14;Phi 2:7; Phi 2:8).
byGreek,“from”; “owing to.”
the power of GodtheFather (Rom 1:4; Rom 6:4;Eph 1:20).
weak in himthat is, invirtue of our union with Him, and after His pattern, weaknesspredominates in us for a time (exhibited in our “infirmities”and weak “bodily presence,” 2Co 10:10;2Co 12:5; 2Co 12:9;2Co 12:10; and also in our notputting into immediate exercise our power of punishing offenders,just as Christ for a time kept in abeyance His power).
we shall live with himnotonly hereafter with Him, free from our present infirmities, in theresurrection life (Php 3:21),but presently in the exercise of our apostolic authority againstoffenders, which flows to us in respect to you from thepower of God, however “weak” we now seem to you. “WithHim,” that is, even as He now exercises His power in Hisglorified resurrection life, after His weakness for a time.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For though he was crucified through weakness,…. Of the human nature; for the nature which Christ assumed was in all things like to ours, excepting sin; it was subject to all sinless infirmities; it was mortal, passible, liable to sufferings, and death, and so he came to be crucified; though not against his will, or without his previous assent; as God, he was able to have prevented his crucifixion if he would; he gave an instance of his power over men, at the time of his apprehension, by striking them down to the ground; and told Pilate his judge at his trial, that he could have no power to crucify him, if it was not given him from above; and he showed his superiority over devils when upon the cross, by spoiling principalities and powers; so that his crucifixion was not owing to want of power as God, but he became capable of it through his weakness as man:
but yet he lives by the power of God; he was raised from the dead by a divine power; by his own power as God, as well as by his Father’s, and so was declared to be the Son of God with power; and he lives at the right hand of God as man and Mediator, vested with all power in heaven and in earth; though, in the days of his flesh, he appeared so weak, mean, and despicable: now the apostle mentions this case of our Lord’s, to deter the Corinthians from despising him, on account of his outward weakness and meanness; and from hence buoying themselves up, and in which they were encouraged by the false apostles, that he had not, and could not exercise the power he talked of; they had observed what mean figure he made when he was among them; and whatever weight there might be in his letters, yet his bodily presence was weak, and his speech contemptible; wherefore he sets before them the instance of Christ, who though he appeared very weak in his state of humiliation, yet he now lives in power, to assist and strengthen his ministers, in every branch of their work; and suggests, that as it was with Christ, it was, and would be in some measure with him, and his fellow ministers:
for we also are weak in him: like him, and for his sake, they were subject to infirmities, reproaches, persecutions, and distresses; carried about daily the dying of the Lord Jesus; bore a very great resemblance to him in his state of humiliation; were very much as he was in this world, and bore much for his name’s sake; the Alexandrian copy and the Syriac version read, “with him”; being crucified with him, and dead with him:
but we shall live with him by the power of God towards you; which is not to be understood of being raised by Christ to an immortal life, and of living with him in glory; though this is a certain truth, that such who suffer with Christ, shall live and reign, and be glorified together with him; but of the life, power, and efficacy of the ministers of Christ, and of Christ in and with them, displayed in the lively ministration of the word and ordinances, in the vigorous discharge of all the branches of their office; not only in preaching, but in rebuking, admonishing, laying on of censures, and punishing criminals; and especially regards the powerful exertion and use of the apostolic rod; for this life is not only with Christ, or through Christ being in them, notwithstanding all their outward weakness, and by the power of God, which supports them under all, and enables them to perform their work, but is “towards you”; the Corinthians, to be exercised towards them, to be seen among them, and felt by them.
Fuente: John Gill’s Exposition of the Entire Bible
But we shall live with him through the power of God ( ). So real is Paul’s sense of his union with Christ.
Fuente: Robertson’s Word Pictures in the New Testament
1) “For though he was crucified through weakness,” (kai gar estaurothe eks astheneias) “For indeed he was crucified out of weakness, spiritual sickness of men, the hatred of wicked men toward the holiness of God; Rom 5:6; Rom 5:8; Rom 8:3; Rom 8:7; His flesh weakness was voluntary, Php_2:7-8; 1Pe 3:18; Joh 10:18.
2) “Yet he liveth by the power of God,” (alla zeek dunameos theou) “But he lives by the dynamic power of God;” Rom 8:11. By his exceeding power, the power of His life giving and sustaining Spirit he raised him up, who will also raise up every believer, Eph 1:19-20.
