Text -- 2 Corinthians 13:10-14 (NET)

13:10 Because of this I am writing these things while absent, so that when I arrive I may not have to deal harshly with you by using my authority– the Lord gave it to me for building up, not for tearing down!

Final Exhortations and Greetings

13:11 Finally, brothers and sisters, rejoice, set things right, be encouraged, agree with one another, live in peace, and the God of love and peace will be with you. 13:12 Greet one another with a holy kiss. All the saints greet you. 13:13 The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all. 13:14 [[EMPTY]]

Commentary -- Word/Phrase Notes (per phrase)

Robertson: 2Co 13:10

That I may not when present deal sharply ( hina parōn apotomōs chrēsōmai ).

Late adverb from apotomos , curt, cut off. In N.T. only here and Tit 1:13.

Robertson: 2Co 13:12

With a holy kiss ( en hagiōi philēmati ).

In the Jewish synagogues where the sexes were separated, men kissed men, the women, women. This apparently was the Christian custom also. It is still observed in the Coptic and the Russian churches. It was dropped because of charges made against the Christians by the pagans. In England in 1250 Archbishop Walter of York introduced a "pax-board"which was first kissed by the clergy and then passed around. Think of the germ theory of disease and that kissing tablet!

Robertson: 2Co 13:13

The grace of the Lord Jesus Christ and the love of God, and the communion of the Holy Ghost, be with you all ( hē charis tou Kuriou Iēsou Christou kai hē agapē tou theou kai hē Koinéōnia tou hagiou pneumatos meta pantōn humōn ).

This benediction is the most complete of them all. It presents the persons of the Trinity in full form. From 2Th 3:17 it appears that Paul wrote the greeting or benediction with his own hand. We know from Rom 15:19 that Paul went round about unto Illyricum before, apparently, he came on to Corinth. When he did arrive (Act 20:1-3) the troubles from the Judaizers had disappeared. Probably the leaders left after the coming of Titus and the brethren with this Epistle. The reading of it in the church would make a stir of no small proportions. But it did the work.

Vincent: 2Co 13:10

Use sharpness ( ἀποτόμως χρήσωμαι )

Rev., more literally and correctly, deal sharply , thus giving the force of the adverb. For sharply see on the kindred ἀποτομία severity , Rom 11:22.

Vincent: 2Co 13:11

Finally ( λοιπόν )

Lit., as for the rest . Sometimes rendered now , as Mat 26:45. " Sleep on now ," for the time that remains. Besides , as 1Co 1:16. It remaineth , 1Co 7:29. Henceforth , 2Ti 4:8; Heb 10:13. Often as here, finally . In every case the idea of something left over is at the bottom of the translation.

Vincent: 2Co 13:11

Farewell ( χαίρετε )

In the classics used both at meeting and at parting. Lit., hail! See on Jam 1:1. Rev., in margin, has rejoice . It is somewhat doubtful whether it ever has the meaning farewell in the New Testament. Edersheim says that, on Sabbaths, when the outgoing course of priests left the temple, they parted from each other with a farewell, reminding us of this to the Corinthians: " He that has caused His name to dwell in this house cause love, brotherhood, peace, and friendship to dwell among you" (" The Temple," p. 117).

Vincent: 2Co 13:11

Be perfect ( καταρτίζεσθε )

Rev., be perfected . See on Luk 6:40; see on 1Pe 5:10. Paul speaks both of individual perfection and of the perfection of the Church through the right adjustment of all its members in Christ. Compare 1Co 1:10. The verb is kindred with perfecting , 2Co 13:9.

Vincent: 2Co 13:12

Kiss

In 1Pe 1:14, called the kiss of charity . The practice was maintained chiefly at the celebration of the Eucharist. In the " Apostolic Constitutions" it is enjoined that, before the communion, the clergy kiss the bishop, the laymen amongst each other, and so the women. This latter injunction grew out of the reproach of looseness of manners circulated by the heathen against the Christians. On Good Friday it was omitted in commemoration of Judas' kiss. In the West the practice survives among the Glassites or Sandemanians. In the Latin Church, after the end of the thirteenth century, there was substituted for it a piece of the altar furniture called a Pax ( peace ), which was given to the deacon with the words Peace to thee and to the Church . In the East it is continued in the Coptic and Russian Churches.

Vincent: 2Co 13:14

The grace, etc.

The most complete benediction of the Pauline epistles. In most of the epistles the introductory benedictions are confined to grace and peace . In the pastoral epistles mercy is added. In the closing benedictions uniformly grace .

Wesley: 2Co 13:11

Aspire to the highest degree of holiness.

Wesley: 2Co 13:11

Filled with divine consolation.

Wesley: 2Co 13:11

Desire, labour, pray for it, to the utmost degree that is possible.

Wesley: 2Co 13:13

Or favour.

Wesley: 2Co 13:13

By which alone we can come to the Father.

Wesley: 2Co 13:13

Manifested to you, and abiding in you.

Wesley: 2Co 13:13

Or fellowship.

Wesley: 2Co 13:13

In all his gifts and graces.

It is with great reason that this comprehensive and instructive blessing is pronounced at the close of our solemn assemblies; and it is a very indecent thing to see so many quitting them, or getting into postures of remove, before this short sentence can be ended.

How often have we heard this awful benediction pronounced! Let us study it more and more, that we may value it proportionably; that we may either deliver or receive it with a becoming reverence, with eyes and hearts lifted up to God, "who giveth the blessing out of Sion, and life for evermore."

JFB: 2Co 13:10

Because I wish the "sharpness" to be in my letters rather than in deeds [CHRYSOSTOM].

JFB: 2Co 13:10

For building up . . . not for casting down. To "use sharpness" would seem to be casting down, rather than building up; therefore he prefers not to have to use it.

JFB: 2Co 13:11

Meaning in Greek also "rejoice"; thus in bidding farewell he returns to the point with which he set out, "we are helpers of your joy" (2Co 1:24; Phi 4:4).

JFB: 2Co 13:11

Become perfect by filling up what is lacking in your Christian character (Eph 4:13).

JFB: 2Co 13:11

(2Co 1:6; 2Co 7:8-13; 1Th 4:18).

JFB: 2Co 13:14

The benediction which proves the doctrine of the Divine Trinity in unity. "The grace of Christ" comes first, for it is only by it we come to "the love of God" the Father (Joh 14:6). The variety in the order of Persons proves that "in this Trinity none is afore or after other" [Athanasian Creed].

JFB: 2Co 13:14

Joint fellowship, or participation, in the same Holy Ghost, which joins in one catholic Church, His temple, both Jews and Gentiles. Whoever has "the fellowship of the Holy Ghost," has also "the grace of our Lord Jesus Christ," and "the love of God"; and vice versa. For the three are inseparable, as the three Persons of the Trinity itself [CHRYSOSTOM]. The doctrine of the Trinity was not revealed clearly and fully till Christ came, and the whole scheme of our redemption was manifested in Him, and we know the Holy Three in One more in their relations to us (as set forth summarily in this benediction), than in their mutual relations to one another (Deu 29:29).

JFB: 2Co 13:14

Omitted in the oldest manuscripts. Probably added subsequently for the exigencies of public joint worship.

Clarke: 2Co 13:10

Therefore I write these things - I only threaten you now, by this epistle, to put you on your guard, and lead you to reformation before I visit you that I may not then have to use sharpness, αποτομια, a cutting off, employing thus my apostolical authority to inflict punishment; a power which God has given me, rather to be employed in your edification than in your destruction.

Clarke: 2Co 13:11

Finally - Λοιπον· All that remains for me now to write is, to wish you all manner of happiness, and so to take my leave

Clarke: 2Co 13:11

Farewell - A good wish, from our old mother tongue, compounded of to go, and fairly, properly, or with felicity ; go on prosperously! This is the spirit of this good wish

The Greek χαιρετε signifies nearly the same thing. Χαιρω means to be very joyous; χαιρετε, be joyous and happy, be ever prosperous; this was among the last words which Cyrus, when dying, spoke to his friends

Clarke: 2Co 13:11

Be perfect - Καταρτιζεσθε· Be compact; get into joint again; let unity and harmony be restored. See the note on 2Co 13:9

Clarke: 2Co 13:11

Be of good comfort - Παρακαλεισθε· Receive admonition; for παρακαλεω signifies to admonish, beg, entreat, and also to comfort. Receive admonition, that ye may receive comfort. If ye take my advice, ye shall have consolation; if ye do not, ye will have nothing but misery and wo

Clarke: 2Co 13:11

Be of one mind - Το αυτο φρονειτε· Think the same; let there be no dissensions among you. Be of the same creed, and let disputes about that religion which should be the bond of peace for ever subside

Clarke: 2Co 13:11

Live in peace - Ειρηνευετε· Cultivate peace; or, as he says elsewhere, Follow peace, and pursue it, Heb 12:14. Cultivate a peaceable disposition, and neither say nor do any thing which has a tendency to irritate each other

Clarke: 2Co 13:11

And the God of love and peace shall be with you - While ye are full of contentions, dissensions, and discord, peace can have no place among you; and as to love, the fulfilling of the law, that worketh no ill to its neighbor, it has necessarily taken its flight. Love cannot live, neither exist, where there are brawls, contentions, and divisions. And where neither peace nor love is to be found, there God cannot be. And if He be not there, yourselves and the devil make the whole assembly.

Clarke: 2Co 13:12

Greet one another with a holy kiss - Use every means by which a good understanding may be brought about. Let the spirit of friendship live among you, and encourage its continuance by every friendly act. See the note on Rom 16:16.

Clarke: 2Co 13:13

All the saints - The Christians of Macedonia or Philippi, from which he wrote this epistle. In the primitive Church a saint and a Christian were the same thing; for the Christian religion calls every man to be holy.

Clarke: 2Co 13:14

The grace of the Lord Jesus Christ - All the favor and beneficence that come from and through the Redeemer of the world; as the Lord, the ruler and governor of all things; as Jesus, the Savior of all men by his passion and death; as Christ, the distributer of all that Divine unction which enlightens, comforts, harmonizes, and purifies the mind. May this most exalted, glorious, and all-sufficient Savior, be ever with you

Clarke: 2Co 13:14

And the love of God - God, your Maker, in that infinite love which induced him to create the world, and form man in his own image and in his own likeness, that he might be capable of knowing, loving, and enjoying him for ever; and God in the fullest manifestations of that love which caused him to give his only begotten Son, to the end that they who believe on him should not perish, but have everlasting life. May this God of love, and this love of God, be ever with you

Clarke: 2Co 13:14

And the communion of the Holy Ghost - May that Holy Spirit, that Divine and eternal energy which proceeds from the Father and the Son; that heavenly fire that gives light and life, that purifies and refines, sublimes and exalts, comforts and invigorates, make you all partakers with himself

Κοινωνια, which we translate fellowship and communion, signifies properly participation; having things in common; partaking with each other. This points out the astonishing privileges of true believers: they have communion with God’ s Spirit; share in all its gifts and graces; walk in its light; through him they have the fullest confidence that they are of God, that he is their father and friend, and has blotted out all their iniquities: this they know by the Spirit which he has given them. And is it possible that a man shall be a partaker with the Holy Ghost, and not know it! that he shall be full of light and love, and not know it! that he shall have the spirit of adoption, by which he can cry, Abba! Father! and yet know nothing of his relationship to God, but by inference from indirect proofs! In a word, that he shall have the grace of our Lord Jesus Christ, the love of God, and the communion of the Holy Ghost with him, and all the while know nothing certain of the grace, as to his portion in it; feel nothing warming from the love, as to its part in him; and nothing energetic from the communion, as to his participation in the gifts and graces of this Divine energy! This is all as absurd as it is impossible. Every genuine Christian, who maintains a close walk with God, may have as full an evidence of his acceptance with God as he has of his own existence. And the doctrine that explains away this privilege, or softens it down to nothing, by making the most gracious and safe state consistent with innumerable doubts and fears and general uncertainty, is not of God. It is a spurious gospel, which, under the show of a voluntary humility, not only lowers, but almost annihilates, the standard of Christianity

This text, as well as that, Mat 3:16, Mat 3:17, and that other, Mat 28:19, strongly marks the doctrine of the holy Trinity. See the note on Mat 28:19. And had not the apostle been convinced that there was a personality in this ever-blessed and undivided Trinity, he could not have expressed himself thus. And had not our Lord intended to be understood in this way, he would not have given such a commission to his apostles, to baptize the nations in the name of the Father, and of the Son, and of the Holy Ghost. The doctrine is the teaching of God, let men make of it what they please. And the genuine Church of God have ever received and understood it in this way

Clarke: 2Co 13:14

Amen - This word is wanting, as usual, in almost every MS. of authority. Amen seems to have been anciently added at the conclusion of books, exactly as we add the word, finis , both merely signifying the end

As to the inscription, it is wanting, either in whole or in part, in almost all the ancient MSS. The principal forms in which it exists are the following

- To the Corinthians, the second

- The second to the Corinthians is completed

- The second to the Corinthians is finished

- To the Corinthians, the second, written from Philippi

- Written from Philippi by Titus

- Written from Philippi by Titus and Luke

- By Titus, Barnabas, and Luke

- The Second Epistle to the Corinthians was written from Philippi of Macedonia, and sent by Titus, Syriac

- The End of the Epistle. It was written from the city of Philippi by Titus and Luke. Praise be to God for ever, Arabic

- In the Vulgate there is no subscription; nor in the Ethiopic

- Written in Philippi of Macedonia, and sent by Titus and Luke, Coptic

- The Second Epistle to the Corinthians is ended; which was written from Philippi of Macedonia, by Titus and Luke, Syr. Philox

It has been often remarked that no dependence can be placed on many of the subscriptions to the sacred books, which are found in MSS. and versions, because those subscriptions were not written by the authors of those books, but were afterwards added by the transcribers or copiers, who followed either tradition or their own judgment. It is generally allowed that this second epistle was written from Macedonia; and probably from the city of Philippi, in that province. See the introduction and preface to this epistle

Finished the correction for a new edition, Dec. 13th, 1831. A. C

Calvin: 2Co 13:10

10.According to the power In the first place, he arms the strictness of which he speaks, with the authority of God, that it may not appear to be thunder without lightning, or a rashly excited onset. ⁹⁷⁰ Farther, he lets them know, that he would rather employ his power to another purpose, for which it was peculiarly designed — the promoting of their edification. “I shall not rashly have recourse to cruel remedies, nor will I give indulgence to my passion, but will simply execute the commission that the Lord has given me.”

When he speaks of power given him for edification, and not for destruction, he employs these terms for a somewhat different purpose from what he had done previously in 2Co 10:8. For in that passage there was a commendation of the Gospel from the advantage it yields — because what is for our advantage is wont to be agreeable, and is willingly received by us. Here, however, he simply means to declare, that although he might justly inflict upon the Corinthians a severe blow, yet it was much more his inclination to exercise his power for their advantage, than for their destruction — the former being its proper design. For as the Gospel, in its own nature, is the power of God unto salvation, (Rom 1:16,) and an odor of life unto life, (2Co 2:15,) but in a way of contingency, is an odor of death; so the authority, which is conferred upon the Ministers of it, ought to be salutary to the hearers. If, on the other hand, it turns out to their condemnation, that is contrary to its nature. The meaning, therefore, is this: “Do not, through your own fault, allow that to turn to your destruction, which God has appointed for salvation.” In the mean time, the Apostle admonishes all pastors by his example, in what manner they should limit the use of their power.

Calvin: 2Co 13:11

11.Finally, brethren He qualifies whatever there has been of sharpness throughout the whole of the epistle, as he did not wish to leave their minds in an exasperated state, ⁹⁷¹ but rather to soothe them. For then only are reproofs beneficial, when they are in a manner seasoned with honey, that the hearer may, if possible, receive them in an agreeable spirit. At the same time, he appears to turn from a few diseased persons ⁹⁷² to the entire Church. Hence he declares, that he aims at promoting its perfection, and desires its consolation.

To be of one mind, and to live in peace, are expressions which mean two different things; for the one takes its rise from the other. The former relates to agreement of sentiment; the latter denotes benevolence, and union of hearts.

And the God of peace This he adds, that his exhortation may have more weight with them, but, at the same time, he intimates that God will be with us, if we cultivate peace among ourselves; but that those that are at variance with each other are at a distance from him. ⁹⁷³ For where there are strifes and contentions, there, it is certain, the devil reigns.

Now what agreement is there between light and darkness?
(2Co 6:14.)

He calls him the God of peace and love, because he has recommended to us peace and love, because he loves them, and is the author of them. Of the kiss here mentioned we have spoken in the two preceding Epistles.

Calvin: 2Co 13:14

14.The grace of the Lord Jesus He closes the Epistle with a prayer, which contains three clauses, in which the sum of our salvation consists. In the first place, he desires for them the grace of Christ; secondly, the love of God; and, thirdly, the communion of the Spirit The term grace does not here mean unmerited favor, but is taken by metonymy, to denote the whole benefit of redemption. The order, however, may appear to be here inverted, because the love of God is placed second, while it is the source of that grace, and hence it is first in order. I answer, that the arrangement of terms in the Scriptures is not always so very exact; but, at the same time, this order, too, corresponds with the common form of doctrine, which is contained in the Scriptures — that

when we were enemies to God,
we were reconciled by the death of his Son, (Rom 5:10,)

though the Scripture is wont to speak of this in two ways. For it sometimes declares what I have quoted from Paul — that there was enmity between us and God, before we were reconciled through Christ. On the other hand, we hear what John says — that

God so loved the world, that he gave his only-begotten Son, etc. (Joh 3:16.)

The statements are apparently opposite; but it is easy to reconcile them; because in the one case we look to God, and in the other to ourselves. For God, viewed in himself, loved us before the creation of the world, and redeemed us for no other reason than this — because he loved us. As for us, on the other hand, as we see in ourselves nothing but occasion of wrath, that is, sin, we cannot apprehend any love of God towards us without a Mediator. Hence it is that, with respect to us, the beginning of love is from the grace of Christ. According to the former view of the matter, Paul would have expressed himself improperly, had he put the love of God before the grace of Christ, or, in other words, the cause before the effect; but according to the latter, it were a suitable arrangement to begin with the grace of Christ, which was the procuring cause of God’s adopting us into the number of his sons, and honoring us with his love, whom previously he regarded with hatred and abhorrence on account of sin.

The fellowship of the Holy Spirit is added, because it is only under his guidance, that we come to possess Christ, and all his benefits. He seems, however, at the same time, to allude to the diversity of gifts, of which he had made mention elsewhere, (2Co 12:11;) because God does not give the Spirit to every one in a detached way, but distributes to each according to the measure of grace, that the members of the Church, by mutually participating, one with another, may cherish unity.

Defender: 2Co 13:14

This is the only one of Paul's epistles which he closes with such a full Trinitarian benediction. Nevertheless, it fully reveals his faith in the tri-unity of the Godhead, a doctrine absolutely unique to Christianity among all the varied religions and philosophies of the world. It is also a doctrine vital to the true Christian life, for each person is vitally involved in the creation, redemption, guidance and ultimate glorification of each believer."

TSK: 2Co 13:10

I write : 2Co 2:3, 2Co 10:2, 2Co 12:20,2Co 12:21; 1Co 4:21

lest : 2Co 13:2, 2Co 13:8; Tit 1:13

according : 2Co 10:8

TSK: 2Co 13:11

farewell : Luk 9:61; Act 15:29, Act 18:21, Act 23:30; Phi 4:4; 1Th 5:16 *Gr.

Be perfect : 2Co 13:9; Mat 5:48; Joh 17:23; Jam 1:4; 1Pe 5:10

be of good : 2Co 1:4; Mar 10:49; Rom 15:13; 1Th 4:18; 2Th 2:16, 2Th 2:17

be of one : Rom 12:16, Rom 12:18, Rom 15:5, Rom 15:6; 1Co 1:10; Eph 4:3; Phi 1:27, Phi 2:1-3, Phi 3:16, Phi 4:2; 1Pe 3:8

live : Gen 37:4, Gen 45:24; Mar 9:50; Rom 12:18, Rom 14:19; 1Th 5:13; 2Ti 2:22; Heb 12:14; Jam 3:17, Jam 3:18; 1Pe 3:11

the God : Rom 15:33, Rom 16:20; Phi 4:9; 1Th 5:23; Heb 13:20; 1Jo 4:8-16

with : 2Co 13:14; Mat 1:23; 2Th 3:16; Rev 22:21

TSK: 2Co 13:12

Rom 16:16; 1Co 16:20; 1Th 5:26; 1Pe 5:14

TSK: 2Co 13:13

Rom 16:16, Rom 16:21-23; Phi 4:21, Phi 4:22; Phm 1:23, Phm 1:24; Heb 13:24; 1Pe 5:13; 2Jo 1:13; 3Jo 1:14

TSK: 2Co 13:14

The grace : Num 6:23-27; Mat 28:19; Joh 1:16, Joh 1:17; Rom 1:7, Rom 16:20,Rom 16:24; 1Co 16:23; Rev 1:4, Rev 1:5

the love : Rom 5:5, Rom 8:39; Eph 6:23; 1Jo 3:16; Jud 1:21

the communion : Joh 4:10,Joh 4:14, Joh 7:38, Joh 14:15-17; Rom 8:9, Rom 8:14-17; 1Co 3:16, 1Co 6:19, 1Co 12:13; Gal 5:22; Eph 2:18, Eph 2:22, Eph 5:9; Phi 2:1; 1Jo 1:3, 1Jo 3:24

Amen : Mat 6:13, Mat 28:20; Rom 16:20,Rom 16:27; 1Co 14:16

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Co 13:10

Therefore I write these things ... - This is a kind of apology for what he had said, and especially for the apparently harsh language which he had felt himself constrained to use. He had reproved them; he had admonished them of their faults; he had threatened punishment, all of which was designed to prevent the necessity of severe measures when he should be with them.

Lest being present I should use sharpness - In order that when I come I may not have occasion to employ severity; see the sentiment explained in the note on 2Co 10:2.

According to the power ... - That I may not use the power with which Christ has invested me for maintaining discipline in his church. The same form of expression is found in 2Co 10:8; see the note on that place.

Barnes: 2Co 13:11

Finally, brethren - ( λοιπὸν loipon ). The remainder; all that remains is for me to bid you an affectionate farewell. The word here rendered "farewell"( χαίρετε chairete ), means usually to joy and rejoice, or to be glad; Luk 1:14; Joh 16:20, Joh 16:22; and it is often used in the sense of "joy to you,""hail!"as a salutation; Mat 26:49; Mat 27:29. It is also used as a salutation at the beginning of an epistle, in the sense of greeting; Act 15:23; Act 23:26; Jam 1:1. It is generally agreed, however, that it is here to be understood in the sense of farewell, as a parting salutation, though it may be admitted that there is included in the word an expression of a wish for their happiness. This was among the last words which Cyrus, when dying, addressed to his friends.

Be perfect - See this word explained in the notes on 2Co 13:9, and Rom 9:22. It was a wish that every disorder might be removed; that all that was out of joint might be restored; that everything might be in its proper place; and that they might be just what they ought to be: A command to be perfect, however, does not prove that it has ever in fact been obeyed: and an earnest wish on the part of an apostle that others might be perfect, does not demonstrate that they were; and this passage should not be adduced to prove that any have been free from sin. It may be adduced, however, to prove that an obligation rests on Christians to be perfect, and that there is no natural obstacle to their becoming such, since God never can command us to do an impossibility. Whether anyone, but the Lord Jesus, has been perfect, however, is a question on which different denominations of Christians have been greatly divided. It is incumbent on the advocates of the doctrine of sinless perfection to produce some one instance of a perfectly sinless character. This has not yet been done.

Be of good comfort - Be consoled by the promises and supports of the gospel. Take comfort from the hopes which the gospel imparts. Or the word may possibly have a reciprocal sense, and mean, comfort one another; see Schleusner. Rosenmuller renders it, "receive admonition from all with a grateful mind, that you may come to greater perfection."It is, at any rate, the expression of an earnest wish on the part of the apostle, that they might be happy.

Be of one mind - They had been greatly distracted, and divided into different parties and factions. At the close of the Epistle he exhorts them as he had repeatedly done before, to lay aside these strifes, and to be united, and manifest the same spirit; see the notes on Rom 12:16; Rom 15:5, note; see the note also on 1Co 1:10, note. The sense is, that Paul desired that dissensions should cease, and that they should be united in opinion and feeling as Christian brethren.

Live in peace - With each other. Let contentions and strifes cease. To promote the restoration of peace had been the main design of these epistles.

