Exegetical and Hermeneutical Commentary of 2 Corinthians 13:9
For we are glad, when we are weak, and ye are strong: and this also we wish, [even] your perfection.
9. For we are glad, when we are weak, and ye are strong ] This passage is very similar to 1Co 4:8-10. At present none of the burdens, but many of the blessings of the Gospel, have fallen on the Corinthians. St Paul rejoices that their immature faith is not subjected to the severe strain of persecution and affliction, while as respects himself, he rejoices in sorrows (ch. 2Co 12:10), regarding them as proofs of the ascendency of the life of the Spirit over that of the flesh. Cf. ch. 2Co 4:10-16. The word translated am glad is somewhat stronger in the original rejoice. And the word translated strong is cognate with that translated mighty in 2Co 13:3. See also ch. 2Co 10:4. It refers to the inner strength of spirit with which the believer in Christ is endued. It is also to be observed and the Greek here displays it more clearly than the English that St Paul does not say that the Corinthians are strong, but that he rejoices when they are so.
and this also we wish ] More literally, pray. St Paul rejoices when the Corinthians are strong, but whether they are so or not, he does not cease to pray for their advancement in holiness.
perfection ] The word is not that usually rendered perfection in our translation, i.e. the fulfilment by any creature of the end for which it was designed. It rather signifies the fitting together of a number of souls as the pieces in a mosaic. Cf. 1Co 1:10, where the cognate word (see 2Co 13:11) is used of unity of mind and judgment; Heb 10:5, where it is used of preparing a body for Christ; Mar 1:19, where it is used of mending nets; Gal 6:1, where it is used of restoring a sinner. The first and last of these meanings are probably combined here.
Fuente: The Cambridge Bible for Schools and Colleges
For we are glad when we are weak … – We rejoice in your welfare, and are willing to submit to self-denial and to infirmity if it may promote your spiritual strength. In the connection in which this stands it seems to mean, I am content to appear weak, provided you do no wrong; I am willing not to have occasion to exercise my power in punishing offenders, and had rather lie under the reproach of being actually weak, than to have occasion to exercise my power by punishing you for wrongdoing; and provided you are strong in the faith and in the hope of the gospel, I am very willing, nay, I rejoice that I am under this necessity of appearing weak.
And this also we wish – I desire this in addition to your doing no evil.
Even your perfection – The word used here ( katartisis) occurs nowhere else in the New Testament, though the verb from which it is derived ( katartizo) occurs often; Mat 4:21; Mat 21:16; Mar 1:19; Luk 6:40; Rom 9:22; 1Co 1:10; 2Co 13:11; Gal 6:1; 1Th 3:10, et al.; see the note on 2Co 13:11. On the meaning of the word see Rom 9:22. The idea of restoring, putting in order, fitting, repairing, is involved in the word always, and hence, the idea of making perfect; that is, of completely restoring anything to its proper place. Here it evidently means that Paul wished their entire reformation – so that there should be no occasion for exercising discipline. Doddridge renders it, perfect good order. Macknight, restoration. For this restoration of good order Paul had diligently labored in these epistles; and this was an object near to his heart.
Fuente: Albert Barnes’ Notes on the Bible
2Co 13:9
For we are glad, when we are weak, and ye are strong:.
. even your perfection.
Christian perfection
I. The object desired. Perfection.
1. As individual believers. No such thing as aggregate holiness can exist, without the sanctification of its units. A church cannot be perfect except as its members are so, any more than the body can be healthy unless its organs are sound. In what he considered this to consist we may gather from his writings:–In understanding be men, literally perfect; that I might perfect that which is lacking in your faith; perfect and complete in all the will of God; that the man of God may be perfect, thoroughly furnished to every, good work; perfect in Christ Jesus. He would have Christians–
(1) Of vigorous understanding, not feeble minded, not intellectual dwarfs, not liable to be carried about with every wind of doctrine in consequence of their slight comprehension or grasp of the truth.
(2) Of strong faith, not sceptical, doubting, hesitating, but, like Abraham, strong in faith, giving glory to God; living by it, walking by it, taking it as their principle and guide; and by it giving the future ascendency over the present, the spiritual over the material.
(3) Perfect in all Gods will; not correct in creed and defective in practice; not strong in faith and deficient in love, but showing faith by works; being all that Christianity requires and Christ was.
(4) Careful to maintain good works; active, diligent, zealous, devout.
