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. Next: Galatians Introduction

Verse 1

This is the third time I am coming to you,.... Or "am ready to come to you", as the Alexandrian copy reads, as in Co2 12:14. Though he had been as yet but once at Corinth, and is to be reckoned and accounted for, either after this manner; he had been "once" with them when he first preached the Gospel to them, and was the means of their conversion, and laid, the foundation of their church state, of which there is some account in Act 18:1 he came to them a "second" time, by writing his first epistle, when he desired to be considered by them, as though he was present with them, Co1 5:3 and now a "third" time by this second epistle, in which he also speaks as if he was among them, see the following verse; or else in this way, he had been actually in person with them one time, and had been about to come in purpose and preparation a "second" time, but was prevented, and now was just ready a "third" time to set forward in his journey to them; see Co2 12:14 and so the Syriac version reads it here, "this is the third time that I am ready to come to you", and which our version also favours. The Alexandrian copy and some others, the Complutension edition, the Vulgate Latin and Ethiopic versions, read, "behold, this third time", &c. in order to raise and fix their attention to what he was saying, or about to say: in the mouth of two or three witnesses shall every word be established; referring to Deu 19:15 which he applies much in the same manner Christ does in Mat 18:16 and which it is probable he had in view; signifying hereby, that he proceeded in a judicial way, according to due form of law, and in such a manner as Christ had directed; and that they were to look upon his several comings in the sense now explained, to be as so many witnesses, whereby the several charges exhibited against them were fully attested and confirmed, so that things were now ripe for judgment, and for a final sentence to pass upon them.

Verse 2

I told you before, and foretell you as if I were present a second time,.... He means, that he had in his former epistle faithfully told them of their evils, and admonished them for them; and now he sends to them a second time before his coming, and again admonishes them, as if he was upon the spot with them; so that they had, as before, three witnesses, also a first and second admonition; which, should they be without success, he must proceed further: and being absent now, I write to them which heretofore have sinned; before he wrote his first epistle, of which he had information, and had faithfully reproved and admonished them; see Co2 12:21. And to all other; that might since be drawn into a compliance with sinful practices, through their example; or as the Arabic version renders it, "to the rest of the congregation"; who would be witnesses for him, and against them, that he had admonished them a first, and a second time: and by his present writing declares, that if I come again; for, not knowing what might fall out to prevent him, though he was bent upon coming, and ready for it, nor what was the will of God about it, he does not choose to be positive in the matter; and therefore writes conditionally, and with a guard, and no doubt with a submission to the divine will: I will not spare; this was the reason why as yet he had not been at Corinth, because he was willing to spare them; see Co2 1:23 being loath to come to severities, if gentler methods would take effect; but now having used all proper means, he is at a point, aud determined not to spare, but to use his apostolical rod, or that power which the Lord had given him in an extraordinary way, as an extraordinary officer, to punish incorrigible offenders, in such manner as the incestuous person, and Hymenaeus and Philetus had been used by him.

Verse 3

Since ye seek a proof of Christ speaking in me,.... This is the reason why he was determined, that should he come among them, he would not spare them, because they called in question his apostleship, and demanded a proof of it; which, of all men, they had the least reason to do; for they themselves were the seals of his apostleship, and the signs of an apostle had been done among them; they queried whether he was an ambassador of Christ, and was sent by him, and in his name; whether the message he came with was from him, and whether the Gospel he preached was his voice; and particularly whether he had such a power to punish delinquents, as he threatened them with the exercise of; a strange infatuation of the false apostles this, since Christ, who sent him, was with him, and spoke in him, and by him: which to you-ward, says he, is not weak, but is mighty in you; the Gospel of Christ, at the first preaching of it to them by him, was the power of God unto salvation to them; and was attended with divers signs and wonders, and gifts of the Holy Ghost; and besides, they had instances of the power of Christ towards them in an awful way, in punishing sinners; as in the delivery of the incestuous person to Satan, which was done by his Spirit being with them when assembled; and by smiting many of them with sickness, diseases, and infirmities, and with death itself, who had sinned, Co1 5:4. Wherefore, seeing after all these instances of the voice and power of Christ in him, they yet questioned his apostolical authority, and sought proof of it; and especially since this was not so much a tempting of him, as a tempting of Christ in him, he was resolved not to spare them.

