2 Corinthians 13 commentary

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. Christ at his crucifixion, appeared as only a weak and helpless man, but his resurrection and life showed his Divine power. So the apostles, how mean and contemptible soever they appeared to the world, yet, as instruments, they manifested the power of God. Let them prove their tempers, conduct, and experience, as gold is assayed or proved by the touchstone. If 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, not disowned by Christ. They ought to know if Christ Jesus was in them, by the influences, graces, and indwelling of his Spirit, by his kingdom set up in their hearts. Let us question our own souls; either we are true Christians, or we are deceivers. Unless Christ be in us by his Spirit, and power of his love, our faith is dead, and we are yet disapproved by our Judge.

The most desirable thing we can ask of God, for ourselves and our friends, is to be kept from sin, that we and they may not do evil. We have far more need to pray that we may not do evil, than that we may not suffer evil. The apostle not only desired that they might be kept from sin, but also that they might grow in grace, and increase in holiness. We are earnestly to pray to God for those we caution, that they may cease to do evil, and learn to do well; and we should be glad for others to be strong in the grace of Christ, though it may be the means of showing our own weakness. let us also pray that we may be enabled to make a proper use of all our talents.

Here are several good exhortations. God is the Author of peace and Lover of concord; he hath loved us, and is willing to be at peace with us. And let it be our constant aim so to walk, that separation from our friends may be only for a time, and that we may meet in that happy world where parting will be unknown. He wishes that they may partake all the benefits which Christ of his free grace and favour has purchased; the Father out of his free love has purposed; and the Holy Ghost applies and bestows.

1. This will be the third. He goes on to reprove still farther the insolence of those of whom he had been speaking, some of whom living in profligacy and licentiousness, and others, carrying on contentions and strifes among themselves, cared nothing for his reproof. For his discourse did not apply to the entire body of the Church, but to certain diseased and half-rotten members of it. Hence he now, with greater freedom, uses sharpness, because he has to do with particular individuals, not with the whole body of the people, and besides this, it was with persons of such a stamp, that he perceived, that he would do them no good by kindness, and mild remedies. After having spent a year and a half among them, (Acts 18:11,) he had visited them a second time. Now he forewarns them, that he will come to them a third time, and he says, that his three comings to them will be in the place of three witnesses. He quotes the law as to the authority of witnesses; not in the natural and literal sense, as it is termed, but by accommodation, “Anagogen ” or similitude, applying it to his particular purpose.

“The declaration of the law,” says he, “is, that we must rest on the testimony of two or three witnesses for putting an end to disputes.” “This is only an allusion: it is taken, with a trifling abridgement, from the Alexandrine copy of the Septuagint, which is an exact translation of the Hebrew.” — Horne’s Introduction, (Lond. 1823,) volume 2 — Ed. (Deuteronomy 19:15.)

For the word established means that a decision is pronounced respecting a matter, that the strife may cease. “I, indeed, am but one individual, but coming a third time I shall have the authority of three witnesses, or, my three comings will be in the place of three testimonies.” For the threefold effort that was made for their welfare, and perseverance, as made trial of on three different occasions, might, with good reason, be held equivalent to three persons.

2. I told you before, and foretell you. The friendly and agreeable admonitions, that he had addressed to them so frequently, had been of no advantage. He, accordingly, betakes himself to a more severe remedy, with which he had previously threatened them in words when present with them. When we see him act with so much strictness, we need have no doubt, that they were surprisingly ungovernable and obstinate; for it appears from his writings, what mildness, and what unwearied patience he was otherwise prepared to manifest. As, however, it is the part of a good parent to forgive and bear with many things, so it is the part of a foolish parent, and one that has no proper regard for the welfare of his children, to neglect to use severity, when there is occasion for it, and to mingle strictness with mildness. We are well aware, that nothing is more hurtful than excessive indulgence “Vn abandon desmesure, et douceur trop grande;” — “Excessive indulgence, and too great sweetness.” Let us, therefore, use mildness, when we can safely do so, and that too, dignified and properly regulated: let us act with greater severity, when necessity requires.

It is asked, however, why it was, that the Apostle allowed himself to expose the particular faults of individuals in so open a manner, as in a manner to point his finger at the very persons? I answer, that he would never have done so, if the sins had been hid, but as they were manifest to all, and matter of notoriety, so as to furnish a pernicious example, it was necessary that he should not spare the authors of a public scandal. It might almost seem as if Baxter must have had this passage of Calvin in his eye, when penning his celebrated apology for animadverting so freely on the faults of the ministers of religion in his times. “If it should be objected, that I should not have spoken so plainly and sharply against the sins of the ministry, or that I should not have published it to the view of the world, or, at least, that I should have done it in another tongue, and not in the ears of the vulgar. When the sin is open in the sight of the world, it is in vain to attempt to hide it; and when the sin is public, the confession should also be public. If the ministers of England had sinned only in Latin, I would have made shift to have admonished them in Latin, or else should have said nothing to them. But if they will sin in English, they must hear of it in English.” — Baxter’s Reformed Pastor, (Glasgow, 1829,) pp. 60, 61. — Ed.

It is asked, secondly, what kind of chastisement he threatens to inflict upon them, as he could scarcely chastise them more severely in words. I have no doubt that he means, that he will inflict punishment upon them by excommunication. For what is more to be dreaded, than being cut off from the body of Christ, expelled from the kingdom of God, and delivered over to Satan for destruction, (1 Corinthians 5:5,) unless you repent?

3. Since ye seek a proof A twofold meaning may be drawn from these words. The first is, “Since you wish to try me, whether I speak of myself, or whether Christ speaks by me;” and in this way Chrysostom, and Ambrose, explain it. I am rather inclined, however, to understand him as declaring, that it does not so much concern himself as Christ, when his authority is detracted from — that when his admonitions are despised, Christ’s patience is tried. “It is Christ that speaks by me; when therefore, you bring my doctrine under your lash, it is not so much to me as to him that you do injury.”

Some one, however, will object thus: “What! Will a man’s doctrine, then, be exempted from all investigation, so soon as he makes it his boast, that he has Christ as his authority? And what false prophet will not make this his boast? What distinction, then, will there be between truth and falsehood, and what will, in that case, become of that injunction:

Try the spirits, whether they are of God.” (1 John 4:1.)

Every objection of this nature Paul anticipates, when he says that Christ has wrought efficaciously in them by his ministry. For these two clauses, Christ speaking in me, and, who is mighty in you, not weak, must be read in connection, in this sense: “Christ, by exercising his power towards you in my doctrine, has declared that he spoke by my mouth, so that you have no excuse on the ground of ignorance.”

We see, that he does not merely boast in words, but proves in reality that Christ speaks in him, and he convinces the Corinthians, before requiring them to give him credit. Whoever, then, will speak in the Church, whatever be the title that he claims for himself, it will be allowable to inquire as to his doctrine, until Christ has manifested himself in him, and thus it will not be of Christ that judgment will be formed, but of the man. When, however, it is apparent, that it is the word of God that is advanced, what Paul says holds good — that it is God himself who is not believed “Que si on ne la recoit, cest oster a Dieu son authorite;” — “That if this is not received, that is to take from God the authority, which belongs to him.” Moses spake with the same confidence. (Numbers 16:11.)

What are we — I and Aaron? You are tempting God.

In like manner, Isaiah:

Is it too small a thing that you grieve men, unless you grieve my God also? (Isaiah 7:13.)

