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.286However 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 demonstratethat 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.
