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Text -- 2 Corinthians 13:1-9 (NET)

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Paul’s Third Visit to Corinth
13:1 This is the third time I am coming to visit you. By the testimony of two or three witnesses every matter will be established. 13:2 I said before when I was present the second time and now, though absent, I say again to those who sinned previously and to all the rest, that if I come again, I will not spare anyone, 13:3 since you are demanding proof that Christ is speaking through me. He is not weak toward you but is powerful among you. 13:4 For indeed he was crucified by reason of weakness, but he lives because of God’s power. For we also are weak in him, but we will live together with him, because of God’s power toward you. 13:5 Put yourselves to the test to see if you are in the faith; examine yourselves! Or do you not recognize regarding yourselves that Jesus Christ is in you– unless, indeed, you fail the test! 13:6 And I hope that you will realize that we have not failed the test! 13:7 Now we pray to God that you may not do anything wrong, not so that we may appear to have passed the test, but so that you may do what is right even if we may appear to have failed the test. 13:8 For we cannot do anything against the truth, but only for the sake of the truth. 13:9 For we rejoice whenever we are weak, but you are strong. And we pray for this: that you may become fully qualified.
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Commentary -- Word/Phrase Notes (per phrase)

Robertson: 2Co 13:1 - -- The third time I am coming ( triton erchomai ). Either the third that he had planned to come or that he had been twice. The warning is made by quotin...

The third time I am coming ( triton erchomai ).

Either the third that he had planned to come or that he had been twice. The warning is made by quoting Deu 19:15.

Robertson: 2Co 13:2 - -- As when I was present the second time ( hōs parōn to deuteron ). This translation assumes the second visit as already made. It is a natural way t...

As when I was present the second time ( hōs parōn to deuteron ).

This translation assumes the second visit as already made. It is a natural way to take the Greek hōs parōn . But hōs with parōn can also mean "as if present"the second time (Authorized Version). Probably "as when"is the more natural rendering, but the other cannot be ruled entirely out in view of 2Co 1:15-23.

Robertson: 2Co 13:2 - -- If I come again ( ean elthō eis to palin ). Condition of third class. The use of palin of itself suits the idea that Paul had not yet made the se...

If I come again ( ean elthō eis to palin ).

Condition of third class. The use of palin of itself suits the idea that Paul had not yet made the second visit as it means simply "again"or "back,"but in Mat 26:44 we find palin ek tritou (again a third time) and so it is not decisive.

Robertson: 2Co 13:3 - -- A proof of Christ ( dokimēn tou Christou ). He will give it to them. "I will not spare."He will show that Christ speaks "in me"(en emoi ).

A proof of Christ ( dokimēn tou Christou ).

He will give it to them. "I will not spare."He will show that Christ speaks "in me"(en emoi ).

Robertson: 2Co 13:4 - -- But we shall live with him through the power of God ( alla zēsomen sun autōi ek dunameōs theou ). So real is Paul’ s sense of his union wi...

But we shall live with him through the power of God ( alla zēsomen sun autōi ek dunameōs theou ).

So real is Paul’ s sense of his union with Christ.

Robertson: 2Co 13:5 - -- Unless indeed ye be reprobate ( ei mēti adokimoi este ). Paul challenged his opposers in Corinth to try (peirazete ) themselves, to test (dokimaze...

Unless indeed ye be reprobate ( ei mēti adokimoi este ).

Paul challenged his opposers in Corinth to try (peirazete ) themselves, to test (dokimazete ) themselves, whether they were "in the faith"(en tēi pistei ), a much more vital matter for them than trying to prove Paul a heretic. Such tests can be made, unless, alas, they are "reprobate"(adokimoi , the very adjective that Paul held up before himself as a dreadful outcome to be avoided, 1Co 9:27).

Robertson: 2Co 13:6 - -- That ye shall know ( hoti epignōsesthe ). Such a testing of themselves will give them full knowledge that Paul is not reprobate (adokimos ). The...

That ye shall know ( hoti epignōsesthe ).

Such a testing of themselves will give them full knowledge that Paul is not reprobate (adokimos ). The best way for vacillating Christians to stop it is to draw close to Christ.

Robertson: 2Co 13:7 - -- Though we be as reprobate ( hēmeis de hōs adokimoi ōmen ). Literally, "And that"(hina de ). Paul wishes them to do no wrong (kakon mēden )....

Though we be as reprobate ( hēmeis de hōs adokimoi ōmen ).

Literally, "And that"(hina de ). Paul wishes them to do no wrong (kakon mēden ). He has no desire to exercise his apostolic authority and "appear approved"(dokimoi phanōmen , second aorist passive subjunctive of phainō ). He had far rather see them do "the noble thing"(to kalon ) even if it should make him appear disapproved after all that he has said.

Robertson: 2Co 13:8 - -- Against the truth ( kata tēs alētheias ). He means in the long run. We can hinder and hold down the truth by evil deeds (Rom 1:18), but in the en...

Against the truth ( kata tēs alētheias ).

He means in the long run. We can hinder and hold down the truth by evil deeds (Rom 1:18), but in the end the truth wins.

Robertson: 2Co 13:9 - -- For we rejoice ( chairomen gar ). Paul had far rather be weak in the sense of failing to exercise his apostolic power because they did the noble thin...

For we rejoice ( chairomen gar ).

Paul had far rather be weak in the sense of failing to exercise his apostolic power because they did the noble thing. He is no Jonah who lamented when Ninevah repented.

Robertson: 2Co 13:9 - -- Your perfecting ( humōn katartisin ). Late word from katartizō , to fit, to equip (see verb in 2Co 13:11). In Plutarch, only here in N.T.

Your perfecting ( humōn katartisin ).

Late word from katartizō , to fit, to equip (see verb in 2Co 13:11). In Plutarch, only here in N.T.

Vincent: 2Co 13:1 - -- The third time The great mass of modern expositors hold that Paul made three visits to Corinth, of the second of which there is no record.

The third time

The great mass of modern expositors hold that Paul made three visits to Corinth, of the second of which there is no record.

Vincent: 2Co 13:1 - -- I am coming The third visit which I am about to pay. Alford observes that had not chronological theories intervened, no one would ever have thoug...

I am coming

The third visit which I am about to pay. Alford observes that had not chronological theories intervened, no one would ever have thought of any other rendering. Those who deny the second visit explain: this is the third time that I have been intending to come .

Vincent: 2Co 13:2 - -- I told you before and foretell you ( προείρηκα καὶ προλέγω ) Rev., I have said beforehand , and I do say ...

I told you before and foretell you ( προείρηκα καὶ προλέγω )

Rev., I have said beforehand , and I do say beforehand . The renderings of the A.V. and Rev. should be carefully compared. The difference turns mainly on the denial or assumption of the second visit; the A.V. representing the former, and the Rev. the latter. I have said beforehand thus refers to the second visit; I do say beforehand , to his present condition of absence.

Vincent: 2Co 13:2 - -- As if I were present, the second time ( ὡς παρὼν τὸ δεύτερον ) Rev., as when I was present the second tim...

As if I were present, the second time ( ὡς παρὼν τὸ δεύτερον )

Rev., as when I was present the second time ; thus making a distinct historical reference to the second visit. Note the comma after present in A.V. According to this, the second time is connected with προλέγω , I say beforehand the second time . Another explanation, however, on the assumption of only two visits is, as if I were present this next time .

Vincent: 2Co 13:2 - -- And being absent now I write to them which heretofore, etc. ( καὶ ἀπὼν νῦν γράφω ) I write must be omitted; now co...

And being absent now I write to them which heretofore, etc. ( καὶ ἀπὼν νῦν γράφω )

I write must be omitted; now connected with being absent ; and to them which connected with I say beforehand . Render, so now being absent (I say beforehand) to them which , etc.

Vincent: 2Co 13:3 - -- A proof of Christ speaking in me ( δοκιμὴν τοῦ ἐν ἐμοὶ λαλοῦντος Χριστοῦ ) Lit., of the Christ...

A proof of Christ speaking in me ( δοκιμὴν τοῦ ἐν ἐμοὶ λαλοῦντος Χριστοῦ )

Lit., of the Christ that speaks in me . An experimental proof of what kind of a being the Christ who speaks in me is.

Vincent: 2Co 13:3 - -- In you ( ἐν ὑμῖν ) Better, among you . He is speaking, not of Christ as He dwells in them, but as He works with reference...

In you ( ἐν ὑμῖν )

Better, among you . He is speaking, not of Christ as He dwells in them, but as He works with reference to them (εἰς ) and among their number, inflicting punishment for their sin.

Vincent: 2Co 13:3 - -- Through ( ἐξ ) Lit., out of , marking the source of both death and life.

Through ( ἐξ )

Lit., out of , marking the source of both death and life.

Vincent: 2Co 13:3 - -- Are weak in Him The parallel with 2Co 13:3 must be carefully noted. Christ will prove Himself not weak, but mighty among you. He was crucified ou...

Are weak in Him

The parallel with 2Co 13:3 must be carefully noted. Christ will prove Himself not weak, but mighty among you. He was crucified out of weakness, but He is mighty out of the power of God. A similar weakness and power will appear in our case. We are weak in Him , in virtue of our fellowship with Him. Like Him we endure the contradiction of sinners, and suffer from the violence of men: in fellowship with His risen life we shall be partakers of the power of God which raised Him from the dead, and shall exhibit this life of power toward you in judging and punishing you.

Vincent: 2Co 13:3 - -- Toward you Construe with we shall live .

Toward you

Construe with we shall live .

Vincent: 2Co 13:5 - -- Examine yourselves ( ἑαυτοὺς πειράζετε ) Yourselves is emphatic. Instead of putting Christ to the test, test yourselve...

Examine yourselves ( ἑαυτοὺς πειράζετε )

Yourselves is emphatic. Instead of putting Christ to the test, test yourselves . Rev., try , is better than examine . Examination does not necessarily imply a practical test . It may be merely from curiosity. Trial implies a definite intent to ascertain their spiritual condition.

Vincent: 2Co 13:5 - -- The faith See on Act 6:7. In a believing attitude toward Christ.

The faith

See on Act 6:7. In a believing attitude toward Christ.

Vincent: 2Co 13:5 - -- Prove ( δοκιμάζετε ) As the result of trying .

Prove ( δοκιμάζετε )

As the result of trying .

Vincent: 2Co 13:5 - -- Or know ye not, etc. Assuming that you thus prove yourselves, does not this test show you that Christ is in you as the result of your faith in hi...

Or know ye not, etc.

Assuming that you thus prove yourselves, does not this test show you that Christ is in you as the result of your faith in him?

Vincent: 2Co 13:5 - -- Reprobates ( ἀδόκιμοι ) An unfortunate translation. A reprobate is one abandoned to perdition. The word is kindred to the verb pro...

Reprobates ( ἀδόκιμοι )

An unfortunate translation. A reprobate is one abandoned to perdition. The word is kindred to the verb prove (δοκιμάζετε ), and means disapproved on trial . See on Rom 1:28.

Vincent: 2Co 13:7 - -- Not that we should appear approved, etc. The sense of the verse is this: We pray God that you do no evil, not in order that your good conduct may...

Not that we should appear approved, etc.

The sense of the verse is this: We pray God that you do no evil, not in order that your good conduct may attest the excellence of our teaching and example, so that we shall be approved; but in order that you may do what is good, thus rendering it impossible for us to prove our apostolic authority by administering discipline. In that case we shall be as men unapproved . Stanley remarks that, in the light of this verse, Paul might have added to 2Co 6:9, as without proof and yet as aprroved .

Vincent: 2Co 13:8 - -- For we can do nothing against the truth Your well doing is what we truly aim at. For, if we had any other aim, with a view to approving ourselves...

For we can do nothing against the truth

Your well doing is what we truly aim at. For, if we had any other aim, with a view to approving ourselves, we should fail, because we should be going in the face of the truth - the Gospel; and against that we are powerless. In that case we should be unapproved before God.

Vincent: 2Co 13:9 - -- We are weak Practically the same as unapproved . When your good conduct deprives us of the power of administering discipline, we are weak.

We are weak

Practically the same as unapproved . When your good conduct deprives us of the power of administering discipline, we are weak.

Vincent: 2Co 13:9 - -- Perfection ( κατάρτισιν ) Only here in the New Testament. See on be perfect , 2Co 13:11. Rev., perfecting .

Perfection ( κατάρτισιν )

Only here in the New Testament. See on be perfect , 2Co 13:11. Rev., perfecting .

Wesley: 2Co 13:1 - -- He had been coming twice before, though he did not actually come.

He had been coming twice before, though he did not actually come.

Wesley: 2Co 13:2 - -- Who have since then sinned in any of these kinds.

Who have since then sinned in any of these kinds.

Wesley: 2Co 13:2 - -- I will severely punish them.

I will severely punish them.

Wesley: 2Co 13:4 - -- Through the impotence of human nature.

Through the impotence of human nature.

Wesley: 2Co 13:4 - -- We appear weak and despicable by partaking of the same sufferings for his sake.

We appear weak and despicable by partaking of the same sufferings for his sake.