For there is no more room for shuffling, when it has been made apparent, that it is a minister of God that speaks, and that he discharges his office faithfully. I return to Paul. As the confirmation of his ministry had been so decided among the Corinthians, inasmuch as the Lord had shown himself openly, it is not to be wondered, if he takes it so much amiss, that he meets with resistance. On good grounds, truly, “Tant y a qu’il auoit bonne occasion et droict;” — “To such an extent had he good occasion and right.” might he throw back upon them, as he does, the reproach, that they were rebels against Christ.

4. For though he was crucified. He speaks, with particular intention, of Christ’s abasement, with the view of intimating indirectly, “Afin de donner taeitement &entendre;” — “That he may tacitly give them to understand.” that nothing was despised in him, but what they would have been prepared to despise, also, in Christ himself, inasmuch as he

emptied himself, even to the death of the cross. (Philippians 2:8.)

He shows, however, at the same time, how absurd it is to despise in Christ “En nostre Seigneur Iesus;” — “In our Lord Jesus.” the abasement of the cross, inasmuch as it is conjoined with the incomparable glory of his resurrection. “Shall Christ be esteemed by you the less, because he showed signs of weakness in his death, as if his heavenly life, that he leads subsequently to his resurrection, were not a clear token of his Divine power?” For as the term flesh here means Christ’s human nature, “Car comme que par infirmite, est yet signifiee l’humanite de Christ;” — “For as by weakness is here meant the humanity of Christ.” so the word God is taken here to denote his Divinity.

Here, however, a question arises — whether Christ labored under such infirmity as to be subjected to necessity against his will; for, what we suffer through weakness, we suffer from constraint, and not from our own choice. As the Arians of old abused this pretext for effectually opposing the divinity of Christ, the orthodox Fathers gave this explanation of it — that it was effected by appointment, inasmuch as Christ so desired, and not from his being constrained by any necessity. This answer is true, provided it be properly understood. There are some, however, that mistakenly extend the appointment to Christ’s human will — as if this were not the condition of his nature, but a permission contrary to his nature. For example: “His dying,” they say, “did not happen because his humanity was, properly speaking, liable to death, but by appointment, because he chose to die.” I grant, indeed, that he died, because he chose to do so; but, whence came this choice, but from this — that he had, of his own accord, clothed himself with a mortal nature “Nostre nature mortelle;” — “Our mortal nature.” If, however, we make Christ’s human nature so unlike ours, the main support of our faith is overturned. Let us, therefore, understand it in this way — that Christ suffered by appointment, not by constraint, because, being in the form of God he could have exempted himself from this necessity, but, nevertheless, he suffered through weakness, because he emptied himself (Philippians 2:6.)

We are weak in him. To be weak in Christ means here to be a partaker of Christ’s weakness. Thus he makes his own weakness glorious, because in it he is conformed to Christ, and he no longer shrinks back from the disgrace, that he has in common with the Son of God; but, in the mean time, he says that he will live towards them after Christ’s example. “I also,” says he, “will be a partaker of Christ’s life, after I shall have been exempted from weakness.” “Apres que mon infirmite aura comme fait son temps;” — “After my weakness shall have, as it were, served its time.” To weakness he opposes life, and, accordingly, he understands by this term a condition that is flourishing, and full of honor. “Ascauoir quand vn homme est en estime et reputation;” — “That is, when a man is held in esteem and reputation.” The clause towards you may also be taken in connection with the power of God, but it is of no importance, as the meaning always remains the same — that the Corinthians, when they began to judge aright, would have respectful and honorable views of the power of God, which was in Paul, and would no longer despise outward infirmity.

2 Corinthians 13:5-9

5. Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?

5. Vosmet iposo tentate, num sitis in fide: vos ipsos probate. Annon cognoscitis vosmet ipsos, quod Iesus Christus in vobis est, nisi si cubi reprobi estis?

6. But I trust that ye shall know that we are not reprobates.

6. At spero vos cognituros, quod nos non simus reprobi.

7. Now I pray to God that ye do no evil; not that we should appear approved, but that ye should do that which is honest, though we be as reprobates.

7. Opto autem apud Deum, ne quid male faciatis; non quo nos probati appareamus, sed ut vos quod honestum est faciatis, nos vero veluti reprobi sumus.

8. For we can do nothing against the truth, but for the truth.

8. Non enim possumus quicquam adversus veritatem, sed pro veritate.

9. For we are glad, when we are weak, and ye are strong: and this also we wish, even your perfection.

9. Gaudemus enim, quum nos infirmi fuerimus, vos autem validi fueritis: hoc vero etiam optamus, vestram integritatem.

5. Try yourselves. He confirms, what he had stated previously — that Christ’s power showed itself openly in his ministry. For he makes them the judges of this matter, provided they descend, as it were, into themselves, and acknowledge what they had received from him. In the first place, as there is but one Christ, it must be of necessity, that the same Christ must dwell alike in minister and people. Now, dwelling in the people, how will he deny himself in the minister. “En la personne du Ministre;” — “In the person of the Minister.” Farther, he had shown his power in Paul’s preaching, in such a manner that it could be no longer doubtful or obscure to the Corinthians, if they were not altogether stupid. “Du tout stupides et abbrutis;” — “Altogether stupid and besotted.” For, whence had they faith? whence had they Christ? whence, in fine, had they every thing? It is with good reason, therefore, that they are called to look into themselves, that they may discover there, what they despise as a thing unknown. Then only has a minister a true and well grounded assurance for the approbation of his doctrine, when he can appeal to the consciences of those whom he has taught, that, if they have any thing of Christ, and of sincere piety, they may be constrained to acknowledge his fidelity. We are now in possession of Paul’s object.

This passage, however, is deserving of particular observation on two accounts. For, in the first place, it shows the relation, “La relation et correspondance mutuelle;” — “The relation and mutual correspondence.” which subsists between the faith of the people, and the preaching of the minister — that the one is the mother, that produces and brings forth, and the other is the daughter, that ought not to forget her origin. “Que ne doit point oublier le lieu d’ou elle a prins la naissance;” — “Which ought not to forget the place, from which she has taken her birth.” In the second place, it serves to prove the assurance of faith, as to which the Sorbonnic sophists have made us stagger, nay more, have altogether rooted out from the minds of men. They charge with rashness all that are persuaded that they are the members of Christ, and have Him remaining in them, for they bid us be satisfied with a “moral conjecture,” See Calvin on the Corinthians, vol. 1, p. 112. as they call it — that is, with a mere opinion “D’vne opinion et vn cuider;” — “With an opinion and an imagination.” — The Rhemish Translators, when commenting on this very passage, take occasion to oppose the idea of the attainableness of assurance of faith. “The Heretiques,” say they, “argue hereupon, that every one may know himself certainly to be in grace; where the Apostle speaketh expressly and onely of faith, the act whereof a man may know and feele to be in himself, because it is an act of understanding, though he cannot be assured that he hath his sinnes remitted, and that he is in all pointes in a state of grace and salvation; because euery man that is of the Catholike faith is not alwaies of good life and agreeable thereunto, nor the acts of our will so subject to understanding, that we can knowe certainely whether we be good or euill.” Dr. Fulke, in his Refutation of the errors of the Rhemish Doctors, (Loud. 1601,) p. 584, after furnishing suitable replies to the arguments thus advanced, concludes by remarking, that “our certeintie dependeth not upon our will or workes, but upon the promise of God through faith, that Christ is in us, and we in him, therefore we shall not misse of the performance of his promises.” — Ed. so that our consciences remain constantly in suspense, and in a state of perplexity. But what does Paul say here? He declares, that all are reprobates, who doubt whether they profess Christ and are a part of His body. Let us, therefore, reckon that alone to be right faith, which leads us to repose in safety in the favor of God, with no wavering opinion, but with a firm and steadfast assurance.

