4 for even if he was crucified from infirmity, yet he doth live from the power of God; for we also are weak in him, but we shall live with him from the power of God toward you.
because also Christ once for sin did suffer -- righteous for unrighteous -- that he might lead us to God, having been put to death indeed, in the flesh, and having been made alive in the spirit,
we were buried together, then, with him through the baptism to the death, that even as Christ was raised up out of the dead through the glory of the Father, so also we in newness of life might walk.
who is marked out Son of God in power, according to the Spirit of sanctification, by the rising again from the dead,) Jesus Christ our Lord;
and what the exceeding greatness of His power to us who are believing, according to the working of the power of His might, which He wrought in the Christ, having raised him out of the dead, and did set `him' at His right hand in the heavenly `places', far above all principality, and authority, and might, and lordship, and every name named, not only in this age, but also in the coming one; and all things He did put under his feet, and did give him -- head over all things to the assembly, which is his body, the fulness of Him who is filling the all in all,
And when I saw him, I did fall at his feet as dead, and he placed his right hand upon me, saying to me, `Be not afraid; I am the First and the Last, and he who is living, and I did become dead, and, lo, I am living to the ages of the ages. Amen! and I have the keys of the hades and of the death.
who is at the right hand of God, having gone on to heaven -- messengers, and authorities, and powers, having been subjected to him.
who in the days of his flesh both prayers and supplications unto Him who was able to save him from death -- with strong crying and tears -- having offered up, and having been heard in respect to that which he feared,
to know him, and the power of his rising again, and the fellowship of his sufferings, being conformed to his death,
but did empty himself, the form of a servant having taken, in the likeness of men having been made, and in fashion having been found as a man, he humbled himself, having become obedient unto death -- death even of a cross, wherefore, also, God did highly exalt him, and gave to him a name that `is' above every name, that in the name of Jesus every knee may bow -- of heavenlies, and earthlies, and what are under the earth -- and every tongue may confess that Jesus Christ `is' Lord, to the glory of God the Father.
`because the letters indeed -- saith one -- `are' weighty and strong, and the bodily presence weak, and the speech despicable.'
for walking in the flesh, not according to the flesh do we war, for the weapons of our warfare `are' not fleshly, but powerful to God for bringing down of strongholds,
And we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us; on every side being in tribulation, but not straitened; perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed; at all times the dying of the Lord Jesus bearing about in the body, that the life also of Jesus in our body may be manifested, for always are we who are living delivered up to death because of Jesus, that the life also of Jesus may be manifested in our dying flesh, so that, the death indeed in us doth work, and the life in you.
it is sown in dishonour, it is raised in glory; it is sown in weakness, it is raised in power;
for because of this Christ both died and rose again, and lived again, that both of dead and of living he may be Lord.
And if we died with Christ, we believe that we also shall live with him, knowing that Christ, having been raised up out of the dead, doth no more die, death over him hath no more lordship; for in that he died, to the sin he died once, and in that he liveth, he liveth to God; so also ye, reckon yourselves to be dead indeed to the sin, and living to God in Jesus Christ our Lord.
be it known to all of you, and to all the people of Israel, that in the name of Jesus Christ of Nazareth, whom ye did crucify, whom God did raise out of the dead, in him hath this one stood by before you whole. `This is the stone that was set at nought by you -- the builders, that became head of a corner; and there is not salvation in any other, for there is no other name under the heaven that hath been given among men, in which it behoveth us to be saved.'
and on the faith of his name, this one whom ye see and have known, his name made strong, even the faith that `is' through him did give to him this perfect soundness before you all.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on 2 Corinthians 13
Commentary on 2 Corinthians 13 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 13
2Co 13:1-14. He Threatens a Severe Proof of His Apostolic Authority, but Prefers They Would Spare Him the Necessity for It.
1. This is the third time I am coming to you—not merely preparing to come to you. This proves an intermediate visit between the two recorded in Ac 18:1; 20:2.
In the mouth of two or three witnesses shall every word be established—Quoted from De 19:15, Septuagint. "I will judge not without examination, nor will I abstain from punishing upon due evidence" [Conybeare and Howson]. I will no longer be among you "in all patience" towards offenders (2Co 12:12). The apostle in this case, where ordinary testimony was to be had, does not look for an immediate revelation, nor does he order the culprits to be cast out of the church before his arrival. Others understand the "two or three witnesses" to mean his two or three visits as establishing either (1) the truth of the facts alleged against the offenders, or (2) the reality of his threats. I prefer the first explanation to either of the two latter.
2. Rather, "I have already said (at my second visit), and tell you (now) beforehand, AS (I did) WHEN I WAS PRESENT THE SECOND TIME, SO also NOW in my absence (the oldest manuscripts omit the 'I write,' which here wrongly follows in English Version Greek text) to them which heretofore have sinned (namely, before my second visit, 2Co 12:21), and to all others (who have sinned since my second visit, or are in danger of sinning)." The English Version, "as if I were present the second time," namely, this next time, is quite inconsistent with 2Co 13:1, "this is the third time I am coming to you," as Paul could not have called the same journey at once "the second" and "the third time" of his coming. The antithesis between "the second time" and "now" is palpable.
if I come again, &c.—that is, whensoever I come again (Ac 20:2). These were probably the very words of his former threat which he now repeats again.
