2 Corinthians 13

2Co 13:1-14.

HE

THREATENS A

SEVERE

PROOF OF

HIS

APOSTOLIC

AUTHORITY, BUT

PREFERS

THEY

WOULD

SPARE

HIM THE

NECESSITY FOR

IT.

1. This is the third time I am coming to you--not merely preparing to come to you. This proves an intermediate visit between the two

recorded in

Ac 18:1; 20:2.

In the mouth of two or three witnesses shall every word be

established--Quoted from

De 19:15,

Septuagint. "I will judge not without examination, nor will I

abstain from punishing upon due evidence" [CONYBEARE and HOWSON]. I will no

longer be among you "in all patience" towards offenders

(2Co 12:12).

The apostle in this case, where ordinary testimony was to be had, does

not look for an immediate revelation, nor does he order the culprits to

be cast out of the church before his arrival. Others understand the

"two or three witnesses" to mean his two or three visits as

establishing either (1) the truth of the facts alleged against the

offenders, or (2) the reality of his threats. I prefer the first

explanation to either of the two latter.

2. Rather, "I have already said (at my second visit), and tell you

(now) beforehand, AS (I did)

WHEN I WAS PRESENT THE SECOND TIME, SO also

NOW in my absence (the oldest manuscripts omit the 'I write,' which here

wrongly follows in English Version Greek text) to them which

heretofore have sinned (namely, before my second visit,

2Co 12:21),

and to all others (who have sinned since my second visit, or are in

danger of sinning)." The English Version, "as if I were

present the second time," namely, this next time, is quite

inconsistent with

2Co 13:1,

"this is the third time I am coming to you," as Paul could not

have called the same journey at once "the second" and "the third time"

of his coming. The antithesis between "the second time" and "now" is

palpable.

if I come again, &c.--that is, whensoever I come again

(Ac 20:2).

These were probably the very words of his former threat which he now

repeats again.

3. Since--The reason why he will not spare: Since ye challenge

me to give a "proof" that Christ speaks in me. It would be better if ye

would "prove your own selves"

(2Co 13:5).

This disproves the assertion of some that Scripture nowhere asserts the

infallibility of its writers when writing it.

which--"who" (Christ).

is not weak--in relation to you, by me and in this very Epistle, in

exercising upon you strong discipline.

mighty in you--has given many proofs of His power in miracles, and

even in punishing offenders

(2Co 5:11, 20, 21).

Ye have no need to put me to the proof in this, as long ago Christ has

exhibited great proofs of His power by me among you

(2Co 12:12)

[GROTIUS]. It is therefore not me, but Christ,

whom ye wrong: it is His patience that ye try in despising my

admonitions, and derogating from my authority [CALVIN].

4. though--omitted in some of the oldest manuscripts; then translate,

"For He was even crucified," &c.

through weakness--Greek, "from weakness"; that is, His assumption

of our weakness was the source, or necessary condition, from which

the possibility of His crucifixion flowed

(Heb 2:14;

Php 2:7, 8).

the power of God--the Father

(Ro 1:4; 6:4;

Eph 1:20).

weak in him--that is, in virtue of our union with Him, and after His

pattern, weakness predominates in us for a time (exhibited in our

"infirmities" and weak "bodily presence,"

2Co 10:10; 12:5, 9, 10;

and also in our not putting into immediate exercise our power of

punishing offenders, just as Christ for a time kept in abeyance His

power).

we shall live with him--not only hereafter with Him, free from our

present infirmities, in the resurrection life

(Php 3:21),

but presently in the exercise of our apostolic authority against

offenders, which flows to us in respect to you from the power

of God, however "weak" we now seem to you. "With Him," that is,

even as He now exercises His power in His glorified resurrection life,

after His weakness for a time.

5. Examine--Greek, "Try (make trial of) yourselves."

prove your own selves--This should be your first aim, rather than

"seeking a proof of Christ speaking in me"

(2Co 13:3).

your own selves--I need not speak much in proof of Christ being in

me, your minister

(2Co 13:3),

for if ye try your own selves ye will see that Christ is also in

you [CHRYSOSTOM],

(Ro 8:10).

