2 Corinthians 13:3Meaning & Commentary from the Church Fathers

May this, however, not happen." "Tell me," someone says, "do you wish to punish them because they seek proof?" "No," he says. "If I were seeking an occasion to punish them, I would have punished those who sinned from the very beginning and would not have delayed." That he truly does not wish to punish. He later showed clearly in the words: "We pray to God that you may do no evil, not that we should appear approved, but that you should do what is good, though we may seem unapproved" (2 Cor 13:7). Thus he says this not as a reason, but rather as an expression of indignation. He wishes to make those who despised him feel this. "I do not wish," he says, "to show such a proof upon you. But if you yourselves provide the occasion and wish to provoke me to it, then you will know in deed." See with what severity he speaks. He did not say, "Since you are trying to test me," but, "whether Christ speaks in me," showing that they had sinned against Him. He did not simply say, "whether Christ dwells in me," but "whether Christ speaks in me," showing that his words were inspired by the Holy Spirit. And if Christ does not reveal His power and does not punish, the Apostle transfers the discourse from himself to Christ in order to make the threats more fearful. This is not from weakness, since He is almighty, but from long-suffering. Therefore let no one consider the Lord's patience to be weakness. Why do you marvel if the Lord does not now pronounce judgment upon sinners or subject them to punishment, but delays and shows long-suffering? He was pleased to be crucified on the cross, and while enduring the sufferings of the cross He did not punish. Therefore the Apostle added, "He is not weak toward you, but mighty in you. For though He was crucified in weakness, yet He lives by the power of God" (vv. 3-4). These words are very obscure and trouble the weak. Therefore they must be explained more clearly. We must show the true meaning of this expression, which contains obscurity, so that no simple person may be scandalized. Thus we must explain the meaning of what was said, what the word "weakness" (ασθένεια) means, and in what sense it is used. The same word has many meanings. Bodily sickness is called weakness. Therefore it is said in the Gospel about Lazarus: "Lord, behold, he whom You love is sick" (ασθενει) (Jn 11:3). Christ Himself said, "This sickness (ασθένεια) is not unto death" (Jn 11:4). Paul said of Epaphroditus, "He was sick (ησθένησε) almost unto death, but God had mercy on him" (Phil 2:27). And of Timothy he said, "Use a little wine for your stomach's sake and your frequent infirmities" (ασθενείας) (1 Tim 5:23). In all these passages the word "weakness" means bodily illness. Weakness also means instability, wavering, and imperfection in faith. In this sense Paul said, "Receive one who is weak in the faith, but not for disputes over opinions" (Rom 14:1). And in the words, "For one believes he may eat all things, but he who is weak eats vegetables" (Rom 14:2), he means one weak in faith. These are two meanings of the word "weakness." But something else is also called weakness. What is this? Persecutions, plots, insults, temptations, and afflictions. In this sense Paul said, "Three times I pleaded with the Lord that it might depart from me. But the Lord said to me, 'My grace is sufficient for you, for My power is made perfect in weakness'" (2 Cor 12:8-9). What does "in weakness" mean? In various kinds of death. In the same sense the Apostle said, "Therefore I take pleasure in weaknesses" (2 Cor 12:10). Then, showing what weakness he means, he did not mention fever or doubt in faith. What did he say? "That the power of Christ may dwell in me. I take pleasure in weaknesses, in insults, in needs, in persecutions, in distresses for Christ, for when I am weak, then I am strong" (2 Cor 12:9-10; 2 Cor 11:23). "When," he says, "I am pursued, persecuted, and plotted against, then I am strong. Then most of all I conquer and prevail over those who plot against me, by the help of the abundant grace dwelling in me." It is in this third sense that Paul used the word "weakness." Here is the meaning of what was said. The Apostle directs the discourse to the same point as before, namely, that the Corinthians regarded him as low and contemptible. Since he did not wish to boast, he did not wish others to know him as he truly was. He did not wish to show the power he had for punishing the disobedient. Therefore they regarded him as one of no account. Since those who thought this way remained in extreme carelessness and insensibility, and did not correct themselves from their sins, the Apostle uses the occasion and speaks of them in very strong terms. He shows that he had done nothing to them, not from weakness, but from long-suffering. Then, as I have already said, he transfers the discourse from himself to Christ. By this he increases the fear and strengthens the threat. His words have this meaning: "If I do anything, if I punish and chastise those who have sinned, will I be the one who chastises and punishes them? Christ, who dwells in me, will punish. If you do not believe this and wish to see