Unless by any means you are reprobates. He gives them in a manner their choice, whether they would rather be reprobates, than give due testimony to his ministry; for he leaves them no alternative, but either to show respect to his Apostleship, or to allow that they are reprobates. For, unquestionably, their faith had been founded upon his doctrine, and they had no other Christ, than they had received from him, and no other gospel than what they had embraced, as delivered to them by him, so that it were vain for them to attempt to separate any part of their salvation from his praise.

6. I hope that you shall know He presses them still more urgently, while indulging this confident persuasion — that he will not be rejected by the Corinthians. One of two things was necessary — that they should either assign to Paul the honor due to an Apostle, or condemn themselves for unbelief, and acknowledge that they have no Church. He softens, however, the severity of the statement, by making use of the expression — I hope; but in such a manner as to remind them the better of their duty; for to disappoint the hopes that have been entertained as to our integrity, is excessively cruel. “I hope,” says he, “that you shall know — when you have been restored to a sound mind.” He prudently, however, says nothing as to himself in this second clause, calling them to consider God’s benefits, by which they had been distinguished; nay more, he puts their salvation in the place of his authority.

7. I desire before God. Again he declares, that he cares nothing for his own honor, but is simply desirous of promoting their advantage. For nothing was so undesirable for them, as to deprive themselves of advantage from his doctrine — as they had begun to do, through their pride and contempt. “As to myself,” says he, “for my reputation among men, I am not concerned. My only fear is, lest you should offend God. Nay more, I am prepared to be as a reprobate, provided you are free from all blame.” “I am a reprobate,” says he, “in the judgment of mankind, who very frequently reject those who are deserving of the highest honor.” “Qui estoyent dignes d’honneur sur tous autres;” — “Who were worthy of honor above all others.” At the same time, the particle as is not superfluous. For it corresponds with what he says elsewhere — as deceivers and yet true. (2 Corinthians 6:8.) And this, certainly, is the true rule — that the Pastor, having no regard to himself, should be devoted exclusively to the edification of the Church. Let him be concerned as to his own reputation, in so far as he sees it to be conducive to the public advantage. Let him be prepared to feel indifferent to it, whenever he may do so, without public disadvantage.

8. For we can do nothing: That is — “I do not seek, or desire any other power, than what the Lord has conferred upon me, that I may promote the truth. To false Apostles it is all one, provided they have power; and they feel no concern to make use of their power for the promotion of what is good.” In short, he defends and maintains the honor of his ministry, in so far as it is connected with the truth of God. “What does it matter to me? For unless I have in view to promote the truth, all the power that I shall claim will be false and groundless. If, however, I lay out, whatever I have, for the promotion of the truth, I, in that case, do not consult my own interest. Now, when the authority of doctrine is safe, and truth is uninjured, I have what I desire. In contending, therefore, so keenly, I am not influenced by any exclusive regard for myself personally.” By this consideration, however, he intimates, that the man, who fights and labors for the truth alone will not take it amiss, should occasion require it, to be regarded in the judgment of men as a reprobate, provided this does not interfere with the glory of God, the edification of the Church, and the authority of sound doctrine.

This passage must be carefully observed, because it limits the power, which the Pastors of the Church should have, and fixes its proper bounds — that they be ministers of the truth. Papists loudly tell us, that it is said,

He that heareth you, heareth me; he that despiseth you, despiseth me, (Luke 10:16);

and likewise:

Obey them that are set over you, (Hebrews 13:17);

and under this pretext they take to themselves the utmost liberty, so as to usurp unbounded dominion, while they are, at the same time, the avowed and sworn enemies of the truth, and aim at its destruction by every means in their power. For exposing such impudence, this one statement of Paul will suffice — which declares, that they must themselves be in subjection to the truth. “Qu’il faut que ceux qui ont le gouernement en l’Eglise, seruent la verite;” — “That it is necessary that those, who have the government of the Church, be subject to the truth.”

9. For, we rejoice. Either the causal particle γὰρ, (for,) must be taken as meaning — therefore; or it is a second reason, why he does not refuse to be regarded as a reprobate — for their sake, and with a view to their advantage. Let the reader select whichever he may choose, for it is of no consequence. “Car c’est tout vn;” — “For it is all one.” When he says, Provided you are strong, I shall willingly submit to be reckoned weak, there is an antithesis in the words — not in the meaning; for weakness means here, as formerly, (2 Corinthians 13:4,) contempt. On the other hand, he means that the Corinthians will be strong, if they are full of the power and grace of God.

And this also, He now again repeats, what he had already stated several times, that he was from necessity — not from his own inclination, more severe than they would have wished; and farther, that by this means, too, “Mesme en ce faisant;” — “Even in doing this.” he spared them, that he might not be constrained to resort to severer measures, when he was present with them.

The perfection, of which he speaks, consists in a fit proportion, and sound condition, of all the members. Now “Or en parlant ainsi;” — “Now in speaking thus.” he alludes to good physicians, who cure particular diseases in such a way as not in any part to mutilate the body; The same view, in substance, is taken by Beza, of the meaning of the term κατάρτισιν, which he renders — integram concinnationem (complete adjustment.) “Varia enim est et multiplex verbi, καταρτίζειν significatio. Mihi veto proximum versiculum cure isto comparanti videtur Apostolus nilhil aliud hoc nomine significare, quam suum hoc csse consilium ut Corinthiacae Ecolesiae membris, quae luxata fuerant, rursus in locum suum veluti repositis, totum illud corpus mutuo connexis membris instauretur, Galatians 6, 1. Itaque licebat etiam reconcinnationem interpretari;” — “For the meaning of the word καταρτίζειν is various and manifold. On comparing, however, this verse with a subsequent one, I am of opinion that Paul by this term simply means, that it was his design, that those members of the Corinthian Church which had been dislocated, as it were, having been restored to their proper place, the entire body should be renovated by the members being mutually connected together, (as in Galatians 6:1.) Hence we might even render the term — readjustment.” See Calvin on the Corinthians, vol. 1, p. 63, n. 2. — Ed. and, as he is concerned to secure a perfection of this nature, he says, that, for that reason, he provides against the necessity of having recourse to severer measures. “Plus facheux et aspres;” — “More irksome and: severe.” For we see, that those, who at first shrink back from the slight pain, or uneasy feeling of a plaster, are at length constrained to endure the torture of burning, or amputating, and that, too, where the issue is extremely doubtful. “Voire sans asseurance de guarir pour cela;” — “Even where there is no confidence as to effecting a cure by that means.”

2 Corinthians 13:10-14

10. Therefore I write these things being absent, lest being present I should use sharpness, according to the power which the Lord hath given me to edification, and not to destruction.

10. Propterea haec absens scribo: ne quum praesens fuero, rigidus sim iuxta potestatem, quam dedit mihi Dominus in aedificationem, et non in destructionem.

11. Finally, brethren, farewell. Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you.

11. Quod superest, fratres, valete, integri estote, “Soyez enticrs, ou, Auanccz-vous t vous parfaire;” — “Be perfect, or Go on to perfect yourselves.” consolationem habete, unanimes sitis, in pace agite: et Deus caritatis ac pacis erit vobiscum.

12. Greet one another with an holy kiss.

12. Salutate vos mutuo in osculo sancto.

13. All the saints salute you.

13. Salutant vos sacti omnes.

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

14. Gratia Domini Iesu Christi, et caritas Dei, et communicatio Spiritus sancti sit cum omnibus vobis. Amen.

The second epistle to the Corinthians was written from Philippi, a city of Macedonia, by Titus and Lucas.

