2 Corinthians 13
ZerrCBCDavid Lipscomb Commentary On 2nd Corinthians 132 Corinthians 13:1 This is the third time I am coming to you.—We have no record of but one visit to Corinth. (Acts 18:1-18). But this, with 12: 14, makes it clear that he made a visit of which we have no record.At the mouth of two witnesses or three shall every word be established.—Moses gave the law that no man should be put to death or punished except on the testimony of two or three witnesses. (Numbers 35:30; Deuteronomy 17:6; Deuteronomy 19:15). This law received a fresh prominence from our Lord’ s reproduction of it in giving directions for the discipline of his disciples (Matthew 18:16), and what was more natural than that Paul should conform to this law? The things to be established were the sins of which they had been guilty in opposing him, perverting the gospel, and corrupting the church.2 Corinthians 13:2I have said beforehand, and I do say beforehand, as when I was present the second time, so now, being absent, to them that have sinned heretofore, and to all the rest, that, if I come again, I will not spare;—When he was with them the second time, he dealt gently with them, but then warned them, if they persisted in their course, when he returned again, he would deal severely with them. He now repeats that he will not spare them if he still finds them obdurate in their sins. [The repeated warning includes those to whom it was first and who since then had similarly sinned.]2 Corinthians 13:3seeing that ye seek a proof of Christ that speaketh in me;—They had lightly spoken of his humble manner, and lack of apostolic power and authority, and challenged him to show his power by miraculous gifts, the presence of Christ in him by exhibition of power.who to you-ward is not weak, but is powerful in you:—The powers had been manifested with might toward them. Paul had both worked miracles before them, and had bestowed gifts upon them. [There had been evidences enough, even in the church at Corinth, that God’ s power was unmistakably in Christ.
These evidences were chiefly those of Christian character, developed by the power of the gospel.]2 Corinthians 13:4for he was crucified through weakness,—The crucifixion of Christ was the result of human weakness. He meekly submitted to wrong, patiently bore suffering unto death.
And the dread reality of these words must not be set aside lightly. The weakness of Christ here is the same that Paul has attributed to himself— the weakness of passive endurance, and humble service; the weakness of human condition, subjected to the power of his enemies. [We must conceive therefore the Word taking on himself and dwelling among men (John 1:14) in a mode inconceivable to us, but divine, for a time and for our salvation, real human weakness; and as being in his dying moments forsaken by God (Matthew 27:46), and powerless in the hands of his enemies. The ridicule of the chief priests mocking him and the scribes and the elders—“ He saved others; himself he cannot save” (Matthew 27:42)— is solemn truth. So in the garden the only way of deliverance is prayer to the Father—“ If thou be willing, remove this cup from me.” (Luke 22:41-42). Thus in all things he was made like unto his brethren. (Hebrews 2:17).]yet he liveth through the power of God.—By the power of God he was raised from the dead and liveth at God’ s right hand. [The resurrection is ever attributed to the power of God. (2 Corinthians 4:14; 1 Corinthians 15:15; Romans 4:24; Romans 6:4; Romans 8:11; 1 Peter 1:21). He who was so weak that he could not save himself from the cross now lives by the outstretched arm of Jehovah.
And the power thus manifested is proof that (verse 3) Christ is powerful in his church to save and to punish.]For we also are weak in him, but we shall live with him through the power of God toward you.—So Paul was weak, patient under sufferings and wrongs inflicted upon him, but by the power God gave him he lived toward them in correcting their wrongs, and punishing their sins. What and how the punishment was which he threatened to inflict on the false teachers is not clear.
Some think he proposed by the exercise of miraculous power to punish them with bodily affliction as he did Bar-Jesus. (Acts 13:6-12). Others think he intended to humiliate them by the exhibition of spiritual powers, and expose them before the multitude, and exclude them from the association of these in Christ. Whatever it was, the patience of Paul in bearing with their wrong course when present with them and his efforts then and through his epistles to turn them away from evil are manifest.2 Corinthians 13:5 Try your own selves, whether ye are in the faith; prove your own selves.—They had demanded proof that Paul was an apostle. He had furnished it, and he now admonishes them to try themselves so as to make sure that they are in the faith. He had already said unto them: “ If any man thinketh himself to be a prophet, or spiritual, let him take knowledge of the things which I write unto you, that they are the commandment of the Lord.” (1 Corinthians 14:37). That is, they were to test their lives, with an earnest desire to conform themselves unto its directions.
To be in the faith is to be faithful to the Lord.Or know ye not as to your own selves, that Jesus Christ is in you? unless indeed ye be reprobate.—Jesus Christ was in them if they did his will; and he was in them unless they had turned away from the faith and become reprobates.2 Corinthians 13:6 But I hope that ye shall know that we are not reprobate.—His power and faithfulness would be tested, as well as theirs, and he hoped that they would know that he would stand the test and not become a reprobate.2 Corinthians 13:7 Now we pray to God that ye do no evil;—He seems to apprehend that they might think his anxiety for their faithfulness was that they might approve him.not that we may appear approved, but that ye may do that which is honorable, though we be as reprobate.—So while he prays that they do no evil, not that he should appear approved, but that they might be approved of God, even should he be condemned. Their salvation was his object, not the approval of himself.2 Corinthians 13:8 For we can do nothing against the truth,—As an apostle of Christ, it was impossible for him to desire or wish to find any occasion for punishing them merely to demonstrate his own authority and power.