3) “For we also are weak in him,” (kai gar hemeis asthenoumen en auto) “For we are also weak in him” or “with Him,” 2Co 10:3-4. Truly in our flesh we often realize “the Spirit is willing but the flesh is weak,” Rom 7:18-25.
4) “But we shall live with him,” (alla zesomen sun auto) “But we shall live with (in close association with) him,” in church fellowship, concord with Him, both here and hereafter, Mat 28:20; Mat 18:20; Rev 1:10-20; Eph 3:21.
5) “By the power of God toward you,” (ek dunameos theou eis humas) “out of the power of God toward you all,” Rom 8:11; 1Jn 5:4; 1Co 15:57-58; The overcoming, victorious power of faith in Christian living and the resurrection from among the dead, at the coming of our Lord are both by the power of God! Grace! Grace! Amazing Grace! 1Co 1:24; 1Co 3:2; Eph 2:7; Rom 11:33.
Fuente: Garner-Howes Baptist Commentary
4. For though he was crucified. He speaks, with particular intention, of Christ’s abasement, with the view of intimating indirectly, (949) that nothing was despised in him, but what they would have been prepared to despise, also, in Christ himself, inasmuch as he
emptied himself, even to the death of the cross. (Phi 2:8.)
He shows, however, at the same time, how absurd it is to despise in Christ (950) the abasement of the cross, inasmuch as it is conjoined with the incomparable glory of his resurrection. “Shall Christ be esteemed by you the less, because he showed signs of weakness in his death, as if his heavenly life, that he leads subsequently to his resurrection, were not a clear token of his Divine power?” For as the term flesh here means Christ’s human nature, (951) so the word God is taken here to denote his Divinity.
Here, however, a question arises — whether Christ labored under such infirmity as to be subjected to necessity against his will; for, what we suffer through weakness, we suffer from constraint, and not from our own choice. As the Arians of old abused this pretext for effectually opposing the divinity of Christ, the orthodox Fathers gave this explanation of it — that it was effected by appointment, inasmuch as Christ so desired, and not from his being constrained by any necessity. This answer is true, provided it be properly understood. There are some, however, that mistakenly extend the appointment to Christ’s human will — as if this were not the condition of his nature, but a permission contrary to his nature. For example: “His dying,” they say, “did not happen because his humanity was, properly speaking, liable to death, but by appointment, because he chose to die.” I grant, indeed, that he died, because he chose to do so; but, whence came this choice, but from this — that he had, of his own accord, clothed himself with a mortal nature (952) If, however, we make Christ’s human nature so unlike ours, the main support of our faith is overturned. Let us, therefore, understand it in this way — that Christ suffered by appointment, not by constraint, because, being in the form of God he could have exempted himself from this necessity, but, nevertheless, he suffered through weakness, because he emptied himself (Phi 2:6.)
We are weak in him. To be weak in Christ means here to be a partaker of Christ’s weakness. Thus he makes his own weakness glorious, because in it he is conformed to Christ, and he no longer shrinks back from the disgrace, that he has in common with the Son of God; but, in the mean time, he says that he will live towards them after Christ’s example. “I also,” says he, “will be a partaker of Christ’s life, after I shall have been exempted from weakness.” (953) To weakness he opposes life, and, accordingly, he understands by this term a condition that is flourishing, and full of honor. (954) The clause towards you may also be taken in connection with the power of God, but it is of no importance, as the meaning always remains the same — that the Corinthians, when they began to judge aright, would have respectful and honorable views of the power of God, which was in Paul, and would no longer despise outward infirmity.
(949) “ Afin de donner taeitement & entendre;” — “That he may tacitly give them to understand.”
(950) “ En nostre Seigneur Iesus;” — “In our Lord Jesus.”
(951) “ Car comme que par infirmite, est yet signifiee l’humanite de Christ;” — “For as by weakness is here meant the humanity of Christ.”
(952) “ Nostre nature mortelle;” — “Our mortal nature.”
(953) “ Apres que mon infirmite aura comme fait son temps;” — “After my weakness shall have, as it were, served its time.”
(954) “ Ascauoir quand vn homme est en estime et reputation;” — “That is, when a man is held in esteem and reputation.”