Ad Corinthios secumda missa fuit a Philippis Macedoniae — per Titum et Lucam.

10. According to the power In the first place, he arms the strictness of which he speaks, with the authority of God, that it may not appear to be thunder without lightning, or a rashly excited onset. “Vne escarmouche d’vn homme qui se soit cnflambe sans raison;” — “A skirmishing on the part of a man who has kindled himself up without any just cause.” Farther, he lets them know, that he would rather employ his power to another purpose, for which it was peculiarly designed — the promoting of their edification. “I shall not rashly have recourse to cruel remedies, nor will I give indulgence to my passion, but will simply execute the commission that the Lord has given me.”

When he speaks of power given him for edification, and not for destruction, he employs these terms for a somewhat different purpose from what he had done previously in 2 Corinthians 10:8. For in that passage there was a commendation of the Gospel from the advantage it yields — because what is for our advantage is wont to be agreeable, and is willingly received by us. Here, however, he simply means to declare, that although he might justly inflict upon the Corinthians a severe blow, yet it was much more his inclination to exercise his power for their advantage, than for their destruction — the former being its proper design. For as the Gospel, in its own nature, is the power of God unto salvation, (Romans 1:16,) and an odor of life unto life, (2 Corinthians 2:15, 16,) but in a way of contingency, is an odor of death; so the authority, which is conferred upon the Ministers of it, ought to be salutary to the hearers. If, on the other hand, it turns out to their condemnation, that is contrary to its nature. The meaning, therefore, is this: “Do not, through your own fault, allow that to turn to your destruction, which God has appointed for salvation.” In the mean time, the Apostle admonishes all pastors by his example, in what manner they should limit the use of their power.

11. Finally, brethren He qualifies whatever there has been of sharpness throughout the whole of the epistle, as he did not wish to leave their minds in an exasperated state, “Il ne vouloit point laisser leurs coeurs offenses ou saisis d’amertume;” — “He did not wish to leave their minds exasperated, or under the influence of bitterness.” but rather to soothe them. For then only are reproofs beneficial, when they are in a manner seasoned with honey, that the hearer may, if possible, receive them in an agreeable spirit. At the same time, he appears to turn from a few diseased persons “Combien qu’il semble que d’vn propos qu’il addressoit a aucuns qui estoyent commc brebis rogneuses en la compagnie il reuient maintenant route l’Eglise;” — “At the same time, it appears as if, from a discourse which he addressed to some who were like diseased sheep in the herd, he now turns to the entire Church.” to the entire Church. Hence he declares, that he aims at promoting its perfection, and desires its consolation.

To be of one mind, and to live in peace, are expressions which mean two different things; for the one takes its rise from the other. The former relates to agreement of sentiment; the latter denotes benevolence, and union of hearts.

And the God of peace This he adds, that his exhortation may have more weight with them, but, at the same time, he intimates that God will be with us, if we cultivate peace among ourselves; but that those that are at variance with each other are at a distance from him. “Que tous ceux qui ont debars en sont eslongnez, et n’ont point d’accointance auec luy;” — “That all those who have contentions are at a distance from him, and have no acquaintance with him.”

For where there are strifes and contentions, there, it is certain, the devil reigns.

Now what agreement is there between light and darkness? (2 Corinthians 6.14.)

He calls him the God of peace and love, because he has recommended to us peace and love, because he loves them, and is the author of them. Of the kiss here mentioned we have spoken in the two preceding Epistles.

14. The grace of the Lord Jesus. He closes the Epistle with a prayer, which contains three clauses, in which the sum of our salvation consists. In the first place, he desires for them the grace of Christ; secondly, the love of God; and, thirdly, the communion of the Spirit The term grace does not here mean unmerited favor, but is taken by metonymy, to denote the whole benefit of redemption. The order, however, may appear to be here inverted, because the love of God is placed second, while it is the source of that grace, and hence it is first in order. I answer, that the arrangement of terms in the Scriptures is not always so very exact; but, at the same time, this order, too, corresponds with the common form of doctrine, which is contained in the Scriptures — that

when we were enemies to God, we were reconciled by the death of his Son, (Romans 5:10,)

though the Scripture is wont to speak of this in two ways. For it sometimes declares what I have quoted from Paul — that there was enmity between us and God, before we were reconciled through Christ. On the other hand, we hear what John says — that

God so loved the world, that he gave his only-begotten Son, etc. (John 3:16.)

The statements are apparently opposite; but it is easy to reconcile them; because in the one case we look to God, and in the other to ourselves. For God, viewed in himself, loved us before the creation of the world, and redeemed us for no other reason than this — because he loved us. As for us, on the other hand, as we see in ourselves nothing but occasion of wrath, that is, sin, we cannot apprehend any love of God towards us without a Mediator. Hence it is that, with respect to us, the beginning of love is from the grace of Christ. According to the former view of the matter, Paul would have expressed himself improperly, had he put the love of God before the grace of Christ, or, in other words, the cause before the effect; but according to the latter, it were a suitable arrangement to begin with the grace of Christ, which was the procuring cause of God’s adopting us into the number of his sons, and honoring us with his love, whom previously he regarded with hatred and abhorrence on account of sin.

The fellowship of the Holy Spirit is added, because it is only under his guidance, that we come to possess Christ, and all his benefits. He seems, however, at the same time, to allude to the diversity of gifts, of which he had made mention elsewhere, (2 Corinthians 12:11;) because God does not give the Spirit to every one in a detached way, but distributes to each according to the measure of grace, that the members of the Church, by mutually participating, one with another, may cherish unity.

Indexes

Index of Scripture References

Genesis

1:20   1:24   2:7   2:7   2:19   3:17   9:24   11:9   11:15   14:13   16:8   17:7   18:14   25:8   35:29   35:29   49:18

Exodus

4:11   7:1   14:31   16:18   16:18   18:17   19:16   20:5   30:14   34:33   34:33-35   38:21

Leviticus

5:6   23:16   26:12   26:12   27:7

Numbers

4:24   8:22   11:31   16:11

Deuteronomy

8:3   8:16   8:18   13:13   15:9   17:1   19:5   19:15   25:2   25:3   27:26   29:29   30:15   33:23

Judges

16:3   19:22

1 Samuel

2:12   8:22   16:14   25:37

1 Kings

2:10   17:18   20:42   22:21   22:22

1 Chronicles

23:1   29:28

Nehemiah

2:8

Job

1:9   4:19   11:7   33:29   42:17

Psalms

4   5:12   8:6   19:7   19:7   19:8   19:8   22   23:4   30:7   41:9   44:22   44:22   44:22   50:15   78:49   88:8   94:19   96:5   110:1   112:9   112:9   115:17   116   116:10   116:10   116:10   116:15   119:50   119:105

Proverbs

5:15   5:15   5:18   16:1   16:15   19:12   19:17   19:17   19:17   21:27   24:9

Ecclesiastes

2:5   9:2

Song of Solomon

2:1   2:13

Isaiah

1:22   2:17   5:15   7:13   8:14   10:6   13:10   22:13   24:23   25:8   25:8   25:8   34:5   38:3   40:8   42:2   42:3   49:8   49:8   52:7   52:11   52:11   52:11   53   53:5   55:10   65:17

Jeremiah

1:10   6:11   9:1   9:24   25:29   31:9   31:31   31:31   31:32   31:33   51:7

Ezekiel

29:19   29:21   32:7   34:4   36:26   36:27   37:26   37:27

Daniel

7:10   7:14   7:27   9:26

Hosea

13:14   13:14   13:14   14:8

Joel

1:5

Zechariah

14:11

Malachi

4:2

Matthew

1:23   5:14   5:37   5:37   5:45   6:9   6:20   9:13   10:22   10:25   10:29   11:13   11:29   11:30   13:13   13:52   16:19   18:16   18:18   18:18   18:18   20:12   24:9   24:15   27:46