To rejoice in evil because it gave him an advantage of any kind would have been impossible for him.but for the truth.—[Should those who had fallen away “ from the simplicity and the purity that is toward Christ” (2 Corinthians 11:3) return, should those who had violated the obligations of love (2 Corinthians 12:20) and purity (2 Corinthians 12:21) repent, the cause of truth would thus be reestablished and his power of chastening would be nullified, because it is, in its very nature, being applied only for and never against the truth.]2 Corinthians 13:9 For we rejoice, when we are weak, and ye are strong: this we also pray for, even your perfecting.—He was not only willing to have no opportunity of displaying his power in inflicting punishment, but he delighted in such a condition, for it meant that they were strong in their spiritual life, and in their steadfastness in the faith.2 Corinthians 13:10 For this cause I write these things while absent, that I may not when present deal sharply,—While he was absent he wrote these things, lest, when he comes, he should find them in an evil way which would require him to use with severity the power the Lord had given him to build up and strengthen them.according to the authority which the Lord gave me for building up, and not for casting down.—The powers were given for their good, but if they refused to place themselves in such condition that they could be used for their good, then the powers would be used for their destruction. This refers to spiritual powers. Jesus came to save. But those who refused to be saved by him were condemned the more deeply. The gospel is “ to the one a savor from death unto death; to the other a savor from life unto life.” (2 Corinthians 2:15-16). What blesses the obedient punishes the disobedient. [If he should be compelled to act sharply, it would be more like pulling down than building up, and so at least an apparent contravention of the spirit of that authority with which he had been entrusted by Christ.]2 Corinthians 13:11 Finally,—[The conclusion is brief and in a mild tone.
There are no words wasted; no personal greetings; no names are mentioned. But it is not lacking in friendliness and affection.
It is a fitting close.]brethren,—[The term is used only four times in this epistle (2 Corinthians 1:8; 2 Corinthians 8:1; 2 Corinthians 8:23; 2 Corinthians 13:11), indicating here the importance of what he was saying and the affectionate spirit in which he spoke.]farewell.—[Literally rejoice, or, joy to you. On account of what follows the word here, it is better to take it as an exhortation to spiritual joy. Rejoicing in our union and communion with the Lord is one of our highest duties. Blessings so infinite as these should not be received with indifference. Joy is the atmosphere of heaven, and the more we have of it on earth, the more heavenly shall we be in character and temper.]Be perfected;—Strive to be perfect before God. [There was much to be amended; many grave faults had been committed; there were many deficiencies to be made good.]be comforted;—[Be consoled by the promises and supports of the gospel. To receive consolation by exhortation.]be of the same mind;—Be of one mind by walking by the same rule.live in peace:—Be at peace by each seeking the good of others, and all seeking to walk by the directions of the word of God. [He seeks the restoration of unity of purpose, and with that of inward and outward peace.
If these conditions should be fulfilled, the God of love and peace would assuredly be with them, for peace rests upon the sons of peace. (Luke 10:6.and the God of love and peace shall be with you.—The God that is full of love and peace will dwell with them and fill their hearts with the same love and peace that he possesses.2 Corinthians 13:12 Salute one another with a holy kiss.—I think, beyond all doubt, that the object of the Holy Spirit in referring to the kiss was to regulate a social custom, and not to institute an ordinance. It was customary to greet with a kiss, and the Holy Spirit said it should be a holy one.
The ordinances were instituted and observed by Jesus and recorded in his life and teachings as part of his work. Note how baptism and the Lord’ s Supper were ordained by Jesus, practiced by the apostles and churches as set forth in Acts of Apostles, and then urged in the epistles by specific direction for observing them. Jesus said nothing of it, never kissed or was kissed, save by Judas, so far as we are told. There is no account in Acts of any such custom by the apostles or churches, and it is only mentioned in the concluding salutations of four epistles. (Romans 16:16; 1 Corinthians 16:20; 2 Corinthians 13:12; 1 Thessalonians 5:26). Institutions and practices ordained by God, to be observed by his people, are never treated in this way. It was mentioned only when the apostle was sending salutations to others, being thereby reminded of their method of salutation.
If it was intended as an ordinance of God, I do not see why it was treated so differently from his other ordinances and commands.2 Corinthians 13:13 Al the saints salute you.—The saints joining in the salutation can only mean those who were present with Paul in Macedonia at the time of writing.2 Corinthians 13:14 The grace of the Lord Jesus Christ,—[Paul said to the Corinthians: “ Ye know the grace of our Lord Jesus Christ, that, though he was rich yet for your sakes he became poor, that ye through his poverty might become rich.” (2 Corinthians 8:9). His grace was a devotion to the good of man which knew no thought for self, which counted no sacrifice too great to attain it, not even the death of the cross.