Fuente: Calvin’s Complete Commentary
(4) For though he was crucified through weakness . . .The better MSS. give another reading, without the contingent or concessive clause: For even He was crucified. St. Paul seems to see in Christ the highest representative instance of the axiomatic law by which he himself had been comforted, that strength is perfected in infirmities. For He too lived encompassed with the infirmities of mans nature, and the possibility of the crucifixion flowed from that fact, as a natural sequel.
For we also are weak in him, but we shall live with him.The thought that underlies the apparently hard saying is that the disciples of Christ share at once in their Lords weakness and in His strength. We, too, are weak, the Apostle says; we have our share in infirmities and sufferings, which are ennobled by the thought that they are ours because we are His; but we know that we shall live in the highest sense, in the activities of the spiritual life, which also we share with Him, and which comes to us by the power of God; and this life will be manifested in the exercise of our spiritual power towards you and for your good. To refer the words we shall live to the future life of the resurrection, though the thought is, of course, true in itself, is to miss the special force of the words in relation to the context.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4. For The present verse seems to imply that some of the Christines held Christ to have been not only a mere man, but a man without a miraculous resurrection. St. Paul therefore affirms that Christ was not only mighty, as speaking in him, but though crucified through his human weakness, yet he still liveth through divine power. We are humanly weak in him as human.
Live with him toward you Christ, in his resurrection, is living and ruling over the Church.
We live with him Not yet in resurrection, but in apostleship, derived and endowed from the power of God toward you.
Fuente: Whedon’s Commentary on the Old and New Testaments
2Co 13:4. Crucified through weakness, With appearance of weakness, yet he liveth with the manifestation of the power of God. The meaning of the place is this: “Though Christ in his crucifixion appeared weak and despicable, yet he now lives to shew the power of God, in the miracles and mighty works which he does: so I, though by my sufferings and infirmities I may appear weak and contemptible, yet shall I live to shew the power of God, by punishing miraculously the offenders among yo
Fuente: Commentary on the Holy Bible by Thomas Coke
2Co 13:4 . . ., . ] Reason assigned for the previous , . for even crucified was He from weakness, but He is living from the power of God . [396] Without after . the contrast comes in with the more striking effect. denotes the causal origin of the , and is not, with Chrysostom (who complains of the difficulty of this passage), to be interpreted of apparent weakness, but finds its explanation in 2Co 8:9 ; Phi 2:7 f. Jesus, namely, had, in the state of His exinanition and humiliation, obedient to the Father, entered in such wise into the condition of powerless endurance as man, that He yielded to the violence of the most ignominious execution, to which He had, according to the Father’s will, submitted Himself; and accordingly it came , that He was crucified . But since His resurrection He lives (Rom 5:10 ; Rom 6:9 ; Rom 14:9 , al. ), and that from the power of God , for God has, by His power, raised Him up (see on Rom 6:4 ) and exalted Him to glory (Act 2:33 ; Eph 1:20 ff.; Phi 2:9 ). To make the refer to also (Hofmann, who inappropriately compares 1Co 1:25 ) would yield a thought quite abnormal and impossible for the apostle, which the very , 2Co 13:3 , ought to have preclude.
. . .] Confirmation of the immediately preceding , and that in respect of the two points and . “That the case stands so with Christ as has just been said, is confirmed from the fact, that these two relations, on the one hand of weakness, and on the other of being alive . , are found also in us in virtue of our fellowship with Him.” It is an argumentum ab effectu ad causam issuing from the lofty sense of this fellowship, a bold experiential certainty, the argumentative stress of which, contained in and , bears the triumphant character of strength in weakness. Hofmann wrongly, in opposition to the clear and simple connection, desires to take . , which he separates from the following . . ., as a proof for the clause , , for which reason he imports into the contrast: not a weakness of the natural man . This contrast, although in substance of itself correct, is not here, any more than afterwards in , intentionally present to the mind of the apostl.
] Paul represents his sparing hitherto observed towards the Corinthians (for it is quite at variance with the context to refer , with Chrysostom, Theodoret, Theophylact, Grotius, Estius, and others, to sufferings and persecutions) as a powerlessness based on his fellowship with Christ, inasmuch as Christ also had been weak and . [397] But that is only a transient powerlessness; we shall be alive with Him through the power of God in reference to you . As he is conscious, namely, of that impotence as having its ground in Christ, he is conscious also of this being alive in union with Christ as fellowship with His life ( ), and hence proceeding , as Christ’s being alive also flowed from this source, Rom 1:4 ; Rom 6:4 , al.
