2 Corinthians 13:1-4 sets the stage for Paul’s third visit to Corinth. While he is coming in what the Corinthians regard as weakness, which is his humility and love for them, he is warning them that he is not afraid to come in power and authority, especially as it relates to sin.
In 2 Corinthians 13:1-42 Corinthians 13:1-4 commentary, commentary Paul sets up his third visit to Corinth: This is the third time I am coming to you (v.1a).
Paul’s previous two visits were quite different. His first visit was when he came to plant the church in Corinth and present to them the gospel of Jesus for the first time. Paul was there among them for eighteen months (Acts 18:11Acts 18:11 commentary).
His second visit was difficult. He apparently encountered sin among the Corinthians, and then was accused by some of them of not being a true apostle of Christ. The difficulty of this second visit is inferred in 2 Corinthians 2:12 Corinthians 2:1 commentary where Paul explains why he had previously decided not to come a third time: “But I determined this for my own sake, that I would not come to you in sorrow again.”
Challengers to his apostolic authority continued during his absence. His opponents, those whom he called “false apostles” (2 Corinthians 11:132 Corinthians 11:13 commentary), denigrated Paul while he was not in Corinth; they boasted in their own appearance and communication abilities and cast doubt on Paul in both categories. We saw this in 2 Corinthians 10:72 Corinthians 10:7 commentary, 1010 commentary, 11:611:6 commentary, where Paul cited their charges against his apostolic authority for having unimpressive appearance and oratory skills.
Paul previously stayed away from visiting Corinth a third time to spare them further pain (2 Corinthians 2:12 Corinthians 2:1 commentary). But now his responsibility and obedience as an apostle required this impending third visit, even though it might, once again, be a sorrowful experience.
First, Paul sets the boundaries of their meeting by quoting Deuteronomy 19:15Deuteronomy 19:15 commentary, commentaryEvery fact is to be confirmed by the testimony of two or three witnesses (v.1b).
The book of Deuteronomy is Moses’ second giving of the law, to the second generation of Israel after departing Egypt. It was this second generation that entered the Promised Land. This law is given in the context of settling disputes. Since 2 Corinthians 10:12 Corinthians 10:1 commentary, commentary Paul has been prosecuting a written dispute to the charges leveled against him. By citing this law as a basis for his third visit, he is saying “To the extent which things are not already settled by the time I am there, we are going to settle them in an open proceeding based on facts which can be confirmed by multiple witnesses.”
Christ referred to this law cited in Deuteronomy 19:15Deuteronomy 19:15 commentary while answering a charge from the Pharisees that His witness was not true (John 8:17John 8:17 commentary). We can get a hint how Paul might have applied this passage in Corinth from 1 Timothy 5:191 Timothy 5:19 commentary. There, Paul instructs Timothy to not allow a charge against an elder be made unless it is confirmed by two or three witnesses. In Paul’s case, he has been charged, so he appears to be saying that if necessary, “We will have a trial, according to biblical standards.”
At the outset of this discourse, at the very beginning of the preamble to the direct defense of his apostleship, Paul had urged the Corinthians to get the disputes settled before he came, so he would not have to engage in an open act of discipline (2 Corinthians 10:1-22 Corinthians 10:1-2 commentary). Now he is telling them that if they don’t get it settled, then it will be settled in an orderly, biblical manner.
He makes clear that the dispute would not be through back-channel gossip, whispered character assassination, or innuendo, the sorts of behaviors he fears he will find when he comes on this third visit (2 Corinthians 12:20-212 Corinthians 12:20-21 commentary). Rather, it would be in an open hearing with witnesses who will speak publicly and based on facts.
Paul is not only speaking of settling the validity of his apostleship. The last two verses of the previous chapter provide the context for the dispute he has in mind to resolve. In 2 Corinthians 12:20-212 Corinthians 12:20-21 commentary, commentary Paul set forth his grave concern that when he comes he might find the Corinthian believers living in a fleshly and lustful manner. He was concerned he might discover behaviors like “slanders, gossip, arrogance” and “immorality and sensuality.”