And the God of love and peace - The God who is all love, and who is the Author of all peace. What a glorious appellation is this! There can be no more beautiful expression, and it is as true as it is beautiful, that God is a God of love and of peace. He is infinitely benevolent; He delights in exhibiting His love; and He delights in the love which His people evince for each other. At the same time, He is the Author of peace, and He delights in peace among people. When Christians love each other they have reason to expect that the God of love will be with them; when they live in peace, they may expect the God of peace will take up His abode with them. In contention and strife we have no reason to expect His presence; and it is only when we are willing to lay aside all animosity that we may expect the God of peace will fix his abode with us.

Barnes: 2Co 13:12

Greet - Salute; see the note, Rom 16:3.

With an holy kiss - note, Rom 16:16.

Barnes: 2Co 13:13

All the saints salute you - That is, all who were with Paul, or in the place where he was. The Epistle was written from Macedonia, probably from Philippi. See the introduction, section 3.

Barnes: 2Co 13:14

The grace of the Lord Jesus Christ - see the note, Rom 16:20. This verse contains what is usually called the apostolic benediction - the form which has been so long, and which is almost so universally used, in dismissing religious assemblies. It is properly a prayer, and it is evident that the optative εἴῃ eiē , "May the grace,"etc., is to be supplied. It is the expression of a desire that the favors here referred to may descend on all for whom they are thus invoked.

And the love of God - May the love of God toward you be manifest. This must refer especially to the Father, as the Son and the Holy Spirit are mentioned in the other members of the sentence. The "love of God"here referred to is the manifestation of his goodness and favor in the pardon of sin, in the communication of his grace, in the comforts and consolations which he imparts to his people, in all that constitutes an expression of love. The love of God brings salvation; imparts comfort; pardons sin; sanctifies the soul; fills the heart with joy and peace; and Paul here prays that all the blessings which are the fruit of that love may be with them.

And the communion of the Holy Ghost - compare note, 1Co 10:16. The word "communion"( κοινωνία koinōnia ) means properly participation, fellowship, or having anything in common; Act 2:42; Rom 15:26; 1Co 1:9; 1Co 10:16; 2Co 6:14; 2Co 8:4; 2Co 9:13; Gal 2:9; Eph 3:9; 1Jo 1:3. This is also a wish or prayer of the apostle Paul; and the desire is either that they might partake of the views and feelings of the Holy Spirit; that is, that they might have fellowship with him; or that they might all in common partake of the gifts and graces which the Spirit of God imparts. He gives love, joy, peace, long-suffering, gentleness, goodness, faith Gal 5:22, as well as miraculous endowments; and Paul prays that these things might be imparted freely to all the church in common, that all might participate in them; all might share them.

Amen - This word is missing, says Clarke, in almost every ms. of any authority. It was however early affixed to the Epistle.

In regard to this closing verse of the Epistle, we may make the following remarks:

(1) It is a prayer; and if it is a prayer addressed to God, it is no less so to the Lord Jesus and to the Holy Spirit. If so, it is right to offer worship to the Lord Jesus and to the Holy Spirit.

\caps1 (2) t\caps0 here is a distinction in the divine nature; or there is the existence of what is usually termed three persons in the Godhead. If not. why are they mentioned in this manner? If the Lord Jesus is not divine and equal with the Father, why is he mentioned in this connection? How strange it would be for Paul, an inspired man, to pray in the same breath, "the grace of a man or an angel"and "the love of God"be with you! And if the "Holy Spirit"be merely an influence of God or an attribute of God, how strange to pray that the "love of God"and the participation or fellowship of an "influence of God,"or an "attribute of God"might be with them!

\caps1 (3) t\caps0 he Holy Spirit is a person, or has a distinct personality. He is not an attribute of God, nor a mere divine influence. How could prayer be addressed to an attribute, or an influence? But here, nothing can be plainer than that there were favors which the Holy Spirit, as an intelligent and conscious agent, was expected to bestow. And nothing can be plainer than that they were favors in some sense distinct from those which were conferred by the Lord Jesus, and by the Father. Here is a distinction of some kind as real as that between the Lord Jesus and the Father; here are favors expected from him distinct from those conferred by the Father and the Son; and there is, therefore, here all the proof that there can be, that there is in some respects a distinction between the persons here referred to and that the Holy Spirit is an intelligent, conscious agent.

\caps1 (4) t\caps0 he Lord Jesus is not inferior to the Father, that is, he has an equality with God. If he were not equal, how could he be mentioned, as he here is, as bestowing favors like God, and especially why is he mentioned first? Would Paul, in invoking blessings, mention the name of a mere man or an angel before that of the eternal God?

\caps1 (5) t\caps0 he passage, therefore, furnishes a proof of the doctrine of the Trinity that has not yet been answered, and, it is believed, cannot be. On the supposition that there are three persons in the adorable Trinity, united in essence and yet distinct in some respects, all is plain and clear. But on the supposition that, the Lord Jesus is a mere man, an angel, or an archangel, and that the Holy Spirit is an attribute, or an influence from God, how unintelligible, confused, strange does all become! That Paul, in the solemn close of the Epistle, should at the same time invoke blessings from a mere creature, and from God, and from an attribute, surpasses belief. But that he should invoke blessings from him who was the equal with the Father, and from the Father himself, and from the Sacred Spirit sustaining the same rank, and in like manner imparting important blessings, is in accordance with all that we should expect, and makes all harmonious and appropriate.

\caps1 (6) n\caps0 othing could be a more proper close of the Epistle; nothing is a more appropriate close of public worship, than such an invocation. It is a prayer to the ever-blessed God, that all the rich influences which he gives as Father, Son, and Holy Spirit, may be imparted; that all the benefits which God confers in the interesting relations in which he makes himself known to us may descend and bless us. What more appropriate prayer can be offered at the close of public worship? How seriously should it be pronounced, as a congregration is about to separate, perhaps to come together no more! With what solemnity should all join in it, and how devoutly should all pray, as they thus separate, that these rich and inestimable blessings may rest upon them! With hearts uplifted to God it should be pronounced and heard; and every worshiper should leave the sanctuary deeply feeling that what he most needs as he leaves the place of public worship; as he travels on the journey of life; as he engages in its duties or meets its trials; as he looks at the grave and eternity, is the grace of the Lord Jesus Christ, the love of God, and the blessings which the Holy Spirit imparts in renewing, and sanctifying, and comforting His people. What more appropriate prayer than this for the writer and reader of these notes! May that blessing rest alike upon us, though we may be strangers in the flesh, and may those divine and heavenly influences guide us alike to the same everlasting kingdom of glory.

In regard to the subscription at the end of this Epistle, it may be observed, that it is missing in a great part of the most ancient mss., and is of no authority whatever; see the notes at the end of the Epistle to the Romans, and 1 Corinthians. In this case, however, this subscription is in the main correct, since there is evidence that it was written from Macedonia, and not improbably from Philippi. See the introduction to this Epistle.

Poole: 2Co 13:10

The apostle here lets them know with how much tenderness he dealt with them; and whereas they might have charged him with sharpness in his letters, he assures them, that he therefore had so wrote, that he might prevent sharper dealings with them when he should come to them, by their hearkening to the admonitions of his letter; for otherwise, he tells them, that after he came he must deal more sharply with them in the execution of that power with which Christ had intrusted him. Yet he further tells them, that that power was for their good, not for their harm; for their edification, not for their destruction: which is the same with what he had said, 2Co 10:8 , and in the verse immediately preceding.

Poole: 2Co 13:11

Finally, brethren, farewell: the apostle shutteth up his Epistle according to the ordinary form of conclusions of letters, wishing all happiness to them: but he addeth something as a Christian, and a minister of the gospel.

Be perfect: the word katartizesye signifies to be compact, or united, as members of the same body, or parts of the same house; the perfection of a society lying much in the union of it. The perfection the apostle presseth here, seemeth to be the perfection of the body of the church, by the restoring of such as were separated from its communion, or had, through a spirit of contention, withdrawn themselves, rather than the perfection of the particular members of it, in the habits and exercises of grace. The Greek word seemeth that way to carry the sense; it properly signifies, the putting of members loosed from their joints into their proper place again, and such a perfection as followeth upon such an action, or any action proportionable to it.

Be of good comfort the word imports exhorted, comforted, confirmed: be exhorted to yield obedience to my precepts, or counsels; be comforted in all the trials or afflictions you do meet with, or may further meet with, for your profession of the gospel; be confirmed in the truths and holy ways of God.

Be of one mind if possible, of one and the same judgment in the truths of God; however, as pursuing the same scope and end; be one in affection.

Live in peace free from those contentions and divisions, those debates, and strifes, and wraths, and envyings, which I have before told you of as faults among you. This is the way for to have the presence of God with you, for he is not the God of hatred and strife, but

the God of love and peace who hath commanded love and peace amongst those that are brethren, and will be present among them only who live in obedience to his royal law of love.

Poole: 2Co 13:12

See Poole on "Rom 16:16" . See Poole on "1Co 16:20" . It was an ancient custom and of common use, when friends met, for them (as a token of mutual love and friendship) to kiss each other: the Christians used it also at their ecclesiastical assemblings. It must not be looked upon as a precept, obliging all Christians to do the like; but only as directing those that then did use it, to use it innocently, chastely, sincerely, and holily.

Poole: 2Co 13:13

That is, all about me in these parts of Macedonia wish you all happiness, and by me send the remembrance of their love and respects to you.

Poole: 2Co 13:14

The free love of our Lord Jesus Christ shown in the application of his redemption; that grace which floweth from him as the Fountain of grace, or cometh by him as the Mediator between God and man; the actual love of God; that good-will by which God the Father embraceth creatures in Christ, and for his sake; and all the gracious communications of the Holy Spirit of God, (by which he strengtheneth, quickeneth, or comforteth the souls of God’ s people),

be with you all Whether you value me or not, I heartily wish you well, and all the best things. In this text is an eminent proof of the Trinity, all the Persons being distinctly named in it (as in the commission about baptism). The apostle calleth the Father, God; the Son, Lord: he attributeth love to the Father; (moved by which he sent his only begotten Son into the world, Joh 3:16 ); grace to the Son, who loved us freely, and died for the fellowship or

communion of the Holy Ghost by whom the Father and Son communicate their love and grace to the saints.

Amen is here used as a particle of wishing or desiring the thing before mentioned; it is the same with: Let it so be. Whether added by the apostle, or subjoined by the church of Corinth, upon the reading this Epistle among them, (as some think), is not material.

The second (epistle) to the Corinthians was written from Philippi ( a city) of Macedonia, by Titus and Lucas

If the subscriptions to the apostolical Epistles were parts of the text and holy writ, we have it here determined, who that other brother was, mentioned 2Co 8:22 , sent along with Titus to carry this letter, and the benevolence of the churches of Macedonia. But it is observed, that even in this subscription there is a certain evidence, that the subscriptions of the Epistles are no part of canonical writ; for in some Greek copies it is said to be sent by Paul and Timothy; whereas Paul was the writer of it, not the messenger, and in Macedonia when it was sent; and Timothy is joined with him in the writing, 2Co 1:1 .

PBC: 2Co 13:11

See WebbSr: FAREWELL FOR 1931

Haydock: 2Co 13:10

We write this for the edification of Christ's mystical body, and to cause all men to enter; not for its destruction, and to compel many to abandon it.

Haydock: 2Co 13:11

Rejoice. Greek: Chairete, bene valete. In this sense the Greeks used this term at the conclusion of their writings; and Greek: Loipon, to denote that the writer of speaker was hastening to a conclusion. (Pastorini) ---

Be perfect. [3] Literally, in the Latin be exhorted. (Witham)

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[BIBLIOGRAPHY]

Exhortamini, Greek: parakaleisthe, consolemini, consolationem capite.

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

Haydock: 2Co 13:12

This was customary with both Jews and Persians, as we learn from Xenophon and Herodotus, and with other oriental nations. And in process of time, from the custom of common life, it was introduced into ecclesiastial assemblies. The ancients were in the habit before they began their meal to embrace each other, to manifest by that sign their mutual cordiality and friendship; then they contributed their alms, that they might give a substantial proof of what was represented by their kiss of charity. (Pastorini)

Haydock: 2Co 13:13

For my part, I wish you, with all my heart, that the grace of our Lord Jesus Christ, the charity of God, and the communion of his holy Spirit, may dwell with you all. Amen is wanted in the Greek, but was added by the Church of Corinth, which was accustomed to make this reply as often as this epistle was read. When we recall to our mind the excess of corruption that had reigned in the city of Corinth under paganism, excess attested by profane authors, and which St. Paul brings to their recollection, (1 Corinthians vi. 9.) we are all astonishment that in the short space of four years the gospel had operated amongst the faithful of this church, such a prodigious change in their manners, and that they were become capable of receiving lessons of morality so very pure as is this of the apostle. (Bergier.)

Gill: 2Co 13:10

Therefore I write these things being absent,.... Assuring them of his power and authority, expressing his concern for their welfare, earnestly desiring that they might be kept from evil, and perform good works; and that they might be in a more honourable, orderly, and comfortable situation, whilst he was absent from them, and before he came among them:

lest, being present, I should use sharpness; meaning severe reproofs and censures, or rather the exercise of the apostolic rod:

according to the power the Lord haft given me, to edification, and not to destruction; by striking persons dead, as Ananias and Sapphira were by Peter; or by delivering them up to Satan to have corporeal punishment inflicted on them, as were Hymenaeus and Philetus, and the incestuous person by the Apostle Paul; which, though it was for the destruction of the flesh, yet for the salvation of their souls, and for the good, use, and edification of the rest of the society, that they might take warning thereby, and shun the evils which were the occasion of such severity.

Gill: 2Co 13:11

Finally, brethren, farewell,.... Or "rejoice", with spiritual joy in Christ, their Saviour and Redeemer; in his person, in whom they were accepted; in his righteousness, by which they were justified; in his blood, by which they were washed and cleansed; and in his fulness, from which they were supplied; and particularly, that they had such a faithful monitor, such an hearty well wisher of their souls' welfare, and who was so naturally and affectionately concerned for their good:

be perfect; seek after perfection in knowledge, grace, and holiness, and in the performance of good works: or "be restored"; or jointed and knit together, as before; see 2Co 13:9 let every difference subside, all breaches be made up, every member take and fill up his place, and all things be done decently and in order:

be of good comfort; or "exhort" one another to the diligent discharge of duty, to love and good works; or comfort one another in all distresses, inward and outward, both by words and deeds, according to the ability God has given; or take comfort, be of good heart, do not refuse to be comforted either by God or men.

Be of one mind; in religious sentiments, in the doctrines and principles of grace, and ordinances of the Gospel; for as there is but "one Lord" to be believed in, so there is, and ought to be, but "one" system of "faith" to be received, and "one baptism" to be administered in one and the same way, to one and the same sort of persons; which sameness of judgment, in faith and worship, is very necessary to church communion, and the comfort of it; for how can two, and much less more, walk comfortably together, unless they are agreed in these things?

Live in peace both with them that are without, and them that are within, with all men, and with the members of the church; which to do, is to the credit of religion, the comfort of church members, and the joy of Christ's ministers:

and the God of love and peace shall be with you; he who is love itself, and has loved his people with an everlasting love, and who is the author and donor of spiritual and eternal peace, and who has called his people to peace, and expects and requires it among themselves, and all men, will grant to such his gracious presence; than which nothing can be more grateful and desirable.

Gill: 2Co 13:12

Greet one another with an holy kiss. See Gill on Rom 16:16.

Gill: 2Co 13:13

All the saints salute you. Being all interested in the same divine favour, redeemed by the same blood, and sanctified by the same grace, they have a common concern for each other's welfare; See Gill on Rom 16:16.

Gill: 2Co 13:14

The grace of the Lord Jesus Christ.... Meaning either the love of Christ; see 2Co 8:9 which is the same with that of his Father's, is as early, and of the same nature, being a love of complacency and delight; and which, as it is without beginning, will be without end. This is the ground and foundation of all he has done and underwent for his people; of his becoming their surety; of his incarnation, obedience, sufferings, and death in their room and stead; an interest in which, though they always have, yet they have not always an abiding sense of it with them, which is what the apostle here prays for: or else by the grace of Christ is meant the fulness of grace that is in him as Mediator; which is desired to be with the saints as the object of their trust and dependence; to be strong in, draw living water with joy out of, receive and derive daily from; not forsake it, and hew out broken cisterns, but continually apply to, and make use of it, as the fountain of gardens, the well of living waters, and streams from Lebanon; to be with them as a supply to their wants, to furnish them with every thing they stand in need of, and to enable them to do his will and work: or else the redeeming grace of Christ is particularly designed, and the intent of the petition is, that they might see their interest in it, and in all the branches of it; as that they were redeemed by his blood from sin, law, and wrath, had all their sins expiated and forgiven through his sacrifice, and were justified from all things by his righteousness.

And the love of God; the Father, as the Arabic version adds very justly, as to the sense, though it is not in the text; meaning the love of God to his people, which is eternal, from everlasting to everlasting, free and undeserved, special and peculiar, is dispensed in a sovereign way, is unchangeable, abides for ever, is the source and spring of all the blessings both of grace and glory. Now when this is entreated to be with all the saints, it does not suppose that it is ever from them, or that it can be taken away from them, but whereas they may be without a comfortable sense of it, and a view of interest in it, the apostle prays, that in this respect it might be with them; that they might be directed into it, have it shed abroad in their hearts, and they be rooted and grounded in it, and comprehend for themselves the height, and depth, and length, and breadth of it.

And the communion of the Holy Ghost; either a larger communication of the gifts and graces of the Spirit of God, called "the supply of the Spirit", Phi 1:19 necessary to carry on the good work of grace, and perform it to the end; or else that communion and fellowship which the Spirit of God leads the saints into with the Father, by shedding abroad his love in their hearts, and with the Son, by taking of the things of Christ, and showing them to them; and also that nearness which the spirits of believers have with the Spirit of God, when he witnesses to their spirits that they are the children of God, becomes the earnest of the inheritance in their hearts, and seals them up unto the day of redemption: all which is requested by the apostle, to

be, says he,

with you all; or "with your company", or "congregations", as the Arabic version reads it, with all the saints; for their interest in the love of the Father, in the grace of the Son, and in the favour of the Spirit, is the same, whatever different sense and apprehensions they may have thereof. This passage contains no inconsiderable proof of a trinity of persons in the Godhead, to whom distinct things are here ascribed, and of them asked, equal objects of prayer and worship. "Amen" is by way of assent and confirmation, and as expressive of faith in the petitions, and of earnest desire to have them fulfilled. According to the subscription at the end of this epistle, it was written by the apostle when he was at Philippi, a city of Macedonia, and transcribed by Titus and Lucas, and by them sent or carried to the Corinthians; which seems to be agreeable to what is suggested in the epistle itself, though these subscriptions are not to he depended upon. The Syriac version only mentions Luke; and some copies read, by Titus, Barnabas, and Luke.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Co 13:10

¹ tn Grk “when I am present,” but in the context of Paul’s third (upcoming) visit to Corinth, this is better translated as “when I arrive.”

² tn The words “with you” are not in the Greek text, but are implied.

NET Notes: 2Co 13:11

¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:8.

NET Notes: 2Co 13:12

¹ sn The versification of vv. 12 and 13 in the NET Bible (so also NRSV, NLT) is according to the versification in the NA²⁷ and UBS⁴ editions of the Greek text. Some translations, however, break the material up into three verses, i.e., 12-14 (NKJV, NASB, NIV). The same material has been translated in each case; the only difference is the versification of that material.

NET Notes: 2Co 13:13

¹ tn Or “communion.”

NET Notes: 2Co 13:14

¹ tc Most witnesses, especially later ones (א² D Ψ Ï lat sy bo), conclude this letter with ἀμήν (amhn, “amen”), while several early and important mss (Ì⁴⁶ א* A B F G 0243 6 33 630 1175 1739 1881 pc sa) lack the particle. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. That so many diverse witnesses lacked the word here is strong testimony to its absence for the original text of 2 Corinthians.

Geneva Bible: 2Co 13:11

^{( 4 )} Finally, brethren, farewell. Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you.

^{( 4 )} A brief exhortation, but yet such a one as comprehends all the parts of a Christian man's life.

Geneva Bible: 2Co 13:12

^{( 5 )} Greet one another with an holy kiss.

^{( 5 )} He salutes them familiarly, and in conclusion wishes well to them.

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 reformation of their sins before his coming,

11 he concludes his epistle with a general exhortation and a prayer.

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 need to pray that we may not do evil, than that we may not suffer evil. The apostle not only desired that they might be kept from sin, but also that they might grow in grace, and increase in holiness. We are earnestly to pray to God for those we caution, that they may cease to do evil, and learn to do well; and we should be glad for others to be strong in the grace of Christ, though it may be the means of showing our own weakness. let us also pray that we may be enabled to make a proper use of all our talents.

MHCC: 2Co 13:11-14

Here are several good exhortations. God is the Author of peace and Lover of concord; he hath loved us, and is willing to be at peace with us. And let it be our constant aim so to walk, that separation from our friends may be only for a time, and that we may meet in that happy world where parting will be unknown. He wishes that they may partake all the benefits which Christ of his free grace and favour has purchased; the Father out of his free love has purposed; and the Holy Ghost applies and bestows.

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 thing we can ask of God, both for ourselves and for our friends, to be kept from sin, that we and they may do no evil; and it is most needful that we often pray to God for his grace to keep us, because without this we cannot keep ourselves. We are more concerned to pray that we may not do evil than that we may not suffer evil.

II. The reasons why the apostle put up this prayer to God on behalf of the Corinthians, which reasons have a special reference to their case, and the subject-matter about which he was writing to them. Observe, he tells them, 1. It was not so much for his own personal reputation as for the honour of religion: " Not that we should appear approved, but that you should do that which is honest, or decent, and for the credit of religion, though we should be reproached and vilified, and accounted as reprobates,"2Co 13:7. Note, (1.) The great desire of faithful ministers of the gospel is that the gospel they preach may be honoured, however their persons may be vilified. (2.) The best way to adorn our holy religion is to do that which is honest, and of good report, to walk as becomes the gospel of Christ. 2. Another reason was this: that they might be free from all blame and censure when he should come to them. This is intimated in 2Co 13:8, We can do nothing against the truth, but for the truth. If therefore they did not do evil, nor act contrary to their profession of the gospel, the apostle had no power nor authority to punish them. He had said before (2Co 10:8) and says here (2Co 13:10) that the power which the Lord had given him was to edification, not to destruction; so that, although the apostle had great powers committed to him for the credit and advancement of the gospel, yet he could not do anything to the disparagement of the truth, nor the discouragement of those who obeyed it. He could not, that is, he would not, he dared not, he had no commission to act against the truth; and it is remarkable how the apostle did rejoice in this blessed impotency: " We are glad, "says he (2Co 13:9), " when we are weak and you are strong; that is, that we have no power to censure those who are strong in faith and fruitful in good works."Some understand this passage thus: "Though we are weak through persecutions and contempt, we bear it patiently, and also joyfully, while we see that you are strong, that you are prosperous in holiness, and persevering in well-doing."For, 3. He desired their perfection (2Co 13:9); that is, that they might be sincere, and aim at perfection (sincerity is our gospel-perfection), or else he wished there might be a thorough reformation among them. He not only desired that they might be kept from sin, but also that they might grow in grace, and increase in holiness, and that all that was amiss among them might be rectified and reformed. This was the great end of his writing this epistle, and that freedom he used with them by writing these things (those friendly admonitions and warnings), being absent, that so, being present, he should not use sharpness (2Co 13:10), that is, not proceed to the utmost extremity in the exercise of the power which the Lord had given him as an apostle, to revenge all disobedience, 2Co 10:6.

Matthew Henry: 2Co 13:11-14

Thus the apostle concludes this epistle with,

I. A valediction. He gives them a parting farewell, and takes his leave of them for the present, with hearty good wishes for their spiritual welfare. In order to this,

1. He gives them several good exhortations. (1.) To be perfect, or to be knit together in love, which would tend greatly to their advantage as a church, or Christian society. (2.) To be of good comfort under all the sufferings and persecutions they might endure for the cause of Christ or any calamities and disappointments they might meet with in the world. (3.) To be of one mind, which would greatly tend to their comfort; for the more easy we are with our brethren the more ease we shall have in our own souls. The apostle would have them, as far as was possible, to be of the same opinion and judgment; however, if this could not be attained, yet, (4.) He exhorts them to live in peace, that difference in opinion should not cause an alienation of affections - that they should be at peace among themselves. He would have all the schisms that were among them healed, that there should be no more contention and wrath found among them, to prevent which they should avoid debates, envyings, backbitings, whisperings, and such like enemies to peace.