3. Since—The reason why he will not spare: Since ye challenge me to give a "proof" that Christ speaks in me. It would be better if ye would "prove your own selves" (2Co 13:5). This disproves the assertion of some that Scripture nowhere asserts the infallibility of its writers when writing it.
which—"who" (Christ).
is not weak—in relation to you, by me and in this very Epistle, in exercising upon you strong discipline.
mighty in you—has given many proofs of His power in miracles, and even in punishing offenders (2Co 5:11, 20, 21). Ye have no need to put me to the proof in this, as long ago Christ has exhibited great proofs of His power by me among you (2Co 12:12) [Grotius]. It is therefore not me, but Christ, whom ye wrong: it is His patience that ye try in despising my admonitions, and derogating from my authority [Calvin].
4. though—omitted in some of the oldest manuscripts; then translate, "For He was even crucified," &c.
through weakness—Greek, "from weakness"; that is, His assumption of our weakness was the source, or necessary condition, from which the possibility of His crucifixion flowed (Heb 2:14; Php 2:7, 8).
by—Greek, "from"; "owing to."
the power of God—the Father (Ro 1:4; 6:4; Eph 1:20).
weak in him—that is, in virtue of our union with Him, and after His pattern, weakness predominates in us for a time (exhibited in our "infirmities" and weak "bodily presence," 2Co 10:10; 12:5, 9, 10; and also in our not putting into immediate exercise our power of punishing offenders, just as Christ for a time kept in abeyance His power).
we shall live with him—not only hereafter with Him, free from our present infirmities, in the resurrection life (Php 3:21), but presently in the exercise of our apostolic authority against offenders, which flows to us in respect to you from the power of God, however "weak" we now seem to you. "With Him," that is, even as He now exercises His power in His glorified resurrection life, after His weakness for a time.
5. Examine—Greek, "Try (make trial of) yourselves."
prove your own selves—This should be your first aim, rather than "seeking a proof of Christ speaking in me" (2Co 13:3).
your own selves—I need not speak much in proof of Christ being in me, your minister (2Co 13:3), for if ye try your own selves ye will see that Christ is also in you [Chrysostom], (Ro 8:10). Finding Christ dwelling in yourselves by faith, ye may well believe that He speaks in me, by whose ministry ye have received this faith [Estius]. To doubt it would be the sin of Israel, who, after so many miracles and experimental proofs of God's presence, still cried (Ex 17:7), "Is the Lord among us or not?" (Compare Mr 8:11).
except ye be reprobates—The Greek softens the expression, "somewhat reprobates," that is, not abiding the "proof" (alluding to the same word in the context); failing when tested. Image from metals (Jer 6:30; Da 5:27; Ro 1:28).
6. we … not reprobates—not unable to abide the proof to which ye put us (2Co 13:6). "I trust that" your own Christianity will be recognized by you (observe, "ye shall know," answers to "know your own selves," 2Co 13:5) as sufficient "proof" that ye are not reprobates, but that "Christ speaks in me," without needing a proof from me more trying to yourselves. If ye doubt my apostleship, ye must doubt your own Christianity, for ye are the fruits of my apostleship.
7. I pray—The oldest manuscripts read, "we pray."
not that we should appear approved—not to gain credit for ourselves, your ministers, by your Christian conduct; but for your good [Alford]. The antithesis to "reprobates" leads me to prefer explaining with Bengel, "We do not pray that we may appear approved," by restraining you when ye do evil; "but that ye should do what is right" (English Version, "honest").
though we be as reprobates—though we be thereby deprived of the occasion for exercising our apostolic power (namely, in punishing), and so may appear "as reprobates" (incapable of affording proof of Christ speaking in us).
8. Our apostolic power is given us that we may use it not against, but for the furtherance of, the truth. Where you are free from fault, there is no scope for its exercise: and this I desire. Far be it from me to use it against the innocent, merely in order to increase my own power (2Co 13:10).
9. are glad—Greek, "rejoice."
when we are weak—having no occasion for displaying our power; and so seeming "weak," as being compassed with "infirmities" (2Co 10:10; 11:29, 30).
ye … strong—"mighty" in faith and the fruits of the Spirit.
and—not in the oldest manuscripts.
we wish—Greek, "pray for."
your perfection—literally, "perfect restoration"; literally, that of a dislocated limb. Compare 2Co 13:11, "Be perfect," the same Greek word; also in 1Co 1:10, "perfectly joined together"; Eph 4:12, "the perfecting of the saints."
10. Therefore—because I wish the "sharpness" to be in my letters rather than in deeds [Chrysostom].
edification … not to destruction—for building up … not for casting down. To "use sharpness" would seem to be casting down, rather than building up; therefore he prefers not to have to use it.
11. farewell—meaning in Greek also "rejoice"; thus in bidding farewell he returns to the point with which he set out, "we are helpers of your joy" (2Co 1:24; Php 4:4).
Be perfect—Become perfect by filling up what is lacking in your Christian character (Eph 4:13).
be of good comfort—(2Co 1:6; 7:8-13; 1Th 4:18).
14. The benediction which proves the doctrine of the Divine Trinity in unity. "The grace of Christ" comes first, for it is only by it we come to "the love of God" the Father (Joh 14:6). The variety in the order of Persons proves that "in this Trinity none is afore or after other" [Athanasian Creed].
communion—joint fellowship, or participation, in the same Holy Ghost, which joins in one catholic Church, His temple, both Jews and Gentiles. Whoever has "the fellowship of the Holy Ghost," has also "the grace of our Lord Jesus Christ," and "the love of God"; and vice versa. For the three are inseparable, as the three Persons of the Trinity itself [Chrysostom]. The doctrine of the Trinity was not revealed clearly and fully till Christ came, and the whole scheme of our redemption was manifested in Him, and we know the Holy Three in One more in their relations to us (as set forth summarily in this benediction), than in their mutual relations to one another (De 29:29).
Amen—omitted in the oldest manuscripts. Probably added subsequently for the exigencies of public joint worship.