He addresses this as a primary thing that will be addressed based on the biblical principle of “two or three witnesses”: I have previously said when present the second time, and though now absent I say in advance to those who have sinned in the past and to all the rest as well, that if I come again I will not spare anyone (v. 2).
When Paul refers to those who have sinned in the past, he is referring to what he just wrote in 2 Corinthians 12:212 Corinthians 12:21 commentary, commentary “those who have sinned in the past and have not repented of the impurity, immorality and sensuality they have practiced.” The Gentiles who came into the church came from a Greek background where sexual immorality was accepted as a social norm.
These saints had been presented with a completely different moral ethic from the Bible. The Old Testament law and teaching on sexual immorality and impurity was clear and served as the foundation to Christian teaching and lifestyle. The Gentile converts, from a Greek culture that had an anything-goes ethic when it came to sexual relationships, were asked to live a transformed life.
A glimpse of the type of behavior common in the pagan cultures of Egypt and Canaan can be gained from reading Leviticus 18Leviticus 18 commentary. The behaviors which God tells Israel not to copy include incests of every kind, promiscuous sexual immorality of all varieties (including with animals), as well as child sacrifice.
The Greek culture embraced many of these pagan practices as well. In his first letter to Corinth, Paul emphasized that sexual sin was particularly damaging to humans, as it is a sin against one’s own body (1 Corinthians 6:18-191 Corinthians 6:18-19 commentary). In 1 Thessalonians 4:31 Thessalonians 4:3 commentary, commentary Paul asserts that God’s will is our sanctification, which is walking apart from the world and instead taking every thought and action “captive to the obedience of Christ,” as Paul said was his aim in 2 Corinthians 10:52 Corinthians 10:5 commentary. The first example Paul gives to illustrate “sanctification” in 1 Thessalonians 4:31 Thessalonians 4:3 commentary is to “abstain from sexual immorality.”
Thus, Paul’s aim here is consistent with taking thoughts and actions captive to the obedience of Christ—walking in sanctification in Christ and apart from the world. It is to lead the Corinthian believers to walk in and experience the benefits of living in the reality of being “in Christ” during this life. This is to save us from having the experience of death/separation-from-life that is in the world.
This aim of pursuing the Corinthians’ sanctification also results in leading these believers to live a life that pleases Christ and gains His approval at the judgement seat in the next life, the age that is to come (2 Corinthians 5:9-102 Corinthians 5:9-10 commentary). Paul already made it clear in 2 Corinthians 10:62 Corinthians 10:6 commentary that when he came, sin and disobedience would be punished. Then in 2 Corinthians 12:212 Corinthians 12:21 commentary, commentary he left the possibility open for their repentance, using the qualifier: “and have not repented.”
Paul certainly hopes that he will find repentance when he comes (2 Corinthians 10:1-22 Corinthians 10:1-2 commentary). He is fearful of finding the Corinthians in sin (2 Corinthians 12:20-212 Corinthians 12:20-21 commentary). And if he does find them in sin, not having repented, then he is ready to exercise discipline, as he says I will not spare anyone. Paul’s disciplinary actions will apply to those who have sinned in the past and to all the rest as well. It will include everyone.
In saying everyone will be included, Paul is applying a biblical principle that opposes partiality (Malachi 2:9Malachi 2:9 commentary, commentaryJames 2:4James 2:4 commentary). All will be examined. In verse 5, Paul will exhort each believer in Corinth to first examine themselves. The best way to avoid being called to account by others for not walking in sanctification of faith is to self-examine and self-correct through repentance.
Next Paul refers again to the subject of weakness and strength that he has been writing about in this letter. He is trying to get the Corinthian believers to see that true strength comes through Christ in us and is not the external strength that man honors and seeks—things that focus on appearances.
So, he boldly declares that through a discipline process he will bring accountability, perhaps even excommunication. He says he will do this since you are seeking for proof of the Christ who speaks in me, and who is not weak toward you, but mighty in you (v. 3).