Wesley: 2Co 13:4 - -- Being raised from the dead.

Being raised from the dead.

Wesley: 2Co 13:4 - -- By that divine energy which is now in every believer, 2Co 13:5.

By that divine energy which is now in every believer, 2Co 13:5.

Wesley: 2Co 13:5 - -- Whether ye are such as can, or such as cannot, bear the test - This is the proper meaning of the word which we translate, reprobates. Know ye not your...

Whether ye are such as can, or such as cannot, bear the test - This is the proper meaning of the word which we translate, reprobates. Know ye not yourselves, that Jesus Christ is in you - All Christian believers know this, by the witness and by the fruit of his Spirit. Some translate the words, Jesus Christ is among you; that is, in the church of Corinth; and understand them of the miraculous gifts and the power of Christ which attended the censures of the apostle.

Wesley: 2Co 13:6 - -- By proving yourselves, not by putting my authority to the proof.

By proving yourselves, not by putting my authority to the proof.

Wesley: 2Co 13:7 - -- To give me occasion of showing my apostolical power.

To give me occasion of showing my apostolical power.

Wesley: 2Co 13:7 - -- By miraculously punishing you. But that ye may do that which is good, though we should be as reprobates - Having no occasion to give that proof of our...

By miraculously punishing you. But that ye may do that which is good, though we should be as reprobates - Having no occasion to give that proof of our apostleship.

Wesley: 2Co 13:8 - -- Neither against that which is just and right, nor against those who walk according to the truth of the gospel.

Neither against that which is just and right, nor against those who walk according to the truth of the gospel.

Wesley: 2Co 13:9 - -- When we appear so, having no occasion to show our apostolic power. And this we wish, even your perfection - In the faith that worketh by love.

When we appear so, having no occasion to show our apostolic power. And this we wish, even your perfection - In the faith that worketh by love.

JFB: 2Co 13:1 - -- Not merely preparing to come to you. This proves an intermediate visit between the two recorded in Act 18:1; Act 20:2.

Not merely preparing to come to you. This proves an intermediate visit between the two recorded in Act 18:1; Act 20:2.

JFB: 2Co 13:1 - -- Quoted from Deu 19:15, Septuagint. "I will judge not without examination, nor will I abstain from punishing upon due evidence" [CONYBEARE and HOWSON]....

Quoted from Deu 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.

JFB: 2Co 13:2 - -- 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 abs...

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.

JFB: 2Co 13:2 - -- That is, whensoever I come again (Act 20:2). These were probably the very words of his former threat which he now repeats again.

That is, whensoever I come again (Act 20:2). These were probably the very words of his former threat which he now repeats again.

JFB: 2Co 13:3 - -- 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 sel...

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.

JFB: 2Co 13:3 - -- "who" (Christ).

"who" (Christ).

JFB: 2Co 13:3 - -- In relation to you, by me and in this very Epistle, in exercising upon you strong discipline.

In relation to you, by me and in this very Epistle, in exercising upon you strong discipline.

JFB: 2Co 13:3 - -- Has given many proofs of His power in miracles, and even in punishing offenders (2Co 5:11, 2Co 5:20-21). Ye have no need to put me to the proof in thi...

Has given many proofs of His power in miracles, and even in punishing offenders (2Co 5:11, 2Co 5:20-21). 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].

JFB: 2Co 13:4 - -- Omitted in some of the oldest manuscripts; then translate, "For He was even crucified," &c.

Omitted in some of the oldest manuscripts; then translate, "For He was even crucified," &c.

JFB: 2Co 13:4 - -- Greek, "from weakness"; that is, His assumption of our weakness was the source, or necessary condition, from which the possibility of His crucifixion ...

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; Phi 2:7-8).

JFB: 2Co 13:4 - -- Greek, "from"; "owing to."

Greek, "from"; "owing to."

JFB: 2Co 13:4 - -- The Father (Rom 1:4; Rom 6:4; Eph 1:20).

The Father (Rom 1:4; Rom 6:4; Eph 1:20).

JFB: 2Co 13:4 - -- 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 "bodi...

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; 2Co 12:5, 2Co 12:9-10; 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).

JFB: 2Co 13:4 - -- Not only hereafter with Him, free from our present infirmities, in the resurrection life (Phi 3:21), but presently in the exercise of our apostolic au...

Not only hereafter with Him, free from our present infirmities, in the resurrection life (Phi 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.

JFB: 2Co 13:5 - -- Greek, "Try (make trial of) yourselves."

Greek, "Try (make trial of) yourselves."

JFB: 2Co 13:5 - -- This should be your first aim, rather than "seeking a proof of Christ speaking in me" (2Co 13:3).

This should be your first aim, rather than "seeking a proof of Christ speaking in me" (2Co 13:3).

JFB: 2Co 13:5 - -- 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 [...

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], (Rom 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 (Exo 17:7), "Is the Lord among us or not?" (Compare Mar 8:11).

JFB: 2Co 13:5 - -- The Greek softens the expression, "somewhat reprobates," that is, not abiding the "proof" (alluding to the same word in the context); failing when tes...

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; Dan 5:27; Rom 1:28).

JFB: 2Co 13:6 - -- 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,"...

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.

JFB: 2Co 13:7 - -- The oldest manuscripts read, "we pray."

The oldest manuscripts read, "we pray."

JFB: 2Co 13:7 - -- Not to gain credit for ourselves, your ministers, by your Christian conduct; but for your good [ALFORD]. The antithesis to "reprobates" leads me to pr...

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").

JFB: 2Co 13:7 - -- Though we be thereby deprived of the occasion for exercising our apostolic power (namely, in punishing), and so may appear "as reprobates" (incapable ...

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).

JFB: 2Co 13:8 - -- 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 scop...

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).

JFB: 2Co 13:9 - -- Greek, "rejoice."

Greek, "rejoice."

JFB: 2Co 13:9 - -- Having no occasion for displaying our power; and so seeming "weak," as being compassed with "infirmities" (2Co 10:10; 2Co 11:29-30).

Having no occasion for displaying our power; and so seeming "weak," as being compassed with "infirmities" (2Co 10:10; 2Co 11:29-30).

JFB: 2Co 13:9 - -- "mighty" in faith and the fruits of the Spirit.

"mighty" in faith and the fruits of the Spirit.

JFB: 2Co 13:9 - -- Not in the oldest manuscripts.

Not in the oldest manuscripts.

JFB: 2Co 13:9 - -- Greek, "pray for."

Greek, "pray for."

JFB: 2Co 13:9 - -- Literally, "perfect restoration"; literally, that of a dislocated limb. Compare 2Co 13:11, "Be perfect," the same Greek word; also in 1Co 1:10, "perfe...

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."

Clarke: 2Co 13:1 - -- This is the third time I am coming to you - These words are nearly the same with those 2Co 12:14; and probably refer to the purpose which he had twi...

This is the third time I am coming to you - These words are nearly the same with those 2Co 12:14; and probably refer to the purpose which he had twice before formed of seeing them. But the latter clause seems to attach a different meaning to the passage; at least so it has been understood by some learned men

Schoettgen thus interprets the whole: the first coming of the apostle to Corinth was when he personally visited them, and there founded the Christian Church. By his second coming we are to understand his first epistle to them; and, by his being now ready to come to them the third time, we are to understand this second epistle, which he was then going to send them. These were the two witnesses, and the apostle the third, which he gave to the Corinthians concerning the truth of his own ministry, or the falsity of the ministry of the pretended apostle

Calmet contends that the apostle had been twice before at Corinth, and that he now purposed to go a third time; and that these visits were the two or three witnesses to which the apostle appeals

Dr. Lightfoot thinks that the two or three witnesses were Stephanas, Fortunatus, and Achaicus, sent to assure them of his coming. But this opinion cannot be supported

With respect to the two or three witnesses establishing the subject, Dr. Whitby says. "Though these words seem to be cited from Deu 19:15, rather than from Mat 18:16, it being rare to find this apostle citing any thing from the New Testament, without calling it an ordinance of the Lord, yet it is probable that he here alludes to the practice there prescribed for the reclaiming of offenders. And then his first epistle being written with this introduction: Paul an apostle, and Sosthenes; his second thus: Paul and Timotheus; may pass for two or three witnesses; and his presence the third time in person, to exercise his censures on those offenders, before the body of the Church, may bear a fair resemblance to our Lord’ s prescription in the above case: If thy brother offend,"etc. - So far Whitby. See my notes on Mat 18:16 (note).

Clarke: 2Co 13:2 - -- I told you before, etc. - As Calmet maintains that Paul had already been twice at Corinth, it is well to hear his reasons: "St. Paul came to Corinth...

I told you before, etc. - As Calmet maintains that Paul had already been twice at Corinth, it is well to hear his reasons: "St. Paul came to Corinth the latter end of the year of our Lord 52, and remained there eighteen months, Act 18:1, etc. He came there a second time in the year 55, but stayed only a short time, as he had to return speedily to Ephesus, 1Co 16:7; hence it is that St. Luke makes no mention of this second journey in the Acts. Finally he determined to visit them a third time; as in effect he did about the year 57. Of his second voyage to Corinth, which is not mentioned in the Acts, he speaks expressly in this verse."I do not see sufficient evidence to induce me to subscribe to this opinion of Calmet. I believe the apostle had been but once before at Corinth; and this matter is set in a clear point of view by Dr. Paley. See the Introduction, Section 11.

Clarke: 2Co 13:2 - -- I will not spare - I will inflict the proper punishment on every incorrigible offender. It does appear, from all the apostle’ s threatenings, t...

I will not spare - I will inflict the proper punishment on every incorrigible offender. It does appear, from all the apostle’ s threatenings, that he was possessed of a miraculous power, by which he could inflict punishment on offenders; that he could deliver the body to Satan for the destruction of the flesh, that the spirit might be saved in the day of the Lord Jesus, 1Co 4:21; 1Co 5:5. What he says he told them before probably relates to 1Co 4:21 : Shall I come with a rod, etc.

Clarke: 2Co 13:3 - -- Since ye seek a proof of Christ - The conversion of the Corinthians was to themselves a solid proof that Christ spoke by the apostle; and therefore ...

Since ye seek a proof of Christ - The conversion of the Corinthians was to themselves a solid proof that Christ spoke by the apostle; and therefore he could, with great propriety, say that this power of Christ, far from being weak, was mighty among them.

Clarke: 2Co 13:4 - -- For though he was crucified through weakness - It is true Christ was crucified, and his crucifixion appeared to be the effect of his weakness; yet e...

For though he was crucified through weakness - It is true Christ was crucified, and his crucifixion appeared to be the effect of his weakness; yet even this was not so; he gave up his life, none could take it away from him; and in his last struggle, had he even been deficient in power, he could have had more than twelve legions of angels to support him against the high priest’ s mob, Mat 26:53; but how then could the Scripture be fulfilled? And had he not died, how could the human race have been saved

Clarke: 2Co 13:4 - -- Yet he liveth by the power of God - Though he appeared to be crucified through his own weakness, yet he now liveth by the power of God; exerting an ...

Yet he liveth by the power of God - Though he appeared to be crucified through his own weakness, yet he now liveth by the power of God; exerting an almighty energy by which all things are subject to him

Clarke: 2Co 13:4 - -- We also are weak in him - Because we are on Christ’ s side we appear to you as weak as he did to the Jews; but it is not so, for we live with h...

We also are weak in him - Because we are on Christ’ s side we appear to you as weak as he did to the Jews; but it is not so, for we live with him - under the same influence, and partaking of the same life; manifesting by our preaching and miracles the power of God towards you. While I do not use the rod, I appear to you weak; I will use it, and then you shall find me to be strong.

Clarke: 2Co 13:5 - -- Examine yourselves, whether ye be in the faith - Ἑαυτους πειραζετε· Try yourselves; pierce your hearts; bore yourselves through...

Examine yourselves, whether ye be in the faith - Ἑαυτους πειραζετε· Try yourselves; pierce your hearts; bore yourselves throughout; try yourselves by what I have written, and see whether ye retain the true faith of the Gospel

Clarke: 2Co 13:5 - -- Prove your own selves - Ἑαυτους δοκιμαζετε· Put yourselves to the test, as you would try gold or silver suspected of adulterat...

Prove your own selves - Ἑαυτους δοκιμαζετε· Put yourselves to the test, as you would try gold or silver suspected of adulteration. No more take that for Gospel which is not so, than you would take adulterated money for sterling coin. This is a metaphor taken from testing or assaying adulterated metals

Clarke: 2Co 13:5 - -- Know ye not your own selves - Are ye not full of wisdom and understanding? And is it not as easy to find out a spurious faith as it is to detect a b...