Grace, then, is an attribute of God seen in Jesus Christ who died for man. “ God commendeth his own love toward us, in that, while we were yet sinners, Christ died for us.” (Romans 5:8). It was by the grace of God that Jesus tasted death for every man, and it is to the same grace every man owes his salvation. It begins in grace, is continued in grace, and perfected in grace. But grace passes from an attribute of the divine character to an active energy in the soul. At “ the throne of grace, that we may receive mercy, and may find grace to help us in time of need” (Hebrews 4:16). The heart is “ established by grace” (Hebrews 13:9), and by grace “ offer service well-pleasing to God” (Hebrews 12:28).
It is “ in the grace that is in Christ Jesus” that we find our strength, and we are assured of its sufficiency for endurance as well as for service. “ My grace is sufficient for thee.” (2 Corinthians 12:9). We are commanded to “ grow in the grace and knowledge of our Lord and Saviour Jesus Christ.” (2 Peter 3:18).
These passages all speak of the divine influence in the soul as the operation of grace, and regard that which has its source in the grace of God as the working power of salvation. Grace pardons the guilty, restores the fallen, delivers the captive, sanctifies the sinner, sustains and supports the believer.]and the love of God,—[The fountain from which grace flows is the love of the Father, for it is said: “ Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom can be no variation, neither shadow that is cast by turning.” (James 1:17). This love for man becomes through faith and obedience the joyful sense of comfort that we are his children, and that one day “ we shall be like him; for we shall see him even as he is.” (1 John 5:2).]and the communion of the Holy Spirit, be with you all.—The fellowship or companionship which the Spirit of the Lord (2 Corinthians 3:17-18) makes possible for Christians to have with God, with Christ, and with his fellow Christians; hence, Christian fellowship. The “ unity of the Spirit” (Ephesians 4:3) is the unity of fellowship which binds the church as the body of Christ.
Verse 1
2 Corinthians 13
Having already exercised marvelous patience with the Corinthian congregation, the apostle in this chapter stated his intention of coming to them as soon as he could with a view to having a genuine showdown regarding the minority of the congregation, including the false apostles, who had been causing the trouble (2 Corinthians 13:1-10); he concluded with an affectionate greeting to them all, a thumbnail summary of the epistle, and the world-famed trinitarian doxology, perhaps the most widely used on earth (2 Corinthians 13:11-14).
This is the third time I am coming to you. And by the mouth of two witnesses or three shall every word be established. (2 Corinthians 13:1)
The third time … Paul’s establishing the church in Corinth was his first visit; and afterward there had been a second, probably between the times of the two canonical epistles; and the one Paul proposed here was the third. Nothing is known of that second visit except what may be inferred from the scanty allusions to it in this epistle. There is no basis for giving any credibility to the imaginative descriptions of that second meeting, in which it is alleged that Paul was insulted, etc., etc. If anything like that had happened, and we cannot believe that it did, would he at this time have convened a court with himself in charge, summoned the witnesses, named the occasion, declared the rules of procedure and ordered the Corinthians to get ready for it?
Two witnesses or three … The principle of justice requiring that no accused person be convicted upon the testimony of a single witness was established in the law of Moses (Numbers 35:30; Deuteronomy 19:15); and Jesus had indicated the continuing validity of the principle in Matthew 18:16. Paul’s introduction of this Old Testament injunction without the usual “it is written” indicates that even at this early date it was universally accepted in the church. Hughes observed that “The minimum number of witnesses was two; and three were preferable to two."[1] Barclay’s description of what Paul announced in these verses is:
To put it in our modern idiom, Paul insists there must be a showdown. The situation must drag on no longer. Paul knew that there comes a time when trouble must be faced. If the healing medicines fail, there is nothing for it but the surgeon’s knife.[2]Every word shall be established … Incredibly, some scholars have so far missed the meaning of this that they actually suppose that by this Paul meant, “Any charge still being made against Paul when he arrives will need substantiation by witnesses."[3] It is impossible to imagine, however, that Paul was going to Corinth to clear himself On the contrary, he would go to discipline and correct THEM and to cast out of God’s church all incorrigible offenders. Clines was therefore correct in referring this to charges “of Corinthian against Corinthians,"[4] and not to Paul. A full reading of the Old Testament passage appealed to by Paul in this verse makes it absolutely clear what he intended to do:
This is almost verbatim the rendition from the Septuagint (LXX), meaning: “I will judge, not without examination, nor will I abstain from punishing upon due evidence; I shall now assuredly fulfill my threats."[5]Some scholars, apparently convinced by their own imaginations of what happened on the second visit, are in gross error by viewing the forthcoming confrontation as a church trying the apostle Paul. Such a notion is incompatible with everything in the New Testament.
[1] Philip E. Hughes, Paul’s Second Epistle to the Corinthians (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1962), p. 474.
[2] William Barclay, The Letters to the Corinthians (Philadelphia: The Westminster Press, 1954), p. 297.
[3] Norman Hillyer, The New Bible Commentary, Revised (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1970), p. 1087.