2. He encourages them with the promise of God's presence among them: The God of love and peace shall be with you, 2Co 13:11. Note, (1.) God is the God of love and peace. He is the author of peace, and lover of concord. He hath loved us, and is willing to be at peace with us; he commands us to love him, and to be reconciled to him, and also that we love one another, and be at peace among ourselves. (2.) God will be with those who live in love and peace. He will love those who love peace; he will dwell with them here, and they shall dwell with him for ever. Such shall have God's gracious presence here, and be admitted to his glorious presence hereafter.

3. He gives directions to them to salute each other, and sends kind salutations to them from those who were with him, 2Co 13:12, 2Co 13:13. He would have them testify their affection to one another by the sacred rite of a kiss of charity, which was then used, but has long been disused, to prevent all occasions of wantonness and impurity, in the more declining and degenerate state of the church.

II. The apostolical benediction (2Co 13:14): The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Thus the apostle concludes his epistle, and thus it is usual and proper to dismiss worshipping assemblies. This plainly proves the doctrine of the gospel, and is an acknowledgment that Father, Son, and Spirit, are three distinct persons, yet but one God; and herein the same, that they are the fountain of all blessings to men. It likewise intimates our duty, which is to have an eye by faith to Father, Son, and Holy Ghost - to live in a continual regard to the three persons in the Trinity, into whose name we were baptized, and in whose name we are blessed. This is a very solemn benediction, and we should give all diligence to inherit this blessing. The grace of Christ, the love of God, and the communion (or communication) of the Holy Ghost: the grace of Christ as Redeemer, the love of God who sent the Redeemer, and all the communications of this grace and love, which come to us by the Holy Ghost; it is the communications of the Holy Ghost that qualify us for an interest in the grace of Christ, and the love of God: and we can desire no more to make us happy than the grace of Christ, the love of God, and the communion of the Holy Ghost. Amen.

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 there will be no more loose talk and reckless statements. Whatever is said will be witnessed and proved once and for all. To put it in our modern idiom, Paul insists that there must be a show down. The ill situation must drag on no longer. He knew that there comes a time when trouble must be faced.

(ii) He finishes with a wish. It is his wish that they should do the fine thing. If they do, he will never need to exert his authority, and that will be no disappointment to him but a deep and real joy. Paul never wanted to show his authority for the sake of showing it. Everything he did was to build up and not to destroy. Discipline must always be aimed to lift a man up and not to knock him down.

(iii) He finishes with a hope. He has three hopes for the Corinthians. (a) He hopes that they will go onwards to perfection. There can be no standing still in the Christian life. The man who is not advancing is slipping back. The Christian is a man who is ever on the way to God, and therefore each day, by the grace of Christ, he must be a little more fit to stand God's scrutiny. (b) He hopes that they will listen to the exhortation he has given them. It takes a big man to listen to hard advice. We would often be a great deal better off if we would stop talking about what we want and begin listening to the voices of the wise, and especially to the voice of Jesus Christ. © He hopes that they will live in agreement and in peace. No congregation can worship the God of peace in the spirit of bitterness. Men must love each other before their love for God has any reality.

(iv) Finally, he finishes with a blessing. After the severity, the struggle and the debate, there comes the serenity of the benediction. One of the best ways of making peace with our enemies is to pray for them, for no one can hate a man and pray for him at the same time. And so we leave the troubled story of Paul and the Church of Corinth with the benediction ringing in our ears. The way has been hard, but the last word is peace.

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 epistle the apostle Paul defended his apostolic authority. He did this to silence his critics in Corinth and perhaps elsewhere permanently and to confirm the united support of the Christians there. One of Paul's major purposes in writing this letter was to prepare the way for his next visit. He had just referred to that "anticipated visit" (9:3-4). Consequently he felt compelled to establish his apostolic authority firmly. Broomall's observation on the tone of 2 Corinthians generally is especially true of chapters 10-13.

"The progress of thought in this epistle is like the movement of a mighty army advancing over rugged terrain still inhabited by pockets of stubborn resistance."²⁴³

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 forward to his anticipated return to Corinth in the immediate future (cf. v. 14). He shared his concerns about what he might experience and warned his readers to make certain changes before his arrival. He did this so he would not have to shame or discipline them when he arrived.

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 credibility and his critics' guilt. First, he may simply have been saying that the church would pass judgment and, on the testimony of the witnesses that Jesus Christ prescribed, should decide who was right (Matt. 18:15-20; 1 Cor. 5:3-5). Second, Paul may have viewed his three visits to Corinth as three witnesses to his innocence. Third, he may have been referring to his warnings that he would not spare the Corinthians. These may be the one in 1 Corinthians 4:21, possibly a warning given during the painful visit, and the one in verse 2b. Fourth, Paul may have meant the witness of his fellow workers when he returned to Corinth. He may have meant Titus and the brethren who accompanied him (cf. 8:23) and or Paul's fellow travelers. I tend to favor the first possibility because it views the witnesses as people, which is the normal meaning of witnesses in the passage quoted (Deut. 19:15). The fourth view seems weak to me since Paul's friends would have appeared biased to his critics.

13:2 Paul had warned the Corinthians during his second or painful visit. He was now issuing a second warning in anticipation of his return to Corinth. When (Gr. ean, not "if") Paul came, he would use his apostolic authority to discipline any in the fellowship who required correction. "Those who have sinned in the past" probably refers to the immoral individuals who had failed to respond to Paul during his painful visit (12:21b). "All the rest" probably includes the larger group that failed to submit to Paul's authority (12:20b).

13:3 Then his critics would have first-hand proof of his divinely given power. Christ-like gentleness and humility (10:1) did not impress the Corinthians as displays of power did (11:20). Paul's threatened judgment of the erring in the church would provide the proof that many of them required that the powerful Christ was working through Paul. Jesus Christ will Himself likewise experience vindication one day when He comes in judgment.

13:4 Jesus experienced crucifixion because He was obedient to His Father's will and therefore did not assert Himself against His enemies who eventually executed Him. He appeared to be very weak to onlookers. However, His "weakness" was in reality an evidence of great strength, strength of commitment to His Father's will. The Father rewarded His Son by sustaining Him with supernatural power. Similarly Paul in submitting to God's will had appeared weak to some in Corinth. Nevertheless God would sustain him too supernaturally. That supernatural power would be evident to the Corinthians when Paul arrived in Corinth and dealt with them as Jesus Christ will deal with His people when He returns (cf. 5:10).

"It appears that Paul and the Corinthians did not understand power' in the same way. For them it was on display in an aggressive and a mighty personality. For the apostle, it is seen in weakness."²⁸⁵

13:5-6 In anticipation of Paul's judgment he called on his Christian readers to examine themselves to make sure every one of them was walking in the faith. Paul believed that Jesus Christ was working in each one of them unless they failed this test. In that case there was some doubt whether they were walking in the faith. Paul himself claimed to be walking in the faith.

This verse may at first seem to be talking about gaining assurance of one's salvation from his or her works.²⁸⁶ However this was not what Paul advocated here or anywhere else in his writings. Remember that he was writing to genuine believers (1:1, 21-22; 3:2-3; 6:14; 8:9). He told them to examine their works to gain assurance that they were experiencing sanctification, that they were walking in obedience to the faith.

"Paul's question is usually construed with regard to positional justification: were they Christians or not? But it more likely concerned practical sanctification: did they demonstrate that they were in the faith (cf. 1 Cor. 16:13) and that Christ was in them by their obeying His will. To stand the test was to do what was right. To fail was to be disobedient and therefore subject to God's discipline."²⁸⁷

"After twelve chapters in which Paul takes their Christianity for granted, can he only now be asking them to make sure they are born again?"²⁸⁸

"Fail the test" translates the Greek word adokimos (disqualified) which everywhere else in the New Testament refers to Christians (cf. 1 Cor. 9:27).

"In verse 3 Paul indicates that some of the Corinthians were seeking proof (dokimen) that Christ was speaking in Paul. Then in verse 5 Paul turns the tables on them and challenges them to prove themselves (dokimazo). What some of the Corinthians questioned was not Paul's salvation. It was his sanctification. They questioned whether he was a true spokesman and apostle of Christ. Likewise, when he turned the tables he questioned their sanctification, not their salvation."²⁸⁹

". . . even though Paul asked the Corinthians to examine their objective standing in Christ, his remarks are structured in such a way that he knew there was no possibility they were still unregenerate. He asked them to examine themselves, not because he doubted their salvation, but because he was absolutely sure of their salvation, and that assurance formed an undeniable foundation for his appeal in verses 5b and 6. Paul's jolting challenge in verse 5a is best understood when placed in the context of his self-defense in the entire letter. . . .

"The logic of Paul's argument is compelling: If the Corinthians wanted proof of whether Paul's ministry was from Christ, they must look at themselves, not him, because Paul had ministered the gospel to them (Acts 18:1-11; 1 Cor. 2:1-5)."²⁹⁰

"Nowhere in the Bible is a Christian asked to examine either his faith or his life to find out if he is a Christian. He is told only to look outside of himself to Christ alone for his assurance that he is a Christian. The Christian is, however, often told to examine his faith and life to see if he is walking in fellowship and in conformity to God's commands."²⁹¹

"Instead of a threat, Paul's challenge in 2 Corinthians 13:5 is a sobering reminder about the true mark of a Christian's ministry. The barometer of Paul's ministry was people--the believers in Corinth, as well as those in Ephesus, Philippi, and other cities where he ministered. Eternally redeemed people were the proof of his apostolic authenticity and of God's presence in his life."²⁹²

13:7 The apostle's greatest desire was the obedience and godliness of his readers. This was more important to him than his own vindication, as important as that was (v. 6).

13:8 Paul could not bring himself to do anything that would harm the truth, even to vindicate himself. Promoting the truth (i.e., the gospel) was his great ambition even if it meant that some regarded him as a false apostle. This acting for the truth included judging the Corinthians if necessary (v. 2).

13:9-10 The great apostle was willing to appear weak if by that weakness his disciples could become stronger and more mature (cf. vv. 5, 11; Col. 1:28). In harmony with this objective he had written 2 Corinthians. He wanted his distance from the Corinthians to cushion his severe admonitions. Nevertheless if it was necessary he would deal severely with them in person. Some destruction through judgment of sinful conduct might be necessary before construction of the church in Corinth could proceed.

"This verse brings to a conclusion the section of the epistle which began at 10:1. The theme there announced as it were in a minor key is now happily transposed into the major key: there he is accused of being bold and terrifying when absent, especially in his letters, but weak and innocuous when present; here he concludes his answer to this charge by saying that if he writes with sharpness when absent it is with the purpose of obviating the need for acting with sharpness when present. There is, however, no renunciation of authority on his part, but his conduct is governed by the principle that (as he has previously stated in 10:8) his authority has been entrusted to him by the Lord to be used for constructive, not destructive, ends."²⁹³

Evidently Paul's anticipated visit to Corinth was a pleasant one. Paul wrote Romans during the three months he was in Corinth (Acts 20:2-3, 56-57 A.D.). In it he gave no indication that there were problems in Corinth. Moreover he proceeded with his plans to evangelize unreached areas, which he would not have done if the Corinthian church still needed his attention (cf. 10:14-16). Furthermore Paul wrote that the Corinthians "were pleased" to complete their collection for the Jerusalem saints (Rom. 15:26-27). Finally the Corinthian church's preservation of 2 Corinthians argues for this church's acquiescence to Paul's admonitions and warnings.

Constable: 2Co 13:11-14

V. CONCLUSION 13:11-14

Paul concluded this letter with an exhortation, a salutation, and a benediction. He intended each of these to draw the emphases of this epistle together to impress on his readers the basis and importance of their unity with one another and with himself.

Constable: 2Co 13:11-13

A. The exhortation 13:11-12

13:11 Obedience to five commands would result in one condition that Paul wanted his readers to express in a particular practice.

1. They were to rejoice, probably because they had the opportunity to judge themselves before God would judge them (cf. 1 Cor. 11:31). What is more important they could and should rejoice in the Lord.

2. They were to mend their ways (RSV) and thus experience completion or restoration as God would bring them to maturity (cf. v. 9). They needed to break permanently with all idolatry (6:14-7:1), to complete their collection (chs. 8-9), and to change their attitude toward Paul (chs. 10-13).

3. They were to accept Paul's exhortation that would result in their comfort (cf. 1:3-10).

4. They were to foster a united outlook by putting first things first (cf. v. 8). Specifically they needed to unite in their attitude to Paul and his authority.

5. They were to live at peace with one another and with Paul.

These conditions being met the God who manifests love and peace as the fruit of His Spirit would remain in fellowship with them. They should emulate God and cultivate love and peace toward one another and toward the apostle.

"It is not by sitting with folded hands that we enter into the blessings of God, but by actively and purposefully promoting those dispositions which are in accordance with God's will for His people: rejoicing, harmony, unity in the truth, living together in peace. It is true that we look to God alone to supply the grace for their achievement; but it is the actual daily practice of love and peace that ensures, from the human side, the realization of the promise that the God of love and peace will be with us."²⁹⁴

13:12 They could then exchange the holy kiss sincerely. The believers practiced this custom commonly. It symbolized the forgiveness, reconciliation, unity, and fellowship that existed between the people who kissed each other. Until unity prevailed in the church this kiss was hypocritical.

Constable: 2Co 13:14

B. The salutation 13:13

The love of the body of Christ elsewhere reached out to enfold the Corinthians in unity. Perhaps Paul meant "all the saints" with him where he was in Macedonia when he wrote this epistle.

"Like the holy kiss,' this epistolary greeting was an expression of unity within the one body of Christ."²⁹⁵

Constable: 2Co 13:14

C. The benediction 13:14

This so-called "Trinitarian benediction" is one of the most widely quoted verses in the Pauline corpus. In each of the three phrases the genative is subjective (i.e., the grace that comes from Jesus Christ, etc.).

Paul wished that God's grace demonstrated in the work of Jesus Christ on Calvary might be the atmosphere in which all his readers lived their lives. Appreciation for that grace banishes self-assertiveness and self-seeking. He hoped that God's love demonstrated in the Father's work in sending Jesus Christ as our Savior might be the motivation for their lives. Thankfulness for His love subdues jealousy and strife. He longed that the fellowship that God's Spirit produces among all the saved might unite their lives in fellowship with one another and with all believers. Gratefulness for that fellowship minimizes quarreling and factions.

Note the centrality of Jesus Christ's cross work in Paul's arrangement of these prayerful wishes. Note, too, the clear testimony to the Trinity that this verse provides. It is in the grace of Jesus Christ displayed in His substitute sacrifice (8:9) that we see God's love (Rom. 5:8), which the Spirit uses to produce fellowship (Eph. 4:3).

"Although we can only speculate, it appears that this letter, like the Severe Letter,' brought a change of heart, for the following reasons: (1) Paul spent three months there soon afterward upon his arrival (Acts 20:2-3), (2) the Achaians participated in the collection (so Rom 15:26, despite the absence of named persons in Acts 20:4), and (3) the Letter to the Romans, which was probably written from Corinth soon after his arrival, has little of the anguish and heat evident in 2 Corinthians."²⁹⁶

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 founding visit recorded in Acts 18:1-18. His second visit was the Painful visit noted in 2 Cor 1:23-2:1. The third visit will be the one coming up, which is accounted for in Acts 20:2-3. That Paul considers three to be significant is made clearer in the citation of Deut 19:15 which follows.

"Every matter must be established by the testimony of two or three witnesses." ^a

a 1 Deut. 19:15

Paul is certainly aware that the normal understanding of this legal principle is that the witnesses will be different individuals. Despite this, the proximity of this quotation of Deut 19:15 to his mention of the visits strongly suggests that Paul understands the witnesses and the visits to be linked.

Some suggest that Paul's notation of Deut 19:15 is intended to lay the groundwork for the formal, judicial hearing which will take place when he arrives in Corinth, based on Matt 18:15-20 and 1 Cor 5:3-5. However, nothing Paul says even hints at such a formal church hearing being involved. Others point to Paul's three warnings within the Corinthian letters, 1 Cor 4:21, 2 Cor 10:2-6, and the current verse, as being the witnesses. However, some indication that he has the letters in mind seems necessary to substantiate this idea. Paul goes on in 13:2 to elaborate on the witnesses and says nothing about hearings or letters.

13:2 I already gave you a warning when I was with you the second time.

Paul must be referring to the Painful Visit during which he was personally insulted and humiliated with none of the Corinthians standing by him. Apparently, this hostile exchange either began or ended with Paul issuing them a warning about their behavior. It is worth noting that Paul does not go back to his first visit specifically but begins with the second. Perhaps, he does not consider the first visit actually to be a witness.

With "gave a warning" (prolevgw, prolegô) Paul shows that he equates warnings with witnesses. This goes along with the Jewish practice of applying Deut 19:15 to the need for a suspected wrongdoer to be warned about punishment they might receive for their action.

I now repeat it while absent:

The current letter of 2 Corinthians stands in Paul's mind as the second witness. The upcoming visit must be the third witness. Interestingly, Paul does not bring up the Severe Letter as a witness which is most notable for its harsh warnings. Perhaps, he believes the Corinthians will have had even more than the two or three warnings, his emphasis being that they have had at least three.

On my return I will not spare those who sinned earlier or any of the others,

Reference to "those who sinned earlier" links back to the same phrase in 12:21 which introduced the category of sexual sins as a continuing problem for some in Corinth. So far, apparently, Paul has only issued warnings. The fact that he "will not spare" them suggests that Paul will call for formal discipline against them, probably expulsion from the church until they repent as he has enacted before (1 Cor 5:1-5). The addition of "others" to Paul's ultimatum intends to round up everyone else who has defied Paul's earlier warnings, those guilty of social misconduct as elaborated in 12:20, as well as those who remain under the influence of the false apostles.

It is apparent that Paul intends to clean up once and for all the entire messy situation in Corinth. Was he successful? We can't know for certain. However, Acts 20:3 does say that he stayed for 3 months on this last trip to Corinth and Rom 15:23 says that the Corinthians did give to the collection. It would seem doubtful that either of these would have occurred if the trip was not successful. Either 2 Corinthians did the trick in spurring reform and repentance or Paul's discipline when he got there was accommodated.

13:3 since you are demanding proof that Christ is speaking through me.

The NIV's "are demanding" (zhtevw, zçteô) is a little strong for this Greek word which essentially means "seek," "examine." However, the NIV rendering helps get across the paradoxical nature of what the Corinthians are asking. One of the criticisms of Paul's apostolic ministry is that he is "weak," especially in the sense of not being a powerful and persuasive speaker (10:10; 11:6). Yet, they virtually command him to perform for them, which still leaves him weak. Probably, the Corinthians are also pressuring Paul to perform miracles or share his ecstatic visions, which he dealt with to a certain extent in 12:1-6.

It must seem insulting to Paul for this kind of proof to be exacted from people to whom he first brought the gospel. Their very existence as believers is evidence that Christ's powerful word is voiced through Paul. The influence of the false apostles among the Corinthians must have been very powerful indeed. The power he will show is not likely what they nor the false apostles expect. It must relate to the assertion that he "will not spare" evildoers among the Corinthian believers. He is coming to exert his apostolic authority to inflict stern discipline on whomever has not repented. They will get more than they bargained for.

He is not weak in dealing with you, but is powerful among you.

Paul asserts that the power of Christ in the person of the Holy Spirit is already viewable among the Corinthians. From the beginning of their conversion, their maturity and growth as believers, also in charismatic manifestations, the Holy Spirit has worked in them. Exacting proof of his apostolic authenticity is superfluous. They need only look around at each other.

Paul is probably also hinting that the Spirit is already working to convict them of the personal (12:20), social (12:20), and sexual (12:21) sins he has pressed them to repent of before he arrives. He anticipates that the Spirit is preparing them spiritually for his coming.

13:4 For to be sure, he was crucified in weakness, yet he lives by God's power.

Paul's chastising the Corinthians for their audacious pride in their standing with Christ in 1 Cor 4:8-13 reveals the tendency for the Corinthians, as many, to misunderstand the nature of Christ's power. His power is borne out in what appears to unenlightened humanity as miserable weakness. In giving himself to the cross, Christ is utterly passive, devoid of power altogether. He gives this up, totally reliant on God to fill him with power in his resurrection from the dead. It is from this kind of passive power, power in weakness, that Paul operates. Indeed, it is from this, that all believers, including the Corinthians, must function, both now and in eternity.

Likewise, we are weak in him, yet by God's power we will live with him to serve you.

Paul identifies with Christ. In order to be a successful apostle, he must relinquish power over himself and give himself over to the power of Christ. It is in this very manner that Paul has conducted himself with the Corinthians, whether in person or through letters. When he comes next, it is not his authoritative discipline they will see displayed if they don't repent, it will be the awesome resurrection power of Christ himself. They had better get ready or reap the consequences. They may ask to see power, but like Job who demanded an audience with God, it may not be the positive experience they expect.

4. Faith-testing Evidences Paul's Strength (13:5-10)

13:5 Examine yourselves to see whether you are in the faith;

Paul turns the tables on the Corinthians in this final paragraph of his defense. He now puts his accusers, the Corinthians themselves, on the stand as the chief witnesses for the quality of his apostleship. He prods them to look at themselves. He is willing to stake the legitimacy of his apostleship on what they find.

Paul emphasizes the high drama of what he is saying in Greek by positioning the reflexive pronoun, "yourselves" in front of the verb as the first word in the clause. The only occurence of the verb "examine" (peiravzw, peirazô) in 2 Corinthians is here. Normally, Paul uses this verb in its negative sense of "tempt" (1 Cor 7:5; 10:13; Gal 6:1; 1 Thess 3:5). Here, however, he is calling for the Corinthians to investigate their true identity. Are they Christians or not?

How exactly they are to determine their Christian identity falls on the phrase "in the faith." The article "the" shows that Paul is not asking the Corinthians to plumb their subjective feelings. Rather, it presumes that objective criteria in terms of beliefs and behavior have been provided by the message of the gospel. Behavioral expectations have been rehearsed by Paul in 12:20-21. Doctrinal standards have been provided by Paul's preaching and teaching. Since Paul sincerely believes that Christ "is powerful among you," as he says in 13:3, then he is confident that their evaluation of themselves, if honest, will yield a positive outcome. Notice also that Paul's emphasis is not on self-examination but on corporate examination.

test yourselves.

Once again the reflexive pronoun "yourselves" is placed before the verb. Probably for stylistic reasons, Paul chooses a different verb. This verb, "test" (dokimavzw, dokimazô), already used in 8:8 and 8:22 (also 1 Cor 3:13; 11:28; 16:3), focuses on objectively determining the quality of something, as in assaying ore to determine the quality level of the mineral. How do the attitudes and actions of the Corinthians measure up to Christian standards?

Do you not realize that Christ Jesus is in you-unless, of course, you fail the test?

Paul's question (phrased with the Greek negative oujk, ouk ) presumes a positive response. Upon careful examination, they will recognize the legitimacy of their faith. Paul is staking his own reputation on this. Despite Paul's negative criticism of the Corinthians, both in 2 Corinthians and in 1 Corinthians, Paul never considers them non-Christian. Could it be that the teaching of Paul's rivals has undercut his own to the point that the Corinthians have begun to wonder about what Paul has taught them? Have the rivals offered some unique teaching of theirs as essential to being truly Christian? Paul believes in honest appraisal, the true voice of the Holy Spirit will prevail - and will reveal his teaching to be true and his opponents' to be false.

The word for "fail the test" (ajdovkimo", adokimos ) is the negated noun form of Paul's second word for "test." Paul is confident that the Corinthians will pass their self-examination because he trusts the work of the Spirit. He allows, however, for the possibility that success may not be 100%. Perhaps some might remain under the influence of his rivals even after they examine themselves? In this case, he likely would believe they have not been totally sincere in their self-examination.

13:6 And I trust that you will discover that we have not failed the test.

Paul has been speaking almost exclusively in first person singular since 11:1. His switch to first person plural within this verse should be taken seriously. The "we," then, does not refer to Paul himself alone but includes the associates in his apostolic ministry who have had contact with the Corinthians. This would include Silas and Timothy who helped him found the church at Corinth (Acts 18:5; 2 Cor 1:1) as well as Titus, just mentioned in 12:18, who bore the Severe Letter and likely also 2 Corinthians.

Paul says something the reader does not quite expect. The reader expects him to evoke confidence that "you," the Corinthians have "not failed the test," not "we," he and his associates. That twist is important to how Paul sizes up the situation. It's a domino theory. If the Christianity of the Corinthians is not credible, then neither is that of Paul's associates, nor his. Paul's confidence in the results of the Corinthians' examination is based ultimately on his absolute trust in his own call from Christ, the legitimacy of which in his mind must filter down to his associates as well as his converts like the Corinthians.

