4. For though he was crucified. He speaks, with particular intention, of Christ’s abasement, with the view of intimating indirectly, (949) that nothing was despised in him, but what they would have been prepared to despise, also, in Christ himself, inasmuch as he
emptied himself, even to the death of the cross. (Philippians 2:8.)
He shows, however, at the same time, how absurd it is to despise in Christ (950) the abasement of the cross, inasmuch as it is conjoined with the incomparable glory of his resurrection. “Shall Christ be esteemed by you the less, because he showed signs of weakness in his death, as if his heavenly life, that he leads subsequently to his resurrection, were not a clear token of his Divine power?” For as the term flesh here means Christ’s human nature, (951) so the word God is taken here to denote his Divinity.
Here, however, a question arises — whether Christ labored under such infirmity as to be subjected to necessity against his will; for, what we suffer through weakness, we suffer from constraint, and not from our own choice. As the Arians of old abused this pretext for effectually opposing the divinity of Christ, the orthodox Fathers gave this explanation of it — that it was effected by appointment, inasmuch as Christ so desired, and not from his being constrained by any necessity. This answer is true, provided it be properly understood. There are some, however, that mistakenly extend the appointment to Christ’s human will — as if this were not the condition of his nature, but a permission contrary to his nature. For example: “His dying,” they say, “did not happen because his humanity was, properly speaking, liable to death, but by appointment, because he chose to die.” I grant, indeed, that he died, because he chose to do so; but, whence came this choice, but from this — that he had, of his own accord, clothed himself with a mortal nature (952) If, however, we make Christ’s human nature so unlike ours, the main support of our faith is overturned. Let us, therefore, understand it in this way — that Christ suffered by appointment, not by constraint, because, being in the form of God he could have exempted himself from this necessity, but, nevertheless, he suffered through weakness, because he emptied himself (Philippians 2:6.)
We are weak in him. To be weak in Christ means here to be a partaker of Christ’s weakness. Thus he makes his own weakness glorious, because in it he is conformed to Christ, and he no longer shrinks back from the disgrace, that he has in common with the Son of God; but, in the mean time, he says that he will live towards them after Christ’s example. “I also,” says he, “will be a partaker of Christ’s life, after I shall have been exempted from weakness.” (953) To weakness he opposes life, and, accordingly, he understands by this term a condition that is flourishing, and full of honor. (954) The clause towards you may also be taken in connection with the power of God, but it is of no importance, as the meaning always remains the same — that the Corinthians, when they began to judge aright, would have respectful and honorable views of the power of God, which was in Paul, and would no longer despise outward infirmity.
(949) “ Afin de donner taeitement & entendre;” — “That he may tacitly give them to understand.”
(950) “ En nostre Seigneur Iesus;” — “In our Lord Jesus.”
(951) “ Car comme que par infirmite, est yet signifiee l’humanite de Christ;” — “For as by weakness is here meant the humanity of Christ.”
(952) “ Nostre nature mortelle;” — “Our mortal nature.”
(953) “ Apres que mon infirmite aura comme fait son temps;” — “After my weakness shall have, as it were, served its time.”
(954) “ Ascauoir quand vn homme est en estime et reputation;” — “That is, when a man is held in esteem and reputation.”