(5) And all this in Christ Jesus; not from a spirit of legality, self-righteousness, or self dependence, but by grace derived from Christ, by the indwelling spirit of Christ, actuated by the love of Christ, and doing all to His glory. This is an object at which we may all aim. The highest kind of excellence is presented to the view of each. You cannot perhaps be great, you may be good–wealth may be denied you, worth is not. And this is what we want. If each one will consecrate themselves by a more personal surrender to Christ, and will resolve in Gods strength to be more what the Word of God requires, a new era will dawn upon this fellowship.
2. As a Church.
(1) And here we are at once reminded that there is much which a Christian Church may possess which does not constitute Christian perfection. Like the capital to which the city gave its name and which is the composite of many other forms of beauty, the Corinthian Church had great excellence, but it was not perfect, It had wealth, gifts, numbers probably–yet it was not perfect. The perfection of a Christian Church does not consist in outward things. Not that they are to be despised. They may be valuable adjuncts. But we are in danger of putting, e.g., beautiful architecture in the place of a spiritual house; melodious music in the place of harmonious feeling; of mistaking eloquence for gracious words; of idolising intellect instead of yielding to truth; but in proportion as we do this we content ourselves with the shell instead of the kernel, we grasp a shadow, but we miss the substance. The kingdom of God is not in word but in power.
(2) In thinking of what constitutes Church perfection, I place too in a very subordinate position mere outward organisation. Not that I despise it; but I regard it as a means.
(3) If I am asked what then constitutes the perfection of a Church, I point you to the Pentecostal Church (Act 2:1-47.).
(4) As we would obtain this perfection, let us try and avoid whatever would impair or destroy it. In this letter the apostle had animadverted on many points of reprehension. There was party-spirit, forbearance of needful discipline, undue conformity to the world, defects in the mode of conducting worship and in dispensing ordinances, an undue regard to ostentatious display of gifts, a lack of such liberality as was exhibited by other and poorer churches, unkind depreciation of him as their teacher and apostle. These and similar evils led him to say (2Co 12:20), I fear, lest when I come I shall not find you such as I would, and no wonder that he so earnestly desired greater perfection.
II. The wish expressed. Here observe–
1. The lofty aim of the Christian ministry.
(1) Look at it in itself, and how spiritual, vast, important–the fullest development of individual and collective character. And then recollect this was desired in order to something beyond–the worlds salvation and the glory of God. The Christian ministry seeks the Churchs perfection, and this in order to higher aims still.
(2) I go a step farther: it not only seeks it but it is greatly instrumental in promoting it. God has many means by which He works, as He can dispense with all; but of all the means He has blessed to this end, none have been more hopeful than an earnest, evangelical ministry. This we wish as ministers–your perfection.
2. The deep emotions by which earnest minds are characterised. The term wish but faintly intimates the apostles obvious feeling. We might illustrate it by some other of his expressions:–My little children of whom I travail in birth again till Christ be formed within you. God is my record how greatly I long after you all in the bowels of Jesus Christ. I will very gladly spend and be spent for you. Be in earnest, and let the earnest emotion of others on your behalf urge you to concern for yourself.
3. The conscious dependence of the apostle upon an agency superior to his own to secure the object desired. We wish! but some one else must grant. Perfection will never be secured by mere wishing. This indeed will never secure anything.
(1) There must be effort. What a man sows that shall he also reap. If he sows only wishes, wishes light as thistle down will be his only harvest. If he sows real effort, diligent persevering exertion, a daily advance to perfection will be his glorious reward. Are we putting forth this? Say not it is discouraging to be constantly failing. Remember the effort braces the moral nature, and is thus its own reward. Let conscious failure only quicken to further exertion.
(2) Likewise pray–so did the apostle; well did he know that only the Perfect One could give perfection. (J. Vincy.)
Christian perfection
I. The nature of the apostles wish.
1. It was very serious and solemn, and of the nature of a fervent and affectionate prayer (Rom 10:1).
2. It was benevolent. The apostle had reason to be offended with the Corinthians, yet he manifested towards them the greatest kindness, and was at all times their advocate at the throne of grace.
3. It was seasonable and suitable. It implies that some things had taken place amongst the Corinthians which he lamented, and desired to see removed.
4. It was full and comprehensive, including both their present and eternal welfare. The greatest thing that is said of glorified saints above is, that they are made perfect. The greatest thing that can be said of God Himself is, that He is perfect.