proof, you will soon know by the actions of Him who dwells in me. For He is not weak toward you, but mighty in you." Why did the Apostle add "toward you," when Christ is mighty everywhere? Whether He wishes to punish unbelievers, demons, or anyone else, He can do all things. What, then, does this addition mean? Either the Apostle wishes to shame them by what they themselves have already experienced, or he means that Christ now shows His power in you who must be corrected. So also he said elsewhere, "For what have I to do with judging those outside?" (1 Cor 5:12). "Those outside," he says, "God will judge on the day of judgment. But He wishes to punish you even now, in order to deliver you from future punishment." But see how, with all his care arising from fatherly compassion, the Apostle gives place to fear and great anger, saying, "He is not weak toward you, but mighty in you. For though He was crucified in weakness, yet He lives by the power of God." What do the words mean, "though He was crucified in weakness"? They mean that although Christ was pleased to suffer what had the appearance of weakness, this did not diminish His power at all. His power remains unconquered. What had the appearance of weakness did not harm it in the least. On the contrary, that very thing most clearly displayed His might, because He endured suffering and His power was not thereby lessened. Therefore let the word "weakness" not trouble you. Elsewhere the Apostle also says, "The foolishness of God is wiser than men, and the weakness of God is stronger than men" (1 Cor 1:25). There is, of course, nothing foolish and nothing weak in God. But the Apostle so named the Cross while presenting the opinion unbelievers had of it. Listen to how he himself interprets his words: "For the word of the Cross is foolishness to those who are perishing, but to us who are being saved it is the power of God." And again: "We preach Christ crucified. To the Jews a stumbling block and to the Greeks foolishness, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God" (1 Cor 1:18, 23-24). And elsewhere: "The natural man does not receive the things of the Spirit of God, for they are foolishness to him" (1 Cor 2:14). See how everywhere he sets forth the opinion of unbelievers, who consider the Cross folly and weakness. So here also he is not speaking of actual weakness, but of what unbelievers imagine. Thus the Apostle does not say that Christ was crucified because of weakness. May this never be. In everything He showed that He could have avoided crucifixion. He did so when He cast down to the ground those who came with Judas (Jn 18:6), darkened the sun, withered the fig tree, blinded the eyes of those who wished to seize Him, and worked countless other miracles. What, then, does the expression "in weakness" mean? Although Christ was crucified and endured afflictions and plots, and we have already shown that plots and afflictions are called weakness, He nevertheless suffered no harm. The Apostle said all this in order to apply it to himself. Since the Corinthians saw that the Apostles were pursued, persecuted, and despised, and that God did not avenge them, and that they did not defend themselves, he points to the example of the Master. He does this to teach them that the Apostles endure all this not from weakness, and not because they cannot avenge themselves. "So," he says, "the Lord Himself was crucified, bound, and endured countless torments, but did not avenge Himself. On the contrary, He bore everything that seemed to be weakness, and in this weakness revealed His power. For He suffered no harm, although He neither avenged nor defended Himself. The Cross did not cut off His life and did not prevent the Resurrection. On the contrary, Christ rose and lives. When you hear of the Cross and life, understand this according to the divine economy of salvation, for the whole discourse concerns it." And when the Apostle says, "by the power of God," he does not mean that Christ could not give life to His own flesh. He only shows that it makes no difference whether one says "by the power of the Father" or "by the power of the Son." Therefore, when he said "by the power of God. " he said the same thing as "by His own power." That Christ truly raised and resurrected His own flesh, listen to how He Himself speaks of it: "Destroy this temple, and in three days I will raise it up" (Jn 2:19). If Christ calls what belongs to Him the Father's, do not be troubled by this. "All things that the Father has are Mine," He says (Jn 16:15). And elsewhere: "All Mine are Yours, and Yours are Mine" (Jn 17:10). "Therefore," says the Apostle, "as Christ, being crucified, suffered no harm, so also we suffer no harm when we are persecuted and men arm themselves against us." Therefore he adds, "For we also are weak in Him, but we shall live with Him by the power of God toward you." What does "we are weak in Him" mean? We are subjected to persecutions and afflictions, and we endure extreme calamities. And what does "in Him" mean? It means that we endure them for the preaching and for faith in Him. If, then, we endure for His sake everything sorrowful and burdensome, we shall surely receive the joyful things as well.

