II Corinthians 13 · The Lantern

This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established.

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?

The wisdom of Paul and his much tender affection, one may observe in many other circumstances, but especially in this, his being so abundant and vehement in his admonitions, but so tardy and procrastinating in his punishments.

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 told you before, and foretell you, as if I were present, the second time; and being absent now I write to them which previously have sinned, and to all other, that, if I come again, I will not spare:

Then that they may not think now also that there will be again a putting off, and merely a threat in words, therefore he both said before, "At the mouth of two witnesses or three shall every word be established;" and [now], "If I come again, I will not spare." Now what he means is this: "I will no longer put off, if (which God forbid) I find you unamended; but will certainly vi…

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.

Since you seek a proof of Christ speaking in me, which toward you is not weak, but is mighty 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 he was crucified through weakness, yet he lives by the power of God. For we also are weak in him, but we shall live with him by the power of God toward 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).

Examine yourselves, whether you are in the faith; test yourselves. Do you not know your own selves, how that Jesus Christ is in you, except you 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.

"Try your own selves, whether ye be in the faith, prove your own selves. Know ye not as to your own selves, that Christ is in you, unless indeed ye be reprobate?" For since by what he has said he hath shown that even if he does not punish, it is not because he hath not Christ in himself, but because he intimates His long-suffering, Who was crucified and yet avenged not Himself;…

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 you shall know that we 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…

Now I pray to God that you do no evil; not that we should appear approved, but that you should do what is right, 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 we can do nothing against the truth, but for the truth.

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 we are weak, and you are strong: and this also we wish, even your perfection.

Therefore I write these things being absent, lest being present I should use sharpness, according to the power which the Lord has given me 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, brothers, farewell. Be perfect, be encouraged, be of one mind, live in peace; and the God of love and peace shall be 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.

"And the God of love and peace shall be with you." For truly he not only recommends and advises, but also prays. For either he prays for this, or else foretells what shall happen; or rather, both.

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).

Greet one another with a holy kiss.

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.

All the saints greet you.

The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit, be with you all. Amen.

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