2 Corinthians 13: Summary and Commentary

Verse 1

13:1-2 Announcing his intention to return to Corinth the third time (see study note on 12:14-15), Paul found confirmation of his plan in the Scriptures. The reason for this quotation is not clear, but perhaps, given the context of Deut 19:15, Paul wanted to warn them that every transgression (listed in 2 Cor 12:20-21) would be judged on his arrival. The two or three witnesses against the Corinthian offenders were Paul’s letters or visits and the promise of his coming the third time.

Verse 3

13:3-4 Christ speaks through me: Paul represented Christ to the Corinthian congregation, and he would exercise God’s power in dealing with them. • Paul’s weakness was patterned on the humiliation of Christ, who was crucified in weakness (see 8:9). Paul’s judgment on the sinners would be tempered by the constraint of Christ’s love (5:14-21). • We, too, are weak: Paul’s humanity was frail, yet he could draw on Christ’s strength (12:10).

Verse 5

13:5-6 The issue is clear cut: If they cannot recognize that Jesus Christ is living among them, they are the ones who have failed the test of genuine faith (literally are disproved). There is a play on words here: They were looking for “proof” of Paul’s apostolic authority, but Paul urges them, Test yourselves (or Prove yourselves). The lack of Christ’s presence would disprove their authenticity as Christians. But Paul himself has demonstrated that he has not failed the test of apostolic authority (literally not been disproved).

Verse 7

13:7-10 Whatever the problems Paul faced at Corinth, there is no doubt about his chief desire. He cherished the highest good for these people, that they would become mature and strong. Paul was always concerned to promote the welfare of his people, even when rebuking them.

13:7 that you will not do what is wrong: They would do wrong by embracing the false teachers who had appeared on the scene (11:5, 13-15; see study note on 10:1–13:13). • even if that makes it look like we have failed: Paul’s motivation in ministry is to be faithful, not to appear successful (1 Cor 4:2). He patterned his service on Jesus Christ himself (2 Cor 13:4), who was outwardly weak and an apparent failure in dying on the cross, but who is now victorious as he lives by the mighty power of God.

Verse 9

13:9 become mature: This Greek word sometimes carries the idea of repair or completion, of restoring something to its proper condition, as in a return to good health (a related word is used in 13:11, “grow to maturity”; Mark 1:19, “repairing”; 1 Thes 3:10, “fill”; Heb 13:21, “equip”; 1 Pet 5:10, “restore”).

Verse 10

13:10 Paul did not want to deal severely with the Corinthians by punishing the offenders (12:21). He wanted to exercise his apostolic authority in a positive way, but his ministry required him both to strengthen and to tear . . . down (cp. Jer 1:10). • to strengthen you (or to build you up): This is Paul’s favorite expression for a stable Christian community (see Eph 4:12), in which the Lord lives both in and among the believers (2 Cor 13:5).

Verse 11

13:11-14 The letter’s conclusion includes Paul’s final appeal (13:11), greetings (13:12-13), and a blessing (13:14).

13:11 These last words are Paul’s final instructions. • Be joyful: See also Phil 3:1; 4:4. • Grow to maturity: See study note on 2 Cor 13:9—Paul’s encouragement might be that they aim for restoration. • Encourage each other: The need for encouragement has been very prominent in 2 Corinthians, beginning with 1:3-7. • Live in harmony: Literally Be of the same mind (as in Phil 2:1-4).

Verse 12

13:12-13 a sacred kiss: The kiss was a common Jewish form of salutation, not only a sign of personal affection. Common in the New Testament church (Rom 16:16; 1 Cor 16:20; 1 Thes 5:26; 1 Pet 5:14), it may have a significance in worship services in uniting fellow believers (the “kiss of peace”). The word for sacred (Greek hagiō) is the same word that is translated God’s people (literally the saints; Greek hagioi) in the next sentence. • God’s people here were the believers in the place from which Paul was writing in Macedonia.

Verse 14

13:14 Paul closes his letter with a prayer and blessing. He invokes the three persons of the Trinity, with the grace of the Lord Jesus Christ (see 8:9) coming first. This is because we are always relying on Christ’s sacrificial love, which reconciles us to God the Father (5:18-21) and unites us through the fellowship of the Holy Spirit with all our fellow believers. • The love of God provides for our needs and graciously restores us to his family. • The fellowship of the Holy Spirit means our fellowship with the Spirit, who joins Christians together into a unity (Eph 4:3; Phil 2:1).