5. It was highly apostolic, being in unison with his character and office.
II. Its object perfection. This is what he laboured himself to attain (Php 3:12). For the Corinthians he entertained the same holy desire (2Co 13:7). Corrupt principles and evil habits had crept in among them, and he wished to see these corrected and laid aside. Not content with negative purity he adds: This also we wish, even your perfection.
1. Christian perfection is–
(1) Legal. In the eye of the lawgiver, all the saints are complete in Christ, who is their head and representative (Col 2:10-11).
(2) Moral, which is either full, or partial. Man was originally free from moral defect, being created in righteousness and true holiness. Christ was also holy and sinless. Both were perfect, being in every respect what righteousness could require. The only perfection to be found amongst fallen creatures is partial; a perfection begun but not consummated; entire in all the integral parts, but not in degrees, as a child is perfect in possessing all that is requisite to constitute a complete and entire human being, though not grown up to the fulness of the stature of a man. So where patience has its perfect work, in connection with all the other graces, the believer is said to be perfect and entire, wanting nothing (Jam 1:4).
(3) Comparative (1Co 2:6).
(4) Synonymous with sincerity and uprightness (Gen 6:9; Gen 17:1; Job 1:8; Psa 37:37; Psa 101:2; Joh 1:47).
2. The perfection which Paul desired on behalf of the Corinthians would include
(1) A maturity of understanding in the great mysteries of the gospel. The entrance of Gods Word giveth light (Col 1:13); but all true religion is progressive.
(2) A pure heart and an unspotted conversation.
(3) A high degree of spirituality.
(4) Tenderness of conscience.
(5) An aptitude for spiritual and edifying conversation.
(6) Joining in Christian fellowship, and attending on gospel ordinances. Conclusion:
1. The sincere Christian, though he has not attained perfection, earnestly breathes after it, and cannot be satisfied without it.
2. What the apostle wished for others, let us anxiously seek for ourselves.
3. As the most eminent and perfect part of the Christian character consists in making Christ all and in all, so let this be the life and substance of our religion. (B. Beddome, M. A.)
Christian perfection
The objection to this is probably the loudest of all objections ever urged against Christianity. It is said to be clear fanaticism, false in fact, and ridiculous in appearance. And yet it is likely that a very slight examination will show that the common creed of all men has not a more clear or prominent feature or section in it than this very doctrine. And here we inquire, is it a new and strange doctrine peculiar to Christianity? Ask the orator how high he has fixed his standard of perfection in the powers of oratory, beyond which point he does not aim? His young manhood makes war upon all who have preceded him. His pride disdains the achievements of mortals; and he would, if he could, hold his audience nerveless and breathless–subject only to the flash of his eye and the move of his finger. His motto is perfection. Ask the painter–if he would not, were he able, make the canvas whisper! The sculptor, if he could, would chisel the marble, that you could see the very life blood coursing in its veins! To excel is the desire of every man who is not a drone or a sluggard. What means achievement? Is it a word without a meaning? Go on to perfection is the only motto worthy a God-created, heaven-aspiring mind. It is the first thing the child learns, and the last thing the sage grasps after. And would you deny this heavenly doctrine to the Christian? Must he, and he alone, be deprived of its cheering influence? May not his heart, too, be fired with its vital flames? Must he, and he alone, be fettered and chained down to the mere experience of the common herd? Or may he not rise above the earth likewise, and go on to perfection too? Let him go! Let him rise! Let him fix his aspiring gaze higher, yea upon the very spot where the Saviour sits at the right hand of God. (Homilist.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 9. For we are glad, when we are weak] It will give me indescribable pleasure that I should still appear to be poor, despicable, and destitute of this extraordinary power with which God has clothed me, so that you be strong in all the gifts and graces of the Holy Spirit.
And this also we wish, even your perfection.] We cannot be satisfied that persons, with such eminent endowments, and who have once received the truth as it is in Jesus, should be deficient in any of the graces that constitute the mind of Christ; such as brotherly love, charity, harmony, unity, and order. I have given the above paraphrase to this verse, because of the last term , which we render perfection. , from , intensive, and , to fit or adapt, signifies the reducing of a dislocated limb to its proper place; and hence, as Beza says on this passage: “The apostle’s meaning is, that whereas the members of the Church were all, as it were, dislocated and out of joint, they should be joined together in love; and they should endeavour to make perfect what was amiss among them, either in faith or morals.”