In perhaps his last statement of irony, of which there have been many in this letter, he plainly says that the proof of Christ the Corinthians have been seeking will be demonstrated in his apostolic authority to bring them under church discipline. Chapters 10-13 include a staunch defense of his apostolic authority. Here he says the ultimate expression of that authority will be seen in his exercise of discipline upon them—if they do not repent.
Here he asserts that the Corinthians can experience that authority firsthand if they insist. This will occur on his upcoming third visit if they have not repented. His preference is repentance. But he has determined that if they have not repented then they will, in fact, see firsthand proof of his authority—in a discipline proceeding.
It is in this manner they will see proof of the Christ who speaks in me. The phrase of the Christ translates the Greek word “Christos” which means “the anointed One.” Jesus is the Anointed Messiah, Son of David, heir to the throne of David. It is He who was given all authority over heaven and earth who is speaking in Paul (Matthew 28:18Matthew 28:18 commentary). And it is that voice Paul will obey in his engagement as an apostle appointed by Christ, exercising authority over the church in Corinth.
Some of the Corinthian believers had failed to see the power of Christ in Paul’s presence with them, being swayed by appearance rather than by substance (2 Corinthians 10:72 Corinthians 10:7 commentary, 1010 commentary). Now, Paul clearly states and warns that they will see the proof of apostolic authority, but it will not be what they were bargaining for. It will not be them sitting in the judgment seat deciding which apostles were best serving their interests. It will be Paul speaking with the power and authority of Christ bringing them under the truth of discipline.
In the midst of this statement that he will bring proof of the Christ who speaks in me via a discipline proceeding, Paul reminds the Corinthians that Christ is not weak toward you, but mighty in you (v. 3b). The Corinthians have the same power in them that Paul has.
So, in making this statement Paul is encouraging the Corinthians to deal directly with Christ themselves. He is setting up an invitation for them to self-examine, repent, and come under complete obedience to Christ (2 Corinthians 10:52 Corinthians 10:5 commentary). In saying this, Paul is expressing a reluctance to exercise his apostolic authority, preferring rather for the Corinthian believers to exercise the maturity to answer directly to Christ.
Now he presses in on his assertion that Christ is not weak toward you, saying For indeed He was crucified because of weakness, yet He lives because of the power of God. For we also are weak in Him, yet we will live with Him because of the power of God directed toward you (v. 4).
In saying Jesus was crucified because of weakness, yet He lives because of the power of God, Paul reasserts the paradoxical truth that his (and anyone’s) greatest strength comes through weakness (2 Corinthians 12:102 Corinthians 12:10 commentary). Christ could have called for an angelic army to save Him from dying on the cross (Matthew 26:53Matthew 26:53 commentary). But He submitted to the will of His Father and submitted to being crucified (Philippians 2:8Philippians 2:8 commentary). Accordingly, He was resurrected from the dead and given all authority in heaven and on earth (Philippians 2:9-10Philippians 2:9-10 commentary, commentaryMatthew 28:18Matthew 28:18 commentary).
Power and weakness look different when seen through the eyes of Christ and the kingdom of God. The principle of strength through weakness applies to followers of Christ as well, as Paul asserts: For we also are weak in Him, yet we will live with Him because of the power of God directed toward you. Paul asserted in 2 Corinthians 12:102 Corinthians 12:10 commentary “for when I am weak, then I am strong.” There Paul referred to being weak in doing things in his own power. God gave him a “thorn in the flesh” to help him live in the dependence of faith.
Paul learned through that experience that “when I am weak” (in thinking I can do things of my own power and strength) “then I am strong” (in faith—allowing the Spirit of Christ to flow through me). When the Spirit of Christ flows through Paul, then he is, indeed, strong.
This is likely what Paul has in mind when he says we also are weak in Him. Paul has learned that it is through recognizing his own limitations and relying on Christ in him rather than his own capabilities that he is strong in Christ. To be strong in Christ leads to Paul’s next statement, yet we willlive with Him. The phrase we will live translates a single Greek word with the root “zoe” which refers to quality and depth, rather than mere presence of life. It is the fullest life experience.