[4] David J. A. Clines, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 441.
[5] W. J. Conybeare, Life and Epistles of St. Paul (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1966), p. 463.
Verse 2
I have said beforehand, and I do say beforehand, as when I was present the second time, so now, being absent, to them that have sinned heretofore, and to all the rest, that, if I come again, I will not spare.The English Revised Version (1885) version in this place is inferior to the RSV, which gives the proper sense and should be read instead of this, the same being one of the exceptions to the general superiority of the English Revised Version. The labored and unnatural rendition in the E.R.V. was contrived as a conformity to the generally held opinions of scholars (until recent times) that there was no “second visit.” The literal translation from the Greek makes it certain that there was a second visit.
The RSV rendition of 2 Corinthians 13:2 is as follows:
I warned those who sinned before and all the others, and I warn them now while absent, as I did when present on my second visit, and that if I come again I will not spare them.
This significant rendition makes it absolutely clear that Paul was just as much in charge of that “painful visit” as he proposed to be in charge of the proposed third visit, having given all of those sinners there a firm and vigorous warning.
If I come again … does not imply any doubt as to Paul’s return. As Clines said, “If I come again' is not hypothetical but = when I come again.’"[6] This idiom was used by Christ himself in John 14:3, where “if I go” means “when I go.”
Regarding the long-established interpretation of the three visits spoken of here, Schoettgen and Clarke insisted that the three visits were: (1) Paul’s establishing the Corinthian church; (2) the first epistle to the Corinthians; and (3) the present epistle, understood in the epistolary sense as already sent, and yet also identified as a visit Paul yet intended to make.[7] In close connection with that interpretation, Farrar and others understood the “three witnesses” of (1) to be the two canonical Corinthians plus the apostle himself.[8] As McGarvey said, “Such interpretations are fanciful."[9] Nevertheless, it was for the purpose of accommodating some of these fanciful views that the English Revised Version thus rendered the passage.
I will not spare … This shows that “The apostolic churches were not independent democratic communities, vested with supreme authority over their own members. Paul could cast out of them whom he would."[10] Of course, apostolic authority was eventually succeeded by a government of independent congregations by scripturally appointed and qualified elders functioning under the authority of the Scriptures.
[6] David J. A. Clines, op. cit., p. 441.
[7] Adam Clarke, Commentary on the Holy Bible (New York: Carlton and Porter, 1829), Vol. VI, p. 372.
[8] F. W. Farrar, The Pulpit Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), Vol. 19,2Cor., p. 313.
[9] J. W. McGarvey, Second Epistle to the Corinthians (Cincinnati, Ohio: Standard Publishing Company, 1916), p. 240.
[10] Hodge as quoted by R. V. G. Tasker, The Second Epistle of Paul to the Corinthians (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1958), p. 187.
Verse 3
Seeing that ye seek a proof of Christ that speaketh in me; who to you-ward is not weak, but is powerful in you.Broomall was correct in seeing this verse “as a definite affirmation of the apostle’s inspiration and authority. Rejection of him meant rejection of Christ."[11] Denney also pointed out that:
In challenging Paul to come and exert his authority, in defying him to come with a rod, in presuming on what they called his weakness, they were really challenging Christ.[12]Some of the false apostles had been saying: “No matter how boldly he writes, when he comes he will be weak and unimpressive”; but Paul here promised to come and discipline them in the sternest manner.
[11] Wick Broomall, Wycliffe Bible Commentary (Chicago: Moody Press, 1971), p. 688.
[12] James Denney, Expositor’s Bible (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1947), Vol. V, 2Cor., p. 806.
Verse 4
For he was crucified through weakness, yet he liveth through the power of God. For we also are weak in him, but we shall live in him through the power of God toward you.Macknight’s paraphrase of 2 Corinthians 13:4 is thus:
For, though indeed Christ was crucified by reason of the weakness of his human nature, which was liable to death, yet he now liveth by the power of God. And though I also, his apostle, am weak, as he was, being subject to persecution, infamy, death; I shall nevertheless show myself alive in him, by exercising the power of God among you, punishing you severely if you do not repent.[13]The weakness of Christ mentioned here applies only to those weaknesses inherent in the fact of incarnation. Being a man, Christ was subject to death. “The Lord assumed our nature with all its infirmities, death included, bore them all for our sake, and then shook them all off forever when he rose from the dead."[14]We shall live in him through the power of God in you … By this, Paul meant that severe punishment would be visited upon gross and impenitent sinners at Corinth. Just as Christ the humble sufferer has now ascended to the throne of God, Paul will put aside the weakness of his patience and forbearance and exercise the full power of his apostolic office against the wicked deceivers. Some believe that Paul referred to supernatural judgments like that which afflicted Elymas.
[13] James Macknight, Apostolical Epistles with Commentary (Grand Rapids, Michigan: Baker Book House, 1969), p. 469.
[14] John Wesley, One Volume New Testament Commentary (Grand Rapids, Michigan: Baker Book House, 1972), in loco.