Know ye not your own selves - Are ye not full of wisdom and understanding? And is it not as easy to find out a spurious faith as it is to detect a base coin? There is an assay and touchstone for both. If base metal be mixed with the pure you can readily detect it; and as easily may you know that you are in the faith as you can know that base metal is mixed with the pure. Does Jesus Christ dwell in you? You have his Spirit, his power, his mind, if ye be Christians; and the Spirit of Christ bears witness with your spirit that ye are the children of God. And this is the case except ye be reprobates; αδοκιμοι, base counterfeit coin; mongrel Christians. This metaphor holds excellently here. They had a Judaizing Christian among them; such, presumptively, was the false apostle: they had received his Judaico-Christian doctrine, and were what the prophet said of some of the Israelites in his time. Reprobate silver, adulterated coin, shall men call them, Jer 6:30. And thus, when they were brought to the test, they were found reprobate; that is, adulterated with this mixture of bad doctrine. There is no other kind of reprobation mentioned here than that which refers to the trial and rejection of adulterated coin; and, by way of metaphor, to the detection of false Christianity. This reprobation came of the people themselves: they, not God, adulterated the pure metal. Man pollutes himself; then God reprobates the polluted.

Clarke: 2Co 13:6 - -- Ye shall know that we are not reprobates - Ye have had, and ye shall have, the fullest proof that I have preached the true faith among you; and that...

Ye shall know that we are not reprobates - Ye have had, and ye shall have, the fullest proof that I have preached the true faith among you; and that God has confirmed it by his testimony; and thus that I am proved and manifested to be what I ought to be, and shown to be approved of God.

Clarke: 2Co 13:7 - -- I pray to God that ye do no evil - That ye do not persist in that course which will oblige me to use the power of Christ, with which I am endued, to...

I pray to God that ye do no evil - That ye do not persist in that course which will oblige me to use the power of Christ, with which I am endued, to punish you. Some apply this prayer to the apostle himself: Now I pray to God that I may do You no evil - that I may not be obliged to use my apostolic rod, and inflict evil upon you

Clarke: 2Co 13:7 - -- Not that we should appear approved - We do not wish to give this proof that we are approved of God, by inflicting this punishment on the transgresso...

Not that we should appear approved - We do not wish to give this proof that we are approved of God, by inflicting this punishment on the transgressors

Clarke: 2Co 13:7 - -- But that ye should do that which is honest - That ye may do that which is right and seemly, το καλον, though we should be, in consequence of...

But that ye should do that which is honest - That ye may do that which is right and seemly, το καλον, though we should be, in consequence of that, as reprobates - as persons not approved of God; because your reformation will prevent the exercise of this power, which would otherwise have given an awful proof that we are approved of God.

Clarke: 2Co 13:8 - -- For we can do nothing against the truth, but for the truth - As we are the apostles of God, we cannot bring to you any false doctrine; and, as we pr...

For we can do nothing against the truth, but for the truth - As we are the apostles of God, we cannot bring to you any false doctrine; and, as we profess to be under the influence of God’ s Spirit, we cannot do any thing that is opposed to that truth, or which might be prejudicial to it. On the contrary, what we say and do is for that truth, to propagate and establish it. The Gospel of Jesus is truth; and my testimony concerning it is truth also. In my coming, and in my rod, you have nothing to fear, if you retain and abide in this truth.

Clarke: 2Co 13:9 - -- For we are glad, when we are weak - It will give me indescribable pleasure that I should still appear to be poor, despicable, and destitute of this ...

For we are glad, when we are weak - It will give me indescribable pleasure that I should still appear to be poor, despicable, and destitute of this extraordinary power with which God has clothed me, so that you be strong in all the gifts and graces of the Holy Spirit

Clarke: 2Co 13:9 - -- And this also we wish, even your perfection - We cannot be satisfied that persons, with such eminent endowments, and who have once received the trut...

And this also we wish, even your perfection - We cannot be satisfied that persons, with such eminent endowments, and who have once received the truth as it is in Jesus, should be deficient in any of the graces that constitute the mind of Christ; such as brotherly love, charity, harmony, unity, and order. I have given the above paraphrase to this verse, because of the last term καταρτισιν, which we render perfection. Καταρτισις, from κατα, intensive, and αρτιζω, to fit or adapt, signifies the reducing of a dislocated limb to its proper place; and hence, as Beza says on this passage: "The apostle’ s meaning is, that whereas the members of the Church were all, as it were, dislocated and out of joint, they should be joined together in love; and they should endeavor to make perfect what was amiss among them, either in faith or morals.

It is a metaphor, also, taken from a building; the several stones and timbers being all put in their proper places and situations, so that the whole building might be complete, and be a proper habitation for the owner. The same figure, though not in the same terms, the apostle uses, Eph 2:20-22

The perfection or rejointing which the apostle wishes is that which refers to the state of the Church in its fellowship, unity, order, etc. And perfection in the soul is the same, in reference to it, as perfection in the Church is to its order and unity. The perfection or rejointing of the soul implies its purification, and placing every faculty, passion, and appetite in its proper place; so that the original order, harmony, unity, and purity of the soul may be restored; and the whole builded up to be a habitation of God through the Spirit, Eph 2:22.

Calvin: 2Co 13:1 - -- 1.This will be the third He goes on to reprove still farther the insolence of those of whom he had been speaking, some of whom living in profligacy a...

1.This will be the third He goes on to reprove still farther the insolence of those of whom he had been speaking, some of whom living in profligacy and licentiousness, and others, carrying on contentions and strifes among themselves, cared nothing for his reproof. For his discourse did not apply to the entire body of the Church, but to certain diseased and half-rotten members of it. Hence he now, with greater freedom, uses sharpness, because he has to do with particular individuals, not with the whole body of the people, and besides this, it was with persons of such a stamp, that he perceived, that he would do them no good by kindness, and mild remedies. After having spent a year and a half among them, (Act 18:11,) he had visited them a second time. Now he forewarns them, that he will come to them a third time, and he says, that his three comings to them will be in the place of three witnesses. He quotes the law as to the authority of witnesses; not in the natural and literal sense, as it is termed, but by accommodation, 943 or similitude, applying it to his particular purpose.

“The declaration of the law,” says he, “is, that we must rest on the testimony of two or three witnesses for putting an end to disputes.” 944 (Deu 19:15.)

For the word established means that a decision is pronounced respecting a matter, that the strife may cease. “I, indeed, am but one individual, but coming a third time I shall have the authority of three witnesses, or, my three comings will be in the place of three testimonies.” For the threefold effort that was made for their welfare, and perseverance, as made trial of on three different occasions, might, with good reason, be held equivalent to three persons.

Calvin: 2Co 13:2 - -- 2.I told you before, and foretell you The friendly and agreeable admonitions, that he had addressed to them so frequently, had been of no advantage. ...

2.I told you before, and foretell you The friendly and agreeable admonitions, that he had addressed to them so frequently, had been of no advantage. He, accordingly, betakes himself to a more severe remedy, with which he had previously threatened them in words when present with them. When we see him act with so much strictness, we need have no doubt, that they were surprisingly ungovernable and obstinate; for it appears from his writings, what mildness, and what unwearied patience he was otherwise prepared to manifest. As, however, it is the part of a good parent to forgive and bear with many things, so it is the part of a foolish parent, and one that has no proper regard for the welfare of his children, to neglect to use severity, when there is occasion for it, and to mingle strictness with mildness. We are well aware, that nothing is more hurtful than excessive indulgence 945 Let us, therefore, use mildness, when we can safely do so, and that too, dignified and properly regulated: let us act with greater severity, when necessity requires.

It is asked, however, why it was, that the Apostle allowed himself to expose the particular faults of individuals in so open a manner, as in a manner to point his finger at the very persons? I answer, that he would never have done so, if the sins had been hid, but as they were manifest to all, and matter of notoriety, so as to furnish a pernicious example, it was necessary that he should not spare the authors of a public scandal. 946

It is asked, secondly, what kind of chastisement he threatens to inflict upon them, as he could scarcely chastise them more severely in words. I have no doubt that he means, that he will inflict punishment upon them by excommunication. For what is more to be dreaded, than being cut off from the body of Christ, expelled from the kingdom of God, and delivered over to Satan for destruction, (1Co 5:5,) unless you repent?

Calvin: 2Co 13:3 - -- 3.Since ye seek a proof A twofold meaning may be drawn from these words. The first is, “Since you wish to try me, whether I speak of myself, or w...

3.Since ye seek a proof A twofold meaning may be drawn from these words. The first is, “Since you wish to try me, whether I speak of myself, or whether Christ speaks by me; and in this way Chrysostom, and Ambrose, explain it. I am rather inclined, however, to understand him as declaring, that it does not so much concern himself as Christ, when his authority is detracted from — that when his admonitions are despised, Christ’s patience is tried. “It is Christ that speaks by me; when therefore, you bring my doctrine under your lash, it is not so much to me as to him that you do injury.”

Some one, however, will object thus: “What! Will a man’s doctrine, then, be exempted from all investigation, so soon as he makes it his boast, that he has Christ as his authority? And what false prophet will not make this his boast? What distinction, then, will there be between truth and falsehood, and what will, in that case, become of that injunction:

Try the spirits, whether they are of God.” (1Jo 4:1.)

Every objection of this nature Paul anticipates, when he says that Christ has wrought efficaciously in them by his ministry. For these two clauses, Christ speaking in me, and, who is mighty in you, not weak, must be read in connection, in this sense: “Christ, by exercising his power towards you in my doctrine, has declared that he spoke by my mouth, so that you have no excuse on the ground of ignorance.”

We see, that he does not merely boast in words, but proves in reality that Christ speaks in him, and he convinces the Corinthians, before requiring them to give him credit. Whoever, then, will speak in the Church, whatever be the title that he claims for himself, it will be allowable to inquire as to his doctrine, until Christ has manifested himself in him, and thus it will not be of Christ that judgment will be formed, but of the man. When, however, it is apparent, that it is the word of God that is advanced, what Paul says holds good — that it is God himself who is not believed 947 Moses spake with the same confidence. (Num 16:11.)

What are we — I and Aaron? You are tempting God.

In like manner, Isaiah:

Is it too small a thing that you grieve men,
unless you grieve my God also? (Isa 7:13.)

For there is no more room for shuffling, when it has been made apparent, that it is a minister of God that speaks, and that he discharges his office faithfully. I return to Paul. As the confirmation of his ministry had been so decided among the Corinthians, inasmuch as the Lord had shown himself openly, it is not to be wondered, if he takes it so much amiss, that he meets with resistance. On good grounds, truly, 948 might he throw back upon them, as he does, the reproach, that they were rebels against Christ.

Calvin: 2Co 13:4 - -- 4.For though he was crucified He speaks, with particular intention, of Christ’s abasement, with the view of intimating indirectly, 949 that nothing...

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.
(Phi 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 (Phi 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.

Calvin: 2Co 13:5 - -- 5.Try yourselves He confirms, what he had stated previously — that Christ’s power showed itself openly in his ministry. For he makes them the jud...

5.Try yourselves He confirms, what he had stated previously — that Christ’s power showed itself openly in his ministry. For he makes them the judges of this matter, provided they descend, as it were, into themselves, and acknowledge what they had received from him. In the first place, as there is but one Christ, it must be of necessity, that the same Christ must dwell alike in minister and people. Now, dwelling in the people, how will he deny himself in the minister. 955 Farther, he had shown his power in Paul’s preaching, in such a manner that it could be no longer doubtful or obscure to the Corinthians, if they were not altogether stupid. 956 For, whence had they faith? whence had they Christ? whence, in fine, had they every thing? It is with good reason, therefore, that they are called to look into themselves, that they may discover there, what they despise as a thing unknown. Then only has a minister a true and well grounded assurance for the approbation of his doctrine, when he can appeal to the consciences of those whom he has taught, that, if they have any thing of Christ, and of sincere piety, they may be constrained to acknowledge his fidelity. We are now in possession of Paul’s object.

This passage, however, is deserving of particular observation on two accounts. For, in the first place, it shows the relation, 957 which subsists between the faith of the people, and the preaching of the minister — that the one is the mother, that produces and brings forth, and the other is the daughter, that ought not to forget her origin. 958 In the second place, it serves to prove the assurance of faith, as to which the Sorbonnic sophists have made us stagger, nay more, have altogether rooted out from the minds of men. They charge with rashness all that are persuaded that they are the members of Christ, and have Him remaining in them, for they bid us be satisfied with a “moral conjecture,” 959 as they call it — that is, with a mere opinion 960 so that our consciences remain constantly in suspense, and in a state of perplexity. But what does Paul say here? He declares, that all are reprobates, who doubt whether they profess Christ and are a part of His body. Let us, therefore, reckon that alone to be right faith, which leads us to repose in safety in the favor of God, with no wavering opinion, but with a firm and steadfast assurance.

Unless by any means you are reprobates He gives them in a manner their choice, whether they would rather be reprobates, than give due testimony to his ministry; for he leaves them no alternative, but either to show respect to his Apostleship, or to allow that they are reprobates. For, unquestionably, their faith had been founded upon his doctrine, and they had no other Christ, than they had received from him, and no other gospel than what they had embraced, as delivered to them by him, so that it were vain for them to attempt to separate any part of their salvation from his praise.

Calvin: 2Co 13:6 - -- 6.I hope that you shall know He presses them still more urgently, while indulging this confident persuasion — that he will not be rejected by the C...

