Second Corinthians Chapter 13/Commentary

Second Corinthians Chapter 13

Outline: I.

II.

Paul's upcoming visit: 13:1-10 A.

Unrepentant sinners will not be spared: 13:2

B.

Paul will give some the "proof" they demand: 13:3-4

C.

A more profitable exercise: Test yourselves: 13:5

D.

These things written to avoid confrontation: 13:10

Final Greetings and Exhortations: 13:11-14

“He is coming again to Corinth and this time there will be no more loose talk and reckless statements. Whatever is said will be witnessed and proved once and for all.

To put it in our modern idiom, Paul insists that there must be a show down. The ill situation must drag on no longer. Paul knew that there comes a time when trouble must be faced. If all the healing medicines fail there is nothing for it but the 1

surgeon's knife. No one ever cured trouble by running away from it” (Barclay pp.

297-298). This section reveals some principles and useful guidelines for Christians, especially elders when all patient efforts to correct the disobedient and rebellious among God's people have been exhausted.

2 Corinthians 13:1 “This is the third time I am coming to you. At the mouth of two witnesses or three shall every word be established” “This is the third time I am coming to you’: Paul's is not saying, “This is the third time that I have intended to come to you”. He had been with them in person a second time (13:2). “I am coming to you”: The time of forbearance and patience is almost over, and he had purposely delayed this third visit to give them the time to repent, so that this visit would not demand severity (2 Corinthians 1:23-2:4). “At the mouth of two witnesses or three shall every word be established”: This in accordance with the laws of evidence laid down in the Law of Moses (Deuteronomy 19:15). This is a principle that Jesus commanded His own disciples to follow (Matthew 18:15; 1 Timothy 5:19). The above helps us understand the laws of the Old and New Testament. Whatever laws or principles that God wants Christians to observe that were also part of the Old Testament, will be restated in the New Testament for Christians. Hence many moral laws are restated (1 Corinthians 6:9-11; Galatians 5:19-23; Romans 13:9-10). It is significant to note that such things as tithing, keeping the Sabbath Day holy, food laws, and instrumental music in the congregational worship are not restated. In fact, in many cases God clarifies the issue, and makes sure that Christians understand what they need to observe and what they do not (Ephesians 5:19; Colossians 2:16; 1 Timothy 4:1-4). This statement informs the Corinthians that Paul will not overlook or brush aside the remaining opposition in Corinth when he arrives.

“Paul's greatest desire in this letter is that all shall be well on his forthcoming third visit to Corinth; but the peace that he longs for is not a peace at any price. So far from overlooking the charges which some of his detractors may still be making against him, he will investigate them on his arrival with judicial thoroughness. The truth or falsehood of each indictment will be established” (Tasker p. 186). “The abrupt quotation lends emphasis to his determination to take formal and effective action” (Hughes p. 475). “He hopes that there will be no unrepentant sinners with whom he must deal when he arrives. They will get a fair trial, indeed, but a trial they will get” (Lenski p. 1326). “He will not, however, proceed rashly, nor will he 2

decide who is guilty by direct or immediate revelation, lest he be regarded as arrogating to himself the offices of both witness and judge. He will proceed by due legal form” (McGarvey p. 240). “That is, he will hold a formal enquiry in the strict legal way when he arrives. No evasions will be possible” (Gr. Ex. N.T. p. 115). Some commentators regard Paul's three visits as the three witnesses under consideration, yet we must reject this view. As Hughes says, “For them the plain fact remains that, however many times Paul may visit Corinth, his testimony still is that of only one witness, not of two or three” (p. 475).

2 Corinthians 13:2 “I have said beforehand, and I do say beforehand, as when I was present the second time, so now, being absent, to them that have sinned heretofore, and to all the rest, that, if I come again, I will not spare” “I have said beforehand”: That is, when with you. Paul often repeats information (Galatians 5:21). “I have previously said when present the second time, and though now absent I say in advance” (NASV). “And I do say beforehand”: Before I visit you this third time. “It is apparent that the purpose of the issuing of this final warning is to allow them one more opportunity to repent and mend their ways” (Hughes p.

477). “As when I was present the second time”: “I warned you already, on my second visit, and I warn you now before I come” (Mof). “I give you now, still absent, the warning of my second visit” (Knox). An actual second visit after Acts chapter 18 had taken place. This verse also reveals some precious information about that visit.