The word is future tense (we will live). Accordingly, this statement likely refers not only to how Paul intends to live as an example among the Corinthian believers when he comes for his third visit, but also to the rewards in heaven Paul expects to receive for living as a faithful witness for Jesus (2 Corinthians 5:9-102 Corinthians 5:9-10 commentary, commentary2 Timothy 4:82 Timothy 4:8 commentary).
Paul explained in 2 Corinthians 4:102 Corinthians 4:10 commentary that he is always “carrying about in the body the dying of Jesus, so that the life of Jesus also may be manifested in our body.” Paul is dedicated to being an example of living out the “life of Jesus” who took on the weakness of the form of human flesh. He came in humility and service to God. It was through the power of loving service that Jesus defeated death. It was because of His obedient service that He was given all authority as the God-man (Matthew 28:18Matthew 28:18 commentary).
So, in this statement For we also are weak in Him, yet we will live with Him, Paul again refers to being weak in Him as he has determined to live as dying to self and emptying himself through service. This is so that he will live with Him because of the (resurrection) power of God directed toward you.
Jesus ultimately is going to judge all deeds of believers, including unrepentant sin. Paul references this in 2 Corinthians 2:15-162 Corinthians 2:15-16 commentary, 5:9-105:9-10 commentary. He will also positively reward deeds done in the Spirit, the things done in faith that please Him (1 Corinthians 3:13-151 Corinthians 3:13-15 commentary, commentary2 Corinthians 5:9-102 Corinthians 5:9-10 commentary, commentaryHebrews 11:6Hebrews 11:6 commentary, commentaryRevelation 1:3Revelation 1:3 commentary, 3:213:21 commentary).
Paul might be saying here that he expects to gain rewards from God for his faithful service to the Corinthians. The power of God directed toward you might refer to his faithful service to them, working in obedience to Christ. It is Christ working through him, in his weakness that is directed toward you.
He has demonstrated a willingness to bring them the gospel, in spite of great persecution, to teach them the way of Christ, also in the face of great resistance, and then exercise apostolic discipline for their benefit, again in the face of great opposition. All this could be reasonably thought of as the power of God directed toward you through Paul as an instrument of Christ.
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2 Corinthians 13:1-4 meaning
In 2 Corinthians 13:1-42 Corinthians 13:1-4 commentary, commentary Paul sets up his third visit to Corinth: This is the third time I am coming to you (v.1a).
Paul’s previous two visits were quite different. His first visit was when he came to plant the church in Corinth and present to them the gospel of Jesus for the first time. Paul was there among them for eighteen months (Acts 18:11Acts 18:11 commentary).
His second visit was difficult. He apparently encountered sin among the Corinthians, and then was accused by some of them of not being a true apostle of Christ. The difficulty of this second visit is inferred in 2 Corinthians 2:12 Corinthians 2:1 commentary where Paul explains why he had previously decided not to come a third time: “But I determined this for my own sake, that I would not come to you in sorrow again.”
Challengers to his apostolic authority continued during his absence. His opponents, those whom he called “false apostles” (2 Corinthians 11:132 Corinthians 11:13 commentary), denigrated Paul while he was not in Corinth; they boasted in their own appearance and communication abilities and cast doubt on Paul in both categories. We saw this in 2 Corinthians 10:72 Corinthians 10:7 commentary, 1010 commentary, 11:611:6 commentary, where Paul cited their charges against his apostolic authority for having unimpressive appearance and oratory skills.
Paul previously stayed away from visiting Corinth a third time to spare them further pain (2 Corinthians 2:12 Corinthians 2:1 commentary). But now his responsibility and obedience as an apostle required this impending third visit, even though it might, once again, be a sorrowful experience.
First, Paul sets the boundaries of their meeting by quoting Deuteronomy 19:15Deuteronomy 19:15 commentary, commentary Every fact is to be confirmed by the testimony of two or three witnesses (v.1b).