Verse 4

For though he was crucified through weakness,.... Of the human nature; for the nature which Christ assumed was in all things like to ours, excepting sin; it was subject to all sinless infirmities; it was mortal, passible, liable to sufferings, and death, and so he came to be crucified; though not against his will, or without his previous assent; as God, he was able to have prevented his crucifixion if he would; he gave an instance of his power over men, at the time of his apprehension, by striking them down to the ground; and told Pilate his judge at his trial, that he could have no power to crucify him, if it was not given him from above; and he showed his superiority over devils when upon the cross, by spoiling principalities and powers; so that his crucifixion was not owing to want of power as God, but he became capable of it through his weakness as man: but yet he lives by the power of God; he was raised from the dead by a divine power; by his own power as God, as well as by his Father's, and so was declared to be the Son of God with power; and he lives at the right hand of God as man and Mediator, vested with all power in heaven and in earth; though, in the days of his flesh, he appeared so weak, mean, and despicable: now the apostle mentions this case of our Lord's, to deter the Corinthians from despising him, on account of his outward weakness and meanness; and from hence buoying themselves up, and in which they were encouraged by the false apostles, that he had not, and could not exercise the power he talked of; they had observed what mean figure he made when he was among them; and whatever weight there might be in his letters, yet his bodily presence was weak, and his speech contemptible; wherefore he sets before them the instance of Christ, who though he appeared very weak in his state of humiliation, yet he now lives in power, to assist and strengthen his ministers, in every branch of their work; and suggests, that as it was with Christ, it was, and would be in some measure with him, and his fellow ministers: for we also are weak in him: like him, and for his sake, they were subject to infirmities, reproaches, persecutions, and distresses; carried about daily the dying of the Lord Jesus; bore a very great resemblance to him in his state of humiliation; were very much as he was in this world, and bore much for his name's sake; the Alexandrian copy and the Syriac version read, "with him"; being crucified with him, and dead with him: but we shall live with him by the power of God towards you; which is not to be understood of being raised by Christ to an immortal life, and of living with him in glory; though this is a certain truth, that such who suffer with Christ, shall live and reign, and be glorified together with him; but of the life, power, and efficacy of the ministers of Christ, and of Christ in and with them, displayed in the lively ministration of the word and ordinances, in the vigorous discharge of all the branches of their office; not only in preaching, but in rebuking, admonishing, laying on of censures, and punishing criminals; and especially regards the powerful exertion and use of the apostolic rod; for this life is not only with Christ, or through Christ being in them, notwithstanding all their outward weakness, and by the power of God, which supports them under all, and enables them to perform their work, but is "towards you"; the Corinthians, to be exercised towards them, to be seen among them, and felt by them.

Verse 5

Examine yourselves whether ye be in the faith,.... These words are to be considered in connection with Co2 13:3 for seeing they sought and demanded a proof the voice and power of Christ in the apostle, he directs them to self examination, to look within themselves, to try, prove, and recognise their own souls; where if things were right, they would find a proof of Christ's speaking in him, to them: he advises them to examine the state of their own souls, and see whether they were in the faith; either in the doctrine of faith, having a spiritual and experimental knowledge of it, true love and affection for it, an hearty belief of it, having felt the power of it upon their souls, and abode in it; whether, as the Syriac version reads it, , "ye stand in the faith", firm and stable; or in the grace of faith, either of miracles, or that which is connected with salvation; and which if they were in it, and had it, is attended with good works; operates by love to Christ and to his people; by which souls go out of themselves to Christ, live upon him, receive from him, and give him all the glory of salvation: and if this was their case, he desires to know how they came by their faith; and suggests, that their light in the doctrine of the Gospel, and their faith in Christ Jesus, as well as the miraculous gifts many of them were possessed of, were through his ministry as the means; and this was a full proof of Christ's speaking in him: prove your own selves. Know ye not your own selves, how that Jesus Christ is in you; by which he means, that if they took a survey of things in their own souls, it would appear that Christ was in them; not as he is in all the world, filling heaven and earth with his presence; or as he is in every rational creature, as the Creator and author of the light of nature; but in a special and spiritual manner, by his Spirit and grace; the Father reveals him in his people, as the foundation of their hope of glory; he himself enters and takes possession of their hearts in conversion, communicates his grace, and manifests himself, and is formed there by his Spirit; his graces are implanted, his image is stamped, his Spirit is put within them, and he himself dwells by faith: and this upon inquiry would be found to be the case of the Corinthians, except, says the apostle, ye are reprobates; meaning not that they were so, as such may stand opposed to the elect of God; for persons may as yet neither be in the faith, nor Christ in them, and yet both be hereafter, and so not be left of God, or consigned to destruction; but that if they were not in the doctrine of, faith, then they were reprobate concerning it, or void of judgment in it; and if they had not the grace of faith, and Christ was not in them, then they were not genuine, but nominal professors, like "reprobate silver", counterfeit coin; which when detected, would be "disapproved", not only by God, but man, as this word also signifies, and so stands opposed to them that are "approved", Co2 13:7 or if they did not make such an examination, probation, and recognition of themselves, they would be without probation: or as the Arabic version, without experiment. The apostle hereby brings them into this dilemma, either that if upon examination they were found to be in the faith, and Christ in them, which blessings they enjoyed through his ministry, then they did not want a proof of Christ speaking in him; but if these things did not appear in them, then they were persons of no judgment in spiritual things, were not real Christians, but insignificant and useless persons.