Finding Christ dwelling in yourselves by faith, ye may well believe

that He speaks in me, by whose ministry ye have received this faith

[ESTIUS]. To doubt it would be the sin of Israel,

who, after so many miracles and experimental proofs of God's presence,

still cried

(Ex 17:7),

"Is the Lord among us or not?" (Compare

Mr 8:11).

except ye be reprobates--The Greek softens the expression,

"somewhat reprobates," that is, not abiding the "proof"

(alluding to the same word in the context); failing when tested.

Image from metals

(Jer 6:30;

Da 5:27;

Ro 1:28).

6. we . . . not reprobates--not unable to abide the

proof to which ye put us

(2Co 13:6).

"I trust that" your own Christianity will be recognized by you

(observe, "ye shall know," answers to "know your own

selves,"

2Co 13:5)

as sufficient "proof" that ye are not reprobates, but that "Christ

speaks in me," without needing a proof from me more trying to

yourselves. If ye doubt my apostleship, ye must doubt your own

Christianity, for ye are the fruits of my apostleship.

7. I pray--The oldest manuscripts read, "we pray."

not that we should appear approved--not to gain credit for ourselves,

your ministers, by your Christian conduct; but for your good [ALFORD].

The antithesis to "reprobates" leads me to prefer explaining with

BENGEL, "We do not pray that we may appear approved," by

restraining you when ye do evil; "but that ye should do what is

right" (English Version, "honest").

though we be as reprobates--though we be thereby deprived of the

occasion for exercising our apostolic power (namely, in punishing), and

so may appear "as reprobates" (incapable of affording proof of Christ

speaking in us).

8. Our apostolic power is given us that we may use it not against, but

for the furtherance of, the truth. Where you are free from fault, there

is no scope for its exercise: and this I desire. Far be it from me to

use it against the innocent, merely in order to increase my own power

(2Co 13:10).

9. are glad--Greek, "rejoice."

when we are weak--having no occasion for displaying our power; and

so seeming "weak," as being compassed with "infirmities"

(2Co 10:10; 11:29, 30).

ye . . . strong--"mighty" in faith and the fruits of the Spirit.

and--not in the oldest manuscripts.

we wish--Greek, "pray for."

your perfection--literally, "perfect restoration"; literally,

that of a dislocated limb. Compare

2Co 13:11,

"Be perfect," the same Greek word; also in

1Co 1:10,

"perfectly joined together";

Eph 4:12,

"the perfecting of the saints."

10. Therefore--because I wish the "sharpness" to be in my

letters rather than in deeds [CHRYSOSTOM].

edification . . . not to destruction--for building up . . . not for casting down. To "use sharpness" would

seem to be casting down, rather than building up; therefore he

prefers not to have to use it.

11. farewell--meaning in Greek also "rejoice"; thus in bidding

farewell he returns to the point with which he set out, "we are helpers

of your joy"

(2Co 1:24;

Php 4:4).

Be perfect--Become perfect by filling up what is lacking in your

Christian character

(Eph 4:13).

be of good comfort--

(2Co 1:6; 7:8-13;

1Th 4:18).

14. The benediction which proves the doctrine of the Divine Trinity

in unity. "The grace of Christ" comes first, for it is only by it we

come to "the love of God" the Father

(Joh 14:6).

The variety in the order of Persons proves that "in this Trinity none

is afore or after other" [Athanasian Creed].

communion--joint fellowship, or participation, in the same Holy

Ghost, which joins in one catholic Church, His temple, both Jews and

Gentiles. Whoever has "the fellowship of the Holy Ghost," has also

"the grace of our Lord Jesus Christ," and "the love of God"; and vice

versa. For the three are inseparable, as the three Persons of the

Trinity itself [CHRYSOSTOM]. The doctrine of the

Trinity was not revealed clearly and fully till Christ came, and the

whole scheme of our redemption was manifested in Him, and we know the

Holy Three in One more in their relations to us (as set forth

summarily in this benediction), than in their mutual relations to

one another

(De 29:29).

Amen--omitted in the oldest manuscripts. Probably added subsequently

for the exigencies of public joint worship.

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