Mark

5:41   7:34   12:44   14:5   16:9   16:14   16:20   16:20

Luke

1:1   1:2   1:33   1:37   2:34   3:5   6:35   9:58   10:16   10:16   10:16   16:8   18:11   21:34   23:43   23:43   24:33

John

1:1-3   1:14   1:17   3:16   3:16   3:17   3:29   3:29   3:33   4:24   7:24   7:41   8:12   8:15   8:17   8:44   9:39   10:10   10:38   12:24   12:43   12:43   14:7   14:30   16   17:16   20:23   20:23

Acts

2:44   5:1-10   8:21   8:31   9:12   9:23-25   9:23-25   9:23-25   9:24   9:31   11:28   13:6-11   14:3   14:3   14:5   14:6   14:19   14:22   14:23   15:28   17:14   17:28   17:34   17:34   18:11   18:11   18:19   19:1   19:23   19:29   20:16   20:30   22:17   25   26:8

Romans

1:5   1:16   1:16   1:28   3:4   3:5   3:23   3:23   4:6   4:17   4:18   4:25   5   5:10   5:12   5:20   5:20   6:6   6:6   6:12   6:12   6:19   6:23   7:9   7:10   7:13   8:10   8:10   8:11   8:15   8:15   8:17   8:24   8:28   8:29   8:29   8:30   8:36   9:5   10:4   10:4   10:9   10:10   11:20   11:29   12:8   13:1   14:5   14:7   14:7-9   15:18   16:16   16:16   16:16   16:26   17

1 Corinthians

1:31   1:31   3:6   3:6   3:15   3:18   4:1   4:4   4:11   4:12   4:14   4:15   5:5   5:8   5:12   7:36   7:36   8:4   8:5   8:5   9:2   9:7-14   10:8   10:20   11:23   11:31   13:12   13:12   15   15   15:1-10   15:3   15:9   15:10   15:11-19   15:19   15:19   15:20-28   15:29   15:29   15:29-34   15:30   15:31   15:32   15:35-50   15:45   15:50   15:51-58   15:52   15:58   16:1-4   16:1-7   16:2   16:8   16:8   16:8-12   16:9   16:13-24   16:19

2 Corinthians

1   1   1   1   1   1   1:1-5   1:6-11   1:10   1:12-14   1:12-2:4   1:13   1:15-20   1:17   1:19   1:20   1:21-22   1:23-24   2:1   2:1-2   2:3-5   2:6   2:6-11   2:12-17   2:13   2:13   2:14   2:15   2:16   2:16   2:16   2:17   2:17   3:1-3   3:4-11   3:5   3:5   3:6   3:6   3:6   3:6   3:7   3:7   3:7   3:8   3:8   3:9   3:9   3:12-18   3:14   3:18   4   4:1-6   4:3   4:4   4:4   4:7   4:7   4:7-12   4:8   4:9   4:10   4:13   4:13-18   5   5:1-8   5:2   5:4   5:4   5:6   5:6   5:8   5:9-12   5:11   5:11   5:11   5:13-17   5:14   5:17   5:18-21   6   6:1   6:1-10   6:8   6:8   6:11-18   6:12   6:13   6:13   6:14   7   7:1   7:2   7:2-7   7:4   7:4-7   7:8-11   7:9-11   7:11-16   7:13   7:13   7:14   7:15   8   8:1-7   8:8   8:8-12   8:9   8:13-17   8:18-24   9   9:1-5   9:2   9:3   9:4   9:6-9   9:9   9:10-15   10   10:1   10:1-6   10:2   10:4   10:5   10:6   10:6   10:7   10:7-11   10:8   10:12-18   10:13   10:14   10:16   10:17   10:17   11   11:1-6   11:5   11:7-12   11:13-15   11:16-21   11:22-29   11:23   11:26   11:30-33   12   12:1-5   12:2   12:4   12:6-10   12:11   12:11-15   12:16-21   13   13:1-4   13:4   13:4   13:5-9   13:10-14

Galatians

1   1:8   1:8   1:8   1:8   1:11   2:10   2:10   3:10   3:13   3:15   4:4   4:4   4:10   4:10   6   6:1   6:2   6:9

Ephesians

1   1:1   1:2   1:4   1:13   1:27   1:61   2   2:3   3:10   3:15   5:11   5:25   5:27   5:39-42   6:5   6:10   6:13   6:19   6:70   102   200

Philippians

1:21   2:6   2:8   2:9   2:10   2:13   3:5   3:9   3:9   3:21   4:1   4:12   4:15   4:16

Colossians

1:5   1:10   1:15   1:15   1:24   1:24   2:16   2:17   3:3   3:3   3:4   3:5   4:1

1 Thessalonians

2:13   2:13   4:16

2 Thessalonians

2:3   2:9

1 Timothy

1:7   3:8   3:16   5:4   5:4   6:16

2 Timothy

1:3   1:18   2:13   2:17   2:18   2:18   3:2

Hebrews

1:2   1:2   2:8   2:14   9:27   10:28   11:1   11:1   11:1   12:6   13:17

James

1:8   4:6   5:12   5:17

1 Peter

1:23   1:24   1:25   2:8   2:8   2:9   3:18   4:12   4:13   4:17   4:17   5:3   5:5   5:6   5:7   5:12

2 Peter

1:8   1:11   1:13   1:14

1 John

2:2   2:18   4:1

Revelation

1:9   1:9   1:10   2:7   21:4

Sirach

27   40:17

Index of Scripture Commentary

1 Corinthians

15:1   15:2   15:3   15:5   15:8   15:9   15:10   15:11   15:12   15:14   15:15   15:17   15:18   15:19   15:20   15:21   15:23   15:24   15:25   15:27   15:28   15:29   15:30   15:31   15:32   15:33   15:34   15:35   15:36   15:37   15:39   15:41   15:43   15:44   15:45   15:46   15:47   15:49   15:50   15:51   15:52   15:53   15:54   15:55   15:56   15:57   15:58   16:1   16:2   16:3   16:5   16:8   16:9   16:10   16:11   16:12   16:13   16:14   16:15   16:19   16:20   16:22

2 Corinthians

1:1   1:3   1:4   1:5   1:6   1:7   1:8   1:9   1:10   1:11   1:12   1:13   1:14   1:15   1:17   1:18   1:19   1:20   1:21   1:23   1:24   2:1   2:2   2:3   2:4   2:5   2:6   2:7   2:9   2:10   2:11   2:12   2:14   2:15   2:16   2:17   3:1   3:2   3:3   3:4   3:5   3:6   3:7   3:10   3:12   3:13   3:14   3:16   3:17   3:18   4:1   4:2   4:3   4:4   4:5   4:6   4:7   4:8   4:10   4:12   4:13   4:15   4:16   4:17   4:18   5:1   5:3   5:4   5:5   5:6   5:7   5:8   5:9   5:10   5:11   5:12   5:13   5:14   5:16   5:17   5:18   5:19   5:20   5:21   6:1   6:2   6:3   6:4   6:5   6:6   6:7   6:8   6:11   6:12   6:13   6:14   6:15   6:16   6:17   6:18   7:1   7:2   7:3   7:4   7:5   7:6   7:7   7:8   7:9   7:10   7:11   7:12   7:13   7:14   7:15   8:1   8:2   8:3   8:4   8:5   8:6   8:7   8:8   8:9   8:10   8:11   8:13   8:14   8:15   8:16   8:17   8:18   8:19   8:20   8:21   8:22   8:23   8:24   9:1   9:2   9:3   9:4   9:5   9:6   9:7   9:8   9:9   9:10   9:11   9:12   9:13   9:14   10:1   10:2   10:3   10:4   10:5   10:6   10:7   10:8   10:9   10:12   10:13   10:14   10:15   10:17   10:18   11:1   11:2   11:3   11:4   11:5   11:6   11:7   11:8   11:9   11:10   11:11   11:12   11:13   11:14   11:15   11:16   11:17   11:18   11:19   11:20   11:21   11:22   11:23   11:24   11:25   11:26   11:27   11:28   11:29   11:30   11:31   12:1   12:2   12:4   12:5   12:6   12:7   12:8   12:9   12:10   12:11   12:12   12:13   12:14   12:15   12:16   12:19   12:20   12:21   13:1   13:2   13:3   13:4   13:5   13:6   13:7   13:8   13:9   13:10   13:11   13:14