13:7 Now we pray to God that you will not do anything wrong.

This is not the more common word Paul uses for prayer (proseuvcomai, proseuchomai ) but a less common one (eu[comai, euchomai ), used only here and in Rom 9:3 and later in 2 Cor 13:9, stripped of the pronoun "to" (prov", pros ). Paul asserts that he and his associates pray to God regularly on behalf of the Corinthians. Their prayer primarily is for Corinthians to be obedient to the gospel and its expectations for their daily lives. Since the Painful Visit, such intercession no doubt has been vigorous. Even as Paul closes in on the end of this letter, thoughts of its positive reception may be creeping into their prayer list.

The word for "wrong" (kakov", kakos ) usually refers to what is wicked or evil (Rom 1:30). It is behavior which is opposed to or the opposite of what God desires. Paul's prayer here is that the effect of Christianity be evident in the behavior of the Corinthians. Certainly, he hopes it is obvious in the face of their self-evaluation. However, also as a form of witness, he expects it to be clearly manifest to others as a critical aspect of their witness.

Not that people will see that we have stood the test

In the process of the Corinthians' examination, Paul's greatest concern is not to make himself and his associates look good. His ultimate concern is for the Corinthians and their relationship with God. Certainly, he would like to be exonerated in their eyes. Why else spend the last four chapters trying to convince the Corinthians of the superiority of his apostleship over that of his rivals? But he would even sacrifice this, if it meant that the Corinthian church would be saved.

The fact that "stood the test" (dovkimo", dokimos ) is cognate to the word used in 13:3 for "proof" suggests a connection. Paul may be suggesting that he would happily relinquish display of his promised apostolic proof and stern discipline when he comes, if the Corinthians repent before he gets there.

but that you will do what is right even though we may seem to have failed.

As suggested above, Paul may be calling not just for righteous living in general, but, in fact, repentance from the moral failures Paul fears are still being displayed among the Corinthians. If they do so, his promised sign of strict authoritative, apostolic punishment, will not be manifested. This might appear to be failure on his part. However, Paul would not consider it so, since it is their spiritual welfare that everything Paul does is all about.

13:8 For we cannot do anything against the truth, but only for the truth.

As one commentary says very well, "Paul is not out to get a verdict in his favor at any cost, but wishes the truth, whether it is favorable to him or not, to prevail." Truth here probably focuses on the gospel. However, the proverbial-like nature of the statement suggests also a wider concept which includes all truth as God's. In this sense, to try to oppose any truth, including the gospel, is pointless. One can only function successfully within the stream of God's truth. In this, Paul admits his own humanity. It is possible for him to be wrong in this situation with the Corinthians, but it is not possible for God to be wrong. He, of course, will go along with whatever plan God chooses for the Corinthians to know God rightly.

13:9 We are glad whenever we are weak but you are strong;

With a twinkle in his eye, Paul may be quoting himself here. In 1 Cor 4:10, in biting sarcasm because of their worldly arrogance, Paul writes to the Corinthians "We are weak, but you are strong!" Now, as he repeats himself at the close of his last letter to the Corinthians, he takes the pronouncement seriously to heart. However, now he has defined weakness in himself as mandatory for Christ's strength to manifest itself (12:9). He embraces weakness as a platform for Christ's success even in the Corinthian community right now. His thought skips back to connect to 13:7 and the contemplation of his failure. If the Corinthians pass their examination before he arrives to "prove" his apostolic authority, thus turning their weakness into Christ's strength, he will be exhilarated. That's all that matters.

and our prayer is for your perfection.

Paul reemphasizes the concern of the prayers he and his associates offer for the Corinthians, first noted in 13:7. The language there of not doing anything wrong seemingly has influenced some translations like the NIV (TEV, JB, and KJV) to translate the one NT occurrence of the Greek noun (katavrtisi", katartisis ) as "perfection." However, quite rightly other translations (NEB, NLT) shy away from this absolute terminology to something like the RSV's "improvement." The word tends to focus on the process toward achievement, as in its medical usage for the setting of a broken bone. Overwhelmingly, commentaries support the idea of "restoration" here in 2 Corinthians as consistent with Paul's concern for the Corinthians as opposed to "perfection." He has called out for their repentance (12:20-21; 13:2) as essential within the process of testing themselves. His prayer is that this will indeed occur.

13:10 This is why I write these things when I am absent,

This statement points to an appropriate purpose going back to the immediately preceding call for reformation of the Corinthians. However, it also fittingly points back to 13:5 and his admonition for them to test themselves, or even back to 10:1 and the beginning of Paul's defense of his apostleship. The letter of 2 Corinthians provides a buffer between Paul's admonitions for change and the point at which they must make them. It is evidence for Paul's patience and concern for the Corinthians. It is also a sign of his confidence that they can reform themselves as they have done before.

That when I come I may not have to be harsh in my use of authority-

In 13:2 Paul also juxtaposes his absence and his presence (coming). There, his presence refers to his Painful Visit and his absence to the Severe Letter. Here, his absence refers to the current letter of 2 Corinthians and his presence to his upcoming visit. If 2 Corinthians accomplishes its purpose, then the Corinthians will reform themselves before he gets there. That's what he prefers, but he will do what he has to do when he gets there. This comes from Paul as a very real threat.

The word "harsh" (ajpotovmw", apotomôs) envisages being treated abruptly or cut off. Paul is telling the Corinthians that this letter is their last warning. When he arrives, there will be no more discussion or dialogue. He will deal no more with criticisms about his apostleship. If reform has not taken place, he will be swift and strong in meting out punishment to Corinthians who have failed to live according to Christ's standards, whether they are influenced by the outsiders or not. The letter is mercy. His presence will be judgment.

the authority the Lord gave me for building you up, not for tearing you down.

Paul refers once again to his apostolic call as the foundation for his action. The primary nature of that call he believes to be positive, not negative. His job is to redeem people from the scrap heap of life not put them there. This encompasses his evangelistic role as well as his pastoral role. Here, as he has ministered to the Corinthians in a variety of formats, face-to-face, through associates, or in letters, his objective has been and continues to be the same, to positively affect their relationship to God through Jesus Christ. The word "building up" (oijkodomhv, oikodomç) fittingly encompasses this. Like constructing a building, Paul seeks to help the Corinthians advance as well as to become a stable edifice for the Lord.

The word "tearing down" (kaqaivresi", kathairesis ), used only three times in the NT, all three in 2 Corinthians (10:4,8) refers to demolishing a building or a city. Adding this antonym to "building up" provides Paul with an opportunity to throw out yet one more, final warning to the Corinthians. He will inflict punishment if necessary, which will probably involve disfellowshiping people. Such drastic action initially looks like "tearing down" since it reduces numbers. In reality, it has the positive effect of building up because it eliminates weakness and reinforces what is positive. Without this, real growth and expansion cannot come. This is true for the first-century church as well as today's.

VIII. CLOSING REMARKS (13:11-14)

Paul's closing of 2 Corinthians for the most part follows his conventional pattern, a few last-minute admonitions, greetings, and a benedictory blessing. Many of the closings in his letters are more lengthy and include some elements not found here. Notably, Paul's greetings usually include numerous names. The other exception to this letter is Galatians, notably also a letter in which Paul offers carefully articulated defense of his apostleship. Also, not part of the 2 Corinthians' closing is any reference to the writing process, the secretary, the courier, or large letters. For the length of the letter, this closing seems abrupt. Yet, Paul has said a great deal in this letter and is through.

Those who consider 2 Corinthians 10-13 to be a separate letter from 2 Corinthians 1-9 invariably consider this ending too as the original ending to 10-13 and not 1-9.

13:11 Finally, brothers, good-by.

The word "finally" (loipov", loipos ) in one form or another routinely signals the end of Paul's letters (Gal 6:17; Eph 6:10; Phil 4:8; 2 Thess 3:1). Most of Paul's letters are sprinkled more vigorously with the term of endearment, "brothers" (ajdelfoiv, adelphoi ), than is 2 Corinthians. It occurs only in 1:8; 8:1; and here. The NIV's strictly masculine translation unnecessarily ignores the fact that the plural intends to address all the members of the Corinthian church, including the females. "Brothers and Sisters" would be more appropriate.

The word "good-bye" (caivrw, chairô) is a conventional greeting in Greek which can also be employed as a word of parting. However, the fact that it is imperative here, that it heads a list of seven imperatives, and that in 1 Thess 5:16 the word also heads a list of imperatives strongly favors that it be translated "Rejoice!" Similar translations can be seen in the NLT, NRSV, RSV, and NEB.

Aim for perfection, listen to my appeal,

The way one translates 13:9 affects the translation of "Aim for perfection." The verb cognate (katartivzw, katartizô) of the noun (katavrtisi", katartisis ) used there appears here as an imperative. Arguments given there that what Paul wishes to achieve for the Corinthians is not "perfection" but "restoration" are relevant here. Most commentaries strongly favor a translation along the lines of "Be restored," "Mend your ways," or "Pull yourselves together." See NLT, RSV, NEB, NRSV, or NASB for compatible translations.

The second imperative, "listen to my appeal" (parakalevw, parakaleô) is being used the last of 18 times in 2 Corinthians. It often has been translated as "comfort," "encourage," or "plead." Here its Greek form makes it either middle or passive voice. The NIV translation demonstrates a passive translation. Something like "Encourage one another" reflects a middle voice translation. A case can be made either way, and commentaries are divided. The fact that the rest of Paul's admonitions focus on communal harmony would seem to favor slightly the middle voice translation.

be of one mind, live in peace.

The first petition translates a phrase which literally could read "think the same" (toÉ aujtoÉ fronei'te, to auto phroneite ). The distinctive phrase also appears in Rom 12:16; 15:5; Phil 2:2; and 4:2. Paul is not calling for the Corinthians to be robots but primarily to get along and all to function together as one mind. The second petition is complimentary to this. Paul is well aware that he is writing to a divided Christian community. Some may be influenced by the outside false apostles, others not. Varying degrees of loyalty to Paul may also be putting people at odds. One thing Paul knows for sure is that harmonious relationships are vital for the church to be the church. He also believes the presence of the Spirit within a Christian community is intended for just this purpose.

And the God of love and peace will be with you.

Just as Paul advocates harmonious living for the Corinthians, he offers hope that this can be achieved through a higher power than themselves who himself evokes just these attributes. God, Paul is sure, will help them come together as the church they need to be. Somewhat surprisingly, the phrase "the God of love" does not occur anywhere else in the NT. On the other hand, "the God of peace" Paul employs four times, in Rom 15:33; 16:20; Phil 4:9; 1 Thess 5:23.

13:12 Greet one another with a holy kiss.

A highly symbolic gesture of peace and harmony in the church is the kiss of friendship. Kissing between family and friends and as a form of public greeting and parting was common in the ancient East as it still is today. Kissing was also part of sealing contracts and symbolizing personal reconciliation. Such kisses might be placed on the cheek, forehead, head, shoulder, or if honorific, on the hand or even the foot.

Despite the fact that such personal gestures of harmony are not known to be practiced in the synagogue nor in the religious cults or philosophical circles of Greek culture, kissing did become part of the early church. That Paul must advocate for this practice in this letter and in Rom 16:16; 1 Cor 16:20; and 1 Thess 5:26 and Peter in 1 Pet 5:14, suggests that such a novel practice required encouragement. The fact that no restrictions are included suggests that Paul expected the kiss to transcend normal barriers of physical contact and association between Jews and Greeks, rich and poor, as well as men and women. Yet, Paul must have considered the personal and symbolic value of the kiss as an informal greeting for Christians highly significant to have made it such an insistence in his letters. The church as one body in Christ must demonstrate this oneness in many ways, but the kiss is a powerful sign to show this unity as well as to develop it in people hampered by the world's social boundaries.

Labeling this kiss "holy" signifies that it was conducted between "saints," which is the plural of "holy" (a{gio", hagios ). It also suggests that it was a visible sign which demonstrated that the church was set apart for God's service. Although it is not certain whether kissing was part of worship practice in the NT, certainly by the second and third centuries it had become so. Formal kissing took place either between the prayers and the offertory or before communion. Fears of inappropriate behavior and the potential offense to non-Christian husbands eventually led to the demise of the Christian kiss.

Current practices of hugs, handshakes, and some friendly kisses within the social dynamic of churches and worship services today are reminiscent of this practice. Even if only practiced informally, the demonstrative expressions of love and caring within the church community are critical to its unity as well as its appeal to the many outside the church searching for acceptance and meaning in life.

13:13 All the saints send their greetings.

Paul's conveyance of good will between those with him when he writes and those to whom he writes is commonplace at the end of his letters. On one occasion, to the Romans (16:16), he sends all-inclusive greetings from "all the churches of Christ." On this occasion, in 2 Corinthians however, he most probably refers to the church or churches in the geographical vicinity of where he himself is located as he writes. At the widest this would be all the churches in Macedonia. At the narrowest, this would be Philippi, Thessalonica, or Berea, whichever one in which he is currently located.

13:14 May the grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with you all.

All of the benedictions in Paul's letters refer in some fashion to the grace of Christ, and for good reason. What Christ did and who Christ is encompasses the identity of Christians and the essence of Christianity. This benediction which closes out 2 Corinthians is unique in three respects. First, it includes all three persons of the trinity, ascribing to each different yet complementary roles for the church. It is not a classic Trinitarian formulation since it is in the wrong order (Father, Son, and Holy Spirit) and does not refer to Jesus as Son. Its emphasis is not even theological since it does not attempt whatsoever to explain the relationship between the three. Yet, undeniably the three are in balance, the role of each proportionally equal.

The emphasis of the benediction falls on the attributes of the three in relationship to the church. Remarkably, these three attributes of grace, love, and fellowship are not found together in any other NT passage. This is the second unique feature of this passage.

The exact phrase "love of God" is also found in Rom 5:8 and 8:39. Ephesians 2:4 also speaks of God's "great love for us" and 2 Thess 3:5 of "God's love." Certainly, it is God's love for humankind, as John 3:16 says so well, which propelled him to begin the gospel mission to save us in the person of Jesus Christ. But, it doesn't happen in the first place apart from God's compassion on his human creation who has strayed so far from his will.

The final attribute, "fellowship of the Holy Spirit," is a third unique feature of this closing. A similar phrase occurs in Phil 2:1. However, that is usually taken as an objective genitive, "fellowship with the Spirit," whereas in this case it is most likely subjective genitive, "fellowship which the Spirit empowers." This fellowship is the glue which unites believers together into one body. So, its outcome could be said to be horizontal, between believers.

However, this fellowship created uniquely by the Holy Spirit has a vertical dimension as well. In 1 Cor 1:9 Paul says that believers are brought together "into fellowship with" Jesus Christ. In 1 John 1:3 true believers are said to be in fellowship "with the Father and with his Son." It could be said, then, that the Holy Spirit is the person of God who links believers into fellowship with both God and Christ. He makes the relationship of believers with God and with Christ possible in this life and binds us permanently into fellowship in eternity.

Finally, Paul desires that the threefold blessing he has uttered shower upon "all." Such inclusive speech is standard at the close of Paul's letters. In this case, the entire Corinthian community is to bask in this blessing and to be enriched by the power and the energy which only the full complement of God in all his persons can supply. Surely, this will heal the wounds of conflict between them and with Paul. Surely, this will cause Paul's heart-wrenching letter to succeed in its prophetic mission to restore the true church to full flower in Corinth.

-College Press New Testament Commentary: with the NIV

McGarvey: 2Co 13:10

For this cause I write these things while absent, that I may not when present deal sharply, according to the authority which the Lord gave me for building up, and not for casting down . [Here Paul amplifies the thought of verses 7 and 8. If the Corinthians are only perfected in strength, if they are mighty in faith and righteousness, he is content to be looked upon as weak by them; and therefore to spare himself the pains of disciplining them at his coming, he has taken the milder method of doing so by letter. For it indeed pained him to use divine power in tearing down a Church, when that power was given him for the purpose of building up churches. In short, Paul was content that they should look upon him as no apostle it all, provided they could do so without any injury to themselves. He was zealous for his apostolic authority over them, because without his guiding power they would make shipwreck of the faith.]

McGarvey: 2Co 13:11

Finally, brethren, farewell . [Literally, rejoice; a reverting to the purpose declared in 2Co 1:24 . Compare Phi 4:4] Be perfected [Eph 4:13 ; Mat 5:48]; be comforted [2Co 1:6 ; 2Co 7:8-13 ; 1Th 4:18]; be of the same mind [1Co 1:10 ; Phi 2:2 ; 1Pe 3:8 ; Rom 12:16 ; Rom 12:18]; live in peace [Eph 4:3]: and the God of love and peace shall be with you .

McGarvey: 2Co 13:12

Salute one another with a holy kiss . [Rom 16:16 ; 1Co 16:20 ; 1Pe 5:14 . See note on 1Th 5:26]

McGarvey: 2Co 13:13

All the saints salute you . [That is, all the saints with me in Macedonia.]

McGarvey: 2Co 13:14

The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit, be with you all . [This is the full apostolic benediction. It contains three blessings respectively derived from the three divine sources. It occurs nowhere else in the Scripture. Coming, as it does, after this, the most severe of letters, it reminds one that the greatest showers of blessing often follow the fiercest flashes of lightning and the mightiest reverberations of thunder. Thus closes Paul's second epistle to the church at Corinth. It evidently furthered the good work set in motion by the first epistle and by Titus; for when Paul a little later wrote his letter to the Romans from Corinth, he was evidently in a calm and peaceful frame of mind. Also compare 2Co 10:15-16 and notes, with Rom 15:22-24 . Moreover, the collection for Jerusalem was taken, and was apparently generous, for Paul accompanied them who bore it to Jerusalem. Compare 1Co 16:4 and note, with Rom 16:18 ; Act 20:4]

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 (xi. 20, 21), others given to other sins, and disposed to regard S. Paul's admonitions cheaply. He threatens such in this chapter, that he may provoke them to repentance.

ii. He bids them (ver. 3) keep in mind and reverence the effectual grace given him by Christ, and the wonderful works it had enabled him to perform.

iii. He beseeches them (ver. 7) to do no evil, lest he be forced to use against them his power to punish.

iv. He exhorts them (ver. 11) to perfection, to love one another, to live at peace, to greet one another, and sends them his own salutation.

Ver. 1.— This is the third time I am coming to you. Or the third that I have purposed to come; and when I come it will be to punish those who are convicted, on the testimony of two or three witnesses, of having sinned, and of not having done penance.

In the mouth of two or three witnesses. Every accusation, every cause shall be settled on the deposition of two or three witnesses, so that the guilt that I shall punish may be sufficiently established. Others explain this to mean that the two or three witnesses are his three visits to Corinth, and they point to the reference to his three visits which immediately precedes this clause. I am one, he would then say; but coming to you a third time (xii. 14, note), I shall have the authority of two or three witnesses (Maldonatus, Notæ, mss.). But this interpretation is too jejune. The lofty mind of the Apostle has in view something wider and higher than this; moreover, it seems foreign to his drift. He is quoting Deut. xix. 15, the plain meaning of which, as applied here, is that when he comes to judge, each accused person shall he condemned or acquitted on the evidence of two or three witnesses.

Although this law, in so far as it is part of the judicial law of the Old Testament, has been abrogated by Christ, yet in so far as it is part of the law of nature, it is still in force, and has been admitted by both Civil and Canon Law; for common-sense has taught all nations that it is only fair and fitting that no one should be condemned but on the testimony of two or three witnesses at least. One witness may easily be suborned or be deceived, but not so well two.  S. Paul then accepts and follows this law in its literal meaning, as does Christ in S. Mat 18:16.

Ver. 2.— I to1d you before, and foretell you, as if I were present,. .. and being absent. As I declared when I was present with you, so do I still say when absent. The Greek copies add after present, the second time, but the meaning, is unaltered. His writing from a distance is, as it were, a second personal address.

Ver. 3. — Since ye seek a proof of Christ speaking in me. Do you mean to disregard my injunctions, in order to see whether I dare and have power to punish the disobedient by the power given me by Christ? So may a teacher say to his rebellious pupil, "Do you wish to feel the weight of my arm, and to try the birch?"

Which to you-ward is not weak. Christ has already shown Himself not weak but powerful, by powerfully working through me so many wonderful miracles, and by so recently punishing the fornicator by my excommunication, and handing him over to Satan as his tormentor. He refers principally to this power of punishing possessed by him.

Ver. 4. — For though He was crucified. Through the weakness of His humanity, yet by the power of His Godhead He rose and lives.

For we also are weak in Him. With Him and for Him we are weak, we suffer, and are afflicted. According to this the for denotes not cause but likeness, and is put for so, by a usual Hebrew usage, which expresses similitude by doubling the conjunction.

We shall live with Him by the power of God toward you. Through Him and with Him we will show the power of Christ, i.e., the spiritual vigour of the Gospel, and in particular the power of punishing the contumacious amongst you (Theophylact). Anselm and Theodoret explain it: We with you shall rise by the power of God to eternal bliss. But the first sense is more in harmony with the context. This is supported by the phrase toward you (not merely in you ), as well as by the fact that he is concerned with showing the power of Christ lodged in himself, to punish the contumacious. His argument is: As Christ, though weak in Himself, yet rose with power to a life of unending bliss, so equally does He work in us Apostles, and by us, weak though we be, and will continue to work powerfully in producing unearthly virtues, conversions, miracles, and punishments.

Ver. 5. — Examine yourselves whether ye be in the faith. A stern rebuke. See, 0 Corinthians, that ye do not foolishly put faith in the false apostles, and so be out of the faith. Try yourselves, and see whether you believe or not. If you hold fast the faith, and continue in it, you will believe, nay, you will see Christ to be powerful in you, and also in me, by the mighty works He does through me, and thus you will be led to acknowledge my apostleship and evangelical truth.

Theophylact and Gagneius take it otherwise: Make trial of yourselves, and see if you are powerful through Christ indwelling within you, so that through Him you work miracles. In the primitive Church the faithful laity even had the power of working miracles. These two writers, therefore, understand S. Paul here to refer to that faith which works miracles united to the gift of prophecy and of tongues, which faith is a sign of the indwelling of Christ in that congregation in which it flourishes.

Others, thirdly, explain it thus. Try yourselves, and see if you have faith which worketh by love, whether you have the love of Christ abiding in you. But the first meaning is the true one, and the one that suits best the context.

Observe here that this precept shows that the faithful do not know for certain, and therefore should not, and cannot, believe that they have faith, and consequently cannot be assured of their righteousness.

It may be retorted that S. Paul adds: "Know ye not your own selves, how that Jesus Christ is in you?" I answer that he does not mean that Christ was in their hearts, or in their faith which justified them, or in them individually, but in them collectively as a church. The proof of this was that they saw so many miracles, so many gifts and graces conferred upon their church, that they had no doubt about the presence and working of Christ among them. His conclusion is that the Corinthians ought to hold fast to this Church and to Christ by faith, and therefore to Paul as His vicar (Theophylact).

This appears, secondly, from the fact that the object of faith is not "that I am just," but that "Christ Jesus is among us," i.e., in our Church, and working powerfully in it through the Apostles; consequently we are the true Church of Christ, and the Apostles and their descendants are true teachers.

It may be urged here that S. Augustine ( de Trin. lib. iii. c. 1) and S. Thomas here say that we may have certain knowledge that we possess faith. I answer: We know certainly that we believe and cling to Christ, but whether we do this by Divine or human faith, whether so earnestly, firmly, divinely as our righteousness and salvation require, we know not, but can only conjecture.

Except ye be reprobates. " A reprobate," says Anselm, " is one who either knows not, or has deserted the upright faith: and honest heart that he received in his baptism." Theophylact hence says that S. Paul hints that the Corinthians were corrupt in life and character. You do not, he seems to say, recognise that Christ is in you, because you are wicked and of evil life. Evil living is the beginning and the cause of apostasy and heresy. It was lust and pride that caused Luther, Calvin, Bucer, Ochino, and all the Protestant leaders, whether priests or monks, to throw off the habit of the Catholic faith and the Roman Church, and to throw themselves into forbidden nuptials, apostasies, and heresies.

Secondly, it is better to take reprobates, as in ver. 7, in the sense of despicable. From the signs of grace and of the miracles wrought among you by Christ, you know that Christ is in you, unless perchance you have been rejected by Christ, and deprived of the light He gives, and so reduced to your former darkness and abject state. Hence I said. "Examine yourselves whether ye be in the faith;" see if your faith is honest: if it is, you know that Christ is in you; if you do not know, it is a sign that your faith is useless, that you have been rejected by Christ, and are no longer believers.