The book of Deuteronomy is Moses’ second giving of the law, to the second generation of Israel after departing Egypt. It was this second generation that entered the Promised Land. This law is given in the context of settling disputes. Since 2 Corinthians 10:12 Corinthians 10:1 commentary, commentary Paul has been prosecuting a written dispute to the charges leveled against him. By citing this law as a basis for his third visit, he is saying “To the extent which things are not already settled by the time I am there, we are going to settle them in an open proceeding based on facts which can be confirmed by multiple witnesses.”
Christ referred to this law cited in Deuteronomy 19:15Deuteronomy 19:15 commentary while answering a charge from the Pharisees that His witness was not true (John 8:17John 8:17 commentary). We can get a hint how Paul might have applied this passage in Corinth from 1 Timothy 5:191 Timothy 5:19 commentary. There, Paul instructs Timothy to not allow a charge against an elder be made unless it is confirmed by two or three witnesses. In Paul’s case, he has been charged, so he appears to be saying that if necessary, “We will have a trial, according to biblical standards.”
At the outset of this discourse, at the very beginning of the preamble to the direct defense of his apostleship, Paul had urged the Corinthians to get the disputes settled before he came, so he would not have to engage in an open act of discipline (2 Corinthians 10:1-22 Corinthians 10:1-2 commentary). Now he is telling them that if they don’t get it settled, then it will be settled in an orderly, biblical manner.
He makes clear that the dispute would not be through back-channel gossip, whispered character assassination, or innuendo, the sorts of behaviors he fears he will find when he comes on this third visit (2 Corinthians 12:20-212 Corinthians 12:20-21 commentary). Rather, it would be in an open hearing with witnesses who will speak publicly and based on facts.
Paul is not only speaking of settling the validity of his apostleship. The last two verses of the previous chapter provide the context for the dispute he has in mind to resolve. In 2 Corinthians 12:20-212 Corinthians 12:20-21 commentary, commentary Paul set forth his grave concern that when he comes he might find the Corinthian believers living in a fleshly and lustful manner. He was concerned he might discover behaviors like “slanders, gossip, arrogance” and “immorality and sensuality.”
He addresses this as a primary thing that will be addressed based on the biblical principle of “two or three witnesses”: I have previously said when present the second time, and though now absent I say in advance to those who have sinned in the past and to all the rest as well, that if I come again I will not spare anyone (v. 2).
When Paul refers to those who have sinned in the past, he is referring to what he just wrote in 2 Corinthians 12:212 Corinthians 12:21 commentary, commentary “those who have sinned in the past and have not repented of the impurity, immorality and sensuality they have practiced.” The Gentiles who came into the church came from a Greek background where sexual immorality was accepted as a social norm.
These saints had been presented with a completely different moral ethic from the Bible. The Old Testament law and teaching on sexual immorality and impurity was clear and served as the foundation to Christian teaching and lifestyle. The Gentile converts, from a Greek culture that had an anything-goes ethic when it came to sexual relationships, were asked to live a transformed life.
A glimpse of the type of behavior common in the pagan cultures of Egypt and Canaan can be gained from reading Leviticus 18Leviticus 18 commentary. The behaviors which God tells Israel not to copy include incests of every kind, promiscuous sexual immorality of all varieties (including with animals), as well as child sacrifice.
The Greek culture embraced many of these pagan practices as well. In his first letter to Corinth, Paul emphasized that sexual sin was particularly damaging to humans, as it is a sin against one’s own body (1 Corinthians 6:18-191 Corinthians 6:18-19 commentary). In 1 Thessalonians 4:31 Thessalonians 4:3 commentary, commentary Paul asserts that God’s will is our sanctification, which is walking apart from the world and instead taking every thought and action “captive to the obedience of Christ,” as Paul said was his aim in 2 Corinthians 10:52 Corinthians 10:5 commentary. The first example Paul gives to illustrate “sanctification” in 1 Thessalonians 4:31 Thessalonians 4:3 commentary is to “abstain from sexual immorality.”
Thus, Paul’s aim here is consistent with taking thoughts and actions captive to the obedience of Christ—walking in sanctification in Christ and apart from the world. It is to lead the Corinthian believers to walk in and experience the benefits of living in the reality of being “in Christ” during this life. This is to save us from having the experience of death/separation-from-life that is in the world.