, lastly, gives to the (which is not, with Theodoret, Anselm, and Grotius, to be referred to the future life) its concrete direction and special reference of its meaning: [398] we shall be alive ( vigere , comp. 1Th 3:8 ) in reference to you , namely, through the effective assertion of the power divinely conferred on us, especially through apostolic judging and punishing (see 2Co 13:1-2 ). “Non est vivere, sed valere vita,” Martial, vi. 70. Comp. for the pregnant reference of , Xen. Mem. iii. 3. 11; Plato, Legg. vii. p. 809 D; Dio Cass. lxix. 19. Calvin well observes: “ Vitam opponit infirmitati , ideoque hoc nomine florentem et plenum dignitatis statum intelligit.”
[396] The Recepta . would yield the quite unsuitable sense: for even if , i.e. even in the event that, He has been crucified , etc. should not, with the Vulgate and the majority of expositors, be taken as although , for in that case it would be confounded with . means even if , so that the climactic applies to the conditional particle. See Hartung, I. p. 140 f.; Haack. ad Thuc . p. 562 f.; Stallbaum, ad Plat. Ap. S . p. 32 A, Gorg . p. 509 A. De Wette wrongly rejects my view of the Recepta , making signify merely for . It always means for even . See Hartung, I. p. 148; Stallbaum, ad Plat. Gorg . p. 467 B. So, too, immediately in the that follows. Hofmann quite erroneously takes the Recepta in such a way, that Paul with merely expresses a real fact conditionally on account of his wishing to keep open the possibility of looking at it also otherwise . In that case would really be the point of consequence in the protasis, and the apostle must at least have written . Besides, the leaving open a possible other way of regarding the matter would have no ground at all in the text. A mistaken view is adopted also by Osiander, who has taken as the also of comparison , namely, of Christ with His servant (consequently, as if had stood in the text).
[397] This impotence is not to be conceived as involuntary (de Wette, following Schwarz in Wolf), but as voluntary (comp. , ver. 2), as Christ’s weakness also was voluntary, namely, the impotence of deepest resignation and self-surrender, and this was its very characteristic. Comp. Heb 12:2 .
[398] Hence is not, with Castalio and Rckert, to be joined to . .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2046
THE POWER OF THE RISEN SAVIOUR
2Co 13:4. Though he was crucified through weakness, yet he liveth by the power of God. For we also are weak in him, but we shall live with him by the power of God toward you.
AMONGST the evidences of our holy religion, there are many which are of a recondite nature; and which, as superadded to those which are more obvious, are of great importance. The passage before us affords a strong proof that the Apostle Paul was no impostor. Suppose that he knew himself to have been acting the part of a deceiver, he would be extremely careful not to offend and irritate those who might detect his treachery. But behold, when he had occasion to reprove the Corinthians for their unchristian practices, he declared, that, if they persisted in them, he would exert his apostolical authority, and inflict upon them, in the Saviours name, some heavy judgment. Now, if he had not known that such an authority was delegated to him, and that the Lord Jesus Christ himself would uphold him in the exercise of it, he would not have ventured to utter such a threat as this; because it would, of necessity, lead to an exposure of his own weakness, and to the overthrow of that religion which he was endeavouring to establish.
The power of Christ, which he here asserts, must be considered by us in a twofold view:
I.
As possessed by himself
In his crucifixion, he appeared weak
[He did indeed exhibit somewhat of his almighty power, in beating to the ground with a mere word all the soldiers who came to apprehend him. And at the bar of Pilate he declared, that his judge could have no power at all against him, except it were given him from above. He could, if he had seen fit, have had twelve legions of angels sent to rescue him. But he had previously determined to submit to all the indignities which they should offer him. In the prophetic writings concerning him it had been foretold, that he should give his back to the smiters, and his cheeks to them that plucked off the hair; yea, that he should go as a lamb to the slaughter, and, as a sheep before its shearers, not so much as open his mouth in murmurings or complaints. Accordingly, he submitted to every thing with such meek resignation, that he appeared to his enemies to be incapable of delivering himself from their hands. With this, the people around him taunted him, saying, Thou that destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross. Likewise also the chief priests, mocking him, with the scribes and elders, said, He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him. He trusted in God; let Him deliver him now, if he will have him: for he said, I am the Son of God [Note: Mat 27:40-43.]. Thus, in apparent weakness, he died.]