Ver. 6.— But I trust that ye shall know that we are not reprobates. Not rejected by Christ, and deprived of His grace, and so mean and inglorious. You see indeed the opposite: you see Christ working powerfully in me, converting the Gentiles, punishing the rebellious, approving all that I do, cooperating with me, and giving me a successful issue in all things, so making me well known through all Achaia, nay through all the world.

Ver. 7. — Now I pray to God that ye do no evil. S. Augustine from this lays down, in opposition to the Pelagians, that grace is required not only to do good works, but to abstain from evil, to resist temptations, to keep ourselves unspotted from the world and the flesh. To overcome the more grievous temptations is impossible for nature unassisted by the grace of God.

Not that we should appear approved. I am not labouring to have my fame and power approved by you, and to manifest to you the power I have to effectually punish those among you who do wrong: for all this I care little. One thing I do care for, and that is, that ye should do that which is honest, though we be as reprobates. Reprobates may mean, as Gagneius thinks, "esteemed wicked." Or better still, it means regarded as rejected, as abjects—deprived of power, inglorious, without authority to punish. If they were obedient, this authority would not be exercised, and so might, by those so disposed, be denied. It is clear, therefore, that reprobate is not here used as the opposite of predestinated, or of devout or holy, but of approved and highly thought of (Theophylact and Anselm). Cf. 1Sa 15:9; Psa 118:22.

Ver. 8. — For we can do nothing against the truth, but for the truth. Truth, not mental or verbal, but that truth of life which is righteousness and equity. We cannot, he says, do anything against those who live as Christians righteously, against those who do what is good; we cannot show against them our power to punish. But, on behalf of truth or righteousness, we can both punish those who violate it, and praise and reward those who follow after it.

Secondly, Theophylact explains it to mean: We cannot pass any sentence against the truth, so as to punish a man who does not merit punishment; but we can, and ought to pass sentence for the truth, and punish the guilty. This meaning follows from the first, and is plainer and easier.

Others take the passage thus: As we cannot pass it over if you do anything against the truth, i.e., against righteousness and your Christian calling; so, if you act according to righteousness, we cannot punish you, because we can do nothing against the truth. All our power is to be jealously guarded, and used on behalf of truth and righteousness.

Ver. 9. — For we are glad when we are weak. I rejoice to be looked upon as weak, owing to my not being called upon to display my power to punish you, through your abounding grace and virtues, and freedom from guilt (Theodoret, Theophylact, Anselm).

The innocent are called, and are, strong, as here, because they have no reason to fear Apostle, or devil, or angel, or death, or hell, or anything in the word. The Latin Version reads "because" for when— we are glad because we are weak. The meaning is the same. S. Paul is speaking conditionally: he does not say that he actually is weak and they strong, but that if it is so, if at any time it so happen, then he is glad.

Ver. 11 . — Be perfect. The Greek word used here denotes to mend a torn garment.  S. Paul is alluding to the vices, evil habits, and especially the lukewarmness of the Corinthians. He says in effect: Make yourselves whole again, correct your old faults, curb the license of your lives, re-knit your severed friendship, union, and concord, so that you may have nothing to correct, nothing calling for punishment at my hands. Or, again, the word used is one bidding them agree amongst themselves and with their head, even as members in a body agree with each other under a common head. Cf. 1 Cor. xii. 16, note.

Be of good comfort. Exhort one another to better things (Latin version). Have consolation in mutual agreement (Vatablus).

Be of one mind. Have the same convictions, the same will: be of one mind and one soul.

Live in peace, and the God of love and peace shall be with you. God is the author and giver of peace, and is well pleased with peace: as its guardian, He will be with you (Anselm). Ediner, in his Life of Anselm, relates that he was wont to say that those who in this life conform their wills to the will of others, so far as righteousness allows, merit at God's hands to have Him conform Himself after this life to their will, and live at peace with them. On the other, those who quarrel here with the wills of others will hereafter find no one to conform his will to theirs. It is the just rule of God's justice, that with whatever measure we mete it shall be measured to us again. God acts in the same way in rewarding other virtues and punishing other sins.

Ver. 12.— Greet one another with an holy kiss. What was this kiss? Xenophon (Cyropœdia, lib. i.) and Herodotus (Clio) testify that it was a heathen custom to salute one another with a kiss at meeting, in token of friendship. Suetonius says that Tiberius tried in vain to put an end to the practice. The Jews had the same custom. Cf. 2Sa 20:9. Judas, too, was but conforming to what was usual when he betrayed Christ with a kiss. It was a still more solemn and common custom with the early Christians, both on other occasions, and especially when they met for Holy Communion, to salute one another with a kiss, or other familiar salutation, saying, "Peace be with you." This was a symbol of goodwill towards those about to communicate, of the forgiveness of all injury, and of pure charity. Cf. Cyril ( Cat. Myst. 5). Tertullian ( de Orat. ) calls this kiss "the symbol of prayer."

S. Chrysostom gives the mystical meaning to be, that through our mouth enters the body of Christ. We, therefore, kiss it, just as the early Christians, out of reverence for the sacred building, used to kiss the doors of the church. He gives directions how to guard this mouth against all that defiles, and to consecrate it to the praises of God. In some churches, even now, it is the custom for the canons to give this kiss before the Holy Communion. When some men, though the sexes sat apart, secretly crept in among the women and kissed them, the kissing the tablet of peace, as it is called, took the place of the kiss of peace.

A holy kiss, therefore, is not one that is heathen, carnal, fraudulent, but one that is devout, pure, and sincere, as a Christian's should be (Chrysostom). Cf. S. Augustine ( Serm. 83 de Diversis ) and Baronius ( Annals, A.D. 45). The author of the work "on Friendship," included among the writings of S. Augustine, gives four reasons why this holy kiss is given: (1.) as a sign of reconciliation between those who have been enemies; (2.) in sign of peace, as in the sacrifice of the Mass; (3.) in sign of joy and of renewed love, as when a friend returns after a long absence; (4.) in sign of Catholic communion, as when a guest is welcomed with a kiss. But in all such matters the custom of the place is to be followed, and care must be taken that this kiss do not degenerate into a merely sensual delight.

Ver. 13 .— The grace of the Lord, &c. Chrysostom, Ambrose, and Theodoret point out that this passage proves that the Holy Trinity is consubstantial, or of the same nature, power, and operation, especially in the work of our redemption, which is more particularly in the Apostle's mind. Ambrose says. " In the Trinity there is a unity of power, perfecting the whole of our salvation. For the love of God sent His Son to save us, by whose grace we are saved; and that we might possess this saving grace, He makes us sharers of His Holy Spirit. "

Observe 1. that by the phrase "the love of God," the name of God is appropriated to the Father. For the Father is the fount of Godhead, and the Origin of the other Persons of the Blessed Trinity.

2. Love is fitly attributed to the Father, grace to the Son, and fellowship to the Holy Spirit: for from the Father and His love our redemption took its rise. "The Father so loved the world that He gave His Only-Begotten Son" to die for us. By the Son came grace, inasmuch as, when we merited nothing but evil, He redeemed us by His death, and merited all grace for us. By the Holy Spirit we are made partakers of grace and of the gifts of grace. Anselm explains "the grace of our Lord Jesus Christ" to mean that our sins are freely forgiven, and salvation given us; "the love of God" to be the love of the Father in freely giving His Son for us; "the fellowship of the Holy Spirit" to be the co-operation of the Holy Spirit with the Father and the Son in the work of man's salvation.

3. Fellowship may be taken actively or passively. Passively, it is identical with participation, and the meaning would then be: May the Holy Spirit be given to you, that you may be partakers of His grace and its gifts, may be changed into the Holy Spirit not essentially but participatively (Theophylact). Actively, the meaning is: May the Holy Spirit, who has fellowship with the Father and the Son in essence, in love, in power, and working, also have fellowship with them in communicating to you His gracious love, and, the gifts attached to it. Especially may He cause you to lay aside all divisions, and be joined together in mutual love, inasmuch as He is the bond of union between the Father and the Son, and therefore between all the faithful, who partake of the same Spirit and are united in His love.  S. Paul, therefore, wishes for them the gift of fellowship, to take away all divisions.

4. Grace, love, fellowship may be either created or uncreated. Grace and love uncreate are the loving-kindness of the Father and the Son towards us. Thus we are said to find grace, i.e., goodwill, favour, in the eyes of God. E.g., in Tit 2:11, we read: "The grace of God that bringeth salvation hath appeared," viz., when out of His love for us He condescended to assume flesh for us. Similarly, the uncreated fellowship of the Holy Spirit is that communion or fellow-ship which He has with the Father and the Son, or that participation of Godhead, and of all the Divine attributes which the Father and the Son communicate to the Holy Spirit, and He in him to us. Created grace is that which is infused into us to make us pleasing to God; created charity is that by which we love God; created fellowship of the Holy Spirit is the participation of His gifts given to us.

If, then, firstly we take this verse of uncreated grace, love, and fellowship of the Holy Ghost, the sense is this: May the grace, or the loving-kindness of Christ, and the love that the Father has for us, and the fellowship, or that bond of love by which the Holy Spirit shares all the Divine attributes with the Father and the Son, and then communicates them to us, be and remain with you, to give you, and ever give you, fellowship in that love and all other good gifts of God.

If, secondly, we take it of created grace, love, and fellowship of the Holy Spirit, all of which flow from their uncreated originals, then the sense will be: May the grace which Christ gives, and the love bestowed by the Father, and the gifts communicated by the Holy Spirit be and remain always with you; and especially that mutual and brotherly love, which of all things is the brightest, the most pleasing to God, and the most necessary to you, 0 Corinthians, viz., the fellowship of the Holy Ghost. Similarly, in Rom 5:5 love has both meanings.

Give us ever Thy grace, 0 Jesu Christ, our Redeemer; give us ever thy love, 0 Father, our Creator and Glorifier; give us ever fellowship with Thee, 0 Holy Ghost, our justifier; that, in time and eternity we may love Thee and glorify Thee, God the Father, God the Son, and God the Holy Ghost, One God, Divine Trinity, Triune Eternity. What have I in heaven but Thee, and what is there that I can desire on earth in comparison of Thee? God is the Strength of my heart and my Portion for ever.

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 doubt by some as to the unity of the Epistle. J.H. Kennedy ( The Second and Third Letters of St. Paul to the Corinthians , 1900) has presented the arguments in a plausible, but not wholly convincing, manner for the plea that chapters 2 Corinthians 10-13 really represent a separate and earlier letter, the one referred to in 2Co_2:3, which was later tacked on to chapters 1-9 as part of the same Epistle. This theory does explain the difference in tone between chapters 1 to 7 and 10 to 13, but that fact is sufficiently clear from the stubborn minority against Paul in Corinth reported by Titus after the majority had been won to Paul by First Corinthians and by Titus (2Co_2:1-11). There are in fact three obvious divisions in the Epistle. Chapters 1 to 7 deal with the report of Titus about the victory in Corinth and Paul’s wonderful digression on the glory of the ministry in 2 Corinthians 2:12-6:10; chapters 8 and 2Co_9:1-15 discuss the collection for the poor saints in Jerusalem already mentioned in 1Co_16:1. and which Titus is to press to completion on his return to Corinth; chapters 10 to 13 deal sharply with the Judaizing minority who still oppose Paul’s leadership. These three subjects are in no sense inconsistent with each other. The letter is a unity. Nowhere do we gain so clear an insight into Paul’s own struggles and hopes as a preacher. It is a handbook for the modern minister of inestimable value. One can hear Paul’s heart throb through these chapters. The syntax is often broken by anacolutha. The sentences are sometimes disconnected. Grammatical agreements are overlooked. But there is power here, the grip of a great soul holding on to the highest ideals in the midst of manifold opposition and discouragements. Christ is Master of Paul at every turn.

The date of the Epistle is clearly after I Corinthians, for Paul has left Ephesus and is now in Macedonia (2Co_2:13), probably at Philippi, where he met Titus, though he had hoped to meet him at Troas on his return from Corinth. At a guess one may say that Paul wrote in the autumn of a.d. 54 or 55 of the same year in the spring of which he had written I Corinthians, and before he went on to Corinth himself where he wrote Romans (Act_20:1-3; Rom_16:1).

The occasion for writing is the return of Titus from Corinth with mixed news of the Pauline majority and the minority in opposition. So Titus is sent back with this Epistle to finish the task while Paul waits awhile for matters to clear up (2Co_13:1-10).

It is not certain whether the letter mentioned in 2Co_2:3 is our I Corinthians or a lost letter like the one alluded to in 1Co_5:9. If it is a lost one, we know of four Corinthian Epistles (the one in 1Co_5:9, our I Corinthians, the one in 2Co_2:3, our II Corinthians), assuming the unity of II Corinthians. Few things in Paul’s ministry gave him more concern than the troubles in Corinth. The modern city pastor finds little in his work that Paul has not faced and mastered. There is consolation and courage for the preacher in the conduct and counsels of this greatest of all preachers.

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 deferred to pay them his promised visit, by taking Corinth as his way to Macedonia (1Co 4:19; 2Co 1:15-16; compare 1Co 16:5); and so that he might set forth to them his apostolic walk in general (2Co 1:12, 2Co 1:24; 2Co 6:3-13; 2Co 7:2). (2) That he might commend their obedience in reference to the directions in his First Epistle, and at the same time direct them now to forgive the offender, as having been punished sufficiently (2Co 2:1-11; 2Co 7:6-16). (3) That he might urge them to collect for the poor saints at Jerusalem (2Co 8:1-9, 2Co 8:15). (4) That he might maintain his apostolic authority and reprove gainsayers.

The external testimonies for its genuineness are IRENÆUS [Against Heresies, 3,7,1]; ATHENAGORAS [Of the Resurrection of the Dead]; CLEMENT OF ALEXANDRIA [Miscellanies, 3, p. 94; 4, p. 101]; TERTULLIAN [On Modesty, 13].

The TIME OF WRITING was after Pentecost, A.D. 57, when Paul left Ephesus for Troas. Having stayed in the latter place for some time preaching the Gospel with effect (2Co 2:12), he went on to Macedonia, being eager to meet Titus there, having been disappointed in his not coming to Troas, as had been agreed on between them. Having heard from him the tidings he so much desired of the good effect produced on the Corinthians by his First Epistle, and after having tested the liberality of the Macedonian churches (2Co 8:1), he wrote this Second Epistle, and then went on to Greece, where he abode for three months; and then, after travelling by land, reached Philippi on his return at Passover or Easter, A.D. 58 (Act 20:1-6). So that this Epistle must have been written about autumn, A.D. 57.

Macedonia was THE PLACE from which it was written (2Co 9:2, where the present tense, "I boast," or "am boasting," implies his presence then in Macedonia). In Asia (Lydian Asia) he had undergone some great peril of his life (2Co 1:8-9), whether the reference be [PALEY] to the tumult at Ephesus (Acts 19:23-41), or, as ALFORD thinks, to a dangerous illness in which he despaired of life. Thence he passed by Troas to Philippi, the first city which would meet him in entering Macedonia. The importance of the Philippian Church would induce him to stay there some time; as also his desire to collect contributions from the Macedonian churches for the poor saints at Jerusalem. His anxiety of mind is recorded (2Co 7:5) as occurring when he came into Macedonia, and therefore must have been at Philippi, which was the first city of Macedonia in coming from Troas; and here, too, from 2Co 7:6, compared with 2Co 7:5, must have been the scene of his receiving the comforting tidings from Titus. "Macedonia" is used for Philippi in 2Co 11:9, as is proved by comparison with Phi 4:15-16. So it is probably used here (2Co 7:5). ALFORD argues from 2Co 8:1, where he speaks of the "grace bestowed on the churches (plural) of Macedonia," that Paul must have visited other churches in Macedonia, besides Philippi, when he wrote, for example, Thessalonica, Berea, &c., and that Philippi, the first on his route, is less likely to have been the scene of his writing than the last on his route, whichever it was, perhaps Thessalonica. But Philippi, as being the chief town of the province, was probably the place to which all the collections of the churches were sent. Ancient tradition, too (as appears from the subscription to this Epistle), favors the view that Philippi was the place from which this Epistle was sent by the hands of Titus who received, besides, a charge to prosecute at Corinth the collection which he had begun at his first visit (2Co 8:6).

The STYLE is most varied, and passes rapidly from one phase of feeling to another; now joyous and consolatory, again severe and full of reproof; at one time gentle and affectionate, at another, sternly rebuking opponents and upholding his dignity as an apostle. This variety of style accords with the warm and earnest character of the apostle, which nowhere is manifested more beautifully than in this Epistle. His bodily frailty, and the chronic malady under which he suffered, and which is often alluded to (2Co 4:7; 2Co 5:1-4; 2Co 12:7-9; compare Note, see on 2Co 1:8), must have been especially trying to one of his ardent temperament. But besides this, was the more pressing anxiety of the "care of all the churches." At Corinth, as elsewhere, Judaizing emissaries wished to bind legal fetters of letter and form (compare 2Co. 3:3-18) on the freedom and catholicity of the Church. On the other hand, there were free thinkers who defended their immorality of practice by infidel theories (1Co 15:12, 1Co 15:32-36). These were the "fightings without," and "fears within" (2Co 7:5-6) which agitated the apostle's mind until Titus brought him comforting tidings from Corinth. Even then, while the majority at Corinth had testified their repentance, and, as Paul had desired, excommunicated the incestuous person, and contributed for the poor Christians of Judea, there was still a minority who, more contemptuously than ever, resisted the apostle. These accused him of crafty and mercenary motives, as if he had personal gain in view in the collection being made; and this, notwithstanding his scrupulous care to be above the possibility of reasonable suspicion, by having others besides himself to take charge of the money. This insinuation was palpably inconsistent with their other charge, that he could be no true apostle, as he did not claim maintenance from the churches which he founded. Another accusation they brought of cowardly weakness; that he was always threatening severe measures without daring to execute them (2Co 10:8-16; 2Co 13:2); and that he was vacillating in his teaching and practice, circumcising Timothy, and yet withholding circumcision from Titus; a Jew among the Jews, and a Greek among the Greeks. That most of these opponents were of the Judaizing party in the Church, appears from 2Co 11:22. They seem to have been headed by an emissary from Judea ("he that cometh," 2Co 11:4), who had brought "letters of commendation" (2Co 3:1) from members of the Church at Jerusalem, and who boasted of his purity of Hebrew descent, and his close connection with Christ Himself (2Co 11:13, 2Co 11:23). His partisans contrasted his high pretensions with the timid humility of Paul (1Co 2:3); and his rhetoric with the apostle's plain and unadorned style (2Co 11:6; 2Co 10:10, 2Co 10:13). It was this state of things at Corinth, reported by Titus, that caused Paul to send him back forthwith thither with this Second Epistle, which is addressed, not to Corinth only (1Co 1:2), but to all the churches also in Achaia (2Co 1:1), which had in some degree been affected by the same causes as affected the Corinthian Church. The widely different tone in different parts of the Epistle is due to the diversity which existed at Corinth between the penitent majority and the refractory minority. The former he addresses with the warmest affection; the latter with menace and warning. Two deputies, chosen by the churches to take charge of the contribution to be collected at Corinth, accompanied Titus (2Co 8:18-19, 2Co 8:22).

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 HAD PURPOSED. (2Co. 1:1-24)
• REASON WHY HE HAD NOT VISITED THEM ON HIS WAY TO MACEDONIA; THE INCESTUOUS PERSON OUGHT NOW TO BE FORGIVEN; HIS ANXIETY TO HEAR TIDINGS OF THEIR STATE FROM TITUS, AND HIS JOY WHEN AT LAST THE GOOD NEWS REACHES HIM. (2Co. 2:1-17)
• THE SOLE COMMENDATION HE NEEDS TO PROVE GOD'S SANCTION OF HIS MINISTRY HE HAS IN HIS CORINTHIAN CONVERTS: HIS MINISTRY EXCELS THE MOSAIC, AS THE GOSPEL OF LIFE AND LIBERTY EXCELS THE LAW OF CONDEMNATION. (2Co. 3:1-18) Are we beginning again to recommend ourselves (2Co 5:12) (as some of them might say he had done in his first Epistle; or, a reproof to "some" who had begun doing so)!
• HIS PREACHING IS OPEN AND SINCERE, THOUGH TO MANY THE GOSPEL IS HIDDEN. (2Co. 4:1-18)
• THE HOPE (2Co 4:17-18) OF ETERNAL GLORY IN THE RESURRECTION BODY. (2Co. 5:1-21)
• HIS APOSTOLIC MINISTRY IS APPROVED BY FAITHFULNESS IN EXHORTATION, IN SUFFERINGS, IN EXHIBITION OF THE FRUITS OF THE HOLY GHOST: HIS LARGENESS OF HEART TO THEM CALLS FOR ENLARGEMENT OF THEIR HEART TO HIM. EXHORTATIONS TO SEPARATION FROM POLLUTION. (2Co. 6:1-18)
• SELF-PURIFICATION THEIR DUTY RESULTING FROM THE FOREGOING. HIS LOVE TO THEM, AND JOY AT THE GOOD EFFECTS ON THEM OF HIS FORMER EPISTLE, AS REPORTED BY TITUS. (2Co. 7:1-16)
• THE COLLECTION FOR THE SAINTS; THE READINESS OF THE MACEDONIANS A PATTERN TO THE CORINTHIANS; CHRIST THE HIGHEST PATTERN; EACH IS TO GIVE WILLINGLY AFTER HIS ABILITY; TITUS AND TWO OTHERS ARE THE AGENTS ACCREDITED TO COMPLETE THE COLLECTION. (2Co. 8:1-24)
• REASONS FOR HIS SENDING TITUS. THE GREATER THEIR BOUNTIFULNESS, THE MORE SHALL BE THE RETURN OF BLESSING TO THEM, AND THANKSGIVING TO GOD. (2Co 9:1-15)
• HE VINDICATES HIS APOSTOLIC AUTHORITY AGAINST THOSE WHO DEPRECIATED HIM FOR HIS PERSONAL APPEARANCE. HE WILL MAKE HIS POWER FELT WHEN HE COMES. HE BOASTS NOT, AS THEY, BEYOND HIS MEASURE. (2Co. 10:1-18)
• THROUGH JEALOUSY OVER THE CORINTHIANS, WHO MADE MORE ACCOUNT OF THE FALSE APOSTLES THAN OF HIM, HE IS OBLIGED TO COMMEND HIMSELF AS IN MANY RESPECTS SUPERIOR. (2Co. 11:1-33)
• REVELATIONS IN WHICH HE MIGHT GLORY: BUT HE RATHER GLORIES IN INFIRMITIES, AS CALLING FORTH CHRIST'S POWER: SIGNS OF HIS APOSTLESHIP: HIS DISINTERESTEDNESS: NOT THAT HE IS EXCUSING HIMSELF TO THEM; BUT HE DOES ALL FOR THEIR GOOD, LEST HE SHOULD FIND THEM NOT SUCH AS HE DESIRED, AND SO SHOULD HAVE TO BE SEVERE AT HIS COMING. (2Co. 12:1-21) He proceeds to illustrate the "glorying in infirmities" (2Co 11:30). He gave one instance which might expose him to ridicule (2Co 11:33); he now gives another, but this one connected with a glorious revelation of which it was the sequel: but he dwells not on the glory done to himself, but on the infirmity which followed it, as displaying Christ's power. The oldest manuscripts read, "I MUST NEEDS boast (or glory) though it be not expedient; for I will come." The "for" gives a proof that it is "not expedient to boast": I will take the case of revelations, in which if anywhere boasting might be thought harmless. "Visions" refers to things seen: "revelations," to things heard (compare 1Sa 9:15) or revealed in any way. In "visions" their signification was not always vouchsafed; in "revelations" there was always an unveiling of truths before hidden (Dan 2:19, Dan 2:31). All parts of Scripture alike are matter of inspiration; but not all of revelation. There are degrees of revelation; but not of inspiration.
• HE THREATENS A SEVERE PROOF OF HIS APOSTOLIC AUTHORITY, BUT PREFERS THEY WOULD SPARE HIM THE NECESSITY FOR IT. (2Co 13:1-14)

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 of God to bear him out in it. Opposed as he then was by a powerful and sagacious party, whose authority, reputation, and interest were deeply concerned, and who were ready to seize on every thing that could discredit him, it is wonderful to hear him so firmly insist upon his apostolical authority, and so unreservedly appeal to the miraculous power which he has exercised and conferred at Corinth. So far from shrinking from the contest, as afraid of some discovery being made, unfavourable to him and the common cause, he, with great modesty and meekness indeed, but with equal boldness and decision, expressly declares that his opposers and despisers were the ministers of Satan, and menaces them with miraculous judgments, when as many of their deluded hearers had been brought to repentance and re-established in the faith, as proper means could in a reasonable time effect. It is inconceivable that a stronger internal testimony, not only of integrity, but of divine inspiration, can exist. Had there been anything of imposture among the Christians, it was next to impossible but such a conduct must have occasioned a disclosure of it. Of the effects produced by this latter epistle we have no circumstantial account; for the journey which St. Paul took to Corinth, after he had written it, is mentioned by St. Luke only in a few words (Act 20:2, Act 20:3). We know, however, that St. Paul was there after he had written this Epistle; that the contributions for the poor brethren at Jerusalem were brought to him from different parts to that city (Rom 15:26); and that, after remaining there several months, he sent salutations from some of the principal members of that church, by whom he must have been greatly respected, to the church of Rome (Rom 16:22, Rom 16:23). From this time we hear no more of the false teacher and his party; and when Clement of Rome wrote his epistle to the Corinthians, St. Paul was considered by them as a divine apostle, to whose authority he might appeal without fear of contradiction. The false teacher, therefore, must either have been silenced by St. Paul, by virtue of his apostolical powers, and by an act of severity which he had threatened (2Co 13:2, 2Co 13:3); or this adversary of the apostle had, at that time, voluntarily quitted the place. Whichever was the cause, the effect produced must operate as a confirmation of our faith, and as a proof of St. Paul’s divine mission.