6.I hope that you shall know He presses them still more urgently, while indulging this confident persuasion — that he will not be rejected by the Corinthians. One of two things was necessary — that they should either assign to Paul the honor due to an Apostle, or condemn themselves for unbelief, and acknowledge that they have no Church. He softens, however, the severity of the statement, by making use of the expression — I hope; but in such a manner as to remind them the better of their duty; for to disappoint the hopes that have been entertained as to our integrity, is excessively cruel. “I hope,” says he, “that you shall know — when you have been restored to a sound mind.” He prudently, however, says nothing as to himself in this second clause, calling them to consider God’s benefits, by which they had been distinguished; nay more, he puts their salvation in the place of his authority.

Calvin: 2Co 13:7 - -- 7.I desire before God Again he declares, that he cares nothing for his own honor, but is simply desirous of promoting their advantage. For nothing ...

7.I desire before God Again he declares, that he cares nothing for his own honor, but is simply desirous of promoting their advantage. For nothing was so undesirable for them, as to deprive themselves of advantage from his doctrine — as they had begun to do, through their pride and contempt. “As to myself,” says he, “for my reputation among men, I am not concerned. My only fear is, lest you should offend God. Nay more, I am prepared to be as a reprobate, provided you are free from all blame.” “I am a reprobate,” says he, “in the judgment of mankind, who very frequently reject those who are deserving of the highest honor.” 961 At the same time, the particle as is not superfluous. For it corresponds with what he says elsewhere — as deceivers and yet true. (2Co 6:8.) And this, certainly, is the true rule — that the Pastor, having no regard to himself, should be devoted exclusively to the edification of the Church. Let him be concerned as to his own reputation, in so far as he sees it to be conducive to the public advantage. Let him be prepared to feel indifferent to it, whenever he may do so, without public disadvantage.

Calvin: 2Co 13:8 - -- 8.For we can do nothing: That is — “I do not seek, or desire any other power, than what the Lord has conferred upon me, that I may promote the tr...

8.For we can do nothing: That is — “I do not seek, or desire any other power, than what the Lord has conferred upon me, that I may promote the truth. To false Apostles it is all one, provided they have power; and they feel no concern to make use of their power for the promotion of what is good.” In short, he defends and maintains the honor of his ministry, in so far as it is connected with the truth of God. “What does it matter to me? For unless I have in view to promote the truth, all the power that I shall claim will be false and groundless. If, however, I lay out, whatever I have, for the promotion of the truth, I, in that case, do not consult my own interest. Now, when the authority of doctrine is safe, and truth is uninjured, I have what I desire. In contending, therefore, so keenly, I am not influenced by any exclusive regard for myself personally.” By this consideration, however, he intimates, that the man, who fights and labors for the truth alone will not take it amiss, should occasion require it, to be regarded in the judgment of men as a reprobate, provided this does not interfere with the glory of God, the edification of the Church, and the authority of sound doctrine.

This passage must be carefully observed, because it limits the power, which the Pastors of the Church should have, and fixes its proper bounds — that they be ministers of the truth. Papists loudly tell us, that it is said,

He that heareth you, heareth me;
he that despiseth you, despiseth me, (Luk 10:16);

and likewise:

Obey them that are set over you, (Heb 13:17);

and under this pretext they take to themselves the utmost liberty, so as to usurp unbounded dominion, while they are, at the same time, the avowed and sworn enemies of the truth, and aim at its destruction by every means in their power. For exposing such impudence, this one statement of Paul will suffice — which declares, that they must themselves be in subjection to the truth. 962

Calvin: 2Co 13:9 - -- 9.For, we rejoice Either the causal particle γὰρ, ( for,) must be taken as meaning — therefore; or it is a second reason, why he does not ref...

9.For, we rejoice Either the causal particle γὰρ, ( for,) must be taken as meaning — therefore; or it is a second reason, why he does not refuse to be regarded as a reprobate — for their sake, and with a view to their advantage. Let the reader select whichever he may choose, for it is of no consequence. 963 When he says, Provided you are strong, I shall willingly submit to be reckoned weak, there is an antithesis in the words — not in the meaning; for weakness means here, as formerly, (2Co 13:4,) contempt. On the other hand, he means that the Corinthians will be strong, if they are full of the power and grace of God.

And this also, He now again repeats, what he had already stated several times, that he was from necessity — not from his own inclination, more severe than they would have wished; and farther, that by this means, too, 964 he spared them, that he might not be constrained to resort to severer measures, when he was present with them.

The perfection, of which he speaks, consists in a fit proportion, and sound condition, of all the members. Now 965 he alludes to good physicians, who cure particular diseases in such a way as not in any part to mutilate the body; 966 and, as he is concerned to secure a perfection of this nature, he says, that, for that reason, he provides against the necessity of having recourse to severer measures. 967 For we see, that those, who at first shrink back from the slight pain, or uneasy feeling of a plaster, are at length constrained to endure the torture of burning, or amputating, and that, too, where the issue is extremely doubtful. 968

Defender: 2Co 13:5 - -- Paul here reminds the Corinthians - and us - that it is quite possible for a man or woman to profess Christ and salvation, yet still be unsaved. They ...

Paul here reminds the Corinthians - and us - that it is quite possible for a man or woman to profess Christ and salvation, yet still be unsaved. They may even deceive themselves into thinking that such a profession has saved them. Therefore, we need to examine ourselves to prove ourselves. The sure proof is the realization that Christ is indwelling us, by the Holy Spirit, resulting in godly lives and glad acceptance of all the revealed Word of God, as inspired by the same Holy Spirit.

Defender: 2Co 13:5 - -- A "reprobate" is one who has failed a proof test. It does behoove anyone who is doubting and disobeying God's Word to examine carefully the reality of...

A "reprobate" is one who has failed a proof test. It does behoove anyone who is doubting and disobeying God's Word to examine carefully the reality of His professed conversion to Christ. Every professing Christian needs to "give diligence to make your calling and election sure" (2Pe 1:10)."

TSK: 2Co 13:1 - -- the third : 2Co 12:14 In : Num 35:30; Deu 17:6, Deu 19:15; 1Ki 21:10,1Ki 21:13; Mat 18:16, Mat 26:60,Mat 26:61; Joh 8:17, Joh 8:18; Heb 10:28, Heb 10:...

TSK: 2Co 13:2 - -- told : 2Co 1:23, 2Co 10:1, 2Co 10:2, 2Co 10:8-11, 2Co 12:20; 1Co 4:19-21, 1Co 5:5 being : 2Co 13:10 heretofore : 2Co 12:21

TSK: 2Co 13:3 - -- ye seek : 2Co 10:8-10 Christ : 2Co 2:10; Mat 10:20, Mat 18:18-20; Luk 21:15; 1Co 5:4, 1Co 5:5 which : 2Co 2:6, 2Co 3:1-3, 2Co 12:12; 1Co 9:1-3

TSK: 2Co 13:4 - -- he was : Luk 22:43, Luk 22:44; Joh 10:18; 1Co 15:43; Phi 2:7, Phi 2:8; Heb 5:7; 1Pe 3:18 yet : Act 2:36, Act 4:10-12; Rom 6:4, Rom 6:9, Rom 6:10, Rom ...

TSK: 2Co 13:5 - -- Examine : Psa 17:3, Psa 26:2, Psa 119:59, Psa 139:23, Psa 139:24; Lam 3:40; Eze 18:28; Hag 1:5, Hag 1:7; 1Co 11:28, 1Co 11:31; Gal 6:4; Heb 4:1, Heb 1...

TSK: 2Co 13:6 - -- 2Co 13:3, 2Co 13:4, 2Co 13:10, 2Co 12:20

TSK: 2Co 13:7 - -- I pray : 2Co 13:9; 1Ch 4:10; Mat 6:13; Joh 17:15; Phi 1:9-11; 1Th 5:23; 2Ti 4:18 approved : 2Co 6:4, 2Co 10:18; Rom 16:10; 1Co 11:19; 2Ti 2:15; Jam 1:...

TSK: 2Co 13:8 - -- 2Co 13:10, 2Co 10:8; Num 16:28-35; 1Ki 22:28; 2Ki 1:9-13, 2Ki 2:23-25; Pro 21:30; Pro 26:2; Mar 9:39, Mar 16:17-19; Luk 9:49-56; Act 4:28-30, Act 5:1-...

TSK: 2Co 13:9 - -- when : 2Co 13:8, 2Co 11:30, 2Co 12:5-10; 1Co 4:10 even : 2Co 13:7, 2Co 13:11, 2Co 7:1; Eph 4:13; Phi 3:12-15; Col 1:28, Col 4:12; 1Th 3:10; 2Ti 3:17; ...

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Co 13:1 - -- This is the third time ... - see the note on 2Co 12:14. For an interesting view of this passage, see Paley’ s Horae Paulinae on this Epist...

This is the third time ... - see the note on 2Co 12:14. For an interesting view of this passage, see Paley’ s Horae Paulinae on this Epistle, No. 11: It is evident that Paul had been to Corinth but once before this, but he had resolved to go before a second time, but had been disappointed.

In the mouth of two or three witnesses ... - This was what the Law of Moses required; Deu 20:16; see the note on Joh 8:17; compare Mat 18:16. But in regard to its application here, commentators are not agreed. Some suppose that Paul refers to his own epistles which he had sent to them as the two or three witnesses by which his promise to them would be made certain; that he had purposed it and promised it two or three times, and that as this was all that was required by the Law, it would certainly be established. This is the opinion of Bloomfield, Rosenmuller, Grotius, Hammond, Locke, and some others. But, with all the respect due to such great names, it seems to me that this would be trifling and childish in the extreme. Lightfoot supposes that he refers to Stephanas, Fortunatus, and Achaicus, who would be witnesses to them of his purpose; see 1Co 16:17. But the more probable opinion, it seems to me, is that of Doddridge, Macknight, and others, that he anticipated that there wound be necessity for the administration of discipline there, but that he would feel himself under obligation in administering it to adhere to the reasonable maxim of the Jewish Law. No one should be condemned or punished where there was not at least two or three witnesses to prove the offence. But where there were, discipline would be administered according to the nature of the crime.

Barnes: 2Co 13:2 - -- I told you before - That I would not spare offenders; that I would certainly punish them. He had intimated this before in the First Epistle 1Co...

I told you before - That I would not spare offenders; that I would certainly punish them. He had intimated this before in the First Epistle 1Co 4:21; 1Co 5:1-13.

And foretell you - Now apprise you of my fixed determination to punish every offender as he deserves.

As if I were present, the second time - The mention of the second time here proves that Paul had been with them but once before. He had formed the resolution to go to them, but had been disappointed. The time when he had been with them is recorded in Act 18:1 ff. He now uses the same language to them which he says he would use if he were with them, as he had expected to be, the second time. See the remarks of Paley on this passage, referred to above.

And being absent - see the note on 1Co 5:3.

To them which have heretofore sinned - To all the offenders in the church. They had supposed that he would not come to them 1Co 4:18, or that if he came he would not dare to inflict punishment, 2 Cor. 9-11. They had, therefore, given themselves greater liberty, and had pursued their own course, regardless of his authority and commands.

I will not spare - I will punish them. They shall not escape.

Barnes: 2Co 13:3 - -- Since ye seek a proof of Christ speaking in me - see the notes on the previous chapters. They had called in question his apostolic authority; t...

Since ye seek a proof of Christ speaking in me - see the notes on the previous chapters. They had called in question his apostolic authority; they had demanded the evidence of his divine commission. He says that he would now furnish such evidence by inflicting just punishment on all offenders, and they should have abundant proof that Christ spoke by him, or that he was inspired.

Which to you-ward is not weak - Or who, that is, Christ, is not weak, etc. Christ has manifested his power abundantly toward you, that is, either by the miracles that had been performed in his name; or by the diseases and calamities which they had suffered on account of their disorders and offences (see the note on 1Co 11:30); or by the force and efficacy of his doctrine. The connection, it seems to me, requires that we should understand it of the calamities which had been inflicted by Christ on them for their sins, and which Paul says would be inflicted again if they did not repent. The idea is, that they had had ample demonstration of the power of Christ to inflict punishment, and they had reason to apprehend it again.

Barnes: 2Co 13:4 - -- For though he was crucified through weakness - Various modes have been adopted of explaining the phrase "through weakness."The most probable ex...

For though he was crucified through weakness - Various modes have been adopted of explaining the phrase "through weakness."The most probable explanation is that which refers it to the human nature which he had assumed Phi 2:7-8; 1Pe 3:18, and to the appearance of weakness which he manifested. He did not choose to exert his power. He appeared to his enemies to be weak and feeble. This idea would be an exact illustration of the point before the apostle. He is illustrating his own conduct, and especially in the fact that he had not exerted his miraculous powers among them in the punishment of offenders; and he does it by the example of Christ, who though abundantly able to have exerted his power and to have rescued himself from his enemies, yet was willing to appear weak, and to be crucified. It is very clear:

(1) That the Lord Jesus seemed to his enemies to be weak and incapable of resistance.

\caps1 (2) t\caps0 hat he did not put forth his power to protect his life. He in fact offered no resistance, as if he had no power.