This aim of pursuing the Corinthians’ sanctification also results in leading these believers to live a life that pleases Christ and gains His approval at the judgement seat in the next life, the age that is to come (2 Corinthians 5:9-102 Corinthians 5:9-10 commentary). Paul already made it clear in 2 Corinthians 10:62 Corinthians 10:6 commentary that when he came, sin and disobedience would be punished. Then in 2 Corinthians 12:212 Corinthians 12:21 commentary, commentary he left the possibility open for their repentance, using the qualifier: “and have not repented.”
Paul certainly hopes that he will find repentance when he comes (2 Corinthians 10:1-22 Corinthians 10:1-2 commentary). He is fearful of finding the Corinthians in sin (2 Corinthians 12:20-212 Corinthians 12:20-21 commentary). And if he does find them in sin, not having repented, then he is ready to exercise discipline, as he says I will not spare anyone. Paul’s disciplinary actions will apply to those who have sinned in the past and to all the rest as well. It will include everyone.
In saying everyone will be included, Paul is applying a biblical principle that opposes partiality (Malachi 2:9Malachi 2:9 commentary, commentary James 2:4James 2:4 commentary). All will be examined. In verse 5, Paul will exhort each believer in Corinth to first examine themselves. The best way to avoid being called to account by others for not walking in sanctification of faith is to self-examine and self-correct through repentance.
Next Paul refers again to the subject of weakness and strength that he has been writing about in this letter. He is trying to get the Corinthian believers to see that true strength comes through Christ in us and is not the external strength that man honors and seeks—things that focus on appearances.
So, he boldly declares that through a discipline process he will bring accountability, perhaps even excommunication. He says he will do this since you are seeking for proof of the Christ who speaks in me, and who is not weak toward you, but mighty in you (v. 3).
In perhaps his last statement of irony, of which there have been many in this letter, he plainly says that the proof of Christ the Corinthians have been seeking will be demonstrated in his apostolic authority to bring them under church discipline. Chapters 10-13 include a staunch defense of his apostolic authority. Here he says the ultimate expression of that authority will be seen in his exercise of discipline upon them—if they do not repent.
Here he asserts that the Corinthians can experience that authority firsthand if they insist. This will occur on his upcoming third visit if they have not repented. His preference is repentance. But he has determined that if they have not repented then they will, in fact, see firsthand proof of his authority—in a discipline proceeding.
It is in this manner they will see proof of the Christ who speaks in me. The phrase of the Christ translates the Greek word “Christos” which means “the anointed One.” Jesus is the Anointed Messiah, Son of David, heir to the throne of David. It is He who was given all authority over heaven and earth who is speaking in Paul (Matthew 28:18Matthew 28:18 commentary). And it is that voice Paul will obey in his engagement as an apostle appointed by Christ, exercising authority over the church in Corinth.
Some of the Corinthian believers had failed to see the power of Christ in Paul’s presence with them, being swayed by appearance rather than by substance (2 Corinthians 10:72 Corinthians 10:7 commentary, 1010 commentary). Now, Paul clearly states and warns that they will see the proof of apostolic authority, but it will not be what they were bargaining for. It will not be them sitting in the judgment seat deciding which apostles were best serving their interests. It will be Paul speaking with the power and authority of Christ bringing them under the truth of discipline.
In the midst of this statement that he will bring proof of the Christ who speaks in me via a discipline proceeding, Paul reminds the Corinthians that Christ is not weak toward you, but mighty in you (v. 3b). The Corinthians have the same power in them that Paul has.
So, in making this statement Paul is encouraging the Corinthians to deal directly with Christ themselves. He is setting up an invitation for them to self-examine, repent, and come under complete obedience to Christ (2 Corinthians 10:52 Corinthians 10:5 commentary). In saying this, Paul is expressing a reluctance to exercise his apostolic authority, preferring rather for the Corinthian believers to exercise the maturity to answer directly to Christ.