"He is not powerless toward you, but mighty in you." Why does he add "toward you," when Christ is mighty everywhere? Probably because they had already experienced His power.

Thus he expresses this thought: since you have already seen examples, you know fully that He is not powerless toward you, but mighty, that is, He has power.

Or these words have this meaning: He shows His power over you in this life, when you can amend. He strikes you now in order to have mercy on the day of Judgment. But on unbelievers He will show His power on the very day of Judgment.

At the same time he shows that, even if he punishes, he himself will not punish, but Christ.

Yet even to these stern words he again adds a tender-hearted statement: "We pray for your perfection. For this reason I write these things while absent, that when present I may not use severity, according to the authority which the Lord has given me for edification and not for destruction" (2 Cor 13:9-10).

"Rather, this showed His might all the more, because He endured suffering and His power was not diminished by it. Therefore do not be troubled by the word weakness."

"For elsewhere the Apostle says, 'The foolishness of God is wiser than men, and the weakness of God is stronger than men' (1 Cor 1:25). Although in God there is nothing foolish or weak, he gave this name to the Cross, depicting the opinion of unbelievers about it."

"So here also he does not speak of actual weakness, but of weakness imagined by unbelievers. Therefore, as Christ suffered no harm when He was crucified, so we suffer no harm when we are persecuted and attacked."

"For this reason he added: 'For we also are weak in Him, but we shall live with Him.' If we endure for His sake all that is grievous and burdensome, then clearly we shall also receive what is joyful."

Therefore, since such things are said about me among you, if I do not show apostolic strictness among you, you will truly become confirmed in such thoughts. This would greatly harm the work of the Gospel and your salvation.

Therefore, one of two things must happen. Either correct yourselves, or I shall have to not spare you. I will either authoritatively cut the disobedient off from the Church, or strike them with some direct punishment, as I struck Elymas the sorcerer with blindness in Cyprus.

Then you will perceive tangibly that Christ the Lord both speaks and acts in me.

Chrysostom says on this passage: "Since you wish to test whether Christ dwells in me, and demand proofs from me, you mock me as a low and contemptible man who does not possess the power of Christ. You will learn that I am not deprived of it, if you give occasion for this, though I do not wish it. He speaks so in order to express his indignation and make those who despised him feel it. I do not wish, he says, to make such a trial upon you. But if you yourselves give occasion and wish to provoke me to this, then you will learn it in deed."

"Who is not weak toward you, but is mighty in you." There he said: I shall have to show upon you the power and authority of Christ, because you wish to see experimental assurance that He speaks and acts in me.

Therefore you will see in me the power of Christ, "who is not weak toward you, but is mighty in you." He indicates the power of Christ that the Corinthians had experienced, and also that it still continued to be manifest among them.

The Apostle added this either to intensify their fear, as though saying: you know that Christ is mighty, for you have experienced and still experience it. Therefore take care not to provoke His power to punishment against yourselves.

Or he added it to shame them, suggesting that they ought not subject him to such a test. For if Christ is mighty in them, this came through none other than Saint Paul himself.

It is as though he says: if Christ is mighty in you, are you not ashamed to test Christ, who speaks and acts in me, when you came to know Christ and entered into communion with Him through me?

Here are the opinions of our interpreters on this matter. Chrysostom says: "The Apostle here transfers the discourse from himself to Christ, in order to make the threats more fearful. His words have this meaning: if I do punish those who sin, will I be the one who punishes them? Christ, who lives in me, will punish them. You know the power of Christ. He is not weak, but is mighty in you. Why did the Apostle add 'in you,' when Christ is powerful everywhere? Whether He wishes to punish unbelievers or anyone else, He can do all things. What, then, does this addition mean? The Apostle either wishes to shame them more strongly by what they themselves have already experienced, or he expresses that Christ even now shows His power in them."

Photius, in Oecumenius, writes: "You wish to test whether Christ speaks in me, looking at me as one who is supposedly empty of Christ. You wish to test Christ speaking in me, although you plainly know His power in me. This very attempt to test the power of Christ in me is sin. For to test this, especially after such manifestations, is the work of the ungrateful, unbelieving, and unstable. Thus it is evident that these words are the words of one who threatens. They are threatening words."

Theophylact says: "Of course, they had previously experienced the power of Christ. Therefore the Apostle says to them: from the gracious experiences you have had, you surely know that Christ in you is not weak, but powerful."

What further experiences of His power, let us add, do you need?