Verse 5
Try your own selves, whether ye are in the faith; prove your own selves. Or know ye not as to your own selves, that Christ is in you? unless indeed ye be reprobate.Someone at Corinth had suggested that Paul “prove” himself by exercising the authority he claimed, perhaps suggesting that they would like to examine him; but here Paul thundered the message that he would conduct a trial, not of himself, but of them, they, not himself, being the persons who needed to prove that they were in the faith.
Christ is in you … is a complimentary remark. Despite the sins of some, Christ was yet in the Corinthian church, unless, of course, the whole church had become “reprobate,” a possibility that Paul rejected in the last clause. Again, there is witness here to the fact that the major part of the Corinthian congregation was entitled to all the wonderful things Paul said about them in 2 Corinthians 1-9, a further attestation of the unity of the epistle.
In the faith … is a significant word, as used here, being a synonym for the Christian religion. In many references where Paul speaks of “faith,” it has exactly the same meaning as here. Usually, when Paul says “saved by faith,” it is not the subjective faith of the believer, but an objective reference to Christianity, which is meant.
Verse 6
But I hope that ye shall know that we are not reprobate.Paul’s logic here is to this effect: “You know only too well that Christ is in you; and by that very fact you already have proof of Christ speaking in me, through whom the message of Christ was brought to you."[15] If any should consider Paul reprobate, then they themselves would inevitably be reprobate also, as Paul was, in a sense, their father in the gospel.
ENDNOTE:
[15] Philip E. Hughes, op. cit., p. 481.
Verse 7
Now we pray to God that ye do no evil; not that we may appear approved, but that ye may do that which is honorable, though we be reprobate.The meaning of this is: “We pray to God that you may lead a pure and holy life, not to do us credit, but because it is right, even though we should be like false apostles."[16] A shade of meaning is also present as in Clines’ comment: “I would rather you did what is right, even if that means that I should not look like a true apostle, because of no need to take strong disciplinary measures."[17] Of course, Paul would have been more completely demonstrated as a true apostle if, in response to gross evil, he should have invoked such a penalty as fell on Elymas; on the other hand, if the Corinthians repented, as he hoped they would, he would appear among them as his usual kindly and tolerant self; and, in that latter case, Paul’s honor would not have been so dramatically demonstrated.
[16] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p 943
[17] David J. A. Clines, op. cit., p. 441.
Verse 8
For we can do nothing against the truth, but for the truth.“The word `truth’ here refers to the gospel message which Paul preached”;[18]; we … is a reference to Paul himself along with all the other holy apostles, having this meaning: “We apostles cannot exercise our miraculous power in opposition to the truth, but always in support thereof."[19] It was a moral impossibility for Paul to use the great powers God had given him, merely for the sake of impressing the false apostles at Corinth. The reason for bringing that up here was that if the Corinthians should set things in order before Paul’s arrival, there would be no startling powers displayed when Paul came. Of course, that is exactly the way Paul wanted it to be.
[18] Floyd V. Filson, The Interpreter’s Bible (Nashville: Abingdon Press, 1953), Vol. X, p. 421.
[19] James Macknight, op. cit., p. 471.
Verse 9
For we rejoice when we are weak, and ye are strong: this we also pray for, even your perfecting.When we are weak … means “when we appear weak” because of no need to exhibit divine power. “He is perfectly willing to be deprived of the opportunity to manifest apostolic power at Corinth, and thus be thought weak by some."[20]Even your perfection … It is not the conversion of a whole congregation which is suggested by this, but the conversion of the rebellious minority, thus perfecting the whole congregation. The word thus rendered in the Greek is “restoration”; as Hughes said, “The word means a correct articulating of limbs and joints in a body."[21] Thus is made clear the necessity of seeing these last four chapters, not as a blanket indictment of the whole church. The body had not at this point been destroyed, although some of its members needed “restoration,” or “perfecting” as in English Revised Version (1885).
[20] Raymond C. Kelcy, Second Corinthians (Austin, Texas: R. B. Sweet Company, 1967), p. 78.
[21] Philip E. Hughes, op. cit., p. 484.
Verse 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.This is a more concise statement of what Paul has been saying in the previous verses. “Paul’s ardent desire to forestall any need for rebuke shows his great wisdom in developing the church along lines of love, with no display of authority”[22]ENDNOTE:
[22] John William Russell, Compact Commentary on the New Testament (Grand Rapids, Michigan: Baker Book House, 1964), p. 457.
Verse 11
Finally, brethren, farewell. Be perfected; be comforted; be of the same mind; live in peace: and the God of love and peace shall be with you.Farewell … is actually “rejoice”;[23] for Paul is not saying “good-bye” until a little later. Lipscomb was impressed with the fact that “no names are mentioned here”[24] despite the fact of Paul’s knowing so many of them. This is quite natural. Any minister writing to a great congregation where his acquaintance was extensive would never single out just a handful for personal reference. It is a failure to understand this evident fact which led to Brunner’s repudiation of Romans 16 because of the many personal references in a letter to a church where he had never labored,[25] However, it was precisely because Paul had NOT lived in Rome that he could send greetings to all of his friends in a general letter to the church.