It had been a visit in which Paul had sternly warned some in Corinth that they needed to repent. At times Christians today get frustrated when dealing with unrepentant members, especially, those unfortunate souls who are bent on manipulating the facts so that they always seem to look spiritual. We need to remember that Paul had to deal with individuals of a similar nature, and the tools available to him were basically the same tools available to us. The truth, honest witnesses and church discipline.

“To them that have sinned heretofore”: “Sinned already” (Knox). “Sinned some time ago” (Mof). It is assumed that such sinners have not repented as yet (2 Corinthians 12:21). “And to all the rest”: “And to all the rest as well” (NASV). This may include people who had sinned recently, yet it may also include those who are defending these sinners, enabling them to remain undetected or preventing them from being withdrawn from. There is a serious lesson here for us, that when a Christian is properly withdrawn from, we dare not stand between that punishment 3

and the offender. We dare not soften the blow or give them sanctuary in our homes (1 Corinthians 5:11-13). “If I come again”: “The Greek conditional particle ('if') often has the meaning 'when' (1 John 3:2). We cannot then assume with Rendall that ‘the resolution is not yet unutterably fixed’” (Tasker pp. 186-187). The word "if" also reminds us that Paul did not know everything that would happen in the future. His plans were subject to the will of God (James 4:13-15), and freewill choices of men.

“I will not spare”: “That I will show no leniency next time I come” (Knox).

“Impenitent sinners dare not be indefinitely spared” (Lenski p. 1328). Notice all the chances that this congregation had been given. (1) The First Corinthian letter (1 Corinthians 4:21). (2) The second visit (13:2). (3) The warning in this second letter.

(4) The arrival of Titus and the brethren. (5) This congregation had been given at least a year to correct its problems (9:2). (6) Hence I am convinced that at the judgment, nobody can complain that God did not give them an opportunity to change (Romans 2:4-5; 2 Peter 3:9). He had already given them enough time. He had purposely delayed his third visit (and even then they complained about it) (2 Corinthians 1:23-24).

2 Corinthians 13:3 “Seeing that ye seek a proof of Christ that speaketh in me; who to you-ward is not weak, but is powerful in you” “Seeing that ye seek a proof of Christ that speaketh in me”: “Since you are seeking for proof of the Christ who speaks in me” (NASV). “Thus you shall have the proof you seek of the power of Christ” (Con). “Seek a proof”: “Since they are demanding some evidence that he is speaking as an apostle of Christ, if they make it necessary, he will give them a demonstration even though it is not of a kind which they could enjoy” (Erdman p. 132). “Because of his restraint (so unlike his opponents) they doubted whether he was a full apostle. ‘You shall have the proof you desire’, he says, ‘I may be weak in my dealings with you, compared with my critics (cf. 11:21), but Christ is not weak in dealing with you and when I come I shall be the vehicle of his power among you’” (F.F. Bruce p. 253). Unbelief makes one blind (2 Timothy 2:2526), and sin dulls the senses. (Acts 26:18). So the miracles that Paul demonstrated were not enough evidence? (2 Corinthians 12:12).

“Of the Christ who speaks in me”: A definite claim to inspiration. As Christ spoke through the prophets (1 Peter 1:11) and Noah (1 Peter 3:18-20), Christ speaks through Paul (1 Corinthians 14:37). The message spoken through the Son of God (Hebrews 1:1-2) is found in the writings of the Apostles (1 Corinthians 2:9-13; 4

Ephesians 3:3-5). “The apostle will not hesitate to exercise this spiritual authority, if necessary, when he arrives at Corinth, not because he desires to magnify his own importance, but because, in challenging the validity of his apostleship, his detractors are in effect denying that he is a bona fide messenger of Christ. Paul now asserts that he is ready to give them the proof they desire. When he restores order at Corinth by not hesitating to use drastic measures, it will become evident that Christ is speaking in him” (Tasker p. 187).

