Since Christ Lives by the Power of God

 

Since Christ Lives by the Power of God

 

2 Corinthians 13:4–5: "For Christ was crucified in weakness (*ex astheneias*), yet He lives by the power of God (*ek dynameōs*). For we also are weak in Him, but we shall live with Him by the power of God toward you. Examine yourselves as to whether you are in the faith (*tē pistei*); test yourselves. Do you not know (*epiginōskete*) for yourselves that Jesus Christ is in you?—unless indeed you are disqualified (*adokimoi*)."

*Ex astheneias* signifies being in a state of weakness; it implies that Jesus existed in a frail human body. The resurrection speaks of an event brought about by the power of God. *Ek dynameōs* means "by the power." To enter into Christ, one must be united with Jesus Christ, who died on the cross in weakness; those who are in Christ are united with *ho Logos* (the Word), who was resurrected by that power. Salvation is not something that occurs only after the flesh dies and resurrection takes place; rather, it is realized in the present—while one is alive—when *ho Logos* dwells within the spirit.

*Tē pistei* refers to "the faith"—specifically, the faith of Christ. The faith of Jesus Christ is a faith of obedience: the obedience to die on the cross according to the will of God the Father and to be resurrected by the power of God. God desires faith from the saints, but that faith must be an obedient faith. Thus, Paul urges believers to examine themselves to see if they possess this obedient faith. The term *epiginōskete* signifies an intimate relationship with God. Paul states that if "the Word" (*ho Logos*) dwells within you, you have entered into an intimate relationship with God; otherwise, you are one whose obedience of faith remains unproven.

The temple must come to dwell within the believer's heart, and the believer, in turn, must enter into that temple in order to abide in the Lord—for the Lord Himself is the temple. In John 15:4, Jesus commands us to abide in Him, promising that He will then abide in us. The implication is that one must first enter the temple within one's own heart; if one does not enter this temple, the Lord does not enter the believer's heart.

Christian faith is a faith of entering into Christ. To enter into Christ, the believer must be united with Jesus Christ, who died on the cross; it is then that God places the believer within Christ. One who has entered into Christ becomes a *parousia*—a concept corresponding to the Hebrew *Immanuel*.

The word *adokimoi* means "unproven" or "disqualified," and is thus translated as "rejected" or "castaway." Paul asserts that those who commune with the Lord are not among the rejected.

There were members of the Corinthian church who had committed evil against God; consequently, Paul prayed that they would not continue to do so. Paul harbored four specific concerns. The first was the fear that the Corinthian believers might manifest something other than what Paul desired—specifically, that they might fall into mysticism. Paul’s point is that mysticism is not what matters; rather, one must embody the *Parousia* (the presence of Christ). Secondly, he fears that such matters might cause discord within the church; those who pursue mysticism criticize and attack those who live according to the Word of *ho Logos*. Thirdly, because the congregation boasted of their mysticism, Paul was compelled to speak of his own experiences—an act that served to humble rather than exalt himself. Fourthly, he fears that some members may fail to repent and turn away from acts of sensuality. Underlying this sensuality is the tendency to pursue a form of mysticism distinct from truly following Christ, as mysticism often evolves into Gnosticism.

Paul observes that while the Corinthians claim to be doing God’s work, they are not engaging in work of true value. They believe they are acting rightly, yet in Paul’s view, their actions are worthless.

Anything not done in accordance with the words of Christ is evil. Paul pointed out that the Corinthians were acting according to their own ideas while claiming to carry out God’s ministry. His purpose in speaking this way—even if he appeared weak himself—was not to assert his own righteousness, but to prevent fellow ministers from falling into evil. He urges them, too, to adopt the posture of the weak and engage in work that holds true value.

Paul declares that he lives solely according to the Word of *ho Logos*, which dwells within his spirit. When a believer becomes weak, the mighty Lord works through them; thus, in union with Christ, the believer finds strength through Him. 2 Corinthians 13:11–13: "Finally, brothers, rejoice. Aim for restoration, be comforted (*parakaleisthe*), agree with one another, live in peace; and the God of love and peace will be with you. Greet one another with a holy kiss. All the saints greet you. The grace of the Lord Jesus Christ and the love of God and the fellowship (*koinonia*) of the Holy Spirit be with you all."

*Parakaleisthe* (παρακαλεῖσθε) means to receive exhortation or encouragement. Seven virtues are listed here that ministers should possess: rejoicing in Christ, being restored to wholeness, receiving exhortation, being of one mind, living in peace, and receiving God's love and peace.

The phrase "Greet one another with a holy kiss" is included at the end of verse 11 in the Revised Korean Version (GAE). *Koinonia* (κοινωνία) refers to fellowship. This passage has become the standard wording used for the benediction. However, there is a difference between the Stephanus text and the Nestle-Aland text.

The Stephanus text extends to chapter 13, verse 14, whereas the Nestle-Aland text ends at chapter 13, verse 13. The portion of Stephanus 13:14 reading, "The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all. Amen," is included in Nestle-Aland 13:13; the only difference is that the remainder of Stephanus 13:14 was omitted in the Nestle-Aland text. The deleted portion is as follows:

[προς κορινθιους δευτερα εγραφη απο φιλιππων της μακεδονιας δια τιτου και λουκα] The second letter to the Corinthians was written in the Macedonian city of Philippi and sent via Titus and Luke.