To have done so here at Corinth would have offended every person whose name he might have omitted. See discussion of this in my Commentary on Romans, p. 14. Such a criticism proves that some scholars are totally ignorant of the personal relations problems invariably associated with a congregation of Christians. Be perfected; be comforted; be of the same mind; live in peace … “This closing fourfold appeal aptly summarizes Paul’s letter."[26] A similar summary of 1Corinthians is in 1 Corinthians 16:13. As this passage stands, it fails to give the vigorous impact Paul probably intended. Filson admitted that these words “may be in the middle voice,"[27] thus giving the meaning exactly as it is rendered in the Nestle Greek text: “restore yourselves” and “admonish yourselves.” This is the true meaning, because as regards both restoration and admonition, it is the will of the person which is prerequisite to either one of them being accomplished. Thus the thought is similar to “work out your own salvation” (Philippians 2:12). [23] Interlinear Greek-English Testament, Nestle Greek Text (Grand Rapids, Michigan: Zondervan Publishing House, 1958), p. 740. [24] David Lipscomb, Second Corinthians (Nashville: The Gospel Advocate Company), p. 173. [25] Emil Brunner, The Letter to the Romans (Philadelphia: The Westminster Press, 1956), p. 11. [26] Norman Hillyer, op. cit., p. 1088. [27] Floyd V. Filson, op. cit., p. 423. Verse 12 Salute one another with a holy kiss.THE HOLY KISSDummelow called this “the token of brotherhood in the early church.[28] Other references to it in the New Testament are Romans 15:16,1 Corinthians 16:20,1 Thessalonians 5:26, and 1 Peter 5:14. Peter called it the “kiss of love”; but it is called the “holy kiss” elsewhere. This form of brotherly greeting, however, existed long before Christianity. Jesus rebuked the Pharisee for withholding the customary kiss of greeting (Luke 7:45), and Judas used it treacherously in the betrayal (Mark 14:44 f). Carver said the practice came from “the Jewish synagogues, where the sexes were segregated in worship."[29] It is plain that Paul was not here commanding a form of greeting, but regulating a custom that already existed. Kelcy understood this verse to mean, “The kiss of greeting, a social custom of the times, was not to be a meaningless formality; it was to be holy."[30]Lipscomb also took the same view of this, saying, “The object of the Holy Spirit in referring to the kiss was to regulate a social custom, and not to institute an ordinance."[31] “Like our handclasp today, the kiss was a symbol of mutual confidence; and, where the Corinthians were concerned, a sign of the healing of old divisions."[32]Paul’s reference to the “holy” kiss thus contained an embryonic warning of things to come.
The Christian congregations continued to use it as Christianity spread over the world; and the historical churches soon developed the custom into a liturgy. Plumptre tells how the custom was observed about the third century, as described in Apostolic Constitutions. Instructions were sent to the churches with this: Let the deacons say to all, “Salute ye one another with a holy kiss”; and let the clergy salute the bishop, the men of the laity salute the men, and the women were to salute the women. Deacons were to watch that there was no disorder during the act.[33]Another very early testimony regarding this kiss, and the abuses that had crept into the observance of it, was given by Clement of Alexandria, thus: Love is not proved by a kiss … There are those that make the church resound with a kiss, not having love itself within. The shameless use of a kiss occasions foul suspicions and evil reports … Gentle manners require that a kiss be chaste and with a closed mouth. There is an unholy kiss, full of poison, counterfeiting sanctity. “This is the love of God,” says John, “That we keep his commandments,” not that we stroke each other on the mouth.[34]Despite abuses, the custom prevailed until the thirteenth century, when the Western Church abolished it, and substituted “the act of kissing a marble or ivory tablet, upon which some sacred object, such as the crucifixion, had been carved."[35] The device was passed from one person to another during the observance of what by that time had become a “rite”; and the device itself was called “the Osculatorium."[36][28] J. R. Dummelow, op. cit., p. 944. [29] Frank G. Carver, op. cit., p 644. [30] Raymond C. Kelcy op. cit. p 78. [31] D. L. Lipscomb, op. cit., p. 174. [32] Philip E. Hughes, op. cit., p. 488. [33] E. H. Plumptre, Ellicott’s Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1959), Vol. VIII, p. 416. [34] Clement of Alexandria, The Instructor in Ante-Nicene Father (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1956), Vol. II, p. 291. [35] Ibid., p. 417. [36] Ibid. Verse 13 All the saints salute you.This included not merely Paul and his companions but included all Christians throughout the world. Although the Corinthians were not personally known by very many Christians throughout the ancient world, nevertheless the community of interest, mutual affection, and highest brotherly respect were properly considered to be the right of every Christian on earth. This word indicated clearly that Paul still considered the church at Corinth as a valid part of the larger body of Christ on earth, and that in spite of the disorders which threatened them. See 2 Corinthians 1:1, and also 1 Corinthians 1:4. Verse 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 great trinitarian doxology is one of the most widely used on earth, the beauty and effectiveness of it being known to millions in all nations. The New Testament nowhere mentions by name the doctrine of the Trinity; and there are doubtless aspects of that doctrine which are not fully scriptural; but the fact of there being three persons in the Godhead unmistakably shines in passages like this and Matthew 28:18-20. For further thoughts on this subject, see my Commentary on Matthew, pp. 33,34, 525. Commentators are agreed that there is nothing formal or stylized about this doxology; otherwise, the Father would have been mentioned first. As Clines said, “What makes it so impressive is the spontaneous, unconscious formulation of it."