II Corinthians 13 · The Lantern

Lo this is the thirde time that I come vnto you. In the mouth of two or three witnesses shall euery worde stand

For if "in the mouth of three witnesses every word shall stand: " -while, through the benediction, we have the same (three) as witnesses of our faith whom we have as sureties of our salvation too-how much more does the number of the divine names suffice for the assurance of our hope likewise!

He joins the unwritten to the written, as he has done also in another place, saying, "He that is joined to an harlot is one body; for the twain," saith He, "shall become one flesh." Howbeit, this was spoken of lawful marriage; but he diverted its application unto this thing conveniently, so as to terrify them the more.

Having said many things to the disadvantage of the false apostles, the Apostle now speaks against those who have been misled by them. In regard to this he does two things. First, he rebukes those who have been misled; secondly, he congratulates those who remained faithful (v. 11). In regard to the first he does three things.

I tolde you before, and tell you before: as though I had bene present the seconde time, so write I nowe being absent to them which heretofore haue sinned and to all others, that if I come againe, I will not spare,

Is he then the same God as He who gave Satan power over the person of Job that his "strength might be made perfect in weakness? " How is it that the censurer of the Galatians still retains the very formula of the law: "In the mouth of two or three witnesses shall every word be established?

"For if at the mouth of two witnesses or three every word shall be established, and I have come twice and spoken, and speak now also by this Epistle; it follows, I must after this keep my word. For think not, I pray you, that my writing is of less account than my coming; for as I spoke when present, so now I write also when absent." Seest thou his fraternal solicitude?

But he threatens a severe sentence, saying: I warned those who sinned before and all the others. Here he first suggests the judicial process to be followed, which requires that three warnings have been given. In regard to this he says: I have warned you before twice, as I warned them when present, namely, when I was among you, so I warn them now, that is, while absent.

Seeing that ye seeke experience of Christ, that speaketh in mee, which towarde you is not weake, but is mightie in you.

The Corinthians are seeking proof that Christ is speaking in the apostles. When they do not obey Paul's teachings, they want to test him to see whether he will dare to exact retribution.

He says this with great indignation to those who despised him as a weak and contemptible man. He speaks as if to say: since you desire to test whether Christ dwells in me, and you mock me as a weak man who does not have Christ within him, you will truly learn this if you do not correct yourselves.

Then, lest they belittle the Apostle's power, he discloses his judicial power, saying: Do you desire proof that Christ is speaking in me? Here he does three things. First, he shows that he has delegation and power to judge from Christ; secondly, he shows Christ's power (v. 3b); thirdly, he shows that Christ's power is distributed to others.

For though hee was crucified concerning his infirmitie, yet liueth hee through the power of God. And wee no doubt are weake in him, but we shall liue with him, through the power of God towarde you.

The sacred books acknowledge with regard to Christ, that as He is the Son of man, so is the same Being not a [mere] man; and as He is flesh, so is He also spirit, and the Word of God, and God.

And when thou hearest of the Cross and of life, expect to find the doctrine concerning the Incarnation for all that is said here hath reference to that. And if he says "through the Power of God," it is not as though He were Himself void of strength to quicken His flesh; but it was indifferent with him to mention either Father or Son.

Not only in you has Christ's power appeared, but also in himself, inasmuch as he rose from the death of the cross, which he endured from human weakness, which he assumed in poverty and lives by the power of God, which is God: "The weakness of God is stronger than men" (1 Cor. 1:25).

Proue your selues whether ye are in the faith: examine your selues: knowe yee not your owne selues, howe that Iesus Christ is in you, except ye be reprobates?

"But the very hairs of your head are all numbered," says the Lord; those on the chin, too, are numbered, and those on the whole body. There must be therefore no plucking out, contrary to God's appointment, which has counted them in according to His will.

"For why speak I of myself," he says, "the teacher, who have so much care upon me and am entrusted with the whole world and have done such great miracles. For if ye will but examine yourselves who are in the rank of disciples, ye will see that Christ is in you also. But if in you, then much more in your teacher.

After threatening God's severe judgment, the Apostle warns them to be ready, so that they will not experience a severe judgment. First, he gives the admonition; secondly, he assigns the reason for it (v. 10). In regard to the first he does two things. First, he presents the admonition; secondly, he excludes a false suspicion (v. 7). In regard to the first he does two things.

But I trust that ye shall knowe that wee are not reprobates.

Paul is calling them to a knowledge of the faith and an upright life. Once they have recognized the authority of the apostle and his worth in God's sight, they will start to be concerned about themselves.

In these words is contained a strong threat, for their meaning is as follows: you desire to acquire proof by means of punishment; and I hope that we will be in a position to give you evidence that we are "what we ought to be," and have not been deprived of the gift of signs and powers. Or else: we have not become so corrupt in our life that Christ should have to abandon us.