\caps1 (3) h\caps0 e had a human nature that was especially sensitive, and sensible to suffering; and that was borne down and crushed under the weight of mighty woes; see my notes on Isa 53:2-3. From all these causes he seemed to be weak and feeble; and these appear to me to be the principal ideas in this expression.

Yet he liveth - He is not now dead. Though he was crucified, yet he now lives again, and is now capable of exerting his great power He furnishes proof of his being alive, in the success which attends the gospel, and in the miracles which are performed in his name and by his power. There is a living Redeemer in heaven; a Redeemer who is able to exert all the power which he ever exerted when on earth; a Redeemer, therefore, who is able to save the soul; to raise the dead; to punish all his foes.

By the power of God - In raising him from the dead and placing him at his own right hand; see Eph 1:19-21. Through the power of God he was brought from the tomb, and has a place assigned him at the head of the universe.

For we also are weak in him - Margin, "with him."We his apostles, also, are weak in virtue of our connection with him. We are subject to infirmities and trials; we seem to have no power; we are exposed to contempt; and we appear to our enemies to be destitute of strength. Our enemies regard us as feeble; and they despise us.

But we shall live with him ... - That is, we shall show to you that we are alive. By the aid of the power of God we shall show that we are not as weak as our foes pretend; that we are invested with power; and that we are able to inflict the punishment which we threaten. This is one of the numerous instances in which Paul illustrated the case before him by a reference to the example and character of Christ. The idea is, that Christ did not exert his power, and appeared to be weak, and was put to death. So Paul says that he had not exerted his power, and seemed to be weak. But, says he, Christ lives, and is clothed with strength; and so we, though we appear to be weak, shall exert among you, or toward you, the power with which he has invested us, in inflicting punishment on our foes.

Barnes: 2Co 13:5 - -- Examine yourselves - see the note on 1Co 11:28. The particular reason why Paul calls on them to examine themselves was, that there was occasion...

Examine yourselves - see the note on 1Co 11:28. The particular reason why Paul calls on them to examine themselves was, that there was occasion to fear that many of them had been deceived. Such had been the irregularities and disorders in the church at Corinth; so ignorant had many of them shown themselves of the nature of the Christian religion, that it was important, in the highest degree, for them to institute a strict and impartial examination to ascertain whether they had not been altogether deceived. This examination, however, is never unimportant or useless for Christians; and an exhortation to do it is always in place. So important are the interests at stake, and so liable are the best to deceive themselves, that all Christians should be often induced to examine the foundation of their hope of eternal salvation.

Whether ye be in the faith - Whether you are true Christians. Whether you have any true faith in the gospel. Faith in Jesus Christ, and in the promises of God through him, is one of the distinguishing characteristics of a true Christian; and to ascertain whether we have any true faith, therefore, is to ascertain whether we are sincere Christians. For some reasons for such an examination, and some remarks on the mode of doing it; see the note on 1Co 11:28.

Prove your own selves - The word used here ( δοκιμάζετε dokimazete ) is stronger than that before used, and rendered "examine"( πειράζετε peirazete ). This word, prove, refers to assaying or trying metals by the powerful action of heat; and the idea here is, that they should make the most thorough trial of their religion, to see whether it would stand the test; see the note on 1Co 3:13. The proof of their piety was to be arrived at by a faithful examination of their own hearts and lives; by a diligent comparison of their views and feelings with the word of God; and especially by making trial of it in life. The best way to prove our piety is to subject it to actual trial in the various duties and responsibilites of life. A man who wishes to prove an axe to see whether it is good or not, does not sit down and look at it, or read all the treatises which he can find on axe-making, and on the properties of iron and steel, valuable as such information would be; but he shoulders his axe and goes into the woods, and puts it to the trial there.

If it cuts well; if it does not break; if it is not soon made dull, he understands the quality of his axe better than he could in any other way. So if a man wishes to know what his religion is worth, let him try it in the places where religion is of any value. Let him go into the world with it. Let him go and try to do good; to endure affliction in a proper manner; to combat the errors and follies of life; to admonish sinners of the error of their ways; and to urge forward the great work of the conversion of the world, and he will soon see there what his religion is worth - as easily as a man can test the qualities of an axe. Let him not merely sit down and think, and compare himself with the Bible and look at his own heart - valuable as this may be in many respects - but let him treat his religion as he would anything else - let him subject it to actual experiment. That religion which will enable a man to imitate the example of Paul or Howard, or the great Master himself, in doing good, is genuine.

That religion which will enable a man to endure persecution for the name of Jesus; to bear calamity without complaining; to submit to a long series of disappointments and distresses for Christ’ s sake, is genuine. That religion which will prompt a man unceasingly to a life of prayer and self-denial; which will make him ever conscientious, industrious, and honest; which will enable him to warn sinners of the errors of their ways, and which will dispose him to seek the friendship of Christians, and the salvation of the world, is pure and genuine. That will answer the purpose. It is like the good axe with which a man can chop all day long, in which there is no flaw, and which does not get dull, and which answers all the purposes of an axe. Any other religion than this is worthless.

Know ye not your own selves - That is, "Do you not know yourselves?"This does not mean, as some may suppose, that they might know of themselves, without the aid of others, what their character was; or that they might themselves ascertain it; but it means that they might know themselves, that is, their character, principles, conduct. This proves that Christians may know their true character. If they are Christians, they may know it with as undoubted certainty as they may know their character on any other subject. Why should not a man be as able to determine whether he loves God as whether he loves a child, a parent, or a friend? What greater difficulty need there be in understanding the character on the subject of religion than on any other subject; and why should there be anymore reason for doubt on this than on any other point of character? And yet it is remarkable, that while a child has no doubt that he loves a parent, or a husband a wife, or a friend a friend, almost all Christians are in very great doubt about their attachment to the Redeemer and to the great principles of religion.

Such was not the case with the apostles and early Christians. "I know,"says Paul,"whom I have believed, and am persuaded that he is able to keep that which I have committed to him,"etc.; 2Ti 1:12. "We know.’ says John, speaking in the name of the body of Christians, "that we have passed from death unto life;"1Jo 3:14. "We know that we are of the truth;"1Jo 3:19. "We know that he abideth in us;"1Jo 3:24. "We know that we dwell in him;"1Jo 4:13; see also Joh 5:2, Joh 5:19-20. So Job said, "I know that my Redeemer liveth, and that he shall stand in the latter day upon the earth,"etc.; Job 19:25. Such is the current language of scripture. Where, in the Bible, do the sacred speakers and writers express doubts about their attachment to God and the Redeemer? Where is such language to be found as we hear from almost all professing Christians, expressing entire uncertainty about their condition; absolute doubt whether they love God or hate him; whether they are going to heaven or hell; whether they are influenced by good motives or bad; and even making it a matter of merit to be in such doubt, and thinking it wrong not to doubt?

What would be thought of a husband that should make it a matter of merit to doubt whether he loved his wife; or of a child that should think it wrong not to doubt whether he loved his father or mother? Such attachments ought to be doubted - but they do not occur in the common relations of life. On the subject of religion, people often act as they do on no other subject; and if it is right for one to be satisfied of the sincerity of his attachments to his best earthly friends, and to speak of such attachment without wavering or misgiving, it cannot be wrong to be satisfied with regard to our attachment to God, and to speak of that attachment, as the apostles did, in language of undoubted confidence.

How that Jesus Christ is in you - To be in Christ, or for Christ to be in us, is a common mode in the Scriptures of expressing the idea that we are Christians. It is language derived from the close union which subsists between the Redeemer and his people: see the phrase explained in the note on Rom 8:10.

Except ye be reprobates - see the note on Rom 1:28. The word rendered "reprobates"( ἀδόκιμοι adokimoi ) means properly not approved, rejected: that which will not stand the trial. It is properly applicable to metals, as denoting that they will not bear the tests to which they are subjected, but are found to be base or adulterated. The sense here is, that they might know that they were Christians, unless their religion was base, false, adulterated; or such as would not bear the test. There is no allusion here to the sense which is sometimes given to the word "reprobate,"of being cast off or abandoned by God, or doomed by him to eternal ruin in accordance with an eternal purpose. Whatever may be the truth on that subject, nothing is taught in regard to it here. The simple idea is, that they might know that they were Christians, unless their religion was such as would not stand the test, or was worthless.

Barnes: 2Co 13:6 - -- But I trust ... - The sense of this verse is,"Whatever may be the result of your examination of yourselves, I trust (Greek I hope) you will not...

But I trust ... - The sense of this verse is,"Whatever may be the result of your examination of yourselves, I trust (Greek I hope) you will not find us false and to be rejected; that is, I trust you will find in me evidence that I am commissioned by the Lord Jesus to be his apostle."The idea is, that they would find when he was among them, that he was endowed with all the qualifications needful to confer a claim to the apostolic office.

Barnes: 2Co 13:7 - -- Now I pray to God that ye do no evil - I earnestly desire that you may do right, and only right; and I beseech God that it may be so, whatever ...

Now I pray to God that ye do no evil - I earnestly desire that you may do right, and only right; and I beseech God that it may be so, whatever may be the result in regard to me, and whatever may be thought of my claims to the apostolic office. This is designed to mitigate the apparent severity of the sentiment in 2Co 13:6. There he had said that they would find him fully endowed with the power of an apostle. They would see that he was able abundantly to punish the disobedient. They would have ample demonstration that he was endowed by Christ with all the powers appropriate to an apostle, and that all that he had claimed had been well founded, all that he threatened would be executed. But this seemed to imply that he desired that there should be occasion for the exercise of that power of administering discipline; and he, therefore, in this verse, removes all suspicion that such was his wish, by saying solemnly, that he prayed to God that they might never do wrong; that they might never give him occasion for the exercise of his power in that way, though as a consequence he would be regarded as a reprobate, or as having no claims to the apostolic office. He would rather be regarded as an impostor; rather lie under the reproach of his enemies that he had no claims to the apostolic character, than that they, by doing wrong, should give him occasion to show that he was not a deceiver.

Not that we should appear approved - My great object, and my main desire, is not to urge my claims to the apostolic office and clear up my own character; it is that you should lead honest lives, whatever may become of me and my reputation.

Though we be as reprobates - I am willing to be regarded as rejected, disapproved, worthless, like base metal, provided you lead honest and holy lives. I prefer to be so esteemed, and to have you live as becomes Christians, than that you should dishonor your Christian profession, and thus afford me the opportunity of demonstrating, by inflicting punishment, that I am commissioned by the Lord Jesus to be an apostle. The sentiment is, that a minister of the gospel should desire that his people should walk worthy of their high calling, whatever may be the estimate in which he is held. He should never desire that they should do wrong - how can he do it? - in order that he may take occasion from their wrongdoing to vindicate, in any way, his own character, or to establish a reputation for skill in administering discipline or in governing a church. What a miserable condition it is - and as wicked as it is miserable - for a man to wish to take advantage of a state of disorder, or of the faults of others, in order to establish his own character, or to obtain reputation. Paul spurned and detested such a thought; yet it is to be feared it is sometimes done.

Barnes: 2Co 13:8 - -- For we - That is, we the apostles. Can do nothing against the truth ... - That is, we who are under the influence of the Spirit of God; w...

For we - That is, we the apostles.

Can do nothing against the truth ... - That is, we who are under the influence of the Spirit of God; who have been commissioned by him as apostles, can do nothing that shall be against the great system of truth which we are appointed to promulgate and defend. You need, therefore, apprehend no partial or severe discipline from us; no unjust construction of your conduct. Our aim is to promote the truth, and to do what is right; and we cannot, therefore, by any regard to our own reputation, or to any personal advantage, do what is wrong, or countenance, or desire what is wrong in others. We must wish that which is right to be done by others, whatever may be the effect on us - whether we are regarded as apostles or deceivers. I suppose, therefore, that this verse is designed to qualify and confirm the sentiment in the previous verse, that Paul meant to do only right; that he wished all others to do right; and that whatever might be the effect on his own reputation, or however he might be regarded, he could not go against the great system of gospel truth which he preached, or even desire that others should ever do wrong, though it might in any way be for his advantage. It was a fixed principle with him to act only in accordance with truth; to do what was right.

Barnes: 2Co 13:9 - -- For we are glad when we are weak ... - We rejoice in your welfare, and are willing to submit to self-denial and to infirmity if it may promote ...

For we are glad when we are weak ... - We rejoice in your welfare, and are willing to submit to self-denial and to infirmity if it may promote your spiritual strength. In the connection in which this stands it seems to mean, "I am content to appear weak, provided you do no wrong; I am willing not to have occasion to exercise my power in punishing offenders, and had rather lie under the reproach of being actually weak, than to have occasion to exercise my power by punishing you for wrongdoing; and provided you are strong in the faith and in the hope of the gospel, I am very willing, nay, I rejoice that I am under this necessity of appearing weak."

And this also we wish - I desire this in addition to your doing no evil.