It is a metaphor, also, taken from a building; the several stones and timbers being all put in their proper places and situations, so that the whole building might be complete, and be a proper habitation for the owner. The same figure, though not in the same terms, the apostle uses, Eph 2:20-22.
The perfection or rejointing which the apostle wishes is that which refers to the state of the Church in its fellowship, unity, order, c. And perfection in the soul is the same, in reference to it, as perfection in the Church is to its order and unity. The perfection or rejointing of the soul implies its purification, and placing every faculty, passion, and appetite in its proper place so that the original order, harmony, unity, and purity of the soul may be restored; and the whole builded up to be a habitation of God through the Spirit, Eph 2:22.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Some by weak here understand a moral impotency; as the apostle had said, he could not do any thing against the truth, that is, rightly and justly he could not: and by
strong here, a spiritual strength, a reformation, growth, and proficiency in grace. These make the sense to be this; I am so far from coming with a desire to show amongst you my apostolical power in punishing offenders, as that I should be glad to find you so strong in the exercise of grace, that I should find none to punish; that men be made weak (as to the putting forth that power) by your spiritual strength. I incline to a more general interpretation. The apostle by this purgeth himself from any thing of vain glory, or seeking himself; Though (saith he) I be weak, (as some amongst you report me), yet if you be truly strong, I shall heartily rejoice therein. For I wish nothing more than
your perfection; my reputation is nothing to me compared with that.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9. are gladGreek,“rejoice.”
when we are weakhavingno occasion for displaying our power; and so seeming “weak,”as being compassed with “infirmities” (2Co 10:10;2Co 11:29; 2Co 11:30).
ye . . . strong“mighty”in faith and the fruits of the Spirit.
andnot in the oldestmanuscripts.
we wishGreek,“pray for.”
your perfectionliterally,”perfect restoration”; literally, that of a dislocatedlimb. Compare 2Co 13:11, “Beperfect,” the same Greek word; also in 1Co1:10, “perfectly joined together”; Eph4:12, “the perfecting of the saints.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For we are glad when we are weak,…. Appear to be so, look like persons disarmed of all power and authority; the apostles rejoiced when they had no occasion of exerting themselves, and of exercising that high office, and extraordinary commission they had received of Christ Jesus:
and ye are strong; stand fast in the doctrine of faith, and are lively and active in the exercise of the grace of faith; are strong in Christ, and in his grace, and in the power of his might, to withstand every temptation of Satan, every corruption of their own hearts, and to perform every duty aright.
And this also we wish, even your perfection; or restoration, or jointing in again; a metaphor taken from the setting of bones that are dislocated and out of joint; for the church at Corinth was like a disjointed body, and the apostle’s wish was, that their animosities might cease, their divisions be healed, their disorders rectified, and each member be in its proper place, behaving as became the Gospel of Christ; see 1Co 1:10.
Fuente: John Gill’s Exposition of the Entire Bible
For we rejoice ( ). Paul had far rather be weak in the sense of failing to exercise his apostolic power because they did the noble thing. He is no Jonah who lamented when Ninevah repented.
Your perfecting ( ). Late word from , to fit, to equip (see verb in verse 11). In Plutarch, only here in N.T.
Fuente: Robertson’s Word Pictures in the New Testament
We are weak. Practically the same as unapproved. When your good conduct deprives us of the power of administering discipline, we are weak. Perfection [] . Only here in the New Testament See on be perfect, ver. 11. Rev., perfecting.
Fuente: Vincent’s Word Studies in the New Testament
1) “But we are glad, when we are weak,” (chairomen gar hotan hemeis asthenomen) “For we rejoice (even) whenever we are weak,” Not as sharp in exercising reproof as we might be, 2Co 10:10; 2Co 11:30; 2Co 12:5; 2Co 12:9-10.
2) “And ye are strong” (humeis de dunatoi hete) “and you all are powerful, dynamic,” in Christian graces. He was ever content that in weakness, as accused, he could yet minister to their edification, fruitfully, 1Co 4:10; 2Co 4:12.
3) “And this also we wish,” (touto kai euchometha) “this also we pray,” and not only rejoice in, that you may grow in strength and grace, Eph 6:10; 2Pe 3:18.
4) “Even your perfection,” (ten humon katartisin) “for your restoration,” 2Co 13:11; Mat 5:48.