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 their faith, 2Co 13:7, and to a reformation of their sins before his coming, 2Co 13:11. he concludes his epistle with a general exhortation and a prayer.

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 epistle. The manner in which the letter St. Paul formerly wrote had been received, is particularly noticed; this was such as to fill his heart with gratitude to God, who enabled him fully to discharge his duty towards them. Many had shown marks of repentance, and amended their conduct, but others still followed their false teachers; and as the apostle delayed his visit, from his unwillingness to treat them with severity, they charged him with levity and change of conduct. Also, with pride, vain-glory, and severity, and they spake of him with contempt. In this epistle we find the same ardent affection towards the disciples at Corinth, as in the former, the same zeal for the honour of the gospel, and the same boldness in giving Christian reproof. The first six chapters are chiefly practical: the rest have more reference to the state of the Corinthian church, but they contain many rules of general application.

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 salutation and blessing.

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 intentions of coming to Corinth, as he passed through Macedonia (1Co 16:5), but, being providentially hindered for some time, he writes this second epistle to them about a year after the former; and there seem to be these two urgent occasions: - 1. The case of the incestuous person, who lay under censure, required that with all speed he should be restored and received again into communion. This therefore he gives directions about (ch. 2), and afterwards (ch. 7) he declares the satisfaction he had upon the intelligence he received of their good behaviour in that affair. 2. There was a contribution now making for the poor saints at Jerusalem, in which he exhorts the Corinthians to join (ch. 8, 2Co 9:1-15).

There are divers other things very observable in this epistle; for example, I. The account the apostle gives of his labours and success in preaching the gospel in several places, ch. 2. II. The comparison he makes between the Old and New Testament dispensation, ch. 3. III. The manifold sufferings that he and his fellow-labourers met with, and the motives and encouragements for their diligence and patience, ch. 4, 5. IV. The caution he gives the Corinthians against mingling with unbelievers, ch. 6. V. The way and manner in which he justifies himself and his apostleship from the opprobrious insinuations and accusations of false teachers, who endeavoured to ruin his reputation at Corinth, ch. 10-12, and throughout the whole epistle.

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 prayer to God on the behalf of the Corinthians, with the reasons inducing him thereto (2Co 13:7-10), and concludes his epistle with a valediction and a benediction (2Co 13:11-14).

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 southern part of Greece is very nearly an island. On the west the Corinthian Gulf deeply indents the land and on the east the Saronic Gulf. All that is left to join the two parts of Greece together is a little isthmus only four miles across. On that narrow neck of land Corinth stands. Such a position made it inevitable that it should be one of the greatest trading and commercial centres of the ancient world. All traffic from Athens and the north of Greece to Sparta and the Peloponnese had to be routed through Corinth, because it stood on the little neck of land that connected the two.

Not only did the north to south traffic of Greece pass through Corinth of necessity, by far the greater part of the east to west traffic of the Mediterranean passed through her from choice. The extreme southern tip of Greece was known as Cape Malea (now called Cape Matapan). It was dangerous, and to round Cape Malea had much the same sound as to round Cape Horn had in later times. The Greeks had two sayings which showed what they thought of it--"Let him who sails round Malea forget his home," and, "Let him who sails round Malea first make his will."

The consequence was that mariners followed one of two courses. They sailed up the Saronic Gulf, and, if their ships were small enough, dragged them out of the water, set them on rollers, hauled them across the isthmus, and re-launched them on the other side. The isthmus was actually called the Diolkos, the place of dragging across. The idea is the same as that which is contained in the Scottish place name Tarbert, which means a place where the land is so narrow that a boat can be dragged from loch to loch. If that course was not possible because the ship was too large, the cargo was disembarked, carried by porters across the isthmus, and re-embarked on another ship at the other side. This four mile journey across the isthmus, where the Corinth Canal now runs, saved a journey of two hundred and two miles round Cape Malea, the most dangerous cape in the Mediterranean.

It is easy to see how great a commercial city Corinth must have been. The north to south traffic of Greece had no alternative but to pass through her; by far the greater part of the east to west trade of the Mediterranean world chose to pass through her. Round Corinth there clustered three other towns, Lechaeum at the west end of the isthmus, Cenchrea at the east end and Schoenus just a short distance away. Farrar writes, "Objects of luxury soon found their way to the markets which were visited by every nation in the civilized world--Arabian balsam, Phoenician dates, Libyan ivory, Babylonian carpets, Cilician goatsair, Lycaonian wool, Phrygian slaves."

Corinth, as Farrar calls her, was the Vanity Fair of the ancient world. Men called her The Bridge of Greece; one called her The Lounge of Greece. It has been said that if a man stands long enough in Piccadilly Circus he will in the end meet everyone in the country. Corinth was the Piccadilly Circus of the Mediterranean. To add to the concourse which came to it, Corinth was the place where the Isthmian Games were held, which were second only to the Olympics. Corinth was a rich and populous city with one of the greatest commercial trades in the ancient world.

The Wickedness Of Corinth

There was another side to Corinth. She had a reputation for commercial prosperity, but she was also a byword for evil living. The very word korinthiazesthai, to live like a Corinthian, had become a part of the Greek language, and meant to live with drunken and immoral debauchery. The word actually penetrated to the English language, and, in Regency times, a Corinthian was one of the wealthy young bucks who lived in reckless and riotous living. Aelian, the late Greek writer, tells us that if ever a Corinthian was shown upon the stage in a Greek play he was shown drunk. The very name Corinth was synonymous with debauchery and there was one source of evil in the city which was known all over the civilized world. Above the isthmus towered the hill of the Acropolis, and on it stood the great temple of Aphrodite, the goddess of love. To that temple there were attached one thousand priestesses who were sacred prostitutes, and in the evenings they descended from the Acropolis and plied their trade upon the streets of Corinth, until it became a Greek proverb, "It is not every man who can afford a journey to Corinth." In addition to these cruder sins, there flourished far more recondite vices, which had come in with the traders and the sailors from the ends of the earth, until Corinth became not only a synonym for wealth and luxury, drunkenness and debauchery, but also for filth.

The History Of Corinth

The history of Corinth falls into two parts. She was a very ancient city. Thucydides, the Greek historian, claims that it was in Corinth that the first triremes, the Greek battleships, were built. Legend has it that it was in Corinth that the Argo was built, the ship in which Jason sailed the seas, searching for the golden fleece. But in 146 B.C. disaster befell her. The Romans were engaged in conquering the world. When they sought to reduce Greece, Corinth was the leader of the opposition. But the Greeks could not stand against the disciplined Romans, and in 146 B.C. Lucius Mummius, the Roman general, captured Corinth and left her a desolate heap of ruins.

But any place with the geographical situation of Corinth could not remain a devastation. Almost exactly one hundred years later, in 46 B.C. Julius Caesar rebuilt her and she arose from her ruins. Now she became a Roman colony. More, she became a capital city, the metropolis of the Roman province of Achaea, which included practically all Greece.

In those days, which were the days of Paul, her population was very mixed. (i) There were the Roman veterans whom Julius Caesar had settled there. When a Roman soldier had served his time, he was granted the citizenship and was then sent out to some newly-founded city and given a grant of land so that he might become a settler there. These Roman colonies were planted all over the world, and always the backbone of them was the contingent of veteran regular soldiers whose faithful service had won them the citizenship. (ii) When Corinth was rebuilt the merchants came back, for her situation still gave her commercial supremacy. (iii) There were many Jews among the population. The rebuilt city offered them commercial opportunities which they were not slow to take. (iv) There was a sprinkling of Phoenicians and Phrygians and people from the east, with their exotic customs and their hysterical ways. Farrar speaks of "this mongrel and heterogeneous population of Greek adventurers and Roman bourgeois, with a tainting infusion of Phoenicians; this mass of Jews, ex-soldiers, philosophers, merchants, sailors, freedmen, slaves, trades-people, hucksters and agents of every form of vice." He characterizes her as a colony "without aristocracy, without traditions and without well-established citizens."

Remember the background of Corinth, remember its name for wealth and luxury, for drunkenness and immorality and vice, and then read 1Co_6:9-10 .

Are you not aware that the unrighteous will not inherit the

Kingdom of God? Make no mistake--neither fornicators, nor

idolaters, nor adulterers, nor sensualists, nor homosexuals, nor

thieves, nor rapacious men, nor drunkards, nor slanderers, nor

robbers shall inherit the Kingdom of God--and such were some of

you.

In this hotbed of vice, in the most unlikely place in all the Greek world, some of Paulgreatest work was done, and some of the mightiest triumphs of Christianity were won.

Paul In Corinth

Paul stayed longer in Corinth than in any other city, with the single exception of Ephesus. He had left Macedonia with his life in peril and had crossed over to Athens. There he had had little success and had gone on to Corinth, and he remained there for eighteen months. We realize how little we really know of his work when we see that the whole story of that eighteen months is compressed by Luke into 17 verses (Act_18:1-17 ).

When Paul arrived in Corinth he took up residence with Aquila and Prisca. He preached in the synagogue with great success. With the arrival of Timothy and Silas from Macedonia, he redoubled his efforts, but the Jews were so stubbornly hostile that he had to leave the synagogue. He took up his residence with one Justus who lived next door to the synagogue. His most notable convert was Crispus, who was actually the ruler of the synagogue, and amongst the general public he had good success.

In the year A.D. 52 there came to Corinth as its new governor a Roman called Gallio. He was famous for his charm and gentleness. The Jews tried to take advantage of his newness and good nature and brought Paul to trial before him on a charge of teaching contrary to their law. But Gallio, with impartial Roman justice, refused to have anything to do with the case or to take any action. So Paul completed his work in Corinth and moved on to Syria.

The Correspondence With Corinth

It was when he was in Ephesus in the year A.D. 55 that Paul, learning that things were not all well in Corinth, wrote to the church there. There is every possibility that the Corinthian correspondence as we have it is out of order. We must remember that it was not until A.D. 90 or thereby that Paulcorrespondence was collected. In many churches it must have existed only on scraps of papyrus and the putting it together would be a problem: and it seems that, when the Corinthian letters were collected, they were not all discovered and were not arranged in the right order. Let us see if we can reconstruct what happened.

(i) There was a letter which preceded 1 Corinthians. In 1Co_5:9 Paul writes, "I wrote you a letter not to associate with immoral men." This obviously refers to some previous letter. Some scholars believe that letter is lost without trace. Others think it is contained in 2Co_6:14-18 and 2Co_7:1 . Certainly that passage suits what Paul said he wrote about. It occurs rather awkwardly in its context, and, if we take it out and read straight on from 2Co_6:13 to 2Co_7:2 , we get excellent sense and connection. Scholars call this letter The Previous Letter. (In the original letters there were no chapter or verse divisions. The chapters were not divided up until the thirteenth century and the verses not till the sixteenth, and because of that the arranging of the collection of letters would be much more difficult).

(ii) News came to Paul from various sources of trouble at Corinth. (a) News came from those who were of the household of Chloe (1Co_1:11 ). They brought news of the contentions with which the church was torn. (b) News came with the visit of Stephanas, Fortunatus and Achaicus to Ephesus. (1Co_16:17 ). By personal contact they were able to fill up the gaps in Paulinformation. (c) News came in a letter in which the Corinthian Church had asked Paul guidance on various problems. In 1Co_7:1 Paul begins, "Concerning the matters about which you wrote..." In answer to all this information Paul wrote 1 Corinthians and despatched it to Corinth apparently by the hand of Timothy (1Co_4:17 ).

(iii) The result of the letter was that things became worse than ever, and, although we have no direct record of it, we can deduce that Paul paid a personal visit to Corinth. In 2Co_12:14 he writes, "The third time I am ready to come to you." In 2Co_13:1-2 , he says again that he is coming to them for the third time. Now, if there was a third time, there must have been a second time. We have the record of only one visit, whose story is told in Act_18:1-17 . We have no record at all of the second, but Corinth was only two or three daysailing from Ephesus.

(iv) The visit did no good at all. Matters were only exacerbated and the result was an exceedingly severe letter. We learn about that letter from certain passages in 2 Corinthians. In 2Co_2:4 Paul writes, "I wrote to you out of much affliction and anguish of heart and with many tears." In 2Co_7:8 he writes, "For even if I made you sorry with my letter, I do not regret it though I did regret it; for I see that that letter has grieved you, though only for a while." It was a letter which was the product of anguish of mind, a letter so severe that Paul was almost sorry that he ever sent it.

Scholars call this The Severe Letter. Have we got it? It obviously cannot be I Corinthians, because it is not a tear-stained and anguished letter. When Paul wrote it, it is clear enough that things were under control. Now if we read through 2 Corinthians we find an odd circumstance. In 2Cor 1-9 everything is made up, there is complete reconciliation and all are friends again; but at 2Cor 10 comes the strangest break. 2Cor 10-13 are the most heartbroken cry Paul ever wrote. They show that he has been hurt and insulted as he never was before or afterwards by any church. His appearance, his speech, his apostleship, his honesty have all been under attack.

Most scholars believe that 2Cor 10-13 are the severe letter, and that they have become misplaced when Paulletters were put together. If we want the real chronological course of Paulcorrespondence with Corinth, we really ought to read 2Cor 10-13 before 2Cor 1-9. We do know that this letter was sent off with Titus. (2Co_2:13 ; 2Co_7:13 ).

(v) Paul was worried about this letter. He could not wait until Titus came back with an answer, so he set out to meet him (2Co_2:13 ; 2Co_7:5 , 2Co_7:13 ). Somewhere in Macedonia he met him and learned that all was well, and, probably at Philippi, he sat down and wrote 2Cor 1-9, the letter of reconciliation.

Stalker has said that the letters of Paul take the roof off the early churches and let us see what went on inside. Of none of them is that truer than the letters to Corinth. Here we see what "the care of all the churches" must have meant to Paul. Here we see the heart-breaks and the joys. Here we see Paul, the shepherd of his flock, bearing the sorrows and the problems of his people on his heart.

The Corinthian Correspondence

Before we read the letters in detail let us set down the progress of the Corinthian correspondence in tabular form.

(i) The Previous Letter, which may be contained in 2Co_6:14-18 and 2Co_7:1 .

(ii) The arrival of Chloepeople, of Stephanas, Fortunatus and Achaicus, and of the letter to Paul from the Corinthian Church.

(iii) 1 Corinthians is written in reply and is despatched with Timothy.

(iv) The situation grows worse and Paul pays a personal visit to Corinth, which is so complete a failure that it almost breaks his heart.

(v) The consequence is The Severe Letter, which is almost certainly contained in 2Cor 10-13, and which was despatched with Titus.

(vi) Unable to wait for an answer, Paul sets out to meet Titus. He meets him in Macedonia, learns that all is well and, probably from Philippi, writes 2Cor 1-9, The Letter of Reconciliation.

The first four chapters of 1 Corinthians deal with the divided state of the Church of God at Corinth. Instead of being a unity in Christ it was split into sects and parties, who had attached themselves to the names of various leaders and teachers. It is Paulteaching that these divisions had emerged because the Corinthians thought too much about human wisdom and knowledge and too little about the sheer grace of God. In fact, for all their so-called wisdom, they are really in a state of immaturity. They think that they are wise men, but really they are no better than babies.

FURTHER READING

2 Corinthians

F. F. Bruce, 1 and 2 Corinthians (NCB; E)

J. Hering, The Second Epistle of Paul to the Corinthians (translated by A. W. Heathcote and P. J. Allcock)

A. Plummer, 2 Corinthians (ICC; G)

R. V. G. Tasker, The Second Epistle of Paul to the Corinthians (TC; E)

Abbreviations

ICC: International Critical Commentary

MC: Moffatt Commentary

NCB: New Century Bible

TC: Tyndale Commentary

E: English Text

G: Greek Text

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 the church at Corinth completely. While it resolved some of these, opposition to the Apostle Paul persisted and Paul's critics continued to speak out against him in the church. One man in particular seems to have been the ringleader of the opposition (10:7). He had rallied the support of a significant minority. The issue was Paul's apostolic authority. His critics were claiming authority equal with Paul's. This was in effect a claim to apostolic authority on their part or a denial of the full apostolic authority of Paul.

News of continuing problems in Corinth reached Paul in Ephesus during his prolonged stay there during his third missionary journey. He then made a brief visit to Corinth. However his efforts to resolve the conflicts fell through (2:1; 12:14; 13:1-2). Paul apparently suffered insult and lost face during that visit (2:5-8; 7:12). Consequently this was a painful visit for Paul. He then returned to Ephesus.

Paul's next step in dealing with the situation in Corinth was to send a severe letter from Ephesus by the hand of Titus and another unnamed brother (2:3-4; 7:8-12; 12:18). He apparently directed this letter, now lost, at the party opposed to him and particularly its leader. Some commentators believe that 2 Corinthians 10-13 contains part of this letter, but the evidence for this is not convincing.¹

Paul evidently intended to receive Titus' report concerning the effects of this severe letter in Ephesus. However, persecution there made it expedient for Paul to leave that city earlier than he had anticipated (Acts 20:1). He found an open door for the gospel to the north in Troas. Eager to meet Titus who was taking the land route from Corinth back to Ephesus Paul moved west into Macedonia (2:12-13). There Titus met him and gave him an encouraging report (7:6-16). Most of the church had responded to Paul's directives and the church had disciplined the troublemakers (2:5-11). Unfortunately some in the congregation still refused to acknowledge Paul's authority over them (10:1-13:10).

Paul rejoiced at the repentance of the majority. However his concern for the unrepentant minority and his desire to pick up the money the Corinthians had begun to collect for their poorer brethren in Jerusalem led him to write 2 Corinthians. Along with these primary motives Paul also felt compelled to refute the charge of fickleness leveled at him by his critics. He had changed his travel plans and had not come to see them as he had said he would.

The whole situation provided him an opportunity to clarify the nature of Christian ministry.

Paul wrote the Second Epistle to the Corinthians from Macedonia, perhaps Philippi, Thessalonica, or Berea, probably in the fall or winter of 56 A.D. A date a year earlier or later is possible.

Some commentators believe Paul wrote 1 Corinthians after his painful visit and after he wrote the severe letter.² I believe it is more probable that he wrote 1 Corinthians before these two events.³ It is very difficult to reconstruct the details of Paul's activities since the data available to us is incomplete.

Paul's Corinthian Contacts
Paul's founding visit	His "former letter"	The Corin-thians' letter to him	First Corin-thians	Paul's "painful visit"	His "severe letter"	Second Corin-thians	Paul's antici-pated visit

"2 Corinthians is very different from the letters between which it was written, 1 Corinthians and Romans. Whereas each of those letters is, in its own way, systematic and orderly, 2 Corinthians is, on the face of it, uneven and digressive. It is no surprise, therefore, that many scholars have suggested that 2 Corinthians is really a collection of letters put together later as a single letter."⁴

"Second Corinthians presents many inspiring texts and passages to the reader and teacher of God's Word. A quick survey reveals approximately eighty individual verses lending themselves to extended meditation and exposition, apart from the sixty or so constituent paragraphs of the letter. This letter is a rich lode for the edification of God's people."⁵

Message⁶

The subject of 2 Corinthians is ministry, the church's work of service in the world. This is the central concept Paul dealt with in this epistle. What did he say about ministry?

He spoke of ministry in two ways. There is ministry per se (philosophy of ministry), and there is ministry to the world (practice of ministry).

Let's consider first what Paul revealed about the ministry of the church per se. This is the way Paul spoke of ministry most often in 2 Corinthians. In 1 Corinthians there is more emphasis on the practice of ministry than on the philosophy of ministry.

Paul had a lot to say about the authority of the church's ministry. Jesus Christ is the church's authority. He is the One who assigns each believer particular ministry within the body of Christ (cf. 1 Cor. 12:11, 18, 28; Eph. 4:11-13). The Corinthian church was having a major problem because some in its company were failing to accept Paul's appointment by Christ as an apostle and their own appointment as non-apostles. This was a practical repudiation of Jesus Christ's authority in the church. We must bow to the authority of Christ in the church by recognizing and responding appropriately to those He has appointed to various roles in the body. We identify these people by their gifts (divinely given abilities) and by their offices (divinely given positions).

Paul also had a lot to say in this epistle about the resources of the church's ministry. He emphasized three primarily.

One important resource is the encouragement of God. Paul spoke of this in the first part of the epistle especially. We read "comfort" in our texts, but the Greek word paraklesis means comfort through encouragement. The same Greek root describes the Holy Spirit as our Paraclete in John 14-16. Paul both taught and demonstrated in this letter that God's encouraging comfort always exceeds our discouragement and distress in ministry. The secret to finding it sufficient is taking God's view of how our ministry is really proceeding. This viewpoint Paul revealed, too.

A second resource is divine revelation. Paul did not preach himself or a message that he had concocted. He preached what God had revealed. Thus, revelation constituted both Paul's public message and his personal encouragement. We, too, have received the same message to communicate as ambassadors of Christ. It is a message of reconciliation, and it is the source of our encouragement.

A third resource is the prayers of the saints. Paul called for and counted on the prayers of God's people to bring God's power into play through him as he ministered (1:11). He realized that his own prayers would not move God to work as well as the concerted prayers of many of God's children (cf. James 4:2). Lack of prayer is often a sign of confidence in self rather than confidence in God.

In addition to the authority and resources of our ministry, Paul also had a lot to say in this epistle about experience in ministry. Three features mark experience in ministry.

First, one thing that marks ministry is tribulation. Paul spoke extensively in 2 Corinthians about the afflictions he experienced during his ministry. Furthermore he revealed that these are part of ministry, anyone's ministry who is carrying it out as God has directed. Some people do not welcome the gospel. To them it is a death scent. We should expect to experience tribulation in ministry. We have all experienced this in witnessing to some extent.

Second, another thing that should mark our ministry is hope. God has revealed the end of our ministry. We will all stand before Jesus Christ and receive a reward one day (5:10). This hope is a certainty. The Christian who loses sight of his or her hope is going to drift and suffer discouragement rather than press toward the mark. The end of our ministry is constantly in view in this epistle.

Third, a mark of Christian ministry is triumph. Paul revealed and illustrated by his own attitude that no matter how response to our ministry may appear to us our ministry is always triumphant. The reason for this is that God is at work through His ministers. One of the problems Paul's critics in Corinth had and that we have is that they were evaluating ministry superficially rather than realistically. We need to evaluate ministry on the basis of what God has revealed is happening, not what appears to be happening.

Paul not only revealed much about ministry per se in 2 Corinthians, he also revealed a lot about the ministry of the church to the world. Three emphases predominate.

First, Paul revealed what the message of the church is: the Word of God. Ours is a ministry of the Word. By "the Word" Paul meant the revelation God has given us. In his day it consisted of the Old Testament Scriptures plus the revelations that he and the other New Testament prophets had received that were for all Christians. Paul contrasted his message and ours with the message of Moses and exulted in its superiority. God has removed the veil and we can now see His glory clearly revealed in the face of Jesus Christ.

Second, Paul revealed the church's equipment to carry on its ministry to the world. We are ready to minister only when we separate from the world's sins and conform to God's will. Paul contrasts with his critics in this letter in all these respects. As these characteristics mark us we, too, will be ready to minister.

Third, Paul revealed the exercise of the church's ministry to the world. In exercising its ministry the church does three things according to this epistle.