Verse 1

In these verses observe,

I. The apostle threatens to be severe against obstinate sinners when he should come to Corinth, having now sent to them a first and second epistle, with proper admonitions and exhortations, in order to reform what was amiss among them. Concerning this we may notice, 1. The caution with which he proceeded in his censures: he was not hasty in using severity, but gave a first and second admonition. So some understand his words (Co2 13:1): This is the third time I am coming to you, referring to his first and second epistles, by which he admonished them, as if he were present with them, though in person he was absent, Co2 13:2. According to this interpretation, these two epistles are the witnesses he means in the first verse, referring rather to the direction of our Saviour (Mat 17:16) concerning the manner how Christians should deal with offenders before they proceed to extremity than to the law of Moses (Deu 17:6; Deu 19:15) for the behaviour of judges in criminal matters. We should go, or send, to our brother, once and again, to tell him of his fault. Thus the apostle had told these Corinthians before, in his former epistle, and now he tells them, or writes to those who heretofore had sinned, and to all others, giving warning unto all before he came in person the third time, to exercise severity against scandalous offenders. Others think that the apostle had designed and prepared for his journey to Corinth twice already, but was providentially hindered, and now informs them of his intentions a third time to come to them. However this be, it is observable that he kept an account how often he endeavoured, and what pains he took with these Corinthians for their good: and we may be sure that an account is kept in heaven, and we must be reckoned with another day for the helps we have had for our souls, and how we have improved them. 2. The threatening itself: That if (or when) he came again (in person) he would not spare obstinate sinners, and such as were impenitent, in their scandalous enormities. He had told them before, he feared God would humble him among them, because he should find some who had sinned and had not repented; and now he declares he would not spare such, but would inflict church-censures upon them, which are thought to have been accompanied in those early times with visible and extraordinary tokens of divine displeasure. Note, Though it is God's gracious method to bear long with sinners, yet he will not bear always; at length he will come, and will not spare those who remain obstinate and impenitent, notwithstanding all his methods to reclaim and reform them.

II. The apostle assigns a reason why he would be thus severe, namely, for a proof of Christ's speaking in him, which they sought after, Co2 13:3. The evidence of his apostleship was necessary for the credit, confirmation, and success, of the gospel he preached; and therefore such as denied this were justly and severely to be censured. It was the design of the false teachers to make the Corinthians call this matter into question, of which yet they had not weak, but strong and mighty proofs (Co2 13:3), notwithstanding the mean figure he made in the world and the contempt which by some was cast upon him. Even as Christ himself was crucified through weakness, or appeared in his crucifixion as a weak and contemptible person, but liveth by the power of God, or in his resurrection and life manifests his divine power (Co2 13:4), so the apostles, how mean and contemptible soever they appeared to the world, did yet, as instruments, manifest the power of God, and particularly the power of his grace, in converting the world to Christianity. And therefore, as a proof to those who among the Corinthians sought a proof of Christ's speaking in the apostle, he puts them upon proving their Christianity (Co2 13:5): Examine yourselves, etc. Hereby he intimates that, if they could prove their own Christianity, this would be a proof of his apostleship; for if they were in the faith, if Jesus Christ was in them, this was a proof that Christ spoke in him, because it was by his ministry that they did believe. He had been not only an instructor, but a father to them. He had begotten them again by the gospel of Christ. Now it could not be imagined that a divine power should go along with his ministrations if he had not his commission from on high. If therefore they could prove themselves not to be reprobates, not to be rejected of Christ, he trusted they would know that he was not a reprobate (Co2 13:6), not disowned by Christ. What the apostle here says of the duty of the Corinthians to examine themselves, etc., with the particular view already mentioned, is applicable to the great duty of all who call themselves Christians, to examine themselves concerning their spiritual state. We should examine whether we be in the faith, because it is a matter in which we may be easily deceived, and wherein a deceit is highly dangerous: we are therefore concerned to prove our own selves, to put the question to our own souls, whether Christ be in us, or not; and Christ is in us, except we be reprobates: so that either we are true Christians or we are great cheats; and what a reproachful thing is it for a man not to know himself, not to know his own mind!

Verse 7

Here we have,

I. The apostle's prayer to God on the behalf of the Corinthians, that they might do no evil, Co2 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," Co2 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 Co2 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 (Co2 10:8) and says here (Co2 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 (Co2 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 (Co2 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 (Co2 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, Co2 10:6.

Verse 11

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, Co2 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, Co2 13:12, Co2 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 (Co2 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.

Verse 2

Rather, "I have already said (at my second visit), and tell you (now) beforehand, AS (I did) WHEN I WAS PRESENT THE SECOND TIME, SO also NOW in my absence (the oldest manuscripts omit the 'I write,' which here wrongly follows in English Version Greek text) to them which heretofore have sinned (namely, before my second visit, Co2 12:21), and to all others (who have sinned since my second visit, or are in danger of sinning)." The English Version, "as if I were present the second time," namely, this next time, is quite inconsistent with Co2 13:1, "this is the third time I am coming to you," as Paul could not have called the same journey at once "the second" and "the third time" of his coming. The antithesis between "the second time" and "now" is palpable.