Fuente: Garner-Howes Baptist Commentary
9. For, we rejoice. Either the causal particle γὰρ, ( for,) must be taken as meaning — therefore; or it is a second reason, why he does not refuse to be regarded as a reprobate — for their sake, and with a view to their advantage. Let the reader select whichever he may choose, for it is of no consequence. (963) When he says, Provided you are strong, I shall willingly submit to be reckoned weak, there is an antithesis in the words — not in the meaning; for weakness means here, as formerly, (2Co 13:4,) contempt. On the other hand, he means that the Corinthians will be strong, if they are full of the power and grace of God.
And this also, He now again repeats, what he had already stated several times, that he was from necessity — not from his own inclination, more severe than they would have wished; and farther, that by this means, too, (964) he spared them, that he might not be constrained to resort to severer measures, when he was present with them.
The perfection, of which he speaks, consists in a fit proportion, and sound condition, of all the members. Now (965) he alludes to good physicians, who cure particular diseases in such a way as not in any part to mutilate the body; (966) and, as he is concerned to secure a perfection of this nature, he says, that, for that reason, he provides against the necessity of having recourse to severer measures. (967) For we see, that those, who at first shrink back from the slight pain, or uneasy feeling of a plaster, are at length constrained to endure the torture of burning, or amputating, and that, too, where the issue is extremely doubtful. (968)
(963) “ Car c’est tout vn;” — “For it is all one.”
(964) “ Mesme en ce faisant;” — “Even in doing this.”
(965) “ Or en parlant ainsi;” — “Now in speaking thus.”
(966) The same view, in substance, is taken by Beza, of the meaning of the term κατάρτισιν, which he renders — integram concinnationem ( complete adjustment.) “ Varia enim est et multiplex verbi, καταρτίζειν significatio. Mihi veto proximum versiculum cure isto comparanti videtur Apostolus nilhil aliud hoc nomine significare, quam suum hoc csse consilium ut Corinthiacae Ecolesiae membris, quae luxata fuerant, rursus in locum suum veluti repositis, totum illud corpus mutuo connexis membris instauretur, Gal 6:0. Itaque licebat etiam reconcinnationem interpretari;” — “For the meaning of the word καταρτίζειν is various and manifold. On comparing, however, this verse with a subsequent one, I am of opinion that Paul by this term simply means, that it was his design, that those members of the Corinthian Church which had been dislocated, as it were, having been restored to their proper place, the entire body should be renovated by the members being mutually connected together, (as in Gal 6:1.) Hence we might even render the term — readjustment. ” See Calvin on the Corinthians, vol. 1, p. 63, n. 2. — Ed.
(967) “ Plus facheux et aspres;” — “More irksome and: severe.”
(968) “ Voire sans asseurance de guarir pour cela;” — “Even where there is no confidence as to effecting a cure by that means.”
Fuente: Calvin’s Complete Commentary
(9) For we are glad, when we are weak . . .The last words cover many shades of meaning. We may think of the weakness of his bodily presence, of his physical infirmities, of the apparent failure of his supernatural powers because the condition of the Corinthian Church, as walking in faith and truth, presented no opening for their exercise. He can find cause for joy in all these, if only the disciples whom he loves are strong with the strength of God.
This also we wish, even your perfection.Better, your restoration. This is the only passage in the New Testament in which the word occurs; but the corresponding verb is found in the mending their nets of Mat. 4:21, Mar. 1:19, and in the restore of Gal. 6:1. Its proper meaning is to bring back to completeness. This, then, was what the Apostle had been aiming at all along. In his seeming harshness and self-assertion, as in his overflowing tenderness, he was looking forward to their restoration to their first love and their first purity. He would rather threaten than act, even at the cost of the threat appearing an empty vaunt, if only he might be spared the necessity for acting.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
9. And he rejoices in his powerlessness save for the truth alone.
Glad weak He rejoices that his apostleship thus loses force by their being strong in Christian truth.
Perfection Your completion as Christians. The image is drawn from a structure, where all the parts are exactly adjusted so as to make it complete and perfect in its kind. Be ye possessed of a complete symmetry of Christian character.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For we rejoice, when we are weak, and you are strong. This we also pray for, even your perfecting.’
For his rejoicing is not in what he is or in how he is seen, for if his weakness results in their strength he is satisfied. What concerns him is their being made strong. This too is what he prays for, their restoration and being made fit, going on to their being made perfect. In this is seen the total selflessnesss of Paul’s ministry. In this too he is like his Master, and an example for us all.