What they might find in the Apostle is mentioned when he says, I hope you will find out that we have not failed. For since those Corinthians could say, "We are not reprobates, but we do not on that account hold to your teachings, because you are not right and should be repudiated." Therefore he says, whatever the case may be with yourselves, I hope that from our life and doctri…

Nowe I pray vnto God that yee doe none euill, not that we should seeme approued, but that ye should doe that which is honest: though we be as reprobates.

Paul is praying that he and his colleagues will be humbled, as it were, by seeing the Corinthians so well behaved that he will not dare rebuke them. If they are humbled in this way, they will appear to be false. It is when they judge sinners with the authority granted to them that they are seen to be approved as genuine by God.

Note his mercy. He was despised, reviled as a man having no power and only boasting in writing; yet he not only cancels the punishment, but even implores them not to sin, so as not to bring him to the necessity of punishing.

Then when he says, But we pray God, he excludes the suspicion. For he had threatened them with a severe judgment when he mentioned his power to judge, and suggested an examination, trusting that Christ was in them, unless they were reprobate. Nevertheless he leaves in doubt the question whether Christ be in them.

For wee can not doe any thing against the trueth, but for the trueth.

Paul is saying this because there is no power against the truth. They cannot reprove someone who is living a good life, but only someone who is an enemy of the law. This power will come to nothing if people have done what is good.

In order not to appear to be flattering, he says: I am not at all doing this out of vainglory, that is, I affirm that we will not have the power to punish you when we find you not fallen.

That he would lack this power of judging, if they are good, is shown when he says: For we cannot do anything against the truth. As if to say: we do not labor for anything but the truth, and for it we stand. But it is obvious that if we were to punish the innocent, we would be standing against the truth and against justice.

For we are glad when wee are weake, and that ye are strong: this also we wish for, euen your perfection.

This is paternal affection, to prefer the salvation of the disciples before his own good name. This is the part of a soul free from vainglory; this best releaseth from the bonds of the body and makes one to rise aloft from earth to heaven, the being pure from vain-glory; just as therefore the contrary leadeth unto many sins.

These words show the apostle's strong devotion to the Corinthians, for the meaning of his words is as follows: do not think that I grieve because I cannot demonstrate my power over you in the event that you do not stumble.

Then when he says, For we are glad, he removes the false suspicion on account of the joy conceived over their good. First, he mentions the joy he conceives over their innocence; secondly, the prayer he utters for their perfection (v. 9b).

Therefore write I these thinges being absent, least when I am present, I should vse sharpenesse, according to the power which the Lord hath giuen mee, to edification, and not to destruction.

Paul shows that chastisement is a form of edification. If one or two are punished, the entire fellowship learns the lesson.

Then, having given the admonition, he assigns the reason for it, saying, I write this while I am away from you, in order that when I come I may not have to be severe, i.e., I write these things to you in my absence to warn you, lest I be forced to do something against my will, which is that I may do nothing severe against you, except to the extent that I am compelled by you.

Finally brethren, fare ye well: be perfect: be of good comfort: be of one minde: liue in peace, and the God of loue and peace shalbe with you.

And not only now let us seem to believe and give heed, when we are admonished by the elders; but also when we take our departure home, let us remember the commandments of the Lord, and not be allured back by worldly lusts, but let us often and often draw near and try to make progress in the Lord's commands, that we all having the same mind may be gathered together for life.

"Be perfected." What is, "be perfected?" 'Be complete, fill up what is deficient.'

Having rebuked those deceived by false apostles, the Apostle now comforts those who have persisted in his faith and doctrine. First, he gives an admonition; secondly, he adds a greeting (v. 12). In regard to the first he does two things. First, he gives the salutation; secondly, the reward of a fulfilled admonition (v. 11d).

Greete one another with an holy kisse. All the Saintes salute you.

But when is peace more to be concluded with brethren than when, at the time of some religious observance, our prayer ascends with more acceptability; that they may themselves participate in our observance, and thereby be mollified for transacting with their brother touching. their own peace? What prayer is complete if divorced from the "holy kiss?

Hear what things God hath proclaimed by thy mouth, and keep it undefiled. He hath discoursed of the life to come, of the resurrection, of immortality, that death is not death, of those other innumerable mysteries. For he that is about to be initiated comes to the priest's mouth as it were an oracle, to hear things full of awe.

Then when he says, Greet one another with a holy kiss, he gives the salutation. In regard to this he does three things. First, he enjoins on them a mutual greeting; secondly, he greets them on the part of others (v. 12b); thirdly, he greets them on his own part (v. 13). He requests that the mutual greeting be made with a kiss; hence he says: Greet one another with a holy kiss.

The grace of our Lord Iesus Christ, and the loue of God, and the communion of the holy Ghost be with you all, Amen. The seconde Epistle to the Corinthians, written from Philippi, a citie in Macedonia, and sent by Titus and Lucas.

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