CHAPTER 13
2Co
13:1–14. He Threatens a Severe Proof of
His Apostolic Authority, but Prefers They Would Spare Him the Necessity for It.
1.
This is the third time I am coming to you—not
merely preparing to come to you. This proves an intermediate visit
between the two recorded in Ac 18:1; 20:2.
In
the mouth of two or three witnesses shall every word be established—Quoted from De 19:15, Septuagint. “I will judge not
without examination, nor will I abstain from punishing upon due evidence” [Conybeare and Howson]. I will no longer be among you “in all patience”
towards offenders (2Co 12:12). The apostle in this case, where ordinary
testimony was to be had, does not look for an immediate revelation, nor does he
order the culprits to be cast out of the church before his arrival. Others
understand the “two or three witnesses” to mean his two or three visits
as establishing either (1) the truth of the facts alleged against the
offenders, or (2) the reality of his threats. I prefer the first explanation to
either of the two latter.
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, 2Co 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 2Co 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 (Ac 20:2). These were probably the very words of his former
threat which he now repeats again.
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” (2Co 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 (2Co 5:11, 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 (2Co 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].
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; Php 2:7, 8).
by—Greek, “from”; “owing to.”
the
power of God—the Father (Ro 1:4; 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,” 2Co 10:10; 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 (Php 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.
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” (2Co 13:3).
your
own selves—I need not speak much in proof of
Christ being in me, your minister (2Co 13:3), for if ye try your own selves
ye will see that Christ is also in you [Chrysostom],
(Ro 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 (Ex 17:7), “Is the Lord among us or not?” (Compare Mk 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 (Je 6:30; Da 5:27; Ro 1:28).
6.
we … not reprobates—not unable to abide the proof
to which ye put us (2Co 13:6). “I trust that” your own Christianity will be recognized
by you (observe, “ye shall know,” answers to “know your own
selves,” 2Co 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.
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).
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 (2Co 13:10).
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” (2Co
10:10).
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 2Co 13:11, “Be perfect,” the same
Greek word; also in 1Co 1:10, “perfectly joined together”; Eph 4:12,
“the perfecting of the saints.”
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.
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” (2Co 1:24; Php 4:4).
Be
perfect—Become perfect by filling up what
is lacking in your Christian character (Eph 4:13).
be
of good comfort—(2Co 1:6; 7:8–13; 1Th 4:18).
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 (Jn 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 (De 29:29).
Amen—omitted in the oldest manuscripts. Probably added
subsequently for the exigencies of public joint worship.
Excerpt from:
A Commentary on the Old and New Testaments
by Robert Jamieson, A. R. Fausset and David Brown
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