Fuente: Commentary Series on the Bible by Peter Pett
2Co 13:9. When we are weak, &c. “When we seem weak, by not exerting any miraculous power to the punishment of offenders; and ye are strong in gifts and graces, in faith and good works.” The word , rendered perfection, alludes to a building, wherein all the parts are so compacted together, as to form one compleat edifice. The Apostle’s meaning in this last clause of the verse is, “Yea, I heartily wish that all things were brought into good order among you; that ye were entirely knit together in faith and love, like a compleat and well-compacted building; and that every grace were perfected in you all, and there were no remainder of sin in any of you.”
Fuente: Commentary on the Holy Bible by Thomas Coke
2Co 13:9 . Not reason assigned for 2Co 13:7 (Hofmann), but confirmation of what is said in 2Co 13:8 from the subjective relation of the apostle to the readers, in which has the emphasis. This joy is as the living seal of the heart to that axio.
] according to the connection, quite the same as in 2Co 13:7 , of the state in which the apostle is not in a position to exercise punitive authority on account of the Christian conduct of his readers. Comp. 2Co 13:4 .
] correlative to the , consequently: such as (on account of their Christian excellence) one can do nothing to with the power of punishment. The latter is powerless in presence of such a moral disposition. The context does not yield more than this contrast; even the thought, that the guard themselves against all that would call forth the punitive authority (Hofmann), is here foreign to i.
] this , namely, that ye may be strong, we also pray ; it is not merely the object of our joy, but also of our prayers. On the absolute , used of praying (for after 2Co 13:7 it is not here merely wishing ), comp. Jas 5:16 ; often in classic writers. There is no reason for taking the adverbially: thereupon, on that account (Ewald).
] epexegesis of : namely, your full preparation , complete furnishing, perfection in Christian morality. Comp. , Eph 4:12 . Beza and Bengel think of the readjustment of the members of the body of the church that had been dislocated by the disputes (see on 1Co 1:10 , and Kypke, II. p. 290) a special reference, which is not suggested in the context. See 2Co 13:7 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
9 For we are glad, when we are weak, and ye are strong: and this also we wish, even your perfection.
Ver. 9. Even your perfection ] Or, your restoration, or joining again, . His meaning is, saith Beza, that whereas the members of this Church were all, as it were, dislocated and out of joint, they should now again be joined together in love, and they should endearour to amend what was amiss among them, either in faith or manners.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
9. ] For ( confirmation of 2Co 13:8 by the still stronger assertion , WHEREIN his joy consists, and for what he prays ) our joy is, when we are weak (have no opportunity for shewing our power in punishment) but ye are mighty (in Christian graces, and requiring no exercise of our authority): this (viz. that the state of the case may be as just mentioned) we also pray for, viz. your perfection (generally, in all good things, see , Eph 4:12 ; not, as Bengel, ‘ne opus sit quenquam de corpore rescindere;’ the reference here being far more general).
Fuente: Henry Alford’s Greek Testament
2Co 13:9 . . . .: for we rejoice when we are weak and ye are strong, i.e. , in Christian graces. The primary reference is to that weakness which the non-exercise of Apostolic authority would seem to suggest to them (2Co 13:4 , 2Co 11:21 ), and of which his opponents were very ready to accuse him (2Co 10:10 ); but in all weakness of his he repeatedly declares his contentment, if it minister in any way to their edification (see 2Co 4:12 , 2Co 12:10 , and cf. 1Co 4:10 ). . . .: this we also pray for (and not merely rejoice in), viz., your perfecting ( cf. 2Co 13:11 ).
Fuente: The Expositors Greek Testament by Robertson
also we wish = we pray for (Greek. euchomai. App-134.) also.
perfection. Greek. katartisis. Only here. Compare 2Co 13:11 and App-125.
Fuente: Companion Bible Notes, Appendices and Graphics
9.] For (confirmation of 2Co 13:8 by the still stronger assertion, WHEREIN his joy consists, and for what he prays) our joy is, when we are weak (have no opportunity for shewing our power in punishment) but ye are mighty (in Christian graces, and requiring no exercise of our authority): this (viz. that the state of the case may be as just mentioned) we also pray for, viz. your perfection (generally,-in all good things, see , Eph 4:12; not, as Bengel, ne opus sit quenquam de corpore rescindere; the reference here being far more general).