Index of Greek Words and Phrases

̔Ο κατα τῶν τεχνῶν καὶ ἐποστημε̑ν λέγειν εἰώθαμεν ταυτὸν καὶ κατα τὢς ἀρετὢς φατέον ἐστίν

᾿Εν πνεύματι ἁγίω

καταρτίζειν

πληθύνεῖ,

́̓Οστρακον

̔Ο δε διαμαχομενος δικαιως

̔ΡιπὟ

̔ριπὟ ὀφθαλμοῦ

̔υπουργούντων

ἄδοξον

ἀκατάστατος

ἀκαταστασίαις

ἀμφιδέξιος

ἀνὰ

ἀναγινώσκειν

ἀναγινώσκετε

ἀναγινωσκεσαι

ἀναγωγὴ

ἀναστρέφω

ἀνεστράφημεν

ἀνθρωποκτόνος

ἀντιπελαργία

ἀντιπελαργίαν

ἀοράτου

ἀπὸ ἑξήκονταἐτῶν και ἐπάνω

ἀπὸ εἰκοσαετοῦς και ἐπάνω

ἀπό

ἀποκαλύψεις)

ἀπολογίαν

ἀποςκριμα

ἀςναγινώσκετε

ἁγιοτητι

ἁπλοτητι

ἄχρι ὑμῶν ἐφθάσαμεν)

ἐγένετο εἰς ψυχὴν ζῶσαν

ἐγκακοῦμεν

ἐκδημὢσαι

ἐκνήψατε

ἐκνήψατε δικαίως

ἐκτὸς εἰ μὴ

ἐκτὸς εἰ μὴ εἰκὢ ἐπιστεύσατε

ἐμέρισεν αὐτῳ)

ἐν

ἐν ἀλλοτρίῳ κανόνι)

ἐν ὑπομονὣ πολλὣ

ἐν αὐτῷ

ἐν αὐτῷ τὸ ναὶ καὶ ἐν αὐτῷ τὸ ἀμὴν

ἐν νηστεί

ἐν παρέργοις)

ἐνδημὢσαι

ἐνεργεῖσθαι

ἐνεργεῖται

ἐνοικήσω ἐν αὐτοῖς

ἐν,

ἐξαπορεῖσθαι

ἐξαπορεῖσθαι)

ἐπάνω

ἐπὶ τὣ῎῝8217; ἀναγνώσει τὢς παλαιᾶς διαθήκη

ἐπίσκηνώσὟ,

ἐπεξεργασία

ἐπιβαρεῖν τινι

ἐπιγινώσκειν

ἐπιγινώσκειν

ἐπιείκεια)

ἐπιεικείας

ἐπισύστασιν

ἐπισύστασις)

ἐπισκηνώσὟ,

ἐπιτελεῖν

ἐσύλησα,

ἐσκήνωσεν ἐν ἡμῖν,

ἐστήκατε

ἐτεροζυγοῦντες

ἑδραῖοι γίνεσθε

ἓνδεκα

ἓτερος

ἔκδημος

ἔκρινα

ἔκτρωμα

ἔκτρωμα

ἔλεγχος

ἔνδημος

ἕνεκα

ἠλεήθημεν

ἠλπίκαμεν

ἡ σὺν ἐμοί

ἡμῶν ὑπερ ὑμῶν,

ἡμων

ἣν ἐκ προσώπου τὢς’” Ρωμαίων ᾿Εκκλησίας” τὣ Κορινθίων διετυπώσατο

ἦσαν γὰρ καὶ ἄλλοι ἀπόστολοι ὡς ὁι ἑιβδομήκοντα

ἰλαφρία

ἰσότης

ἰσότητα

ἰσχύσας, εἰς τέλος, εἰς νῖκος

ἱκάνωσεν ἡμᾶς

ἱκανότη

ἱκανότητα

ὀπτασίας)

ὀσμὴ

ὀστράκιος

ὀυχ οὑτω την δύναμιν ὡς τὴν ὑπόστασιν καὶ τόλμαν αὐτοῦ καταπεπληγμένον τῶν εναντίων

ὀφθαλμοῦ

ὀχυρώματα)

ὁ ἀναγινώσκων νοείτω

ὁ ἐπιχορηγῶν βρῶσιν

ὁ θάνατος ὀυκ ἐσται ἐτι

ὁ παρακαλῶν

ὁ πειραζων

ὁλη ἐν ὁλω κατοικήσὟ

ὁμοούσια

ὁμοούσιος τῷ Πατρὶ

ὁμοούσις τῷ Πατρὶ

ὁπλίτης

ὁς οὐκ ἐκ παρέργου τὸν πόλεμον ἐποιεῖτο

ὃσαι γὰρ ἐπαγγελίαι Θεοῦ ἐν αὐτῷ τὸ ναὶ διό καὶ δι ᾿ αὐτοῦ τοῦ ᾿Αμὴν, τῷ Θεῷ πρὸς” δοξαν δι ᾿ ἡμῶν

ὑπὲρ

ὑπὲρ ὑμῶν

ὑπὲρ δύναμιν

ὑπὲρ τῶν νεκρῶν

ὑπέρ

ὑπόστασις

ὑπόστασις

ὑπερεκτείνεσθαι)

ὑπερεκτείνω,

<a href="#xiii.ii-p35

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 (He 2:14; Php 2:7, 8).

by--Greek, "from"; "owing to."

the power of God--the Father (Ro 1:4; 6:4; Ep 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; 12:5, 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 (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 Mr 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 (Jr 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; 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 2Co 13:11, "Be perfect," the same Greek word; also in 1Co 1:10, "perfectly joined together"; Ep 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 (Ep 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 (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 (De 29:29).

Amen--omitted in the oldest manuscripts. Probably added subsequently for the exigencies of public joint worship.

I told you before, etc. - As Calmet maintains that Paul had already been twice at Corinth, it is well to hear his reasons: "St. Paul came to Corinth the latter end of the year of our Lord 52, and remained there eighteen months, Act 18:1, etc. He came there a second time in the year 55, but stayed only a short time, as he had to return speedily to Ephesus, 1Cor 16:7; hence it is that St. Luke makes no mention of this second journey in the Acts. Finally he determined to visit them a third time; as in effect he did about the year 57. Of his second voyage to Corinth, which is not mentioned in the Acts, he speaks expressly in this verse." I do not see sufficient evidence to induce me to subscribe to this opinion of Calmet. I believe the apostle had been but once before at Corinth; and this matter is set in a clear point of view by Dr. Paley. See the Introduction, Section 11.