Now he presses in on his assertion that Christ is not weak toward you, saying For indeed He was crucified because of weakness, yet He lives because of the power of God. For we also are weak in Him, yet we will live with Him because of the power of God directed toward you (v. 4).
In saying Jesus was crucified because of weakness, yet He lives because of the power of God, Paul reasserts the paradoxical truth that his (and anyone’s) greatest strength comes through weakness (2 Corinthians 12:102 Corinthians 12:10 commentary). Christ could have called for an angelic army to save Him from dying on the cross (Matthew 26:53Matthew 26:53 commentary). But He submitted to the will of His Father and submitted to being crucified (Philippians 2:8Philippians 2:8 commentary). Accordingly, He was resurrected from the dead and given all authority in heaven and on earth (Philippians 2:9-10Philippians 2:9-10 commentary, commentary Matthew 28:18Matthew 28:18 commentary).
Power and weakness look different when seen through the eyes of Christ and the kingdom of God. The principle of strength through weakness applies to followers of Christ as well, as Paul asserts: For we also are weak in Him, yet we will live with Him because of the power of God directed toward you. Paul asserted in 2 Corinthians 12:102 Corinthians 12:10 commentary “for when I am weak, then I am strong.” There Paul referred to being weak in doing things in his own power. God gave him a “thorn in the flesh” to help him live in the dependence of faith.
Paul learned through that experience that “when I am weak” (in thinking I can do things of my own power and strength) “then I am strong” (in faith—allowing the Spirit of Christ to flow through me). When the Spirit of Christ flows through Paul, then he is, indeed, strong.
This is likely what Paul has in mind when he says we also are weak in Him. Paul has learned that it is through recognizing his own limitations and relying on Christ in him rather than his own capabilities that he is strong in Christ. To be strong in Christ leads to Paul’s next statement, yet we will live with Him. The phrase we will live translates a single Greek word with the root “zoe” which refers to quality and depth, rather than mere presence of life. It is the fullest life experience.
The word is future tense (we will live). Accordingly, this statement likely refers not only to how Paul intends to live as an example among the Corinthian believers when he comes for his third visit, but also to the rewards in heaven Paul expects to receive for living as a faithful witness for Jesus (2 Corinthians 5:9-102 Corinthians 5:9-10 commentary, commentary 2 Timothy 4:82 Timothy 4:8 commentary).
Paul explained in 2 Corinthians 4:102 Corinthians 4:10 commentary that he is always “carrying about in the body the dying of Jesus, so that the life of Jesus also may be manifested in our body.” Paul is dedicated to being an example of living out the “life of Jesus” who took on the weakness of the form of human flesh. He came in humility and service to God. It was through the power of loving service that Jesus defeated death. It was because of His obedient service that He was given all authority as the God-man (Matthew 28:18Matthew 28:18 commentary).
So, in this statement For we also are weak in Him, yet we will live with Him, Paul again refers to being weak in Him as he has determined to live as dying to self and emptying himself through service. This is so that he will live with Him because of the (resurrection) power of God directed toward you.
Jesus ultimately is going to judge all deeds of believers, including unrepentant sin. Paul references this in 2 Corinthians 2:15-162 Corinthians 2:15-16 commentary, 5:9-105:9-10 commentary. He will also positively reward deeds done in the Spirit, the things done in faith that please Him (1 Corinthians 3:13-151 Corinthians 3:13-15 commentary, commentary 2 Corinthians 5:9-102 Corinthians 5:9-10 commentary, commentary Hebrews 11:6Hebrews 11:6 commentary, commentary Revelation 1:3Revelation 1:3 commentary, 3:213:21 commentary).
Paul might be saying here that he expects to gain rewards from God for his faithful service to the Corinthians. The power of God directed toward you might refer to his faithful service to them, working in obedience to Christ. It is Christ working through him, in his weakness that is directed toward you.
He has demonstrated a willingness to bring them the gospel, in spite of great persecution, to teach them the way of Christ, also in the face of great resistance, and then exercise apostolic discipline for their benefit, again in the face of great opposition. All this could be reasonably thought of as the power of God directed toward you through Paul as an instrument of Christ.