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

Verse 3

Since—The reason why he will not spare: Since ye challenge me to give a "proof" that Christ speaks in me. It would be better if ye would "prove your own selves" (Co2 13:5). This disproves the assertion of some that Scripture nowhere asserts the infallibility of its writers when writing it.

which—"who" (Christ).

is not weak—in relation to you, by me and in this very Epistle, in exercising upon you strong discipline.

mighty in you—has given many proofs of His power in miracles, and even in punishing offenders (Co2 5:11, Co2 5:20-21). Ye have no need to put me to the proof in this, as long ago Christ has exhibited great proofs of His power by me among you (Co2 12:12) [GROTIUS]. It is therefore not me, but Christ, whom ye wrong: it is His patience that ye try in despising my admonitions, and derogating from my authority [CALVIN].

Verse 4

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

through weakness—Greek, "from weakness"; that is, His assumption of our weakness was the source, or necessary condition, from which the possibility of His crucifixion flowed (Heb 2:14; Phi 2:7-8).

by—Greek, "from"; "owing to."

the power of God—the Father (Rom 1:4; Rom 6:4; Eph 1:20).

weak in him—that is, in virtue of our union with Him, and after His pattern, weakness predominates in us for a time (exhibited in our "infirmities" and weak "bodily presence," Co2 10:10; Co2 12:5, Co2 12:9-10; and also in our not putting into immediate exercise our power of punishing offenders, just as Christ for a time kept in abeyance His power).

we shall live with him—not only hereafter with Him, free from our present infirmities, in the resurrection life (Phi 3:21), but presently in the exercise of our apostolic authority against offenders, which flows to us in respect to you from the power of God, however "weak" we now seem to you. "With Him," that is, even as He now exercises His power in His glorified resurrection life, after His weakness for a time.

Verse 5

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

prove your own selves—This should be your first aim, rather than "seeking a proof of Christ speaking in me" (Co2 13:3).

your own selves—I need not speak much in proof of Christ being in me, your minister (Co2 13:3), for if ye try your own selves ye will see that Christ is also in you [CHRYSOSTOM], (Rom 8:10). Finding Christ dwelling in yourselves by faith, ye may well believe that He speaks in me, by whose ministry ye have received this faith [ESTIUS]. To doubt it would be the sin of Israel, who, after so many miracles and experimental proofs of God's presence, still cried (Exo 17:7), "Is the Lord among us or not?" (Compare Mar 8:11).

except ye be reprobates—The Greek softens the expression, "somewhat reprobates," that is, not abiding the "proof" (alluding to the same word in the context); failing when tested. Image from metals (Jer 6:30; Dan 5:27; Rom 1:28).

Verse 6

we . . . not reprobates—not unable to abide the proof to which ye put us (Co2 13:6). "I trust that" your own Christianity will be recognized by you (observe, "ye shall know," answers to "know your own selves," Co2 13:5) as sufficient "proof" that ye are not reprobates, but that "Christ speaks in me," without needing a proof from me more trying to yourselves. If ye doubt my apostleship, ye must doubt your own Christianity, for ye are the fruits of my apostleship.

Verse 7

I pray—The oldest manuscripts read, "we pray."

not that we should appear approved—not to gain credit for ourselves, your ministers, by your Christian conduct; but for your good [ALFORD]. The antithesis to "reprobates" leads me to prefer explaining with BENGEL, "We do not pray that we may appear approved," by restraining you when ye do evil; "but that ye should do what is right" (English Version, "honest").

though we be as reprobates—though we be thereby deprived of the occasion for exercising our apostolic power (namely, in punishing), and so may appear "as reprobates" (incapable of affording proof of Christ speaking in us).

Verse 8

Our apostolic power is given us that we may use it not against, but for the furtherance of, the truth. Where you are free from fault, there is no scope for its exercise: and this I desire. Far be it from me to use it against the innocent, merely in order to increase my own power (Co2 13:10).

Verse 9

are glad—Greek, "rejoice."

when we are weak—having no occasion for displaying our power; and so seeming "weak," as being compassed with "infirmities" (Co2 10:10; Co2 11:29-30).

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

and—not in the oldest manuscripts.

we wish—Greek, "pray for."

your perfection—literally, "perfect restoration"; literally, that of a dislocated limb. Compare Co2 13:11, "Be perfect," the same Greek word; also in Co1 1:10, "perfectly joined together"; Eph 4:12, "the perfecting of the saints."

Verse 10

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

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

Verse 11

farewell—meaning in Greek also "rejoice"; thus in bidding farewell he returns to the point with which he set out, "we are helpers of your joy" (Co2 1:24; Phi 4:4).

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

be of good comfort— (Co2 1:6; Co2 7:8-13; Th1 4:18).

Verse 14

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

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

Amen—omitted in the oldest manuscripts. Probably added subsequently for the exigencies of public joint worship.

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