Even your perfection - The word used here ( κατάρτισις katartisis ) occurs nowhere else in the New Testament, though the verb from which it is derived ( καταρτίζω katartizō ) occurs often; Mat 4:21; Mat 21:16; Mar 1:19; Luk 6:40; Rom 9:22; 1Co 1:10; 2Co 13:11; Gal 6:1; 1Th 3:10, et al.; see the note on 2Co 13:11. On the meaning of the word see Rom 9:22. The idea of restoring, putting in order, fitting, repairing, is involved in the word "always,"and hence, the idea of making perfect; that is, of completely restoring anything to its proper place. Here it evidently means that Paul wished their entire reformation - so that there should be no occasion for exercising discipline. Doddridge renders it, "perfect good order."Macknight, "restoration."For this restoration of good order Paul had diligently labored in these epistles; and this was an object near to his heart.

Poole: 2Co 13:1 - -- 2Co 13:1-4 Paul threateneth to vindicate his authority at his coming by punishing severely unreclaimed offenders. 2Co 13:5,6 He adviseth the Cor...

2Co 13:1-4 Paul threateneth to vindicate his authority at his

coming by punishing severely unreclaimed offenders.

2Co 13:5,6 He adviseth the Corinthians to try if they had as

good proofs of their faith, as he trusted to have of

his mission.

2Co 13:7-10 He wisheth that by a blameless conversation they

might prevent him from using sharpness toward them,

whatever became of his proofs.

2Co 13:11-14 He concludeth with an exhortation, salutation, and

prayer.

Chapter Introduction

Not

the third time when he was upon his journey, (for he was not now travelling), but the third time that he had taken up thoughts of, and was preparing for, such a journey: which, it may be, he hinteth to them, that they might be the more afraid to continue in those sinful courses which he had blamed them for. In the mouth of two or three witnesses shall every word be established: he alludeth to the law of God, Deu 19:15 , concerning witnesses in any case. God ordered, that the testimony of two or three persons should determine all questions in their law; and that should be taken for certain and established, which such a number of persons asserted. The apostle would from hence have them conclude, that he would certainly come, because this was the third time that he had resolved upon it, and was preparing for it.

Poole: 2Co 13:2 - -- I told you in my former Epistle, and now (though I be yet absent) I tell you beforehand, as though I were present amongst you. I write to them whi...

I told you in my former Epistle, and now (though I be yet absent) I tell you beforehand, as though

I were present amongst you.

I write to them which heretofore have sinned, and to all other I write this for the sake of those who have already sinned scandalously; and not for theirs only, but for the sake of others, who may have temptations so to offend.

That, if I come again, I will not spare that, if I do come, and find any such who walk in courses of sin, and are hardened in them, so as all that I have said will not bring them to remorse and reformation,

I will not spare them, either as to sharp reprehensions, or as to ecclesiastical censures; according to the trust which Christ hath reposed in me. Some extend this further, to a power of inflicting bodily pains; but it is not clear that the apostles were intrusted with any such power ordinarily, though sometimes they did exert such a power; as appeareth, both from the instances of Ananias and Sapphira, Act 5:1-11 , and that of Elymas, Act 13:8-11 .

Poole: 2Co 13:3 - -- Christ (saith the apostle) hath openly showed his power in my ministry, speaking to you; how else came your hearts to be turned from dumb idols to s...

Christ (saith the apostle) hath openly showed his power in my ministry, speaking to you; how else came your hearts to be turned from dumb idols to serve the living God? How came you to be furnished with those excellent gifts wherewith you abound? But, seeing all this is not judged a sufficient proof of Christ’ s

speaking in me to you, but you are yet doubting whether I am an apostle or no, and calling for

a proof of Christ in me I will, if I come, and find any that have lived scandalously, and are impenitent, show you another proof of that power and authority with which Christ hath trusted me. Which must be understood, either of his miraculous power to inflict some bodily afflictions upon them, or (which is more probable) of his power as an apostle to cut them off from the communion of gospel churches.

Poole: 2Co 13:4 - -- He had before said, that Christ in him was not weak, but mighty; here he showeth, that there was a time when Christ himself was weak, in a low an...

He had before said, that Christ in him was not weak, but mighty; here he showeth, that there was a time when Christ himself was weak, in a low and contemptible state, in which state he was crucified; this state of weakness subjected him to a death upon the cross: but,

by the power of God he rose again from the dead, ascended up into heaven, where he liveth for ever to make intercession for us.

For we also are weak in him in conformity to Christ (he saith) he and the rest of the apostles were

weak in a low, abject, contemptible condition, exposed to reproaches, deaths, &c.

But we shall live which some understand of life eternal, consequent to the resurrection of believers; but others better, of the life and vigour of the apostle’ s ministry. Through the mighty power of God, flowing from a living Christ, who hath ascended up on high, and given gifts unto men, our ministry shall be a living, powerful, efficacious ministry toward you

Poole: 2Co 13:5 - -- Examine yourselves: it is most commonly seen, that those who are most busy to desire or inquire after a proof of Christ in others, are tardiest in ...

Examine yourselves: it is most commonly seen, that those who are most busy to desire or inquire after a proof of Christ in others, are tardiest in making an inquiry after Christ’ s being in themselves. The apostle therefore calleth the censorious part of this church, who desired a proof of Christ in him, to examine themselves.

Whether ye be in the faith whether they had any true faith; such as works by love, and purifies the heart. For he knew that they were baptized, and Christians in outward profession; nor is he blaming them for any apostacy from the doctrine of faith, only for an ill life, which evidenceth their faith not to be the faith of God’ s elect, a faith of the operation of God, & c.

Prove your own selves: he doubleth the exhortation upon them, possibly for this end, to let them know, that if they found themselves in the faith, they could not reasonably doubt whether he himself was in the faith, or not, whom God had made the instrument to convert them.

Know ye not your own selves: he commends to them the knowledge of themselves, as being a far more desirable piece of knowledge than the knowledge of other men; as to what they are, or what their state is towards God.

How that Jesus Christ is in you, except ye be reprobates? In the inquiry after this, he bids them to inquire, whether Christ was in them, yea or no? The name of Christ was named upon them in their baptism, Christ had been preached to them; this the apostle knew; but all this might be, and yet Christ not dwell in their hearts by faith. This is the great point the apostle directs them to examine and prove themselves about, whether Christ was in them by a lively faith? Apprehended and applied as their Saviour, ruling and governing them as their Lord and King? He lets them know the importance of this inquiry, telling them that Jesus Christ must be in them, if they were not reprobates. But (some might say) how could the apostle conclude this? Though at present Christ was not in them, and they as yet were no more than formal professors, yet might not God open their eyes, and work in them afterwards a more full and effectual change?

Answer.

1. The apostle might be allowed to know more than ordinary ministers can know. He had before said: If our gospel be hid, it is hid to them that are lost.

2. When the gospel and the means of grace have been for some considerable time in a place, it is much to be feared, that those who have not in that time felt the saving power and effect of it upon their hearts, never shall. It is ordinarily observed, that where God blesseth the ministry of any to convert souls, their greatest harvest is in the first years of their ministry.

3. Some think, that the word adokimoi should not be translated reprobates, but rather, not approved by God. If Christ be not in the soul by faith, it cannot be approved of God, because without faith it is impossible to please God. But we generally translate the word by reprobate, rejected, castaway, 1Co 9:27 2Ti 3:8 Tit 1:16 Heb 6:8 . It seemeth to signify persons given over by God to a stupidity of mind, &c. So as the apostle here useth a very close argument, to put them upon a search into their own hearts and states, to see if they could find Christ dwelling in them; for otherwise, (considering their long profession, and the revelation of Christ to them), it would be a ground of fear, that they were such as God had cast off for ever. However, as to their present state, they had no ground to conclude better, whatever mercy God might afterwards show them. Men’ s sitting and continuing long under the means of grace, and an outward profession, without a saving knowledge of Christ, and true savour of the truth, and a reformation of their lives according to the rules and directions of the gospel, is not indeed an infallible sign that he who formed them will never show them any favour; but it is a very great presumption that it will be so with such. Which should therefore strongly engage them to be very often and very seriously proving themselves, as to this thing, whether they be in Christ, and whether they have a true, saving faith?

Poole: 2Co 13:6 - -- You make a doubt whether Christ be in us, and you would fain know how it may be evidenced that he is so. If Christ be not in us we must be reprobate...

You make a doubt whether Christ be in us, and you would fain know how it may be evidenced that he is so. If Christ be not in us we must be reprobates.

But I trust that ye shall know either in this life, by the evident signs of my apostleship, (which when I come I shall give you), and by the life and power of my ministry amongst you; or in another life, when the sheep shall stand at God’ s right hand, and the goats at his left; that (whatsoever you think or say of us) we are none of those who are rejected and disapproved of God.

Poole: 2Co 13:7 - -- Now I pray to God that ye do no evil I do not desire that when I come I may find objects for my severity, upon whom I may show a proof of Christ in m...

Now I pray to God that ye do no evil I do not desire that when I come I may find objects for my severity, upon whom I may show a proof of Christ in me, by exercising that authority upon them with which Christ hath intrusted me: no, on the contrary, I heartily pray that ye may be holy and blameless, without spot or wrinkle.

Not that we should appear approved neither do I desire this for my own sake, that I may be approved, but I singly desire it for your good.

But that ye should do that which is honest, though we be as reprobates that you may do that which is good; and then do you, and let the world, think of me as a reprobate, or what they will.

Poole: 2Co 13:8 - -- Truth in this place notes integrity of life and conversation; truth in action, opposed to hypocrisy, or scandalous living. He had before prayed, that...

Truth in this place notes integrity of life and conversation; truth in action, opposed to hypocrisy, or scandalous living. He had before prayed, that they might do no evil; which if they did not, they need not fear his coming with a rod; for though he had a power from Christ to punish, yet he had no power to punish such as did well; his power was to be used for them, not against them. As the law was not made for the righteous, and the civil magistrate is not ordained of God for the terror of those that do well, but only of those that do evil; so neither did Christ ever ordain ecclesiastical censures for the punishment of good and holy men. And indeed here is the just boundary of all civil and ecclesiastical power; no magistrate or minister, acting as Christ’ s servants, can (lawfully, or as by any commission from him) do any thing

against the truth or those that own, defend, and practise it; the power with which they are trusted is for edification, not destruction.

Poole: 2Co 13:9 - -- Some by weak here understand a moral impotency; as the apostle had said, he could not do any thing against the truth, that is, rightly and justly h...

Some by weak here understand a moral impotency; as the apostle had said, he could not do any thing against the truth, that is, rightly and justly he could not: and by

strong here, a spiritual strength, a reformation, growth, and proficiency in grace. These make the sense to be this; I am so far from coming with a desire to show amongst you my apostolical power in punishing offenders, as that I should be glad to find you so strong in the exercise of grace, that I should find none to punish; that men be made weak (as to the putting forth that power) by your spiritual strength. I incline to a more general interpretation. The apostle by this purgeth himself from any thing of vain glory, or seeking himself; Though (saith he) I be weak, (as some amongst you report me), yet if you be truly strong, I shall heartily rejoice therein. For I wish nothing more than

your perfection my reputation is nothing to me compared with that.

PBC: 2Co 13:5 - -- 2Co 13:5 PBtop: Examine Ourselves

2Co 13:5

PBtop: Examine Ourselves

Haydock: 2Co 13:1 - -- The third time he had made preparations to visit the Corinthians, (see chap. xii. 14.) when every delinquent shall be tried as the law directs. (Deute...

The third time he had made preparations to visit the Corinthians, (see chap. xii. 14.) when every delinquent shall be tried as the law directs. (Deuteronomy xix. 15.; Matthew xviii. 16.; Hebrews x. 28.)

Haydock: 2Co 13:2 - -- I will not spare. Estius, Menochius, and others explain this of the censures, excommunications, &c. of the Church; whilst some are of opinion that h...

I will not spare. Estius, Menochius, and others explain this of the censures, excommunications, &c. of the Church; whilst some are of opinion that he means temporal punishments. But we must observe, that not unfrequently God punished, even in a sensible manner, those who by their crimes had compelled their pastors to make us of the spiritual sword. (Calmet)

Haydock: 2Co 13:3 - -- Do you seek a proof? By the Greek it signifies for you, or in your regard. The sense is, that he has left me power enough to chastise those among ...

Do you seek a proof? By the Greek it signifies for you, or in your regard. The sense is, that he has left me power enough to chastise those among you who shall deserve it, when I come. (Witham) ---

I do not know why you delay your conversion. Can you doubt whether it is God who speaks to you by my mouth, who has great power among you, and who is very capable of punishing you. (Bible de Vence)

Haydock: 2Co 13:4 - -- He was crucified through weakness. That is, he took upon him our weak and infirm nature, in which he was made capable of suffering, and of laying do...

He was crucified through weakness. That is, he took upon him our weak and infirm nature, in which he was made capable of suffering, and of laying down willingly his life for us on the cross. But he liveth again by the power of God, of his divine power. ---

We also are weak in him, like him liable to sufferings, undergoing sufferings by his example; but we shall live with him by the power of God, of which you have also a share. (Witham)

Haydock: 2Co 13:5 - -- Try your ownselves if you be in the faith. [1] He does not mean if they have a right Christian faith or belief, but either whether they had a saving ...