I will not spare - I will inflict the proper punishment on every incorrigible offender. It does appear, from all the apostle's threatenings, that he was possessed of a miraculous power, by which he could inflict punishment on offenders; that he could deliver the body to Satan for the destruction of the flesh, that the spirit might be saved in the day of the Lord Jesus, 1Cor 4:21; 1Cor 5:5. What he says he told them before probably relates to 1Cor 4:21 : Shall I come with a rod, etc.

Since ye seek a proof of Christ - The conversion of the Corinthians was to themselves a solid proof that Christ spoke by the apostle; and therefore he could, with great propriety, say that this power of Christ, far from being weak, was mighty among them.

I am coming this third time - He had been coming twice before, though he did not actually come.

All the rest - Who have since then sinned in any of these kinds. I will not spare - I will severely punish them.

He was crucified through weakness - Through the impotence of human nature. We also are weak with him - We appear weak and despicable by partaking of the same sufferings for his sake. But we shall live with him - Being raised from the dead. By the power of God in you - By that divine energy which is now in every believer, 2Cor 13:5.

Prove yourselves - Whether ye are such as can, or such as cannot, bear the test - This is the proper meaning of the word which we translate, reprobates. Know ye not yourselves, that Jesus Christ is in you - All Christian believers know this, by the witness and by the fruit of his Spirit. Some translate the words, Jesus Christ is among you; that is, in the church of Corinth; and understand them of the miraculous gifts and the power of Christ which attended the censures of the apostle.

And I trust ye shall know - By proving yourselves, not by putting my authority to the proof.

I pray God that ye may do no evil - To give me occasion of showing my apostolical power. I do not desire to appear approved - By miraculously punishing you. But that ye may do that which is good, though we should be as reprobates - Having no occasion to give that proof of our apostleship.

For we can do nothing against the truth - Neither against that which is just and right, nor against those who walk according to the truth of the gospel.

For we rejoice when we are weak - When we appear so, having no occasion to show our apostolic power. And this we wish, even your perfection - In the faith that worketh by love.

Be perfect - Aspire to the highest degree of holiness. Be of good comfort - Filled with divine consolation. Be of one mind - Desire, labour, pray for it, to the utmost degree that is possible.

The grace - Or favour. Of our Lord Jesus Christ - By which alone we can come to the Father. And the love of God - Manifested to you, and abiding in you. And the communion - Or fellowship. Of the Holy Ghost - In all his gifts and graces. It is with great reason that this comprehensive and instructive blessing is pronounced at the close of our solemn assemblies; and it is a very indecent thing to see so many quitting them, or getting into postures of remove, before this short sentence can be ended. How often have we heard this awful benediction pronounced! Let us study it more and more, that we may value it proportionably; that we may either deliver or receive it with a becoming reverence, with eyes and hearts lifted up to God, "who giveth the blessing out of Sion, and life for evermore."

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

Not the third time when he was upon his journey, (for he was not now travelling) but the third time that he had taken up thoughts of, and was preparing for, such a journey. Which, it may be, he hinteth to them, that they might be the more afraid to continue in those sinful courses, which he had blamed them for.

He alludeth to the Law of God, Deut. 19.15. concerning Witnesses in any case. God ordered, that the Testimony of two or three persons should detemine all questions in their Law; and that should be taken for certain and established, which such a number of persons asserted. The Apostle would from hence have them conclude, that he would certainly come; because this was the third time that he had resolved upon it, and was preparing for it.

Marginal references: Chap. 12.14.; Deut 17.6.

2 I told you before, and foretel you, as if I were present the second time , and being absent, now I write to them which heretofore have sinned, and to all other , that if I come again, I will not spare .

I told you in my former Epistle, and now, (though I be yet absent) I tell you afore-hand, as though I were present amongst you.

I write this for the sake of those who have already sinned scandalously; and not for theirs only, but for the sake of others, who may have temptations so to offend.

That if I do come, and find any such who walk in courses of [illegible: 1 letter]in, and are hardned in them, so as all that I have said, will not bring them to remorse and reformation: I will not spare them, either as to sharp reprehensions, or as to Ecclesiastical Censures; according to the trust which Christ hath reposed in me. Some extend this further, to a power of inflicting bod[illegible: 1 letter]ly pains; but it is not clear that the Apostles were intrusted with any such power ordinarily, (though sometimes they did exert such a power; as appeareth, both from the instances of Ananias and Saphira Acts 5. and that of Elimas Acts 13.8, 9, 10.)

Marginal references: Chap. 12.21.; Chap. 1.23.

3 Since ye seek a proof of Christ speaking in me, which to you-ward is not weak, but is mighty in you .

Christ (saith the Apostle) hath openly shewed his power in my Ministery, speaking to you; how else came your hearts to be turned from dumb Idols to serve the living God? how came you to be furnished with those excellent gifts wherewith you abound? But, seeing all this is not judged a sufficient proof of Christs speaking in me to you, but you are yet doubting whether I am an Apostle or no, and calling for a proof of Christ in me; I will, if I come, and find any that have lived scandalously, and are impenitent, shew you another proof of that power and authority with which Christ hath trusted me. Which must be understood, either of his miraculous power to inflict some bodily afflictions upon them; or (which is more probable) of hi[illegible: 1 letter] power as an Apostle to cut them off from the Communion of Gospel-Churches.

Marginal references: Matt. 10.20.

4 For though he was crucified through weakness, yet he liveth 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 .

He had before said, that Christ in him was not weak, but mighty; here he sheweth, that there was a time when Christ himself was weak, in a low and contemptible state, in which state he was crucified; his state of weakness subjected him to a death upon the Cross: but, by the Power of God, he rose again from the dead, ascended up into Heaven, where he liveth for ever to make intercession for us.

In conformity to Christ (he saith) he and the rest of the Apostles were weak; in a low, abject, contemp[illegible: 1 letter]ible condition, exposed to reproaches, deaths, &c.

But we shall live; which some understand of life Eternal, consequent to the Resurrection of Believers: but others better, of the life and vigour of the Apostles Ministry. Through the mighty Power of God, [illegible: 1 letter]lowing from a living Christ, who hath ascended up on high, and given gifts unto men, our Ministry shall be a living, powerful, efficacious Ministry towards you.

Marginal references: Phil 2.7, 8. 1 Pet. 3.18.; Or, with him.

5 Examine your selves , whether ye be in the faith : prove your own selves . Know ye not your own selves , how that Jesus Christ is in you, except ye be reprobates .

It is most commonly seen, that those who are most busie to desire or inquire after a proof of Christ in Others, are tardiest in making an inquiry after Christs being in themselves. The Apostle therefore calleth the censorious part of this Church, who desired a proof of Christ in him, to examine themselves.

Whether they had any true Faith? such as works by Love, and purifies the heart. For he knew that they were baptized, and Christians in outward profession; nor is he blaming them for any Apostasie from the Doctrine of Faith, only for an ill life, which evidenceth their Faith not to be the Faith of Gods Elect, a Faith of the Operation of God, &c.

He doub[illegible: 1 letter]eth the Exhortation upon them, possibly for this end, To let them know, that if they found themselves in the Faith, they could not reasonably doubt, whether he himself was in the Faith, or no? whom God had made the Instrument to convert them.

He commends to them the knowledge of themselves, as being a f[illegible: 2 letters] more desirable piece of knowledge, than the knowledge of other men; as to what they are, or what their state is towards God.