Fuente: The Greek Testament
2Co 13:9. , we are weak) in body and with our authority unemployed.-, strong) in faith.- , we also wish) Weakness is welcome, not wished for; , is even () wished for.-) perfect union, perfection, 2Co 13:11; 1Co 1:10 [perfectly joined together]: that there may be no need to use severity in cutting off[93] any one from the body.
[93] 2Co 13:10, Th. , to cut off.-ED.
Fuente: Gnomon of the New Testament
2Co 13:9
2Co 13:9
For we rejoice, when we are weak, and ye are strong: this we also pray for, even your perfecting.-He was not only willing to have no opportunity of displaying his power in inflicting punishment, but he delighted in such a condition, for it meant that they were strong in their spiritual life, and in their steadfastness in the faith.
Fuente: Old and New Testaments Restoration Commentary
perfection
Perfecting. (See Scofield “Mat 5:48”).
Fuente: Scofield Reference Bible Notes
when: 2Co 13:8, 2Co 11:30, 2Co 12:5-10, 1Co 4:10
even: 2Co 13:7, 2Co 13:11, 2Co 7:1, Eph 4:13, Phi 3:12-15, Col 1:28, Col 4:12, 1Th 3:10, 2Ti 3:17, Heb 6:1, Heb 12:23, Heb 13:21, 1Pe 5:10
Reciprocal: Mat 5:48 – ye 1Co 4:8 – ye did 2Co 4:12 – death 2Co 11:29 – is weak 2Co 12:10 – for when 2Co 12:20 – I shall not Phi 1:8 – how
Fuente: The Treasury of Scripture Knowledge
CHRISTIAN PERFECTION
This we also pray for, even your perfecting.
2Co 13:9 (R. V.)
Times of revival are times of spiritual danger. Peril comes from two seemingly opposite quarters. On the one side there is the tendency to exaggerate, on the other to belittle, Gods truth. We suffer from both these tendencies. Thus there are some to-day who, if language means anything, do lay claim to a practically sinless perfection. Such perfection is not our danger, nor does the fact that some think they are perfect seriously menace the life of the Church. Facts are too strong for the theory. Our danger lies in the opposite directionin an idle acquiescence in imperfection. This is the real peril. Sometimes it springs of personal failure; sometimes of the reaction from perfectionist theories; sometimes from ignorance of Gods demands; sometimes, and most often, from sheer laziness. There are three words whose meaning it is well to grasp if we would understand the scope and limits of Christian perfection.
I. The first of these is teleios.Its exact meaning is that which is brought to an end, and hence that which is matured and so complete. The Gospel was in this sense perfect as compared with the law (Heb 7:19). The Christian is exhorted to be a child in malice, but a man (lit. perfect) in understanding (1Co 14:20). In Heb 6:1 teleios is used with this significance, where the Christian teachers are urged to leave the first principles, the mere rudiments of Christian truth, and to go on unto perfection in their teaching. So in another glowing passage (Eph 4:13) the whole Church is viewed as coming to a full-grown man, of which the full-grown men in Christ are at once the elements and the miniatures. In this sense it is that our sinless Saviour is said to have been perfected. As the Captain, or Archgos, He took part in that which He established; and Himself became perfect (teleios) through suffering. Of this perfection the Resurrection was the visible seal and crown.
II. The second word for perfect is holoklros.The perfection it indicates is one in which no grace of the Christian is lacking, just as in teleios no grace is imperfect or weak. In 1Th 5:23 the word is translated blameless, and in Jam 1:4, entire. In the latter passage it is linked with teleios thus: Let patience have its perfect work, that ye may be perfect and entire, lacking in nothing. How deficient we are! How many would be the finest Christians in the world but for shortcoming just in one obvious point. To how many might not Christ say, One thing thou lackest; and how many go away grieved whom He loves! Nor is the loss theirs only, for what of His heart?
III. The last of these words for perfection is katartisis, and its allied verb. It indicates that which is fitted, restored, adjusted, and so made what it ought to be, viz. perfect. Thus, in St. Mat 4:21, the fishermen are seen mending their nets; in Heb 11:3, the worlds are declared to have been framed by the Word of God. So, too, a fallen Christian is to be restored by those that are spiritual (Gal 6:1). How deeply suggestive then, is the use of this word in a spiritual application! The great need of many a disappointing Christian life lies in a nutshell; it is spiritual adjustment. Such a life may not be deficient in gifts; you remember that of the Corinthian Church it was written: In everything ye were enriched in Him; and yet that Church, as a whole, caused grave anxiety to the Apostle. It had gifts abundant; its great need was grace.