Try your ownselves if you be in the faith. [1] He does not mean if they have a right Christian faith or belief, but either whether they had a saving Christian faith working in them by charity, or as St. John Chrysostom says, a faith that shewed itself by the gift of miracles, as at time commonly given to the first Christians. ---

Unless perhaps you are disapproved, [2] rejected, and justly deprived of this gift, which was a proof that they were Christians, and had received the Spirit of Christ. I judged it better to translate here disapproved, that reprobates, which in other places is often taken as opposed to the predestinate and the elect, whereas there it signifies those who were rejected, and deprived of the gifts of the spirit, particularly of that of miracles, and of those spiritual gifts granted to the first Christians, and which were a proof that they had received the grace: and the 7th verse, not that we may appear approved, but that....we may be as reprobates. That is, we wish that we may have no occasion to shew the power and the gifts of the spirit, and that of miracles, but as if we were rejected, disapproved, reproved, and deprived of such proofs. (Witham)

===============================

[BIBLIOGRAPHY]

Si estis in fide, Greek: ei este en te pistei. St. John Chrysostom, Greek: om. kth., p. 701, Greek: emoi dokei entautha legein ten ton semeion. Also in Ver. 5., Nisi forte reprobi estis, Greek: adokimoi, improbati, or non probati. The Protestant, as well as the Rhem., hath reprobates; but Dr. Wells, in his amendments, has put destitute of proofs, which here is the true sense.

Haydock: 2Co 13:6-7 - -- I trust that we have not fallen from the state in which we were, but that we continue to exercise our ministry and to use the power which he has given...

I trust that we have not fallen from the state in which we were, but that we continue to exercise our ministry and to use the power which he has given us. Though I do not wish to find you guilty of any sins which may oblige me to use this power over you. I rather wish in this respect to have no authority whatever over you, to be as it were an outcast or reprobate, that you may never feel the power that God hath given me for the punishment of the wicked. (St. John Chrysostom) ---

Reprobates. That is, without proof, by having no occasion of shewing our power in punishing you. (Challoner)

Haydock: 2Co 13:7 - -- [BIBLIOGRAPHY] Non ut nos probati appareamus....nos autem ut reprobi simus, Greek: os (not ina ) adokimoi omen, i.e. sicut or tanquam non prob...

[BIBLIOGRAPHY]

Non ut nos probati appareamus....nos autem ut reprobi simus, Greek: os (not ina ) adokimoi omen, i.e. sicut or tanquam non probati simus.

Haydock: 2Co 13:9 - -- We rejoice that we have not made our power appear in punishing the wicked, and afflicting our enemies; we are glad that we appear to them to be weak;...

We rejoice that we have not made our power appear in punishing the wicked, and afflicting our enemies; we are glad that we appear to them to be weak; but we are particularly glad, when you live is such a manner as to give us no occasion of reprimanding you, or of exercising our power over you. (St. John Chrysostom)

Gill: 2Co 13:1 - -- This is the third time I am coming to you,.... Or "am ready to come to you", as the Alexandrian copy reads, as in 2Co 12:14. Though he had been as yet...

This is the third time I am coming to you,.... Or "am ready to come to you", as the Alexandrian copy reads, as in 2Co 12:14. Though he had been as yet but once at Corinth, and is to be reckoned and accounted for, either after this manner; he had been "once" with them when he first preached the Gospel to them, and was the means of their conversion, and laid, the foundation of their church state, of which there is some account in Act 18:1 he came to them a "second" time, by writing his first epistle, when he desired to be considered by them, as though he was present with them, 1Co 5:3 and now a "third" time by this second epistle, in which he also speaks as if he was among them, see the following verse; or else in this way, he had been actually in person with them one time, and had been about to come in purpose and preparation a "second" time, but was prevented, and now was just ready a "third" time to set forward in his journey to them; see 2Co 12:14 and so the Syriac version reads it here, "this is the third time that I am ready to come to you", and which our version also favours. The Alexandrian copy and some others, the Complutension edition, the Vulgate Latin and Ethiopic versions, read, "behold, this third time", &c. in order to raise and fix their attention to what he was saying, or about to say:

in the mouth of two or three witnesses shall every word be established; referring to Deu 19:15 which he applies much in the same manner Christ does in Mat 18:16 and which it is probable he had in view; signifying hereby, that he proceeded in a judicial way, according to due form of law, and in such a manner as Christ had directed; and that they were to look upon his several comings in the sense now explained, to be as so many witnesses, whereby the several charges exhibited against them were fully attested and confirmed, so that things were now ripe for judgment, and for a final sentence to pass upon them.

Gill: 2Co 13:2 - -- I told you before, and foretell you as if I were present a second time,.... He means, that he had in his former epistle faithfully told them of their ...

I told you before, and foretell you as if I were present a second time,.... He means, that he had in his former epistle faithfully told them of their evils, and admonished them for them; and now he sends to them a second time before his coming, and again admonishes them, as if he was upon the spot with them; so that they had, as before, three witnesses, also a first and second admonition; which, should they be without success, he must proceed further:

and being absent now, I write to them which heretofore have sinned; before he wrote his first epistle, of which he had information, and had faithfully reproved and admonished them; see 2Co 12:21.

And to all other; that might since be drawn into a compliance with sinful practices, through their example; or as the Arabic version renders it, "to the rest of the congregation"; who would be witnesses for him, and against them, that he had admonished them a first, and a second time: and by his present writing declares,

that if I come again; for, not knowing what might fall out to prevent him, though he was bent upon coming, and ready for it, nor what was the will of God about it, he does not choose to be positive in the matter; and therefore writes conditionally, and with a guard, and no doubt with a submission to the divine will:

I will not spare; this was the reason why as yet he had not been at Corinth, because he was willing to spare them; see 2Co 1:23 being loath to come to severities, if gentler methods would take effect; but now having used all proper means, he is at a point, aud determined not to spare, but to use his apostolical rod, or that power which the Lord had given him in an extraordinary way, as an extraordinary officer, to punish incorrigible offenders, in such manner as the incestuous person, and Hymenaeus and Philetus had been used by him.

Gill: 2Co 13:3 - -- Since ye seek a proof of Christ speaking in me,.... This is the reason why he was determined, that should he come among them, he would not spare them,...

Since ye seek a proof of Christ speaking in me,.... This is the reason why he was determined, that should he come among them, he would not spare them, because they called in question his apostleship, and demanded a proof of it; which, of all men, they had the least reason to do; for they themselves were the seals of his apostleship, and the signs of an apostle had been done among them; they queried whether he was an ambassador of Christ, and was sent by him, and in his name; whether the message he came with was from him, and whether the Gospel he preached was his voice; and particularly whether he had such a power to punish delinquents, as he threatened them with the exercise of; a strange infatuation of the false apostles this, since Christ, who sent him, was with him, and spoke in him, and by him:

which to you-ward, says he,

is not weak, but is mighty in you; the Gospel of Christ, at the first preaching of it to them by him, was the power of God unto salvation to them; and was attended with divers signs and wonders, and gifts of the Holy Ghost; and besides, they had instances of the power of Christ towards them in an awful way, in punishing sinners; as in the delivery of the incestuous person to Satan, which was done by his Spirit being with them when assembled; and by smiting many of them with sickness, diseases, and infirmities, and with death itself, who had sinned, 1Co 5:4. Wherefore, seeing after all these instances of the voice and power of Christ in him, they yet questioned his apostolical authority, and sought proof of it; and especially since this was not so much a tempting of him, as a tempting of Christ in him, he was resolved not to spare them.

Gill: 2Co 13:4 - -- For though he was crucified through weakness,.... Of the human nature; for the nature which Christ assumed was in all things like to ours, excepting s...

For though he was crucified through weakness,.... Of the human nature; for the nature which Christ assumed was in all things like to ours, excepting sin; it was subject to all sinless infirmities; it was mortal, passible, liable to sufferings, and death, and so he came to be crucified; though not against his will, or without his previous assent; as God, he was able to have prevented his crucifixion if he would; he gave an instance of his power over men, at the time of his apprehension, by striking them down to the ground; and told Pilate his judge at his trial, that he could have no power to crucify him, if it was not given him from above; and he showed his superiority over devils when upon the cross, by spoiling principalities and powers; so that his crucifixion was not owing to want of power as God, but he became capable of it through his weakness as man:

but yet he lives by the power of God; he was raised from the dead by a divine power; by his own power as God, as well as by his Father's, and so was declared to be the Son of God with power; and he lives at the right hand of God as man and Mediator, vested with all power in heaven and in earth; though, in the days of his flesh, he appeared so weak, mean, and despicable: now the apostle mentions this case of our Lord's, to deter the Corinthians from despising him, on account of his outward weakness and meanness; and from hence buoying themselves up, and in which they were encouraged by the false apostles, that he had not, and could not exercise the power he talked of; they had observed what mean figure he made when he was among them; and whatever weight there might be in his letters, yet his bodily presence was weak, and his speech contemptible; wherefore he sets before them the instance of Christ, who though he appeared very weak in his state of humiliation, yet he now lives in power, to assist and strengthen his ministers, in every branch of their work; and suggests, that as it was with Christ, it was, and would be in some measure with him, and his fellow ministers:

for we also are weak in him: like him, and for his sake, they were subject to infirmities, reproaches, persecutions, and distresses; carried about daily the dying of the Lord Jesus; bore a very great resemblance to him in his state of humiliation; were very much as he was in this world, and bore much for his name's sake; the Alexandrian copy and the Syriac version read, "with him"; being crucified with him, and dead with him:

but we shall live with him by the power of God towards you; which is not to be understood of being raised by Christ to an immortal life, and of living with him in glory; though this is a certain truth, that such who suffer with Christ, shall live and reign, and be glorified together with him; but of the life, power, and efficacy of the ministers of Christ, and of Christ in and with them, displayed in the lively ministration of the word and ordinances, in the vigorous discharge of all the branches of their office; not only in preaching, but in rebuking, admonishing, laying on of censures, and punishing criminals; and especially regards the powerful exertion and use of the apostolic rod; for this life is not only with Christ, or through Christ being in them, notwithstanding all their outward weakness, and by the power of God, which supports them under all, and enables them to perform their work, but is "towards you"; the Corinthians, to be exercised towards them, to be seen among them, and felt by them.

Gill: 2Co 13:5 - -- Examine yourselves whether ye be in the faith,.... These words are to be considered in connection with 2Co 13:3 for seeing they sought and demanded a ...

Examine yourselves whether ye be in the faith,.... These words are to be considered in connection with 2Co 13:3 for seeing they sought and demanded a proof the voice and power of Christ in the apostle, he directs them to self examination, to look within themselves, to try, prove, and recognise their own souls; where if things were right, they would find a proof of Christ's speaking in him, to them: he advises them to examine the state of their own souls, and see whether they were in the faith; either in the doctrine of faith, having a spiritual and experimental knowledge of it, true love and affection for it, an hearty belief of it, having felt the power of it upon their souls, and abode in it; whether, as the Syriac version reads it, בהימנותא קימין, "ye stand in the faith", firm and stable; or in the grace of faith, either of miracles, or that which is connected with salvation; and which if they were in it, and had it, is attended with good works; operates by love to Christ and to his people; by which souls go out of themselves to Christ, live upon him, receive from him, and give him all the glory of salvation: and if this was their case, he desires to know how they came by their faith; and suggests, that their light in the doctrine of the Gospel, and their faith in Christ Jesus, as well as the miraculous gifts many of them were possessed of, were through his ministry as the means; and this was a full proof of Christ's speaking in him:

prove your own selves. Know ye not your own selves, how that Jesus Christ is in you; by which he means, that if they took a survey of things in their own souls, it would appear that Christ was in them; not as he is in all the world, filling heaven and earth with his presence; or as he is in every rational creature, as the Creator and author of the light of nature; but in a special and spiritual manner, by his Spirit and grace; the Father reveals him in his people, as the foundation of their hope of glory; he himself enters and takes possession of their hearts in conversion, communicates his grace, and manifests himself, and is formed there by his Spirit; his graces are implanted, his image is stamped, his Spirit is put within them, and he himself dwells by faith: and this upon inquiry would be found to be the case of the Corinthians,

except, says the apostle,

ye are reprobates; meaning not that they were so, as such may stand opposed to the elect of God; for persons may as yet neither be in the faith, nor Christ in them, and yet both be hereafter, and so not be left of God, or consigned to destruction; but that if they were not in the doctrine of, faith, then they were reprobate concerning it, or void of judgment in it; and if they had not the grace of faith, and Christ was not in them, then they were not genuine, but nominal professors, like "reprobate silver", counterfeit coin; which when detected, would be "disapproved", not only by God, but man, as this word also signifies, and so stands opposed to them that are "approved", 2Co 13:7 or if they did not make such an examination, probation, and recognition of themselves, they would be without probation: or as the Arabic version, without experiment. The apostle hereby brings them into this dilemma, either that if upon examination they were found to be in the faith, and Christ in them, which blessings they enjoyed through his ministry, then they did not want a proof of Christ speaking in him; but if these things did not appear in them, then they were persons of no judgment in spiritual things, were not real Christians, but insignificant and useless persons.