Verse 6

But I trust that ye shall know,.... Whether they were reprobates or not, the apostle would not pretend to say; that he left to themselves, and of which they were capable of making judgment for themselves: however, he hoped and believed, that he and his fellow apostles would give such proof of themselves, as that they should know certainly that we, says he, are not reprobates; men void of judgment in the doctrines of the Gospel, but have light, knowledge, and understanding in them; or useless and unprofitable in the ministry, but were the savour of life unto life to many; were ministers by whom others believed; were successful labourers in the Lord's vineyard, and builders in his house; and were made very useful for the conversion, comfort, and edification of many souls: or that they were not men disapproved either by God, or his people; since as they faithfully served Christ in the ministration of the Gospel, they were acceptable to God, and approved of men: or were not men without a proof of Christ speaking in them; they might assure themselves they would have too soon, for some of them, an evidence of that power and authority which Christ had lodged in them, to punish such as repented not of their evils.

Verse 7

Now l pray to God,.... A strong mark of the apostle's affection for them. For though they used him so ill, he took every way and method to do them good; he not only wrote to them, sent the brethren to them, but put up his supplications at the throne of grace for them: The Alexandrian copy, the Vulgate Latin, and Ethiopic versions, read, "we pray", &c. And one of his petitions for them was, that ye do no evil; which, though impracticable and impossible, considering the situation of the people of God in this world, yet is desirable by every good man, both for himself and others; and was desired by the apostle, partly that their consciences might not be wounded, their souls grieved, their peace broke in upon, and their comforts lost; and partly that the name of God, and his cause and truths, might not be blasphemed; and chiefly that he might have no opportunity of exercising his apostolical rod for their correction: not that we should appear approved. This was a clear case that he sought their good, and not his own credit, and the exercise of power; if they committed evil, his faithfulness would be seen in reproving, rebuking, and exhorting them; and if they continued impenitent, his apostolical authority would be manifest in their punishment, so that he would appear approved, or with a proof of the power of Christ in him; but this he did not desire, but most earnestly wished there might be no occasion for any such evidence: but that they should do that which is honest; or "good", both in the sight of God and men, that which is according to the will of God, springs from love, is done in faith, and with a view to the glory of God; and the apostle's praying, both that they might be kept from evil, and do that which is good, shows the impotence of man's free will, the necessity of the grace of God to abstain from sin, and perform good works; and this the apostle earnestly desired, though, says be, we be as reprobates; weak and infirm persons, incapable of giving any proof of the power of Christ, and appear as such, who have no marks of apostolical authority. The apostle chose rather to be looked upon as a poor, mean, and insignificant person, than that they should sin, and require the exercise of his chastising rod, whereby he would be seen to be what they called in question.

Verse 8

For we can do nothing against the truth,.... The apostles had no power, nor could they, nor did they desire to exercise any against such who received the truth of the Gospel in the love of it; who continued in it, walked in it, and held it fast; who worshipped God in Spirit and in truth, and who walked uprightly, and as became the truth; for as the law is not made for such persons, but the reverse, so the authority the apostles had received from Christ was not to be exercised upon such: but for the truth: for the sake of defending the truth against those that dropped, denied, and opposed it; and for the honour of it, by chastising, correcting, reproving, censuring, and punishing such, who either contradicted it, or caused it to be blasphemed and spoken evil of.

Verse 9

For we are glad when we are weak,.... Appear to be so, look like persons disarmed of all power and authority; the apostles rejoiced when they had no occasion of exerting themselves, and of exercising that high office, and extraordinary commission they had received of Christ Jesus: and ye are strong; stand fast in the doctrine of faith, and are lively and active in the exercise of the grace of faith; are strong in Christ, and in his grace, and in the power of his might, to withstand every temptation of Satan, every corruption of their own hearts, and to perform every duty aright. And this also we wish, even your perfection; or restoration, or jointing in again; a metaphor taken from the setting of bones that are dislocated and out of joint; for the church at Corinth was like a disjointed body, and the apostle's wish was, that their animosities might cease, their divisions be healed, their disorders rectified, and each member be in its proper place, behaving as became the Gospel of Christ; see Co1 1:10.

Verse 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.

Verse 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 Co2 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.

Verse 12

Greet one another with an holy kiss. See Gill on Rom 16:16. . 2 Corinthians 13:13 co2 13:13 co2 13:13 co2 13:13All 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.

Verse 13

The grace of the Lord Jesus Christ.... Meaning either the love of Christ; see Co2 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. Next: Galatians Introduction

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 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).