But he still liveth by the power of God
[In vain were all the precautions taken by his enemies: the stone, the seal, the guard, were not able to detain him a prisoner in the grave. At the time he had foretold, he burst the bonds of death, by which it was impossible he should be holden, and rose triumphant; and in due season ascended to the right band of his Father, far above all principalities and powers, whether in heaven or in hell. There He possesses all power in heaven and in earth: there are all things committed to his hands: there is He, in a more especial manner, made Head over all things to his Church, to every individual of which he imparts whatsoever is needful for him And there will he reign, till he has put all enemies under his feet ]
In connexion with this must we contemplate his power,
II.
As delegated to his ministers
The Apostles were invested with miraculous powers: which, when moved to it by him, they exercised, sometimes in a way of mercy, and sometimes also in a way of judgment. St. Paul had, by the authority committed to him, delivered to Satan, Hymeneus and Philetus, and the incestuous Corinthian: and, with a similar judgment, he threatened to visit other refractory persons at Corinth, if they should persist in their contemptuous and profane conduct. Those powers have long since ceased in the Church: but others are transmitted to Gods faithful ministers in all ages.
Ministers are weak, like their divine Master
[Paul himself was, in all his sufferings, conformed to his blessed Lord; and, in enduring them, appeared weak as He. And ministers at this day are exposed to the same trials, which they are to bear in the same submissive manner. And so weak do they appear, that persons of every description, the poor as well as the rich, the young as well as the old, will venture to insult and injure them ]
But, through Him, they also are strong
[Every word which they speak in their Masters name, supposing it to be really in accordance with the written word, shall be ratified in heaven: what they bind on earth, shall be bound in heaven; and what they loose on earth, shall be loosed in heaven. In them the Lord Jesus Christ will evince his own almighty power. He will manifest it in them persanally; enabling them to sustain all their trials with fortitude, and to perform all their duties with fidelity [Note: 2Co 4:10-11.] And he will manifest it by them ministerially, accompanying their word with power from on high, and enabling them to raise to newness of life those who were dead in trespasses and sins. There was not a miracle wrought by our Lord in the days of his flesh, which, in a spiritual sense, he does not yet work by all his faithful ministers. Their cause, too, will he maintain against all their adversaries; and he will, ere long, make it visible to all, that those who have persecuted them, have persecuted Him; and that they who have touched them, have touched the apple of his eye.]
Let me, from this subject, exhort you,
1.
To look to the Lord Jesus Christ for all you want
[Look not unto man, as though he were able to supply your wants. Paul himself may plant, and Apollos water; but it is God alone that can give the increase. The Lord Jesus Christ is exalted to be a Prince and a Saviour. He is the Head of all vital influence. He has a fulness of all things committed to him for you: and out of his fulness you may receive, at all times, grace, answerable to the grace that there is in him ]
2.
Never to be discouraged on account of your weakness
[You are weak; but your Redeemer is strong: yes, there is help laid for you upon One that is mighty. Conceive of yourselves as reduced even to as helpless a state as Christ himself was, when dead upon the cross, and buried in the grave. Shall you despair? No: your weakness shall only be an occasion for the more glorious manifestation of Gods power in the season of your greatest need. Only be strong in the Lord, and in the power of his might; and in due season the whole power of the Godhead, which was displayed in Christ in raising him from the dead, shall be displayed in you [Note: Eph 1:19.]; and you, like him, shall, in Gods appointed time, be exalted to his throne, and be a partaker of his kingdom for ever and ever.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
4 For though he was crucified through weakness, yet he liveth by the power of God. For we also are weak in him, but we shall live with him by the power of God toward you.
Ver. 4. Crucified through weakness ] i.e. Ex afflicto eius statu, as Gal 4:14 ; (Aug.), as having voluntarily subjected himself to all sorts of sufferings for our sakes.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
4. ] Confirmation of the foregoing , . The rec. text, , would be quite beside the purpose, and would mean, ‘ For even if He were crucified ’, ‘for even putting the case that He was crucified:’ cannot he = , though , as in Vulg. ‘etsi,’ and E. V. Hartung, Partikellehre i. 139, shews that in , the climax belongs only to the hypothetical particle , not as in , to the fact presupposed: ‘ even if ,’ not ‘ if even ,’ or ‘ although .’ Examples of are Plato, Sympos. 185, , , . Eur. Androm. 266, , . Sappho, , . See more in Hartung, l. c.