“As Denney says, ‘In challenging Paul to come and exert his authority, in defying him to come with a rod, in presuming on what they called his weakness, they were really challenging Christ.’ Rebellion against an appointed minister is rebellion against the higher power that appointed him. Thus the rebellion of Korah against the authority of Moses was nothing less than rebellion against Jehovah Himself; and in the proof of his God-given authority by the punishment of any who remained unrepentant Paul might well have used the words of Moses: ‘Hereby ye shall know that Jehovah hath sent me to do all these works; for I have not done them of mine own mind’ (Numbers 16:28)” (Hughes pp. 477-478). “Who”: Christ. “To you-ward is not weak, but is powerful in you”: “It is not a weak Christ you have to do with” (Mof). Such power that been demonstrated to the Corinthians. It was the message of Christ which had enabled their deliverance from very addictive sins (Romans 1:16; 1 Corinthians 6:9-11), and Christ was the source of the great variety miracles which Paul wrought among them (2 Corinthians 12:11). The Christ that speaks through Paul is not uttering empty words nor giving empty threats. “Paul has been sparing the Corinthians in the hope that they would not need and require this proof which is bound to be rather painful. But since, after all, they seem not to be satisfied unless it is furnished them they shall get what they want” (Lenski p. 1329). “In you”: Vincent suggests, “Among you” (p. 359).

2 Corinthians 13:4 “for He was crucified through weakness, yet He liveth through the power of God. For we also are weak in Him, but we shall live with Him through the power of God toward you” “For”: In this verse Paul points out that appearances can be misleading. He is telling them not to assume that a "weak condition" necessarily implies an absence of power. Paul and his companions had "looked weak", by the things they suffered and due to their longsuffering, yet Christ had also "looked" weak for a season. “He was crucified through weakness”: “Because of weakness” (NASV). “Out of a 5

condition of weakness” (Hughes p. 478). “It is true, Paul admits, that there was a time when weakness rather than strength seemed His most obvious characteristic.

He assumed human nature with all its weakness. As He hung on the cross He seemed to be completely at the mercy of sinners” (Tasker p. 187). Yet this was a voluntary acceptance of such a weak condition (Philippians 2:6-8). This weakness also was not a permanent condition. “The cross”, as Denney so pertinently comments, “Does not exhaust Christ's relation to sin. He passes from the cross to the throne, and when He comes again it is as Judge” (Tasker p. 188). See Matthew 28:18; Acts 2:36.

“Yet He liveth through the power of God”: Yet, the cross, the focal point of His weakness, also lead to the grand display of God's power, that being the resurrection (Romans 1:4). Out of great humiliation came tremendous power (Philippians 2:8-9; Ephesians 1:20-23). The Christ that speaks through Paul is a raised and ascended Christ. The world often forgets that it must still deal with Jesus (2 Corinthians 5:10; Acts 17:30-31). “For we”: Paul and his assistants. “Also are weak in Him”: Likewise, Paul and his fellow-workers had "appeared" weak in the eyes of some at Corinth.

They suffer persecution and insult, and they seem to be helpless to control the circumstances of life (2 Corintihans 11:23ff). “Like His Master on Calvary he seemed for the moment to have been an impotent victim” (Tasker p. 188). In addition, Paul had been very patient with the Corinthians, even foregoing personal confrontation to give them time to repent (2 Corinthians 1:23-24), a decision that was viewed by some as a sign of cowardice and weakness (2 Corinthians 10:2,10-11).

“But we shall live with Him through the power of God toward you”: “You will find us too, as He is, alive with God's power” (Knox). “Toward you”: I think Tasker is right when he says, “There is no direct reference to the future life of believers in the words we shall live with Him” (p. 188). Even though other passages teach that, the point here is different. The "we" of this verse implies only to Paul and his companions. Paul's point is that since a powerful Christ lives and reigns, and that very Christ does speak through Paul (even though some denied it), the Corinthians will be given proof of the power of the risen Christ displayed, when Paul comes to Corinth and passes sentence upon the disobedient.

Hughes sums it up nicely, when he says, “Thus Paul is able to say to the Corinthians, as their apostle by the will of God, that he will live with Christ through the power of God in his approach to them; that is to say, as with the risen Savior all weakness is 6

laid aside, so he will come to them with the irresistible power and authority of the living Christ” (p. 479).

2 Corinthians 13:5 “Try your own selves, whether ye are in the faith; prove your own selves. Or know ye not as to your own selves, that Jesus Christ is in you?