If we would know what Christian perfection is, we must go in for it with our whole heart. It is easy to discuss the exact force of words, to point out shades of meaning in the Greek, to argue this or deny that, to know every pitfall on the way to holiness, and yet be unholy still. If our God gives us His supreme command, Be holy, let us not forget that His biddings are enablings. But it is only when we are prostrate before Him in willing, joyful obedience that possibilities become certainties.
Rev. Canon Barnes-Lawrence.
Illustration
There is a picture by Albert Durer over which the great painter often shed tears. Jesus Christ is seated, while round Him are weeds and stones and thistles, and He weeps over them. There are wound-prints in His side and handsit is the risen Lordand His tears are over the failure of His people; those whom He died to save from sin seem not to care for holiness.
Fuente: Church Pulpit Commentary
2Co 13:9. The terms weak and strong are used somewhat figuratively, referring to the unpleasant experiences of the apostle as against the more fortunate ones of the brethren. If the afflictions must come, he would rather suffer them and let his brethren escape, just so they followed the conduct pertaining to Christian perfection.
Fuente: Combined Bible Commentary
2Co 13:9. For we rejoice when we are weak, and ye are strongwhen-in consequence of your strength in grace and well-doing as a church we have no occasion to put forth our strength among you, but in all our own weakness look on, joying and beholding your order and the steadfastness of your faith in Christ (Col 2:5),this also we pray for, even your perfection. See 2Co 13:11.
Fuente: A Popular Commentary on the New Testament
The apostle may be understood two ways:
1. We are glad when we are weak; that is, when I have no occasion to manifest my apostolical power, in censuring any of you as offenders: But ye are strong; strong in faith, and fruitful in good works.
Or, 2. We are glad when we are weak, that is, when we are weakened by never so many sufferings and infirmities, provided you are made strong thereby:
For this is what we principally wish and endeavour, even your utmost perfection in knowledge, faith and holiness. Nothing is more desired by the zealous and faithful ministers of Jesus Christ, than to see their people strong in faith, fruitful in good works, persevering in well doing, yea, perfect in holiness and obedience: This we wish, nothing like it, even your perfection.
Fuente: Expository Notes with Practical Observations on the New Testament
Verse 9 Paul would gladly have them keep on thinking him weak and without authority, since that would mean he had not been required to discipline them.
Fuente: Gary Hampton Commentary on Selected Books
For we rejoice, when we are weak, and ye are strong: this we also pray for, even your perfecting.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
13:9 For we are glad, when we are weak, and ye are strong: and this also we wish, [even] your {d} perfection.
(d) That all things may be in good order among you, and the members of the church restored into their place, which have been shaken and are out of place.
Fuente: Geneva Bible Notes
The great apostle was willing to appear weak if by that weakness his disciples could become stronger and more mature (cf. 2Co 13:5; 2Co 13:11; Col 1:28). In harmony with this objective he had written 2 Corinthians. He wanted his distance from the Corinthians to cushion his severe admonitions. Nevertheless if it were necessary he would deal severely with them in person. Some destruction through judgment of sinful conduct might be necessary before construction of the church in Corinth could proceed.
"This verse brings to a conclusion the section of the epistle which began at 2Co 10:1. The theme there announced as it were in a minor key is now happily transposed into the major key: there he is accused of being bold and terrifying when absent, especially in his letters, but weak and innocuous when present; here he concludes his answer to this charge by saying that if he writes with sharpness when absent it is with the purpose of obviating the need for acting with sharpness when present. There is, however, no renunciation of authority on his part, but his conduct is governed by the principle that (as he has previously stated in 2Co 10:8) his authority has been entrusted to him by the Lord to be used for constructive, not destructive, ends." [Note: Hughes, pp. 484-85.]
Evidently Paul’s anticipated visit to Corinth was a pleasant one. Paul wrote Romans during the three months he was in Corinth (Act 20:2-3, A.D. 56-57). In it he gave no indication that there were problems in Corinth. Moreover he proceeded with his plans to evangelize unreached areas, which he would not have done if the Corinthian church still needed his attention (cf. 2Co 10:14-16). Furthermore Paul wrote that the Corinthians "were pleased" to complete their collection for the Jerusalem saints (Rom 15:26-27). Finally the Corinthian church’s preservation of 2 Corinthians argues for this church’s acquiescence to Paul’s admonitions and warnings. [Note: See Barnett, p. 619.]