For he was even crucified (that always means ‘ for even ’ , or ‘ for also ,’ and never simply ‘ for ,’ see Hartung, i. 137 f., where he has collected many examples, e.g.: Il. . 63, , Herod. i. 77, ) from (as the source, the conditional element, by which His crucifixion became possible) weakness, yet He lives by (source [of His life]) the Power of God (which raised Him from the dead, Rom 6:4 ; Rom 8:11 ; Eph 1:20 ; Php 2:9 ). For we also are weak in Him (i.e. in Him , in our communion with and imitation of Christ, we, as He did, lay aside our power and spare you: we partake of His voluntary abnegation of power which we might have used. The context requires this explanation, and refutes that of Chrys., p. 644, , . ; , , , so Theodoret, Theophyl., Grot., Estius, al.), but shall live (exercise our apostolic authority, in contrast to the above) with Him (as He now exercises His power in His glorified resurrection life) from (source) the power of God [with respect to you ( , if genuine, may belong either to , = . , the art. being often omitted in such constructions, or to , ‘ we shall live with respect to you ,’ which agrees better with the parallelism, but not so well with the arrangement of the sentence. The sense seems to require the latter interpretation, for the . would be rather the result , than the source of the apostolic energy indicated by )]. I have taken , as the context plainly requires, figuratively (see ref.): but many Commentators take it literally, of the resurrection : e.g. Grot. ‘vitam consequemur immortalem.’
Fuente: Henry Alford’s Greek Testament
2Co 13:4 . ( a ) . . .: for He was crucified through weakness ( cf. Phi 2:8 , 1Pe 3:18 ; indicating that it was His self-assumed which made the Passion possible), but liveth through ( again indicating the ultimate condition) the Power of God (see reff. and cf. Rom 8:11 , Eph 1:20 , Phi 2:9 ). ( b ) f1 . . .: for we also are weak with Him (the reading might be explained from such passages as 2Co 1:5 , 2Co 4:10-11 ; but it is so startling that we hesitate to adopt it, when the MS. evidence is so evenly balanced; means simply “we are weak, as He was weak, in the world’s eyes”; see 2Co 12:10 ), but we shall live with Him , not only in the Resurrection Life of believers (Joh 14:19 , Rom 5:10 ; Rom 6:8 ), but through the Power of God toward you, i.e. , through the powerful sanctions with which He will confirm our exercise of Apostolic discipline at Corinth ( cf. 1Co 5:5 ). The thought is that already expressed in 2Co 12:10 . He now resumes the argument of 2Co 13:3 a, sc ., you are claiming to test my claims: you should look to yourselves; your faith is a witness to mine that Christ dwells in you is a proof that He dwells in me, who preached Him to you. Cf. chap. 2Co 1:24 , 2Co 3:2 .
Fuente: The Expositors Greek Testament by Robertson
For = For indeed.
though. Most of the texts omit.
through = out. of Greek. ek. App-104.
liveth. App-110.
by = oat of. Greek. ek, as above.
power. Greek. dunamis. App-172. Compare Eph 1:19, Eph 1:20.
God. App-98.
with. Greek. sun. App-104.
Fuente: Companion Bible Notes, Appendices and Graphics
4.] Confirmation of the foregoing , . The rec. text, , would be quite beside the purpose, and would mean, For even if He were crucified, for even putting the case that He was crucified: cannot he = , though, as in Vulg. etsi,-and E. V. Hartung, Partikellehre i. 139, shews that in , the climax belongs only to the hypothetical particle , not as in , to the fact presupposed: even if, not if even, or although. Examples of are Plato, Sympos. 185, , , . Eur. Androm. 266, , . Sappho, , . See more in Hartung, l. c.
For he was even crucified (that always means for even , or for also, and never simply for, see Hartung, i. 137 f., where he has collected many examples, e.g.: Il. . 63, ,-Herod. i. 77, ) from (as the source,-the conditional element,-by which His crucifixion became possible) weakness, yet He lives by (source [of His life]) the Power of God (which raised Him from the dead, Rom 6:4; Rom 8:11; Eph 1:20; Php 2:9). For we also are weak in Him (i.e. in Him, in our communion with and imitation of Christ, we, as He did, lay aside our power and spare you: we partake of His voluntary abnegation of power which we might have used. The context requires this explanation, and refutes that of Chrys., p. 644, , . ; , , , so Theodoret, Theophyl., Grot., Estius, al.), but shall live (exercise our apostolic authority, in contrast to the above) with Him (as He now exercises His power in His glorified resurrection life) from (source) the power of God [with respect to you ( , if genuine, may belong either to , = . , the art. being often omitted in such constructions,-or to , we shall live with respect to you, which agrees better with the parallelism, but not so well with the arrangement of the sentence. The sense seems to require the latter interpretation, for the . would be rather the result, than the source of the apostolic energy indicated by )]. I have taken , as the context plainly requires, figuratively (see ref.): but many Commentators take it literally, of the resurrection: e.g. Grot.-vitam consequemur immortalem.
