2 Corinthians 13:4

"For though He was crucified through weakness, yet He liveth through the Power of God." These words have much obscurity and give disturbance to the weaker sort. Wherefore it is necessary to unfold them more clearly, and to explain the signification of the expression as to which the obscurity exists, that no one may be offended, even of the simpler sort. What then, at all, is that which is here said, and what the term "weakness" designates, and in what signification it is used, it is necessary to learn. For the term is indeed one, but it has many meanings. For bodily sickness is termed "weakness:" whence it is even said in the Gospel, "Behold, he whom Thou lovest is weak," concerning Lazarus; and He Himself said, "This weakness is not unto death;" and Paul, speaking of Epaphras, "For indeed he was weak nigh unto death, but God had mercy on him;" and of Timothy, "Use a little wine for thy stomach's sake and thine often weaknesses." For all these denote bodily sickness. Again, the not being established firmly in the faith is called "weakness;" the not being perfect and complete. And denoting this Paul said, "Him that is weak in the faith receive ye but not to doubtful disputations:" and again, "One believeth that he may eat all things; another, who is weak, eateth herbs," denoting him who is weak in the faith. Here then are two significations of the term "weakness;" there is yet a third thing which is called "weakness." What then is this? Persecutions, plottings, insults, trials, assaults. And denoting this Paul said, "For this thing I besought the Lord thrice. And He said unto me, My grace is sufficient for thee: for My power is made perfect in weakness." What is "in weakness?" In persecutions, in dangers, in trials, in plottings, in deaths. And denoting this he said, Wherefore, I take pleasure in weakness. Then showing what kind of weakness he means, he spake not of fever, nor of doubt about the faith; but what? "in injuries, in necessities, in distresses, in stripes, in imprisonments, that the power of Christ may rest upon me. For when I am weak, then am I strong." That is to say, "when I am persecuted, when I am driven up and down, when I am plotted against, then am I strong, then the rather I prevail over, and get the better of them that plot against me, because that grace resteth upon me more largely." It is then in this third sense that Paul useth "weakness;" and this is what he means by it.

What is, "though He was crucified through weakness?" "For though He chose," he says, "to endure a thing which seems to carry a notion of weakness, still this in no way breaks in upon His Power. That still remains invincible, and that thing which seemeth to be of weakness, hath nothing harmed it, nay this very thing itself shows His Power most of all, in that He endured even such a thing, and yet His Power was not mutilated." Let not then the expression "weakness" disturb thee; for elsewhere also he says, "The foolishness of God is wiser than men, and the weakness of God is stronger than men;" although in God is nothing either foolish or weak: but he called the Cross so, as setting forth the conception of the unbelieving regarding it. Hear him, at least, interpreting himself. "For the preaching of the Cross is to them that perish foolishness, but unto us which are saved it is the power of God." And again; "But we preach Christ crucified, unto the Jews a stumbling-block, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God and the wisdom of God." And again; "But the natural man receiveth not the things of the Spirit, for they are foolishness unto him." Observe, how in every place he expresseth the conception of the unbelieving, who look upon the Cross as foolishness and weakness. And so, in truth, here also he means not "weakness" really such, but what was suspected to be such with the unbelieving.

He doth not then say this, that because He was weak He was crucified. Away with the thought! For that He had it in His power not to have been crucified He showed throughout; when He now cast men down prostrate, now turned back the beams of the sun, and withered a fig-tree, and blinded their eyes that came against Him, and wrought ten thousand other things. What then is this which he says, "through weakness!" That even although He was crucified after enduring peril and treachery, (for we have showed that peril and treachery are called weakness,) yet still He was nothing harmed thereby.

And he said this to draw the example unto his own case. For since the Corinthians beheld them persecuted, driven about, despised, and not avenging nor visiting it, in order to teach them that neither do they so suffer from want of power, nor from being unable to visit it, he leads on the argument up to The Master, because "He too," saith he, "was crucified, was bound, suffered ten thousand things, and He visited them not, but continued to endure things which appeared to argue weakness, and in this way displaying His Power, in that although He punishes not nor requites, He is not injured any thing at all. For instance, the Cross did not cut asunder His life, nor yet impeded His resurrection, but He both rose again and liveth."

And when thou hearest of the Cross and of life, expect to find the doctrine concerning the Incarnation for all that is said here hath reference to that. And if he says "through the Power of God," it is not as though He were Himself void of strength to quicken His flesh; but it was indifferent with him to mention either Father or Son. For when he said, "the Power of God," he said by His own Power. For that both He Himself raised it up and sustains it, hear Him saying, "Destroy this temple, and in three days I will raise it up." But if that which is His, this he saith to be the Father's, be not disturbed; "For," He saith, "all My Father's things are Mine." And again, "All Mine are Thine, and Thine are Mine." "As then He that was crucified was nothing harmed," he says, "so neither are we when persecuted and warred against."