Unless indeed ye be reprobate” “Try”: “Test” (NASV). “You should be looking at yourselves” (Phi). “Your own selves”: This verse goes back to the thought presented in 13:3. “Paul's defamers at Corinth have been in effect submitting him to an examination, calling upon him to show proof of his spiritual authority. The emphatic position in the Greek of yourselves and your own selves shows that Paul is here turning the tables upon them. It is they, not he, who should submit to examination” (Tasker p. 188). “In view of the conditions that have been existing in Corinth, where even impenitent sinners are found (12:21), the Corinthians should do something that is far more profitable to themselves than to demand proof of the Christ speaking in Paul” (Lenski p. 1331).

“They might better be asking what assurance they have that they are Christians” (Erdman p. 133). “Test your own selves and do not foolishly wait for me to apply the rigors of my testing” (McGarvey p. 242).

“Whether ye are in the faith”: “Holding the Faith” (TCNT). “Let them look into their own souls, and they will see that their attitude in this matter is not in keeping with the faith they profess” (Tasker p. 188). “The faith”: That is, the objective faith, the contents of Christian belief (Jude 3). An objective means of measurement exists for the Christian (2 John 9; 1 Timothy 6:3; 2 Timothy 1:13) This verse admits that a person can objectively determine whether or not they are right with God. This demands that the Bible is sufficiently clear and within the mental reach of the common man, so they any man can conduct this self-examination. “This is a much more vital matter for them than trying to prove Paul a heretic” (Robertson p. 270).

“Or know ye not as to your own selves, that Jesus Christ is in you?”: “Or do you not recognize this about yourselves” (NASV). “That Jesus Christ is in you?”: Rather than question whether Christ is speaking through Paul, the real question they need to ask, “Is Christ's teaching and influencing being allowed in their own lives?” Christ is in the Christian, when the Christian is allowing the will of Christ to direct and influence one's life (Ephesians 3:17).

“Unless indeed ye be reprobate”: “Unless indeed you fail the test?” (NASV).

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“Tested and found false, spurious” (Lenski p. 1333). “Put to the proof and rejected as spurious” (Hughes p. 481). “True believers never resent that, only people who could not stand a real test are resentful” (Lenski p. 1333). While many commentators feel that Paul believes all the Corinthians will pass the test, we need to remember that Paul himself pointed out that even he could fail the test, if he became careless and selfish (1 Corinthians 9:27). The logic of Paul's argument appears to be: After this examination only two conclusions could be reached: (1) Yes they are Christians, therefore so is Paul, since Paul taught us. (2) Paul is a false teacher, therefore we are lost, for we believed and became Christians based on his teachings, that is, we are reprobates.

2 Corinthians 13:6 “But I hope that ye shall know that we are not reprobate” “But”: “But, however it may be with you” (Gr. Ex. N.T. p. 116). “I hope”: Paul could not force people to come to the right conclusions, and he could not be honest for other people. Even when the Apostles preached, those listening had to exercise their own free will. “That we are not reprobate”: “We can stand the test” (TCNT).

“And when you have applied your test I am confident that you will soon find that I myself am a genuine Christian” (Phi). “We”: Paul and his companions. This “we” does not include the Corinthians. Paul doesn't think that the Corinthians will conclude that they themselves are reprobate. Hence, the only logical conclusion is that since they are indeed "real" Christians, Paul, who imparted to them the gospel in the first place is a "real" Christian as well.

2 Corinthians 13:7 “Now we pray to God that ye do no evil; not that we may appear approved, but that ye may do that which is honorable, though we be as reprobate” “Now we pray to God that ye do no evil”: Here is the subject matter of the prayers offered by Paul and his co-workers for the Corinthians. “That ye do no evil”: “Paul is not speaking in general about doing any kind of evil; he is speaking about the specific act of siding with the impenitent sinners in Corinth” (Lenski p. 1334). “Not that we may appear approved”: That is, before the eyes of the Corinthians, but to "appear approved", Paul will be forced to play the part of a stern judge (13:1-2).