Fuente: The Greek Testament
2Co 13:4. , if [though]) a concessive particle.-, was crucified) The cross, the utmost weakness; it includes death, for life, is put in antithesis to it.- , owing to [through] weakness) It is the part of weakness to be crucified. This is the force of the particle.- , we are weak in Him) Presently after, the particle is varied, , with Him, being employed instead of the here; we are weak, we do not exercise , power, and therefore we ourselves are less sensible of it, inasmuch as the sense of tribulation prevails.
Fuente: Gnomon of the New Testament
2Co 13:4
2Co 13:4
for he was crucified through weakness,-The crucifixion of Christ was the result of human weakness. He meekly submitted to wrong, patiently bore suffering unto death. And the dread reality of these words must not be set aside lightly. The weakness of Christ here is the same that Paul has attributed to himself-the weakness of passive endurance, and humble service; the weakness of human condition, subjected to the power of his enemies. [We must conceive therefore the Word taking on himself and dwelling among men (Joh 1:14) in a mode inconceivable to us, but divine, for a time and for our salvation, real human weakness; and as being in his dying moments forsaken by God (Mat 27:46), and powerless in the hands of his enemies. The ridicule of the chief priests mocking him and the scribes and the elders-He saved others; himself he cannot save (Mat 27:42)-is solemn truth. So in the garden the only way of deliverance is prayer to the Father-If thou be willing, remove this cup from me. (Luk 22:41-42). Thus in all things he was made like unto his brethren. (Heb 2:17).]
yet he liveth through the power of God.-By the power of God he was raised from the dead and liveth at Gods right hand. [The resurrection is ever attributed to the power of God. (2Co 4:14; 1Co 15:15; Rom 4:24; Rom 6:4; Rom 8:11; 1Pe 1:21). He who was so weak that he could not save himself from the cross now lives by the outstretched arm of Jehovah. And the power thus manifested is proof that (verse 3) Christ is powerful in his church to save and to punish.]
For we also are weak in him, but we shall live with him through the power of God toward you.-So Paul was weak, patient under sufferings and wrongs inflicted upon him, but by the power God gave him he lived toward them in correcting their wrongs, and punishing their sins. What and how the punishment was which he threatened to inflict on the false teachers is not clear. Some think he proposed by the exercise of miraculous power to punish them with bodily affliction as he did Bar-Jesus. (Act 13:6-12). Others think he intended to humiliate them by the exhibition of spiritual powers, and expose them before the multitude, and exclude them from the association of these in Christ. Whatever it was, the patience of Paul in bearing with their wrong course when present with them and his efforts then and through his epistles to turn them away from evil are manifest.
Fuente: Old and New Testaments Restoration Commentary
he was: Luk 22:43, Luk 22:44, Joh 10:18, 1Co 15:43, Phi 2:7, Phi 2:8, Heb 5:7, 1Pe 3:18
yet: Act 2:36, Act 4:10-12, Rom 6:4, Rom 6:9, Rom 6:10, Rom 14:9, Eph 1:19-23, Phi 2:9-11, 1Pe 3:18, 1Pe 3:22, Rev 1:17, Rev 1:18
we also: 2Co 4:7-12, 2Co 10:3, 2Co 10:4, 2Co 10:10, 1Co 2:3
in him: or, with him, Phi 3:10, 2Ti 2:11, 2Ti 2:12
but: Act 3:16, Rom 6:8-11
Reciprocal: Lev 14:5 – earthen vessel Psa 88:4 – as a man Psa 110:3 – day Ecc 8:8 – power Luk 20:38 – for all Joh 6:57 – even Rom 1:4 – the Son 1Co 4:10 – we are weak 2Co 4:10 – that 2Co 6:7 – the power 2Co 12:10 – for when 2Co 13:6 – General Gal 4:13 – through 1Th 2:7 – we 2Th 1:12 – the grace
Fuente: The Treasury of Scripture Knowledge
2Co 13:4. Crucified through weakness. This has reference to the fleshly body that Jesus took upon himself (Php 2:7) in order that He might become a sacrifice for the sins of mankind. That body was as weak as that of any other man when it was attacked mortally, hence it was the victim of death through the crucifixion. But the power of God was sufficient to unite that body with its soul again and enable Him to live. We also are weak with him denotes that Christians will risk their temporal lives if need be, in their devotion to Him who is able to sustain them spiritually. This was especially significant in the case of the apostle who was devoting his services toward you (the Corinthians).