1. It exercises discipline to restore the erring to effective ministry. Paul's great concern in this epistle was the restoration of the rebellious critics in the Corinthian church to unity and usefulness.

2. The church also is to give no occasion of stumbling to others. Paul's concern was that the behavior of the Corinthian Christians would be an encouragement to other believers and a base from which the gospel could proceed even farther into unevangelized regions beyond.

3. Third, the church exercises the grace of giving. It seeks to facilitate the principle of equality that God has demonstrated throughout history, namely that those who have should share with those who have not. This applies not only to the gospel message but to the physical necessities of life (chs. 8-9).

From these emphases the message of the book emerges. The church needs to submit to revealed authority, to draw upon supernatural resources and equipment, and to experience triumph through tribulation as it executes its mission. As it does so it will effectively carry out its ministry of proclaiming the message of reconciliation to the world.

Constable: 2 Corinthians (Outline)

Outline

I. Introduction 1:1-11

A. Salutation 1:1-2

B. Thanksgiving for comfort in affliction 1:3-11

1. Thanksgiving for comfort 1:3-7

2. Thanksgiving for deliverance 1:8-11

II. Answers to insinuations about the sincerity of Paul's commitment to the Corinthians and to the ministry 1:12-7:16

A. Defense of his conduct with regard to his promised visit and the offender 1:12-2:17

1. The postponement of the intended visit 1:12-2:4

2. The treatment of the offender and the result of the severe letter 2:5-17

B. Exposition of Paul's view of the ministry 3:1-6:10

1. The superiority of Christian ministry to Mosaic ministry 3:1-11

2. The great boldness of the new ministers 3:12-4:6

3. The sufferings and supports of a minister of the gospel 4:7-5:10

4. The life of a minister of Christ 5:11-6:10

C. Appeal for restoration of the Corinthians' confidence in him 6:11-7:16

1. An appeal for large-heartedness and consistency 6:11-7:4

2. The encouraging response of the Corinthians so far 7:5-16

III. Instructions concerning the collection for the poor saints in Judea 8:1-9:15

A. The example of the Macedonians 8:1-7

B. The supreme motive for giving 8:8-15

C. The delegates of the churches 8:16-24

D. The anticipated visit of Paul 9:1-5

E. The benefits of generous giving 9:6-15

IV. Appeals concerning Paul's apostolic authority 10:1-13:10

A. Replies to charges made against Paul 10:1-18

1. Reply to the charge of cowardice 10:1-6

2. Reply to the charge of weakness 10:7-11

3. Reply to the charge of intrusion 10:12-18

B. Claims made by Paul 11:1-12:18

1. Paul's reasons for making these claims 11:1-6

2. Freedom to minister without charge 11:7-15

3. Paul's service and sufferings 11:16-33

4. Special revelations Paul received 12:1-10

5. Paul's supernatural miracles and paternal love 12:11-18

C. Exhortations in view of Paul's approaching visit 12:19-13:10

1. Paul's concerns 12:19-21

2. Paul's warnings 13:1-10

V. Conclusion 13:11-14

A. The exhortation 13:11-12

B. The salutation 13:13

C. The benediction 13:14

Constable: 2 Corinthians

2 Corinthians

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Wenham, John. "The Identification of Luke." Evangelical Quarterly 63:1 (1991):3-44.

Whiteley, D. E. H. The Theology of St. Paul. Philadelphia: Fortress Press, 1964.

Wiersbe, Warren W. Be Encouraged. BE Books. Wheaton: Scripture Press Publications, Victor Books, 1985.

Wilkin, Bob. "Test Yourselves to See If You Are in the Faith: Assurance Based on Our Works? 2 Corinthians 13:5." Grace Evangelical Society News 4:10 (October 1990):2.

Woodcock, Eldon. "The Seal of the Holy Spirit." Bibliotheca Sacra 155:618 (April-June 1998):139-63.

Wright, N. T. "On Becoming the Righteousness of God." In Pauline Theology. Vol. II: 1 & 2 Corinthians, pp. 200-208. Edited by David M. Hay. Minneapolis: Fortress Press, 1993.

Copyright 2003 by Thomas L. Constable

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 Corinthians, is much the same as of the former. He comforts and congratulates with those who were now reformed by his admonitions. He blames the faulty with apostolical liberty; and being forced to justify himself and his proceedings against the upstart false teachers, he gives an ample account of his sufferings, and also of the favours and graces, which God had bestowed upon him. This Epistle was written not long after the first, (an. 57. [in the year 57.]) some months before that to the Romans, from some place in Macedonia, perhaps from Philippi, as marked at the end of divers Greek copies, though it is observed, that those subscriptions are not much to be relied upon. (Witham) --- In this Epistle St. Paul comforts those who are now reformed by his admonitions to them in the former, and absolves the incestuous man on doing penance, whom he had before excommunicated for his crime. Hence he treats of true penance, and of the dignity of the ministers of the New Testament. He cautions the faithful against false teachers, and the society of infidels. He gives an account of his sufferings, and also of the favours and graces which God hath bestowed on him. (Challoner) --- St. Paul, not being able to come to the Corinthians as soon as he had promised, writes this Epistle to inform them, that it was not through inconstancy, but on account of several weighty reasons, which had hitherto hindered him. Several other reasons, likewise, compelled him to write. For during his absence, several false teachers of the Jews had come amongst them, teaching them that it was necessary to observe the law of Moses, in order to be saved. St. Paul, therefore, first excuses himself, by saying, that the afflictions and troubles he had met with, had hindered him from coming to them. He next orders the fornicator to be restored to favour; after which, he extols his apostleship, forming a comparison between the law of Christ, and of Moses, wherein he blames the false teachers. He then subjoins an exhortation to a pious and holy life, with liberality in their alms, after the example of the Macedonians. As the false teachers had been very industrious in establishing their own reputation, by detracting from that of St. Paul, he enumerates his own sufferings, and the favours he had received from God, shewing that he had much more reason to glory than they; and concludes by exhorting them to correct those faults with which they still remained infected. (Estius) --- This letter may be justly appreciated as a perfect masterpiece of that animated and solid eloquence, which all interpreters so much admire in St. Paul. (Bible de Vence)

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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 subscriptions annexed to the epistles are not always to be depended on, yet it seems very likely that this was written from thence; for the apostle not finding Titus at Troas, as he expected, went into Macedonia, where he met with him, and had an account from him of the success of his first epistle; of the state and condition of the church, and of the temper and disposition of mind in which the members of it were, and which gave him great satisfaction; upon which he immediately wrote this second epistle, and sent it by the same person to them; see 2Co 2:12, 2Co 7:5. It is very probable it might be written the year after the former; and so it is placed by Dr. Lightfoot in the year 56, as the former is in the year 55; though some place this in the year 60, and the other in 59. The occasion of this epistle was partly to excuse his not coming to them according to promise, and to vindicate himself from the charge of unfaithfulness, levity, and inconstancy on that account; and partly, since what he had wrote about the incestuous person, had had a good effect both upon him and them, to direct them to take off the censure that had been laid upon him, and restore him to their communion, and comfort him; likewise to stir them up to finish the collection for the poor saints they had begun; as also to defend himself against the calumnies of the false teachers, who were very industrious to sink his character and credit in this church; which he does by observing the doctrines of the Gospel he preached, which were far more glorious than, and abundantly preferable to, the ministration of the law of Moses, which those men desired to be teachers of; as likewise the success of his ministry in every place; the many sufferings he had underwent for the sake of Christ, and his Gospel; the high favours and privileges he had received of the Lord, as well as the signs, wonders, and miracles done by him in proof of his apostleship; and in which are interspersed many things useful and instructive.

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 incorrigible among them, giving the reasons of it; prays to God that they might so behave, that there might be no occasion for the exercise of it; and concludes the epistle with very useful exhortations, and hearty wishes of good things to them. He intimates to them again, that he intended this third time to come unto them, when he would not spare them, as they might expect he would not; partly because they had such repeated warnings, reproofs, and admonitions from him, 2Co 13:1 and partly because many of them had sinned before, and were stubborn and obstinate, and had not repented, 2Co 13:2 as also because they had tempted him, and demanded a proof of his power and authority, and of Christ speaking in him, 2Co 13:3 and whereas this sprung from the outward appearance of the apostle, whose bodily presence was weak, he observes to them the instance of Christ himself in human nature, who was crucified through weakness, and yet lives by the power of God; and so he and his fellow ministers were weak like Christ, and for his sake, and yet lived, and should live by the power of God; so that their outward appearance was no proof of their want of the power of Christ in them, 2Co 13:4 besides, he directs them to themselves for a proof of it; who upon examination would find, that they were in the faith, and Christ was in them; which was owing to the ministry of the apostle, as a means and instrument; and so they had a proof in themselves of Christ's speaking in the apostle, and being mighty in, and towards them, or else they must be reprobate, injudicious, and disapproved persons, 2Co 13:5 but whether they were such persons or not, he was confident that he would not be found such; but would appear to be in the faith, to have Christ in him, and to have power and authority from him, 2Co 13:6 however, the apostle's hearty prayer for them was, that they might be kept from evil; and that they might do that which is good, and so be approved of God and men; and there be no occasion to use any severity with them, when he should come among them, 2Co 13:7 otherwise he could do nothing against the truth, could not connive at error and sin, but must use the power and authority he had to crush everything of that kind, and defend truth, 2Co 13:8 and so far was he from glorying in his power, and priding himself with it, that it was a pleasure to him to have no occasion to make use of it, by which it might seem as if he was without it; and it rejoiced him, when they stood fast in the faith, and walked as became the Gospel, and so needed not the rod of reproof and correction; nay, he could even wish, that they were wholly perfect, and free from all blame, and every kind of charge, 2Co 13:9 and the end he had in the writing in the manner he did, being absent from them, was, lest when he should come among them, he should be obliged to make use of his power he had from Christ for edification, and not destruction; to prevent which, he wrote and admonished them, in order to bring them to repentance, that so he might have no occasion to use severity and sharpness, 2Co 13:10 and then he takes his farewell of them, by giving them some exhortations to harmony, unity, peace, and love among themselves, 2Co 13:11 gives the salutations of all the saints unto them, 2Co 13:13 and then his own, with which he concludes the epistle, which is a wish of all the blessings of grace from all the three persons, Father, Son, and Spirit, 2Co 13:14.

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 and goodwill described in Acts 2:42-47 seem to have little place among the diverse converts from this boomtown of Corinth where Paul chooses to anchor his Greek mission. Rather, this microcosm of the early church bickers and accuses, revels in disorder and confusion, reeks of unrenounced pagan practices, and uncritically pursues self-promotion and even disloyalty to Paul, its founder.

When we speak of restoring the NT church, the Corinthian church is not what we have in mind. But maybe this is where we should really start: a real community of believers struggling to understand and implement their Christian faith against the helter-skelter backdrop of values and principles they desired to leave behind. As we understand what Paul teaches this troubled church, we will learn badly needed principles to help bring to maturity our own, real churches which inherit the same struggle.

Second Corinthians stands in stark contrast to Paul's other NT writings in a number of ways. Other letters, like 1 Corinthians, Romans, Galatians, and Colossians are carefully ordered, easily outlined, logical, controlled, as Paul confidently responds to carefully gauged concerns. Methodically, he establishes crucial, theological principles as the basis for practical, behavioral appeals.

By contrast, 2 Corinthians is chaotic and disjointed. Digressions lead the reader far afield before returning to the point. So uneven is 2 Corinthians, that many scholars suggest it is a composite of four or five writings, even a number of conservative scholars admitting two. Intensity, emotion, defensiveness, and second-guessing rather than controlled reasoning bind this epistle together. We see Paul at his weakest, basest, most human. Yet seeing him work through the truth of the gospel in the midst of exasperating difficulties is enlightening.

To a certain extent, it is healthy for our lofty ideals of this giant to be punctured and brought down to reality, even as the Corinthian church does so for our view of the early church. Paul's relationship with the Corinthians at this historical juncture is ugly, and readers deserve to be warned about how disconcerting seeing this can be.

These features of 2 Corinthians make studying and understanding the text much more dependent than usual on grasping the historical circumstances behind and leading up to its writing. Without a clear grasp of the historic story, hopeless confusion will engulf efforts to interpret the text at a number of points.

So, study of 2 Corinthians must begin by seeking to understand the Corinth of Paul's day and Paul's relationship to the local church there before preceding to a reliable interpretation of the text.

THE CITY OF CORINTH

Fortunately, Corinth is a NT city we know a great deal about. It has been heavily excavated and was minutely described by classical writers like Strabo and Dio Chrysostom.

The city that Paul entered in A.D. 50 had been resurrected from the ashes of the old city burned to the ground by the Romans in 146 B.C. Having laid in ruins for 100 years, two years before his death in 44 B.C., Julius Caesar decreed that Corinth (and also Carthage) should be rebuilt. Although located just 60 miles from Athens on the narrow isthmus strategically joining the Greek mainland to the Peloponnesus, the new Corinth was built and organized as a Roman city. Its colonists were gleaned from freedmen, former slaves originating from Syria, Egypt, Judea, Greece, and from retiring Roman soldiers.

The city's layout and its buildings were Roman, as was its governmental organization and law. Its official language was Latin, although Greek was the common language for business and conversation. The people prized Roman articles, importing them in great quantities. In addition to the four magistrates elected each year and its city council, it was administrated by a proconsul appointed annually by the Roman senate.

Corinth's dominance over the five-mile wide isthmus insured economic vitality. Ships traveling between Italy and Asia Minor were happy to pay the fee to cross the isthmus rather than sail the extra 200 miles south around treacherous Cape Malae. Besides, Corinth had even constructed a grooved pavement, called the Diolkos, between the ports on either side of the isthmus on which smaller ships could be hauled in wheeled vehicles. For a larger ship, the goods were loaded on transport carts and reloaded onto another ship waiting at the other harbor.

Julius Caesar dreamed of increasing Corinth's stock by constructing a canal across the isthmus. Not until Nero, A.D. 67., was such a project begun. Actual completion, however was not achieved until modern times, in 1893.

With the two ports, Laechaeum, on the Corinthian Gulf, and Cenchraea, on the Saronic Gulf, Corinth thrived as a center for trade. The major land route between the Greek mainland and the Peloponnesus also went through it. Besides shipbuilding and repair, it hosted bronze, tile, and pottery factories, as well as the necessary warehousing for transportable goods. Corinth's market areas boasted hundreds of stalls filled with craftsmen plying their trade, locals selling merchandise and food, as well as visitors from throughout the empire hawking imported items. They even had places which sold drinks cooled by underground water systems. Paul himself, we know, took up a leather-working stall in this area for eighteen months (Acts 18:1-3).

New Corinth was an eclectic, international city from its inception. In Paul's day, it was a bustling, wide open, boomtown, with over 80,000 inhabitants, and growing every day. It had already outstripped Athens politically, replacing it as the capital of Achaia.

Corinth's prestige was further enhanced by its hosting of the Isthmian Games, second only in significance to the Olympics. Held every two years in Corinth since A.D. 3, these games drew thousands of tourists and lots of business. The city's most prestigious political official was the one responsible for administering the games, occupying a prominent year-round governmental office. The games were dedicated to the Greek sea god, Poseidon, and featured oratory, music, and drama, as well as athletic contests. A dramatic theater as well as a 20,000 seat stadium were used for these events.

Corinth's eclecticism revealed itself in an array of religious choices established by its multicultural inhabitants. Egyptians promoted the cults of Isis and Osiris. Isis was worshiped as a god for sailors because the myth tells of her enduring search on the seas for her betrayed and lost husband Osiris. Osiris is a god of afterlife, who after his death was resurrected to become head of the underworld.

Greeks and Romans honored Poseidon, god of the sea; Athena, goddess of war, the sea, cities and the arts; Aphrodite, goddess of love and fertility; Apollo, god of prophecy; Asklepios, god of healing; and emperors beginning with Julius Caesar. Prominent temples and statues are dedicated to all of these. Apollos often features prominently in colonized cities as an ode of good fortune. His famous Delphic oracle is only some 30 miles from Corinth. The much publicized report that Old Corinth's temple to Aphrodite housed over 1,000 sacred prostitutes is regarded as Athenian slander and is not so certain to still be functioning this way in Paul's day, although this does not mean to imply that Corinth was any more sexually pristine than any other seaport.

One of the busiest religious centers in Paul's day was the Asklepium. Comparable to a modern-day health club, people came here to bathe in its fountain, sleep (healing in their dreams), excercise, read, and dine (on sacrificial meat, cf. 1 Cor 8:10; 10:21). Replicas of body parts found in excavations were offered to the Asklepios by thankful beneficiaries of his healing.

Though not a god, Sisyphus, was considered one of the founding kings of ancient Corinth. Noted for his craftiness, in Greek mythology he was banished to Hades with the everlasting task of pushing a rock up a hill only to have it slip back down. For the Corinthian in Paul's day, he stands for successful cunning in business, but behind the temporary luster, perhaps, he signifies the emptiness of life's ambitions that lurked in the background of people's thoughts.

Judaism came with the early Jewish colonists and seems to have thrived. A dynamic synagogue certainly was functioning when Paul arrived, according to Acts 18:4-17. Also, a building inscription reading "Synagogue of the Hebrews" has been found by archaeologists along the Lechaeum road. Although the inscription is somewhat later than Paul's day, its location in the city center suggests the prominence of Judaism from the early days of New Corinth. Significant increases to the Jewish population likely occurred in A.D. 19 and in the late 40s when Tiberius and then Claudius expelled Jews from Rome. According to Acts 18:2, the latter purge is what brought Aquila and Priscilla and their tentmaking business to Corinth for the eighteen months Paul evangelized there. As Acts 18:8,17 indicate, the Jewish community probably had a certain amount of freedom to manage its own affairs and to appoint its own officials.

Due to Roman influence, Corinthians banded together into self-governing clubs and societies of 10 to 15 people which met in homes around the city. These clubs were delineated by individual trades or professions. Something like small unions, they provided vital social interaction and shared meals but even underwrote members' burial expenses from their kitty of dues. Although each had its sponsoring god, they were not religious in nature.

Most likely, the Corinthian church of Paul's day took on the pattern of these clubs as they met in various homes throughout the city. This helps explain the household factions decried in 1 Cor 1:10-12 and even the food-related problems of 1 Corinthians 8 and 11:17-34.

Corinth in the time of Paul was a city of wealth and prosperity. The families who had come a generation or two previously had worked hard. They had carved out successful lives by their own sweat and ingenuity. Like American immigrants, they were proud of their accomplishments, which they demonstrated in their proliferation of self-commending inscriptions around the city. But like the grandchildren of immigrants today, the Corinthians of Paul's day were noted for their superficial materialism and moral perversity. Such traits are epitomized by the fact that before the century was over, Corinth would become the first Greek city in the Roman Empire to hold bloodthirsty gladiatorial shows.

PAUL AND THE CORINTHIANS

Paul's rocky, seven-year relationship with the Corinthians begins in the fall of A.D. 50 as he enters Corinth on what becomes the last stop of his second missionary journey. Already on the road for a year, he had established churches in Philippi, Thessalonica, Berea, and Athens, despite opposition from Gentiles, Jews, and intellectuals (Acts 16-17). As Acts 18 describes, he enters the din of Corinth alone but is quickly befriended by Aquila and Priscilla, who were probably already Christians when they came to Corinth from Rome. For eighteen months the three of them lived, worked, and spread the gospel together there, eventually joined by Silas and Timothy.

At first, Paul shared the gospel and fielded questions in the Jewish synagogue. It wasn't too long, however, before stiff opposition to his presence arose, and he was ejected. However, he took with him many new Christians from among the God-fearing Gentiles who attended the synagogue, as well as Jews including the head of the synagogue, Crispus. Boldly, they set up shop for the first church right next door in the home of Titius Justus. Presumably, they continued to meet there and in other homes around the city for the next eighteen months, since God had instructed Paul to remain in Corinth despite the risks of conflict.

Sparks did fly, and at one point the Jews pressed charges against Paul for breaking Jewish law before Gallio, the Roman proconsul. Quite rightly, Gallio rebuffed the Jewish accusations as being outside any Roman concern. Although this may seem like a relatively minor incident in the life of Paul, the mention of Gallio in Acts 18:14 emerges as the single most important event enabling us to date Paul's life with accuracy. The reason for this is that archaeologists have discovered a datable inscription about a boundary dispute from Emperor Claudius to Gallio which places Gallio's one-year term between A.D. 51 and 52. Anchored by Paul's encounter with Gallio being A.D. 51, the rest of Paul's life can be dated backward and forward from time periods provided in the Acts and his letters.

Upon leaving Corinth, Paul sailed to Syria, probably Antioch, before quickly setting out over land to revisit the previously established churches in Asia Minor and then settling in Ephesus for three years. While in Ephesus, he sent the Corinthians three letters and slipped across the Aegean Sea in a vessel for a brief, surprise visit.

The first letter, commonly known as the "previous letter," is mentioned in 1 Cor 5:9-11. Given the wild immorality of Corinth, it is not surprising that Paul emphasized separation from such people in this letter. However, it has never been found, although a few scholars believe 2 Cor 6:14-7:1 may have originally been part of it.

Next, Paul received a letter from the Corinthians asking various specific questions about Christian life and practice. He is also informed verbally from members of Chloe's household (1 Cor 1:11) about the factionalism that is hurting the church's witness. He responded with the letter we know of as 1 Corinthians. During this period, Timothy was dispatched to Corinth for a brief time (1 Cor 4:17; 16:10) as Paul's personal ambassador, perhaps to give further voice to Paul's teaching in 1 Corinthians or to other issues Paul anticipated. We have no indication as to how long Timothy stayed.

Paul's brief trip to Corinth in A.D. 54 and the letter on its heels upon his return are chief events which underlie Paul's writing of 2 Corinthians in A.D. 56. We don't know why Paul went. Maybe Timothy reported that Paul's personal presence was needed. Possibly, conservative agitators had followed Paul to Corinth as they previously had to Galatia and were stirring up trouble, causing the Corinthians to second-guess Paul's credibility (2 Cor 11:13). What we do know is that this trip, usually described as "the painful visit" (2 Cor 2:1), was a complete disaster. Paul left angry and humiliated. Apparently, he confronted the ringleader of the trouble (perhaps someone in the church who had been influenced by the outsiders) face to face but when the man insulted him, no one in the church came to Paul's defense.

Speculation regarding the accusations hurled at Paul include the illegitimacy of his authority over the Corinthians and his misuse of funds collected for the Jerusalem offering (1 Cor 16:1-4; 2 Cor 7:2; 8:11). This was not a theological issue so much as one of personal integrity. Paul speaks of his being hurt emotionally most by the fact that the church did not side with him (2 Cor 2:5-11).

Upon his return, Paul wrote a third letter to the Corinthians, "the severe letter" (2 Cor 2:4; 7:8). Although not existing today, as described in 2 Cor 2:4-11 and 7:5-13, it was undoubtedly the most emotional and strident of any of Paul's letters. Apparently, he unleashed his anger and disappointment, scolding the church for not supporting him and demanding that the majority of the church take charge and discipline the offender as well as apologize to him. The letter is so harsh that Paul seems genuinely afraid ("fears within" - 2 Cor 7:5) that it will drive the church farther away from him and from Christ. But he sees no choice; this situation can't be left like it is.

Titus received the formidable task of delivering this explosive letter into the charged atmosphere of the Corinthian church and carrying out its demands. Paul's anxieties over Titus's success seem to overwhelm him as he waits for news. Apparently, the arrangements with Titus were that they would meet in Troas after a set period of time, maybe as long as six months. Second Corinthians 2:12 tells us that Paul went by land up to Troas, probably in A.D. 55 but was crushed to find Titus was not there. Remaining for some time evangelizing, maybe a month or so, he crossed over to Macedonia, probably Philippi, desperate to find Titus there. Finally, Titus arrived with the great news that the Corinthians - or most of them - were back in the fold. Genuinely remorseful over their hurtful behavior toward Paul, they had, indeed, dealt with the offender and expressed their renewed devotion to him (2 Cor 7:7,11,12).