[37]The fact that, only a short generation after the crucifixion of Christ, his name should have been adoringly linked with that of Almighty God and the blessed Holy Spirit in a prayer is an allegation of his deity. Thus, as Broomall said, “This epistle opens (2 Corinthians 1:2) and ends with an affirmation of the deity of Christ."[38]Grace of Christ … love of God … communion of the Holy Spirit … As Tasker said, “As the first of the three genitives here is subjective, it is probable that the other two should be construed in the same way."[39]It is therefore the grace Christ showed to people, dying for their salvation (not the grace of men toward Christ), and the love of God toward man in the sending of his only begotten Son, and the communion with mankind on the part of the Holy Spirit. in the sacred writings of holy scripture, and not personal indwelling in Christian hearts as the earnest of human redemption. Just as the grace of Christ and God’s love are their actions, the communion of the Holy Spirit is the Spirit’s action (a thing not true of the earnest at all, for the earnest is sent by the Father, as in Galatians 4:6); and the epic achievement of the Holy Spirit for all people is seen in the inspired messages of holy writ. This priceless doxology prayerfully closes the Second Epistle to the Corinthians; and, after all that has been said, of censure and warning, the lowest sinner in the congregation is made a beneficiary of this apostolic benediction, no less than all the rest. “It is upon all, the slanderers, the gainsayers, the seekers after worldly wisdom, the hearkeners to false doctrine, as well as upon the faithful and obedient."[40] Surely here is the overflowing of a heart full of true love for the tried and tempted, for weak and sinful Christians. Nothing ever written before or since this Spirit-breathed epistle to Corinth ever succeeded in reaching and sustaining such a high level of personal impact, not only upon a troubled church of nineteen hundred years ago, but upon every soul that has the grace to receive it. [37] David J. A. Clines, op. cit., op. 443. [38] Wick Broomall, op. cit., p. 689. [39] R. V. G. Tasker, op. cit., p. 191. [40] John Wesley, op. cit., in loco.
Questions by E.M. Zerr On 2nd Corinthians 131. What saying will his third visit illustrate? 2. To what particular words does he here refer? 3. If he comes again what will be his attitude? 4. What do they seek from Paul? 5. Was this weak or strong? 6. In what did the strength consist? 7. Show connection of “ crucifixion” and “ weakness/’ verse 4. 8. By what does he live ? 9. When was that power manifested ? 10. What is Christ’ s resurrection called in 1 Cor. 15? 11. Who else may benefit by this power? 12. How were apostles “ weak in him” ? 13. In what way may they live with him? 14. Why should they examine themselves ? 15. By what measuring rule should it be done? 16. State the source of faith? 17. Whom should they prove? 18. How may a Christian prove himself? 19. Who should dwell in us ? 20. When is this not the ease? 21. Can we become such after becoming Christians? 22. What was Paul’ s standing as to this subject? 23. State what he would have Corinthians know. 24. What was the subject of his prayer for them ? 25. What shows his unselfishness here ? 26. What action of theirs is he concerned about? 27. At what personal sacrifice would be wish it so? 28. State what he was unable to do. 29. For what principles was all his doing? 30. What would cause him gladness? 31. Was this provided he could remain strong? 32. What further wish did he express for them ? 33. Give another name for perfection. 34. State one reason for writing these things ? 35. Of what would the “ sharpness” consist? 36. Where would this power originate? 37. For what purpose was it given him? 38. Might it lawfully be used for “ destruction” ? 39. In his farewell how does he wish their mind ? 40. How should they live? 41. From what source should peace be derived ? 42. If they heeded what would be the result ? 43. What greeting does he mention? 44. Was this to start any certain custom? 45. How might the salutation be other than holy? 46. Whose salutation did Paul extend to them? 47. What three persons are named in conclusion? 48. By what is this trio elsewhere known? 49. How may we have communion with the Holy Ghost ? 50. Give another biblical name for communion.
2 Corinthians 13:1
2 Corinthians 13:1. See the comments at 2 Corinthians 12:14 on the meaning of third time. In the preceding chapter Paul expresses a fear that he would find conditions undesirable when he got to Corinth the next time. He also expresses a warning intimation that if he found such conditions, he would rebuke them for their sins. Now he emphasizes the warning, but assures them that his treatment of them would be fair and according to a principle already established in the Scriptures (Deuteronomy 19:15), that a charge must be sustained by two or three witnesses.