Gill: 2Co 13:6 - -- But I trust that ye shall know,.... Whether they were reprobates or not, the apostle would not pretend to say; that he left to themselves, and of whic...

But I trust that ye shall know,.... Whether they were reprobates or not, the apostle would not pretend to say; that he left to themselves, and of which they were capable of making judgment for themselves: however, he hoped and believed, that he and his fellow apostles would give such proof of themselves, as that they should know certainly

that we, says he,

are not reprobates; men void of judgment in the doctrines of the Gospel, but have light, knowledge, and understanding in them; or useless and unprofitable in the ministry, but were the savour of life unto life to many; were ministers by whom others believed; were successful labourers in the Lord's vineyard, and builders in his house; and were made very useful for the conversion, comfort, and edification of many souls: or that they were not men disapproved either by God, or his people; since as they faithfully served Christ in the ministration of the Gospel, they were acceptable to God, and approved of men: or were not men without a proof of Christ speaking in them; they might assure themselves they would have too soon, for some of them, an evidence of that power and authority which Christ had lodged in them, to punish such as repented not of their evils.

Gill: 2Co 13:7 - -- Now l pray to God,.... A strong mark of the apostle's affection for them. For though they used him so ill, he took every way and method to do them goo...

Now l pray to God,.... A strong mark of the apostle's affection for them. For though they used him so ill, he took every way and method to do them good; he not only wrote to them, sent the brethren to them, but put up his supplications at the throne of grace for them: The Alexandrian copy, the Vulgate Latin, and Ethiopic versions, read, "we pray", &c. And one of his petitions for them was,

that ye do no evil; which, though impracticable and impossible, considering the situation of the people of God in this world, yet is desirable by every good man, both for himself and others; and was desired by the apostle, partly that their consciences might not be wounded, their souls grieved, their peace broke in upon, and their comforts lost; and partly that the name of God, and his cause and truths, might not be blasphemed; and chiefly that he might have no opportunity of exercising his apostolical rod for their correction:

not that we should appear approved. This was a clear case that he sought their good, and not his own credit, and the exercise of power; if they committed evil, his faithfulness would be seen in reproving, rebuking, and exhorting them; and if they continued impenitent, his apostolical authority would be manifest in their punishment, so that he would appear approved, or with a proof of the power of Christ in him; but this he did not desire, but most earnestly wished there might be no occasion for any such evidence:

but that they should do that which is honest; or "good", both in the sight of God and men, that which is according to the will of God, springs from love, is done in faith, and with a view to the glory of God; and the apostle's praying, both that they might be kept from evil, and do that which is good, shows the impotence of man's free will, the necessity of the grace of God to abstain from sin, and perform good works; and this the apostle earnestly desired,

though, says be,

we be as reprobates; weak and infirm persons, incapable of giving any proof of the power of Christ, and appear as such, who have no marks of apostolical authority. The apostle chose rather to be looked upon as a poor, mean, and insignificant person, than that they should sin, and require the exercise of his chastising rod, whereby he would be seen to be what they called in question.

Gill: 2Co 13:8 - -- For we can do nothing against the truth,.... The apostles had no power, nor could they, nor did they desire to exercise any against such who received ...

For we can do nothing against the truth,.... The apostles had no power, nor could they, nor did they desire to exercise any against such who received the truth of the Gospel in the love of it; who continued in it, walked in it, and held it fast; who worshipped God in Spirit and in truth, and who walked uprightly, and as became the truth; for as the law is not made for such persons, but the reverse, so the authority the apostles had received from Christ was not to be exercised upon such:

but for the truth: for the sake of defending the truth against those that dropped, denied, and opposed it; and for the honour of it, by chastising, correcting, reproving, censuring, and punishing such, who either contradicted it, or caused it to be blasphemed and spoken evil of.

Gill: 2Co 13:9 - -- For we are glad when we are weak,.... Appear to be so, look like persons disarmed of all power and authority; the apostles rejoiced when they had no o...

For we are glad when we are weak,.... Appear to be so, look like persons disarmed of all power and authority; the apostles rejoiced when they had no occasion of exerting themselves, and of exercising that high office, and extraordinary commission they had received of Christ Jesus:

and ye are strong; stand fast in the doctrine of faith, and are lively and active in the exercise of the grace of faith; are strong in Christ, and in his grace, and in the power of his might, to withstand every temptation of Satan, every corruption of their own hearts, and to perform every duty aright.

And this also we wish, even your perfection; or restoration, or jointing in again; a metaphor taken from the setting of bones that are dislocated and out of joint; for the church at Corinth was like a disjointed body, and the apostle's wish was, that their animosities might cease, their divisions be healed, their disorders rectified, and each member be in its proper place, behaving as became the Gospel of Christ; see 1Co 1:10.

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Commentary -- Verse Notes / Footnotes

NET Notes: 2Co 13:1 A quotation from Deut 19:15 (also quoted in Matt 18:16; 1 Tim 5:19).

NET Notes: 2Co 13:2 The word “anyone” is not in the Greek text but is implied.

NET Notes: 2Co 13:3 Grk “who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

NET Notes: 2Co 13:5 Or “unless indeed you are disqualified.”

NET Notes: 2Co 13:6 Or “that we are not disqualified.”

NET Notes: 2Co 13:7 Or “even if we appear disapproved.”

NET Notes: 2Co 13:9 Or “fully equipped.”

Geneva Bible: 2Co 13:3 ( 1 ) Since ye seek a proof of Christ speaking in me, which to you-ward is not weak, but is ( a ) mighty in you. ( 1 ) A most sharp reprehension, bec...

Geneva Bible: 2Co 13:4 For though he was crucified through ( b ) weakness, yet he liveth by the power of God. For we also are weak in him, but we shall live with him by the ...

Geneva Bible: 2Co 13:5 ( 2 ) Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye b...

Geneva Bible: 2Co 13:6 ( 3 ) But I trust that ye shall know that we are not reprobates. ( 3 ) He appeases that sharpness, trusting that they will show themselves towards th...

Geneva Bible: 2Co 13:7 Now I pray to God that ye do no evil; not that we should appear approved, but that ye should do that which is honest, though we be as ( c ) reprobates...

Geneva Bible: 2Co 13:9 For we are glad, when we are weak, and ye are strong: and this also we wish, [even] your ( d ) perfection. ( d ) That all things may be in good order...

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Commentary -- Verse Range Notes

TSK Synopsis: 2Co 13:1-14 - --1 He threatens severity, and the power of his apostleship, against obstinate sinners.5 And, advising them to a trial of their faith,7 and to a reforma...

MHCC: 2Co 13:1-6 - --Though it is God's gracious method to bear long with sinners, yet he will not bear always; at length he will come, and will not spare those who remain...

MHCC: 2Co 13:7-10 - --The most desirable thing we can ask of God, for ourselves and our friends, is to be kept from sin, that we and they may not do evil. We have far more ...

Matthew Henry: 2Co 13:1-6 - -- In these verses observe, I. The apostle threatens to be severe against obstinate sinners when he should come to Corinth, having now sent to them a f...

Matthew Henry: 2Co 13:7-10 - -- Here we have, I. The apostle's prayer to God on the behalf of the Corinthians, that they might do no evil, 2Co 13:7. This is the most desirable th...

Barclay: 2Co 13:1-14 - --In this last chapter of the severe letter Paul finishes with four things. (i) He finishes with a warning. He is coming again to Corinth and this time...

Constable: 2Co 10:1--13:11 - --IV. APPEALS CONCERNING PAUL'S APOSTOLIC AUTHORITY 10:1--13:10 In this third and last major division of his epist...

Constable: 2Co 12:19--13:11 - --C. Exhortations in view of Paul's approaching visit 12:19-13:10 As he concluded his epistle Paul looked ...

Constable: 2Co 13:1-10 - --2. Paul's warnings 13:1-10 13:1 There are at least four possibilities about what Paul meant by the two or three witnesses that would confirm his credi...

College: 2Co 13:1-14 - --2 CORINTHIANS 13 3. Harsh Treatment for Sinners Warned (13:1-4) 13:1 This will be my third visit to you. Paul's first visit to Corinth was the fou...

McGarvey: 2Co 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 . [Deu 19:15]

McGarvey: 2Co 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...

McGarvey: 2Co 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:

McGarvey: 2Co 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 pow...

McGarvey: 2Co 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 ind...

McGarvey: 2Co 13:6 - --But I hope that ye shall know that we are not reprobate . [Ye who are so eager to put me to the test as to whether I am united with Christ, would exer...

McGarvey: 2Co 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 .

McGarvey: 2Co 13:8 - --For we can do nothing against the truth, but for the truth . [While hoping or expecting to be vindicated, his prayer is of a different sort. We pray, ...

McGarvey: 2Co 13:9 - --For we rejoice, when we are weak, and ye are strong: this we also pray for, even your perfecting .

Lapide: 2Co 13:1-14 - --CHAPTER 13 SYNOPSIS OF THE CHAPTER i. There were some at Corinth who had abandoned themselves to impurity, others who were proud and contentious (x...

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Commentary -- Other

Evidence: 2Co 13:3 The Christian life. " The Christian life is more than difficult; it is humanly impossible to live. Only Jesus Christ can live it through you as He dw...

Evidence: 2Co 13:5 See 1Jo 4:8 footnote.

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Introduction / Outline

Robertson: 2 Corinthians (Book Introduction) Second Corinthians From Macedonia a.d. 54 Or 55 By Way of Introduction The Pauline authorship is admitted by all real scholars, though there is ...

JFB: 2 Corinthians (Book Introduction) THE following reasons seem to have induced Paul to write this Second Epistle to the Corinthians: (1) That he might explain the reasons for his having ...

JFB: 2 Corinthians (Outline) THE HEADING; PAUL'S CONSOLATIONS IN RECENT TRIALS IN ASIA; HIS SINCERITY TOWARDS THE CORINTHIANS; EXPLANATION OF HIS NOT HAVING VISITED THEM AS HE HA...

TSK: 2 Corinthians (Book Introduction) The most remarkable circumstance in this Epistle, observes Mr. Scott, is the confidence of the Apostle in the goodness of his cause, and in the power ...

TSK: 2 Corinthians 13 (Chapter Introduction) Overview 2Co 13:1, He threatens severity, and the power of his apostleship, against obstinate sinners; 2Co 13:5, And, advising them to a trial of ...

Poole: 2 Corinthians 13 (Chapter Introduction) CORINTHIANS CHAPTER 13

MHCC: 2 Corinthians (Book Introduction) The second epistle to the Corinthians probably was written about a year after the first. Its contents are closely connected with those of the former e...

MHCC: 2 Corinthians 13 (Chapter Introduction) (2Co 13:1-6) The apostle threatens obstinate offenders. (2Co 13:7-10) He prays for their reformation. (2Co 13:11-14) And ends the epistle with a sal...

Matthew Henry: 2 Corinthians (Book Introduction) An Exposition, with Practical Observations, of The Second Epistle of St. Paul to the Corinthians In his former epistle the apostle had signified his i...

Matthew Henry: 2 Corinthians 13 (Chapter Introduction) In this chapter the apostle threatens to be severe against obstinate sinners, and assigns the reason thereof (2Co 13:1-6); then he makes a suitable...

Barclay: 2 Corinthians (Book Introduction) INTRODUCTION TO THE LETTERS TO THE CORINTHIANS The Greatness Of Corinth A glance at the map will show that Corinth was made for greatness. The south...

Barclay: 2 Corinthians 13 (Chapter Introduction) A Warning, A Wish, A Hope And A Blessing (2Cor 13)

Constable: 2 Corinthians (Book Introduction) Introduction Historical background First Corinthians did not dispel the problems in th...

Constable: 2 Corinthians (Outline) Outline I. Introduction 1:1-11 A. Salutation 1:1-2 B. Thanksgiving for c...

Constable: 2 Corinthians 2 Corinthians Bibliography Alford, Henry. The Greek Testament. 4 vols. Reprint ed. Grand Rapids: Baker Book Hou...

Haydock: 2 Corinthians (Book Introduction) THE SECOND EPISTLE OF ST. PAUL, THE APOSTLE, TO THE CORINTHIANS. INTRODUCTION. The subject and design of this second Epistle to the Corinthian...

Gill: 2 Corinthians (Book Introduction) INTRODUCTION TO 2 CORINTHIANS This epistle, according to the subscription at the end of it, was written from Philippi of Macedonia; and though the ...

Gill: 2 Corinthians 13 (Chapter Introduction) INTRODUCTION TO 2 CORINTHIANS 13 In this chapter the apostle continues his resolution to come to the Corinthians, and to threaten with severity the...

College: 2 Corinthians (Book Introduction) INTRODUCTION Studying 2 Corinthians plunges the modern reader back to the real, tumultuous world of early Christianity. The simple ideals of sharing ...

College: 2 Corinthians (Outline) OUTLINE I. OPENING - 1:1-2 II. THANKSGIVING - 1:3-11 A. GOD COMFORTS - 1:3-7 B. GOD DELIVERS - 1:8-11 III. DEFENSE OF INTEGRITY - 1:12...

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