The letter we call 2 Corinthians historically comes as Paul's fourth letter to Corinth. Buoyed by Titus's positive report, Paul writes this highly emotional letter, sending it back with Titus (2 Cor 7:17), probably A.D. 56. The letter interacts over and over with the events of the Painful Visit and the Severe Letter. Paul gushes with joy over the Corinthians' response (2 Cor 7:7,13-16), even recommending that they lift the punishment on the person who offended him (2 Cor 2:7). However, the tone of the letter is extremely defensive as Paul squirms under pressure from the Corinthians (most likely as advised by Titus) to toot his own horn regarding his own apostolic credentials. Out of his love for them, but against his own convictions against boasting, he is willing to explain the superiority of his apostleship in terms the Corinthians seem to require. These terms - such as providing letters of recommendation (2 Cor 3:1) and lists of accomplishments (2 Cor 6:3-13; 11:16-12:10) - Paul regards as superficial and unnecessary (2 Cor 3:2-3; 10:7) and probably reflect the influence of the conservative agitators upon the Corinthians. Paul seems to know he must respond, however uncomfortable it is for him, in order to block any further inroads from these outsiders and thus reinforce his renewed relationship with the Corinthians.

Titus brought 2 Corinthians to Corinth armed with Paul's commendation within the letter to spur the church to complete its collection of the offering for the Jerusalem Christians (1 Cor 16:1-4; 2 Cor 8:10-24). Paul followed a few months later (2 Cor 12:14; Acts 20:3) and remained in Corinth three months. During this period, he wrote Romans, but we know nothing of his interaction with the Corinthian church. Presumably, he finalized the Corinthian offering, but he must have worked diligently to solidify this troubled church and contend personally with the outside agitators and their remaining pockets of influence. At any rate, once the various representatives from the Greek and Asian churches arrived in Corinth with their offerings (Acts 20:1-6), he tried to set sail with them to Syria but, discovering treachery from the Jewish community in Corinth, he and the others traveled first to Troas, and, then, set sail from there.

We have no certainty of further communication or visitation between Paul and the Corinthian church after this. Possibly, following release from his first Roman imprisonment, he returned to Corinth and other churches in Greece and Asia Minor, as the Pastoral epistles suggest (1 Tim. 1:3; 2 Tim. 4:20).

THE UNITY OF 2 CORINTHIANS

One may rightly comment that the literary unity of 2 Corinthians "cannot just be presupposed." Analyses which question whether various sections of 2 Corinthians are original to it have come long and hard during the past two centuries of critical scholarship. Second Corinthian's sharp shifts in content and uneven tone make it the most susceptible of all the NT books to patchwork theories despite the fact that none of the Greek manuscripts (dating back to the third century) give the slightest hint that 2 Corinthians was ever anything different than what we read today. Although the ebb and flow of research has sidelined many conjectures, questions still remain regarding some parts of 2 Corinthians. As many as nine sections of 2 Corinthians have been scrutinized. However, just five will be discussed here.

First, 2 Cor 2:14-7:4 has been noted as at one time existing separately from 2 Corinthians. Even a casual reader is jolted at the jump between the travelogue commentary in 2:12-13 and the military parade description of the gospel in 2:13-17 which opens a five-chapter philosophy of apostolic ministry. It is all the more noticeable when, beginning at 7:5, the travelogue picks up again and continues on until 7:16. However, upon closer perusal, scholars are increasingly reluctant to name this as part of a separate letter. Despite the abruptness between 2:13 and 2:14, the theme of human weakness and divine power in 2:12-17 connects to 1:8-10, and the theme of divine ownership connects 1:22 and 2:14. Despite the change of subject between 7:4 and 7:5, the verbal links supplied by "encouragement" (7:4,13), "joy" (7:4,7) and "troubles" (7:4,5) supply sturdy connections. Besides, the efforts to postulate yet another letter between 1 and 2 Corinthians or to connect this to the Severe Letter are unwarranted. More recent efforts to anaylze 2 Corinthians 1-7 through the eyes of Roman rhetoric as well as chiastic structure loudly confirm separation of 2:14-7:4 as ill-conceived. Certainly, it is a digression but not without purpose and point to the context as a whole.

Second, perhaps less obvious to the casual reader because it is such a short section is 2 Cor 6:14-7:1. Here, again, though, the careful reader observes an interruption between 6:13 ("Open wide your hearts also") and 7:2 ("Make room for us in your hearts"). Scholarly analysis of these six verses suggests that not only are they out of place, they don't sound like Paul, using six words he never uses elsewhere in his writings nor used by anyone else in the NT ( hapax legomenae ). Is this a snippet of something someone else said or wrote that Paul has adapted into his material, or is it something Paul wrote or spoke at another time and place that he decides to use here?

Despite some of the unusual language, Pauline themes do appear here: the church as the temple of God, the polarization of righteousness and unrighteousness as well as between light and dark. Also, plenty of characteristic Pauline language occurs: "living God" (2 Cor 3:3; 1 Thess 1:9), "unbeliever" (twelve other occurrences in 1 and 2 Cor), and "holiness" (Rom 1:4; 1 Thess 3:13). Although conclusions vary, many today incline toward this section being from Paul.

Eyeing the language of separation from unrighteousness, some have been tempted to conclude that 6:14-7:1 is part of the "previous" letter mentioned in 1 Cor 5:9. However, the point is explicitly different. Paul emphasizes that in the previous letter he urged separation from the immorality of believers not dissociation from unbelievers as emphasized in 6:14-7:1.

Most likely, then, Paul himself has inserted this pre-formed, self-contained unit of material from previous teaching, either oral or written, perhaps influenced by others. Interesting comparisons to Qumran materials as well as writings of Philo have been made. The placement exactly here in 2 Corinthians is so awkward as to be unlikely to come from anyone other than Paul. However, two points should be kept in mind. One is that Paul dictated this letter as he did all his letters. This fact enhances the potential for distraction, interruption, and loose digressions such as this. A second point is that although the section's relationship to the immediately previous verses is not obvious, as one backs up to 6:1 and reads of Paul's concern about receiving "God's grace in vain" or to 5:19 to see Paul's emphasis on people "no longer living for themselves but for him who died for them," Paul's emphasis on separation and holiness in 6:14-7:1 fits well.

Probably inconceivable to the casual reader is the suggestion that 2 Corinthians 8 and 2 Corinthians 9 both were not originally part of 2 Corinthians. Arguments regarding 2 Corinthians 8 - repetition of information about Titus (7:13-15; 8:16-17), presumption of knowledge about the two brothers coming with him (8:18,22), or even evidence that 2 Corinthians 8 as well as 2 Corinthians 9 are formal business letters - do not convince many. Arguments regarding 2 Corinthians 9, first proposed by Semler 200 years ago, that 2 Corinthians 9 was originally a letter sent to Christians outside Corinth, are more formidable, and give scholars more pause.

What pulls them up short is the language Paul uses to refer to the collection ("service") in 9:1, which, in Greek, reads like a first mention of the collection. In addition to that, the regional reference to Achaia in 9:2 and the repetition of information from chapter 8 in chapter 9 regarding the collection give added support to the idea of chapter 9 being originally independent.

On the other side of the question is the fact that Paul's reference to the collection in 9:1 is modified by ( men gar , "and for") which suggests a resumption of a previous subject perhaps after a brief pause in dictation. The repetition of details regarding the collection is probably emphatic, and the regional reference to Achaia seems unlikely to exclude Corinth. Tipping the scale against an independent chapter 9, as noted by Furnish, are two references in chapter 9 which presume information from chapter 8: the mention of the brothers (9:3; 8:18) and the emphasis on their completing the collection (9:4-5; 8:7-15).

Admittedly, this is a close call. However, the evidence does not demand that chapters 8 and 9 are two separate letters about the collection, one to Corinth, and one to Achaia. Rather, these are interdependent chapters in 2 Corinthians, chapter 8 dealing with the details of the collection project and chapter 9 emphasizing motivation for the project, as noted by Danker.

Fourth, without a doubt the most serious challenge to the unity of 2 Corinthians comes from chapters 10-13. As long ago as 1870, Hausrath broadcast his belief that in these chapters, he had discovered the missing "severe" letter to the Corinthians. No doubt, in chapters 10-13 Paul erupts into harsh tones of anger and disappointment which seem to undercut completely the exuberance and joy which he builds up to by chapters 7, 8, and 9.

But Hausrath looked closer and pointed to evidence that chapters 10-13 were written previous to chapters 1-9. Particularly he saw passages in chapters 1-9 written in the past tense which appear to allude to passages from chapters 10-13 written in future tenses, such as 1:23 which says that Paul "did not return" to them in order to spare them, corresponding to 13:2 in which Paul asserts that he "will not return" in order to spare them or when Paul says in 2:3-4 that he "wrote" them out of great distress and in 13:10 when he says "I write" so that I may not have to be harsh. Hausrath also contends that Paul's reference to Rome (west of Corinth) as "regions beyond you" in 2 Cor 10:16 makes much better sense if he is in Ephesus (east of Corinth), where he wrote the Severe Letter, rather than Macedonia (north of Corinth), where he wrote 2 Corinthians.

Criticism against Hausrath's identification of 2 Cor 10-13 with the "severe" letter has withered its persuasiveness among scholars. Primarily, chapters 10-13 do not contain something we know specifically was in the Severe Letter: Paul's demand that an individual who offended him be punished (2:5-6; 7:12). Also, chapters 10-13 promise a visit (12:14; 13:1), but the Severe Letter was sent in place of a Painful Visit (1:23; 2:1). Regarding "regions beyond you," the language need not be taken so literally and the Macedonian region should be recognized as much more culturally distinct from Achaia than it looks like on a map.

More appealing to scholars of all stripes, including many conservatives, is to view 2 Cor 10-13 as a separate, fifth letter, written after Titus returns with new, bad news after delivering 2 Corinthians 1-9. This position still takes into account Hausrath's future tense passages. It helps make sense of 2 Cor 12:18 which refers to Titus's visit in the past tense when it was in the planning stage in 2 Corinthians 7-9. Also, it explains the increased strident tones of chapters 10-13 as Paul's response to new, outside influences claiming some kind of rival apostolic authority to Paul's (11:13; 12:11) rather than to internal problems which seem to be his concern in chapters 1-9.

This way of viewing chapters 10-13 is attractive but is not demanded by the evidence. As Witherington points out, the past (aorist) tenses describing Titus's visit in 12:17-18 need not be real. Especially as Paul reaches the end of the book, they could well be epistolary (spoken from the standpoint of the audience reading the letter). The mention of the unnamed brother traveling with Titus does correspond with 2 Cor 8:18,22. Reading 12:17-18 this way opens up the very real possibility that Paul could have received new information about problems in Corinth before sending 2 Corinthians but after writing chapters 1-9. This could explain the gulf between chapters 10-13 as well as an entirely separate letter.

Other ways which account for the change of tone in chapter 10-13 have to do with how one reads the letter. Perhaps chapters 1-9 are directed to the majority of the church which has fallen into line with Paul after the Painful Visit, the Severe Letter, and Titus's hard work while chapters 10-13 are to the minority who are still under the sway of outside opposition to Paul. After all, 2 Cor 2:6 does speak of "the majority" which imposed discipline upon the offender named in the Severe Letter.

Perhaps, as a growing group of scholars are showing, Paul's heightened criticism of the Corinthians in chapters 10-13 concludes a calculated rhetorical plan employing counterattack ( synkrisis ) or strong emotional appeal ( peroratio ) to win his defense against the charges being leveled at him by the Corinthians. One must admit that Paul never relaxes from a defensive posture in 2 Corinthians from the beginning to the end. While Paul's harsh tones in chapters 10-13 following the lead up in chapters 7, 8, and 9 may seem abrupt, his concerns from early in the letter haven't really changed, just his emotionalism. The issue of his character raised in chapter 1 and of the legitimacy of his apostleship raised in chapter 3 remain the object of his defense in chapters 10-13.

The correspondence of these issues is enough to suggest that even though outside influence of "false apostles" (11:13) is not named earlier, they influence the minority of the Corinthian church and provide the ammunition against Paul observed in the earlier chapters. Who else would have brandished "letters of recommendation" (3:1)? Their earliest influences could even be in the background of Paul's problems associated with the Painful Visit.

As evident from 2 Cor 7:8-13, the offending individual merely became the pretext for the whole church failing to rally behind Paul until after the Severe Letter. Although Paul can be ecstatic that most of the church has recommitted themselves to him and to the gospel by the time he writes 2 Corinthians, nevertheless, pockets of opposition likely remain under the growing influence of the outside agitators. With chapters 10-13 Paul intends to level a decisive blow against this opposition not only to bring the remainder of the church back to the true gospel but also to shore up any lingering doubts from those who have pledged their loyalty.

Paul's transition to chapter 10 indeed is rocky but, as Danker points out, no more so than Phil 3 or Rom 9. In this commentary, therefore, we will treat 2 Corinthians as a unity and will treat chapters 10-13 as primarily aimed at responding to a vocal minority of the church who remain mesmerized by the outsiders' criticisms of Paul.

PAUL'S OPPONENTS

Second Corinthians resounds with the echo of outside voices filling the Corinthians' heads with notions geared to sever their relationship with Paul. Since Paul originally brought the gospel to Corinth and made it possible for people there to be reconciled with God through Christ and begin a vibrant church meeting in homes throughout the city, others have come to Corinth presenting themselves as superior in authority to the apostle Paul himself. Presuming the opponents in 2 Cor 10-13 and 1-9 are the same, they supposedly have letters of authentication from Jerusalem (3:1-3), Paul blasts them as "false apostles" (11:13) and sarcastically as "super apostles" in 12:11. Nevertheless, they have influenced and confused the Corinthians enough to force Paul to write 2 Corinthians and fill it with self-commendation regarding his integrity and his "superior" apostolic credentials over theirs. He does this because he feels he must in order to win the Corinthians back, but he finds doing so personally disturbing and repugnant.

Whereas Paul finds it difficult to boast about himself, self-commendation seems to be the chief characteristic of these outsiders. Clues from 2 Corinthians indicate that they were proud of their Jewish heritage (11:22), their "Christian" service (11:23), their oratorical skill (11:6), their self-confidence (1:15-17), and their charismatic experiences (12:12). They preached a different gospel than Paul's (11:4). They also accepted money from the Corinthians, unlike Paul who refused it (12:16). They may have viewed Paul's effort to collect money from the Corinthians for the Jerusalem Christians as cutting off their own purse strings and threatening their prosperity in Corinth.

Their heated, personalized efforts to undercut Paul sound like Paul's opposition in Galatians, commonly called Judaizers (Gal 4:17). However, no mention of the law or circumcision in 2 Corinthians clouds this identification and requires that, if these are the same people, they have changed their tune considerably since Galatians. The fact that they tout letters of recommendation - where else but from Jerusalem - makes it difficult to lay aside the picture of a band of renegade, conservative Jewish Christians who first followed Paul to Galatia and now to Corinth with the expressed purpose of replacing Paul's gospel and his authority to represent true Christianity (Gal 1:6-7).

It is going too far to say that their credentials were currently legitimate or that they were actual apostles since Acts 15:24 reports that a faction of Jewish Christians had gone out falsely representing the church to new, Gentile congregations. It is possible, though, that they do have apostolic credentials - perhaps even knew Jesus before his crucifixion - but now are misusing these credentials to subvert Paul's successful mission to Gentiles in Galatia and now also in Corinth and other churches as well.

The picture of these Corinthian opponents as ultraconservative Jewish Christians clashes with a considerable amount of the evidence which points to their Greek or even gnostic origins. Their connection to revelations and wonders, rhetorical skills, "worldly" wisdom, and just their overall egotistical posture must be reckoned with. Undermining at least the gnostic element is the positive use of "knowledge" in 2 Corinthians. Nevertheless, a typical result when these ingredients are combined emerges with a conclusion that they were "Hellenistic Jews who were propagating . . . a 'spiritual gnosticism.'"

However, it seems inconceivable that ultraconservative Jewish Christians coming out of Jerusalem could be pushing a gospel so infiltrated with Greek ideas as to be outside the bounds of Paul's own radicalized message which had stripped unnecessary Jewish elements. Could these Jewish agitators be so clever as to be able to manipulate the Corinthians against Paul by successfully incorporating elements from Greek culture into their opposition to Paul which they themselves don't believe? It doesn't seem likely, but then no identification satisfactorily combines the paradoxical elements of these opponents as currently gleaned from the information we have from 2 Corinthians and the first century. As one commentator astutely points out, any final resolution is also hampered considerably by the fact that 2 Corinthians provides no information about the doctrine or theology of these opponents. Most current discussion recognizes the limitations involved in this discussion and offers no more than conjectures as has been done here.

It's best, then, to keep in mind the characteristics of Paul's opponents available from reading 2 Corinthians without any adamant historical identification until better information becomes available. They were Jewish. They were Greek. They considered themselves Christians. They hated Paul. They hurt Paul, and he feared what more they could do. It was up to him to marshal all the strength and the skills he had to prevent them from doing any further damage. They had backed him into a corner, and he responds with ferocity and emotion in 2 Corinthians, compelled out of his deep love for the Corinthians and his commitment to true, saving Christianity and humble, self-sacrificing leadership.

RELEVANCE

Christians treat 2 Corinthians like the ugly twin sister of 1 Corinthians. First Corinthian's poignant theology about challenging issues attracts everyone's constant attention. Meanwhile, 2 Corinthians sits in the corner waiting for someone to ask it to dance. Yet, once we make some effort to get to know 2 Corinthians, we will be pleasantly surprised.

Today, as in the days of the early church, various outside forces threaten to sever people's loyalty to Christ and cut away at the fabric of the church. It might be a cult like Mormons or Jehovah's Witnesses. It might be cultural forces like the challenges of postmodernism or the mind-set of the so-called Generation X which questions absolutes like God and salvation in Christ alone. It might just be an obstinate person who envies the authority of the minister, elders, or deacons and questions their integrity and decision-making at every turn and who draws around him or her an anti-faction.

If you are someone who cares deeply about your local church and would do almost anything to maintain its success and its integrity as a body of Christian believers, then 2 Corinthians will speak to your heart and nourish your soul. You will relate to Paul's agony over this church , feel his compassion, and be engulfed by his intense emotion in this letter. You will take in the principles of genuine church leadership and apply them to your life responsibly to enable you to enrich the quality of your local church.

The comments which follow are intended to help you both to understand 2 Corinthians in its own historical context and to apply its key principles to your own personal context in the church today.

-College Press New Testament Commentary: with the NIV

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-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

1 Clem 1 Clement

1QH The Thanksgiving Hymns (Dead Sea Scroll)

1QM The War Scroll (Dead Sea Scroll)

1QS Rule of the Community (Dead Sea Scroll)

2 Clem 2 Clement

AJP American Journal of Philology

ANRW Aufstieg und Niedergang der römishen Welt, ed. Temporini and Haase

AusBR Australian Biblical Review

AUSS Andrews University Seminary Studies

BA Biblical Archaeologist

BBR Bulletin for Biblical Research

BSac Bibliotheca Sacra

BT Bible Translator

BTB Biblical Theology Bulletin

CBQ Catholic Biblical Quarterly

CD The Damascus Document (Dead Sea Scroll)

DPL Dictionary of Paul and His Letters, ed. Hawthorne, Martin, and Reid

Ebr. De Ebrietate (Philo)

EvQ Evangelical Quarterly

ExpTim Expository Times

HBT Horizons in Biblical Theology

Heres Qui Rerum Divinarum Heres sit (Philo)

HTR Harvard Theological Review

ICC International Critical Commentary

Int Interpretation

JB Jerusalem Bible

JBL Journal of Biblical Literature

JRH Journal of Religious History

JSNT Journal for the Study of the New Testament

JSOT Journal for the Study of the Old Testament

JTS Journal of Theological Studies

LB Living Bible

NAB New American Bible

NASB New American Standard Bible

NEB New English Bible

Neot Neotestamentica

NICNT New International Commentary on the New Testament

NIDNTT New International Dictionary of New Testament Theology, ed. Brown

NIV New International Version

NLT New Living Translation

NovT Novum Testamentum

NovTSupp Novum Testamentum Supplements

NRSV New Revised Standard Version

NTS New Testament Studies

RB Revue Biblique

ResQ Restoration Quarterly

RSV Revised Standard Version

SCJ Stone-Campbell Journal

SJT Scottish Journal of Theology

Spec.Leg. Philo, De Specialibus Legibus

TDNT Theological Dictionary of the New Testament, ed. Kittel and Friedrich

TEV Today's English Version

T.Jos Testament of Joseph

T.Levi Testament of Levi

T.Naph Testament of Naphtali

TS Theological Studies

TynBul Tyndale Bulletin

WW Word and World

ZNW Zeitschrift für die neutestamentliche Wissenshaft

-College Press New Testament Commentary: with the NIV

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 - 1:12-2:13

A. CLARITY SOUGHT - 1:12-14

B. SECOND TRAVEL ITINERARY EXPLAINED - 1:15-17

C. CANDOR DEMANDED - 1:18-22

D. THIRD TRAVEL ITINERARY DEFENDED - 1:23-2:4

E. THE OFFENDER FORGIVEN - 2:5-11

F. ACTUAL TRAVEL DESCRIBED - 2:12-13

IV. DEFENSE OF APOSTOLIC MINISTRY IN PRINCIPLE - 2:14-7:4

A. SUFFICIENT FOR MINISTRY - 2:14-3:6

1. The Aroma of Christ Spread - 2:14-17

2. A Living Letter of Recommendation Sent - 3:1-3

3. A Personal Reference Provided - 3:4-6

B. SUPERIOR TO THE OLD COVENANT - 3:7-18

1. Glory Unsurpassed 3:7-11

2. Glory Unobstructed 3:12-18

C. TENACIOUS DESPITE SHORTCOMINGS - 4:1-5:10

1. Christ Preached Plainly - 4:1-6

2. Hardships Overcome because of Jesus' Death - 4:7-12

3. Increasing Multitudes Brought to Life - 4:13-15

4. Driven by Unseen, Eternal Reward - 4:16-18

5. Confident in Eternal Home - 5:1-10

a) Permanent Home Guaranteed - 5:1-5

b) Pleasing the Lord Prioritizes Life - 5:6-10

D. PREACHING RECONCILIATION THROUGH CHRIST - 5:11-6:2

1. Motivated by Christ's Love - 5:11-15

2. Christ's Message of Reconciliation Delivered - 5:16-6:2

E. HARDSHIPS IN MINISTRY - 6:3-10

F. AN APPEAL FOR OPENNESS AND RECONCILIATION - 6:11-7:4

1. Paul's Heart Opened - 6:11-13

2. Holiness Demanded - 6:14-7:1

3. Paul's Trust Expressed - 7:2-4

V. ENCOURAGING NEWS: RELATIONSHIP FULLY RESTORED - 7:5-16

A. TITUS REPORTS LOVE FOR PAUL - 7:5-7

B. TRUE REPENTANCE DEMONSTRATES INNOCENCE - 7:8-13a

C. TITUS EXPRESSED DEEP AFFECTION - 7:13b-16

VI. PREPARATION FOR THE COLLECTION - 8:1-9:15

A. INCENTIVES TOWARD GENEROSITY - 8:1-15

1. Excel Like the Macedonians - 8:1-7

2. Give Like Christ - 8:8-9

3. Complete Your Offering - 8:10-12

4. Achieve Equity - 8:13-15

B. TITUS PLUS TWO OTHERS SENT TO CORINTH TO HELP - 8:16-9:5

1. Criticism to Be Thwarted - 8:16-21

2. Measure Up to Expectations - 8:22-24

3. Follow Through on What Was Begun - 9:1-5

C. MORE INCENTIVE TO BE GENEROUS - 9:6-15

1. God Will Be Generous - 9:6-11

2. God Will Be Praised - 9:12-15

VII. FINAL DEFENSE OF MINISTRY - 10:1-13:10

A. LAUNCH OF A MASSIVE COUNTERATTACK - 10:1-18

1. Powerful Weapons Employed - 10:1-6

2. Forceful Personal Presence Warned - 10:7-10

3. God's Expansion of the Gospel Boasted - 10:12-18

B. COMPARISON TO FALSE APOSTLES MADE - 11:1-15

1. True Message of Jesus Preached - 11:1-6

2. No Money Accepted - 11:7-12

3. The False Apostles Serve Satan - 11:13-15

C. BOASTING AS A "FOOL" - 11:16-33

1. Rationale Provided - 11:16-21a

2. Ancestry and Hardships Listed - 11:21b-29

3. Weakness Boasted - 11:30-33

D. MORE BOASTING - 12:1-10

1. A Vision Divulged - 12:1-6

2. An Irremovable Thorn Remains - 12:7-10

E. "BOASTING" RETROSPECTIVE - 12:11-13

F. PREPARATION FOR THE THIRD VISIT - 12:14-13:10

1. No Exploitation Tactics Employed - 12:14-18

2. More Trouble Feared - 12:19-21

3. Harsh Treatment for Sinners Warned - 13:1-4

4. Faith-testing Evidences Paul's Strength - 13:5-10

VIII. CLOSING REMARKS - 13:11-14

-College Press New Testament Commentary: with the NIV