“Paul and his assistants know that they are approved in Christ, the motive behind this prayer is the thought that the Corinthians may begin doing the noble or excellent thing, namely turning from the impenitent sinners in their midst. Paul 8

hopes for a speedy answer to these prayers so that when he gets to Corinth he will find that the congregation has cleansed itself, that he does not need to use unsparing vigor upon it to get it to act” (Lenski pp. 1334-1335). “That ye may do what which is honorable”: “What is right” (RSV). Notice, the right thing is the honorable thing (Ephesians 6:1). “Though we be as reprobate”: Even though such change on their part would mean that the "proof" they were seeking will not have to be given. Notice Paul's attitude, he would rather have them repent than have to display his apostolic authority.

2 Corinthians 13:8 “For we can do nothing against the truth, but for the truth” “We”: Paul and his companions. “Can do nothing against the truth”: “We have no power to act against the truth, but only for it” (NEB). “Paul and his assistants are devoted wholly to this truth. They have no selfish interest such as thinking that they must stand before the Corinthians as approved” (Lenski p. 1336). Such as at all costs, or even when such is no longer necessary. “He means to say that as an apostle of Christ it would be impossible for him to desire or to wish to find any occasion of discipling the Corinthians merely to demonstrate his own authority and power. To rejoice in evil because it gave him an advantage of any kind would be morally impossible for Paul. ‘He cannot desire that they should be found to be doing wrong in order that he may be proved to be right’” (Erdman p. 133). Love cannot rejoice when others fail (1 Corinthians 13:6). Paul takes no pleasure in being vindicated if that means others will end up lost. “To proclaim the gospel under all circumstances and by every means in his power, and to refrain from everything that might hinder its advance, is the master aim of the apostle's life. It is by-ends that explain ninetenths of spiritual inefficiency; singleness of mind like this would save us our perplexities and our failures”. “But for the truth”: Is this the aim and object of our lives?

2 Corinthians 13:9 “For we rejoice, when we are weak, and ye are strong: this we also pray for, even your perfecting” “For we rejoice, when we are weak”: Not weak spiritually. “Practically the same as ‘unapproved’. When your good conduct deprives us of the power of administering discipline, we are weak” (Vincent p. 361). “He delights in such a condition, for it means that the Corinthians ‘are strong’ in their spiritual life and in their moral steadfastness” (Erdman p. 133-134). “And ye are strong”: In the Lord and not 9

merely in their own estimation (Ephesians 6:10).

“This we also pray for, even your perfecting”: “Our ambition for you is true Christian maturity” (Phi). “Perfecting”: “The word denotes a correct articulating of limbs and joints in the body, a resetting of what has been broken and dislocated, and hence a restoration of harmonious and efficient functioning” (Hughes p. 484). “As the Greek word suggests the idea of repairing what is broken and restoring what is lost rather than of bringing what is already good to perfection” (Tasker p. 190).

2 Corinthians 13:10 “For this cause I write these things while absent, that I may not when present deal sharply, according to the authority which the Lord gave me for building up, and not for casting down” “For this cause”: What was just mentioned. “I write these things while absent”: This verse concludes the section started in 10:1. “Hence the tone of this letter, so that when I do come I shall not be obliged to use that power of severity” (Phi). “He prefers to write what is painful rather than to have to say it in person” (Tasker p.

190). “That I may not when present deal sharply”: Paul had been accused of being harsh when absent, but a different man when present (10:10). “Here he concludes his answer to this charge by saying that if he writes with sharpness when absent it is with the purpose of obviating the need for acting with sharpness when present” (Hughes p. 484). “According to the authority which the Lord gave me for building up, and not for casting down”: The primarily purpose of the authority given to Paul by Christ was to build people up, that is, raise them up from the depths of sin and spiritual ignorance, yet that authority was also used to clean up churches, when all efforts had failed. “If there is punishment, it will be because it is merited; if there is no punishment, it will be because they have purged themselves of offences. In either case his authority will be acknowledged and their edification will be promoted. The decision now rests with them (c.f. 1 Corinthians 4:21)” (Hughes p. 485).