2 Corinthians 13:2
2 Corinthians 13:2. Told you . . . as . . . second. This is the more definite information we have of what Paul did the second time he visited Corinth. (See comments at chapter 12:14.) Which heretofore have sinned are the ones designated by sinned already in chapter 12:21, and all other means the ones engaged in evildoing right at the time of his third visit which was yet to come.
2 Corinthians 13:3
2 Corinthians 13:3. Paul claimed to be a true spokesman for Christ, but he could not truly make such a claim were he to come short of his duty in rebuking sin. (See Acts 20:26-27.) The Corinthians understood that Christ was no weakling when it came to condemning wrongdoing, and therefore they would know that a true teacher for Him would also not spare when he was dealing with professed disciples who had become corrupt in their conduct.
2 Corinthians 13:4
2 Corinthians 13:4. Crucified through weakness. This has reference to the fleshly body that Jesus took upon himself (Philippians 2:7) in order that He might become a sacrifice for the sins of mankind. That body was as weak as that of any other man when it was attacked mortally, hence it was the victim of death through the crucifixion. But the power of God was sufficient to unite that body with its soul again and enable Him to live. We also are weak with him denotes that Christians will risk their temporal lives if need be, in their devotion to Him who is able to sustain them spiritually. This was especially significant in the case of the apostle who was devoting his services toward you (the Corinthians).
2 Corinthians 13:5
2 Corinthians 13:5. Examine is from PEIRAZO, which Thayer defines, “to try, make trial of, test,” and he explains it in this passage to mean, “for the purpose of ascertaining his quality, or what he thinks, or how he will behave himself.” Paul’s purpose for the examination is to see if the Corinthians are in the faith; whether they could still be regarded as faithful disciples. is the word for prove, and it has virtually the same meaning as the word just explained, and it doubtless is used for the sake of emphasis. Reprobates Is from , and the first of Thayer’s definition is, “Not standing the test, not approved.” The most significant thought is that having Christ in one, and being a reprobate are two opposite conditions, and a man cannot possess both at the same time. The exhortation of the verse is for each man to make this self examination to ascertain what his true condition is.
2 Corinthians 13:6
2 Corinthians 13:6. Paul does not intimate any doubt as to his not being a reprobate. He is concerned, however, over the attitude of the Corinthians on the subject. This concern is justified by the fact of personal enemies among the brethren, which has been referred to in a number of places in this book.
2 Corinthians 13:7
2 Corinthians 13:7. Not that we should appear approved. In verse 3 it is shown that. Paul’s severe chastisement of wrongdoers would prove him to be an acceptable spokesman for Christ. If they do no evil it will make it unnecessary for him to exhibit that evidence. Nevertheless, he was more desirous of their not doing evil, even if it did deprive him of such proof, and even though it would seemingly give the enemies of the apostle a pretext for saying he is a reprobate.
2 Corinthians 13:8
2 Corinthians 13:8. This verse is in line with the preceding one. Were the brethren to conduct themselves as they should, Paul could not have exercised his power of discipline against them without doing something against the truth, which is a thing he felt that he could not do.
2 Corinthians 13:9
2 Corinthians 13:9. The terms weak and strong are used somewhat figuratively, referring to the unpleasant experiences of the apostle as against the more fortunate ones of the brethren. If the afflictions must come, he would rather suffer them and let his brethren escape, just so they followed the conduct pertaining to Christian perfection.
2 Corinthians 13:10
2 Corinthians 13:10. See the comments at 1 Corinthians 4:21; 2 Corinthians 2:3 2 Corinthians 10:8. Paul was always conscientious and never evaded any duty however unpleasant. Yet he was considerate of the feelings of others, and never used the severest corrections against his brethren if a milder form could lawfully be used. If he could induce them to make the necessary adjustment through the means of his epistle, he would be spared the unpleasant ordeal of invoking his power (authority) in person, since his presence seemed to be objectionable to some.
2 Corinthians 13:11
2 Corinthians 13:11. This is a kindly, fatherly admonition with which the apostle approaches the close of his epistle. Be perfect means to complete what is necessary by removing the wrongs in their lives, after which they would have the right to feel comfortable in their consciences. In order to be at peace it is necessary to be of one mind, and that is possible only by each one bending his own mind to that of the instruction delivered to them by the inspired apostle. A man can be at peace with God only by living in peace with his brethren according to the instructions of inspiration.
2 Corinthians 13:12
2 Corinthians 13:12. This is explained at 1 Corinthians 16:20.
2 Corinthians 13:13
2 Corinthians 13:13. All the saints refers to those associated with Paul at this time. They joined the apostle in friendly salutation to the brethren at Corinth.
2 Corinthians 13:14
2 Corinthians 13:14. The three members of the Godhead, namely, the Father, the Son and the Holy Ghost (Spirit), are named in this verse. Grace means the favor of the Lord Jesus Christ, and the love of God denotes the affection that He extends toward his faithful children. Communion is from the same word as fellowship in many passages. It means the partnership that all faithful disciples may enjoy with each other through the truth made known by the work of the Spirit. It also includes the blessing of the presence of the Holy Spirit in the church (1 Corinthians 6:19). For the meaning of amen, see the comments at Romans 16:24,