Fuente: Combined Bible Commentary
2Co 13:4. for[1] he was crucified through weakness, yet he liveth through the power of God. There was a great principle involved in the death of Christ, over and above its more immediate object. All that preceded and led to His death was a manifestation of voluntary weakness, culminating in His final exinanition. He emptied Himselfbecoming obedient even unto death, yea, the death of the cross (Php 2:7-8). That emptied condition was a necessary step to His state of fulnessthe weakness to the power by and in which He rose. And this twofold condition, says the apostle here, is reproduced and realized in us,for we are also weak in him, but we shall live with him through the power of God toward youand ye shall know this when I come.
[1] The word though is not genuine here, and diminishes the force of the statement that follows.
Fuente: A Popular Commentary on the New Testament
Verse 4 Christ was crucified because of weakness, man’s. He was raised in power, God’s ( Romans 4:24; 64; 8:11 ; 1 Peter 121 ). Because of Christ, Paul had suffered trials and the weaknesses of man. But, he was now prepared to show God’s power to them in punishment.
Fuente: Gary Hampton Commentary on Selected Books
for he was crucified through weakness, yet he liveth through the power of God. For we also are weak in him, but we shall live with him through the power of God toward you. [The apostle here gives the reason why he had so fully decided to discipline: they had tauntingly desired it. You ascribe, says he, weakness to the Christ who speaks in me, and strength to the Christ, who, according to their profession, speaks in these false apostles, and you would put me to the test. Their Christ, ye say, is the mighty Keeper of the Jewish law, while mine is the weak, crucified Christ. But you should remember that he has not been weak toward you, either in my ministry (2Co 12:12), or in miracles and judgments (2Co 6:7; 1Co 2:4-5; 1Co 11:30), or in the bestowal of gifts (1Co 1:7), for, though he did indeed manifest through the weakness of our humanity a mortal life susceptible to death by crucifixion (Phi 2:7-8; 1Co 1:23; Heb 2:14); yet, per contra, through the power of God the Father working in him (Rom 1:4; Rom 6:4; Eph 1:20), he overcome this weakness and lives again. And by virtue of our union with him, we follow the pattern of his life in our dealings with you; for you who have beheld our physical weakness, infirmities, gentle forbearance, etc. (2Co 10:10; 2Co 12:5; 2Co 12:9-10), and have, as it were, put our influence and power to death among you, shall behold also in me the same divine power of God effecting a resurrection of us because of our union with Christ, that we may exercise our rightful authority over you. We should note the direct assertion of inspiration, and the willingness to have it tested contained in 2Co 13:3]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 4
Through weakness; in his state of humiliation.
Fuente: Abbott’s Illustrated New Testament
13:4 For though he was crucified through {b} weakness, yet he liveth by the power of God. For we also are weak in him, but we shall live with him by the power of God toward you.
(b) Regarding that base form of a servant which he took upon him when he abased himself.
Fuente: Geneva Bible Notes
Jesus experienced crucifixion because He was obedient to His Father’s will and therefore did not assert Himself against His enemies who eventually executed Him. He appeared to be very weak to onlookers. However, His "weakness" was in reality an evidence of great strength, strength of commitment to His Father’s will even to death on a cross. The Father rewarded His Son by sustaining Him with supernatural power. Similarly Paul in submitting to God’s will had appeared weak to some in Corinth. Nevertheless God would sustain him too supernaturally. That supernatural power would be evident to the Corinthians when Paul arrived in Corinth and dealt with them as Jesus Christ will deal with His people when He returns (cf. 2Co 5:10).
"It appears that Paul and the Corinthians did not understand ’power’ in the same way. For them it was on display in an aggressive and a mighty personality. For the apostle, it is seen in weakness." [Note: Martin, p. 476.]