The Conclusion: 13:11-14

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2 Corinthians 13:11 “Finally, brethren, farewell. Be perfected; be comforted; be of the same mind; live in peace: and the God of love and peace shall be with you” “Brethren”: A note of affection, Paul still loves them. Ye they must decide if they really love him and Christ more than the intimidating false teachers. “Farewell”: “Rejoice” (NASV). Compare with Philippians 3:1. “Be perfected”: “Make good their deficiencies (RSV ‘mend your ways’)” (Tasker p. 190). “Be comforted”: “Comfort and counsel translate the same word, and here the sense may be, ‘Listen to my exhortations; obey what I have told you. Real comfort will thus be secured’” (Erdman pp. 135-136). “Heed my appeal” (RSV). “Be of the same mind”: That is a common mutual outlook, which would include coming to an agreement with what Paul had said and acting as a united body of believers against the disobedient among them (2 Corinthians 2:6).

“Live in peace”: This is not a peace at any cost or an artificial "unity in diversity" sort of peace. “We must never lose sight of the fact that liberals claim a right for themselves which they never wish to grant to others. Once liberals have taken over a school, or a congregation, have you ever heard of them inviting someone to teach or to speak from a conservative view against an expanded role for women? How many pleas would you expect to hear then, saying, please, please, elders, boards, and editors, let the conservative voices be heard? Please do not hold your breath while waiting for this to happen. After the liberals are in control, the conservatives are then regarded as troublemakers and fanatics. They have no right to be heard.

These pleas for tolerance are made only in behalf of those who want to change the church, and who would like to do so without facing opposition and exposure of their errors”. 1 True peace in this congregation could only happen when the false teachers are rejected and the disobedient are withdrawn from.

“Living in peace is, in fact, an outward consequence of the inward state of being of the same mind (1 Corintihans 1:10). The factions, envies, litigations, and disorders in public worship by which, as the earlier epistle testifies were outward symptoms of inward disunity” (Hughes p. 487). “And the God of love and peace shall be with you’: Which means that Paul is not discussing peace at any price, because God is not with people who compromise with error (2 John 9; Revelation 2:14-15).

1 The Spiritual Sword. 'Trojan Horse in the Church'. Alan E. Highers. p. 2. April 1994 11

2 Corinthians 13:12 “Salute one another with a holy kiss” “There is absolutely no evidence that the saints of the early church were ever commanded to kiss one another per se as a method of greeting, and I know of no scholar who has ever argued that position. Kissing, as a method of greeting, had been practices for centuries (see Genesis 27:26; 29:13; 1 Samuel 20:41; 1 Kings 19:20; Matthew 26:49). The thing commanded by the New Testament writers was that this practice be ‘holy’ and ‘in love’, that is, in the genuine spiritual interest of another. There is not a single passage in which the greeting kiss is mentioned where the admonition is not qualified by a modifying term (see Romans 16:16; 1 Corinthians 16:20; 2 Corinthians 13:12; 1 Thessalonians 5:26; 1 Peter 5:14). In view of this, one is bound to conclude that the instruction concerning the ‘holy kiss’ is as binding today as it ever was. No Christian will ever be allowed to greet his brother or sister in lust, treachery, or hypocrisy”. 2 “The kiss or embrace enjoined is no mere social formality. It is holy, and that means Christ-like and therefore absolutely sincere and pure. Like our handclasp today, it is a symbol of mutual confidence” (Hughes p. 488).

2 Corinthians 13:13 “All the saints salute you” “Moreover, their unity at Corinth is but part of a still greater unity--the unity in Christ of God's people everywhere” (Hughes p. 488). Paul reminds them of an even greater unity. In the first letter Paul often reminded the Corinthians that they were "out-ofstep" with the other congregations, and they did not have a right to blaze their own trail (1 Corinthians 4:17).

2 Corinthians 13:14 “The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit, be with you all” “Grace of the Lord Jesus Christ, and the love of God”: “There can be no adequate understanding of God's love apart from the cross; and the only lasting fellowship between men is the fellowship of sinners redeemed by the blood of Jesus” (Tasker p. 192).

True unity among people is only possible in relation to Jesus Christ. All other bases 2 The Spiritual Sword. 'The Commmand/Culture Controversy'. pp.

32-33. April 1994 12

of unity are illusions. The Holy Spirit brings fellowship, because the Spirit revealed the only basis of communion, that is, adherence to the Word of God (John 17:2021). “We cannot say whether a full reconciliation had been achieved between Paul and his Corinthian converts by this time, but his letter to the Romans which was evidently sent from Corinth presupposes a calm atmosphere, untroubled by ‘fighting without and fears within’” (F.F. Bruce p. 256).

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