In the inquiry after this, he bids them to inquire. Whether Christ was in them, yea or no? The Name of Christ was named upon them in their Baptism, Christ had been preached to them; this the Apostle knew; but all this might be, and yet Christ not dwell in their hearts by Faith. This is the great point the Apostle directs them to examine and prove themselves about, whether Christ was in them by a lively Faith? apprehended and applied as their Saviour, ruling and governing them as their Lord and King? He lets them know the importance of this inquiry, telling them, that Jesus Christ must be in them, if they were not Reprobates. But (some might say) how could the Apostle conclude this? though at present Christ was not in them, and they as yet were no more than formal Professors; yet might not God open their eyes, and work in them afterwards a more full and effectual change? 1. Answ. The Apostle might be allowed to know more than ordinary Ministers can know. He had before said, If our Gospel be hid, it is hid to them that perish. 2. When the Gospel and the means of Grace have been for some considerable time in a place, it is much to be feared, that those who have not in that time felt the saving power and effect of it upon their hearts, never shall. It is ordinarily observed, That where God blesseth the Ministry of any to convert Souls, their greatest Harvest is in the first years of their Ministry. 3. Some think, that the word [non-Latin text not transcribed] should not be translated Reprobates, but rather not approved by God. If Christ be not in the Soul by Faith, it cannot be approved of God, because without Faith it is impossible to please God. But we generally translate the word by Reprobate, rejected, cast-away, 1 Cor. 9.27. 2 Tim. 3.8. Tit. 1.16. Heb. 6.8. It seemeth to signifie persons given over by God to a stupidity of mind, &c. So as the Apostle here useth a very close Argument, to put them upon a search into their own hearts and states, to see if they could find Christ dwelling in them; for otherwise, (considering their long profession, and the revelation of Christ to them) it would be a ground of fear, that they were such as God had cast off for ever. However, as to their present state, they had no ground to conclude better; whatever mercy God might afterwards shew them. Mens sitting and continuing long under the means of Grace, and an outward profession, without a saving knowledge of Christ, and true savour of the Truth, and a reformation of their lives according to the Rules and directions of the Gospel, is not indeed an infallible sign that he who formed them will never shew them any favour; but it is a very great presumption that it will be so with such. Which should therefore strongly ingage them to be very often and very seriously proving themselves, as to this thing, whether they be in Christ, and whether they have a true saving Faith?

Marginal references: 1 Cor 11.28.

6 But I trust that ye shall know that we are not reprobates .

You make a doubt whether Christ he in us, and you would fain know how it may be [illegible: 1 letter]vidence[illegible: 1 letter] that he is so; If Christ be not in us we must be rep[illegible: 1 letter]o[illegible: 1 letter]ate[illegible: 1 letter]. But I trust that ye shall know, either in this life, by the evident signs of my Apostleship, (which when I come I shall give you) and by the life, and power of my Ministry amongst [illegible: 1 letter]o[illegible: 1 letter]: Or in another life, when the Sheep shall stand at Gods right hand▪ and the Go[illegible: 1 letter]t[illegible: 1 letter] at his left▪ that (whatsoever you think or sa[illegible: 1 letter] o[illegible: 1 letter] us) we are none of those who are rejected and disapproved of God.

7 Now I pray to God that ye do no evil , not that we should appear approved r, but that ye should do that which is honest, though we be as reprobates .

I do not desire that when I come I may find Objects for my severity, (upon whom I may shew a proof of Chri[illegible: 2 letters] in me, by exercising that authority upon them, with which Christ hath [illegible: 1 word] [illegible: 1 letter]rusted me) no, on the contrary I heartily pray that ye may be holy and blameless, without spot or wrinkler. Neither do I desire this for my own sake, that I may be approved, but I singly desire it for your good

that you may do that is good; and then do you, and let the World think of me as a Reprobate, or what they will.

Marginal references: Chap. 6.9.

8 For we can do nothing against the truth, but for the truth .

Truth in this place notes integrity of life and conversation; truth in action, opposed to Hypocrisy, or scandalous living. He had before prayed, that they might do no Evil; which if they did not, they need not fea[illegible: 1 letter] his coming with a rod; for though he had a power from Christ to punish, yet he had no power to punish such as did well; his power was to be used for them, not against them. As the Law was not made for the righteous, and the Civil Magistrate is not ordained of God for the terrour of those that do well, but only of those that do evil: So neither did Christ ever ordain Ecclesiastical Censures for the punishment, of good and holy men. And indeed here is the just boundary of all Civil and Ecclesiastical power; No Magistrate or Minister, acting as Christs Servants can (lawfully, or as by any Commission from him) do any thing against the truth, or those that owne, defend, and practise it; the power, with which they are betrusted, is for edification, not destruction.

9 For we are glad when we are weak , and ye are strong : and this also we wish, even your perfection .

Some by Weakness here understand, a moral impotency; as the Apostle had said, he could not do any thing against the truth, that is rightly and justly he could not.

And by strong here, a spiritual strength, a reformation, growth, and proficiency in grace. These make the sence to be this; I am so far from coming with a desire to shew amongst you my Apostolical power in punishing offenders, as that I should be glad to find you so strong in the exercise of grace, that I should find none to punish; that men be made weak (as to the putting forth that power) by your spiritual strength. I incline to a more general interpretation. The Apostle by this purgeth himself from any thing of Vain-glory, or seeking himself; Though saith he) I be weak, (as some amongst you report me) yet if you be truly strong, I shall heartily rejoice therein.

For I wish nothing more than your perfection; my reputation is nothing to me compared with that.

Marginal references: 1 Cor. 4.10. C[illegible: 1 letter]p. 11.30. [illegible: 1 letter] 12.5, 9, 10.

10 Therefore I write these things being absent, lest being present, I should use sharpness, according to the power which the Lord hath given me to edification, and not to destruction .

The Apostle here lets them know with how much tenderness he dealt with them; and whereas they might have charged him with sharpness in his Letters, he assures them, that he therefore had so wrote, that he might prevent sharper dealings with them when he should come to them; by their hearkening to the admonitions of his Letter; For otherwise he tells them, that after he came he must deal more sharply with them in the execution of that power with which Christ had betrusted him. Yet he further tells them, that that power was for their good, not for their harm; for their edification, not for their destruction; (which is the same with what he had said, Chap. 10.8. and in the Verse immediately preceding.

Marginal references: [illegible: 1 letter] Cor. 4.21. [illegible: 1 word]. 2.3. & [illegible: 1 letter].2 & 12. [illegible: 2 letters] 11.

11 Finally, brethren, farewel : Be perfect , be of good comfort , be of one mind , live in peace ; and the God of love and peace shall be with you .

The Apostle shutteth up his Epistle according to the ordinary form of Conclusions of Letters, wishing all happiness to them.

But he addeth something as a Christian, and a Minister of the Gospel: Be ye perfect ▪ The word [non-Latin text not transcribed] signifies to be compact, or united, as members of the same body, or parts of the same house; the perfection of a Society lying much in the union of it. The Perfection the Apostle presseth here, seemeth to be the perfection of the body of the Church, by the restoring of such as were separated from its Communion, or had, through a Spirit of contention, withdrawn themselves, rather than the perfection of the particular Members of it, in the habits and exercises of Grace. The Greek word seemeth that way to carry the sense; it properly signifies, the putting of members loosed from their joynts into their proper place again, and such a perfection as followeth upon such an action, or any action proportionable to it.

The word imports Exhorted, comforted, confirmed: Be exhorted to yield obedience to my precepts, or counsels; be comforted in all the trials or afflictions you do meet with, or may further meet with, for your profession of the Gospel; be confirmed in the truths and holy ways of God.

Be of one mind, if possible, of one and the same judgment in the Truths of God; however, as pursuing the same scope and end; be one in affection.

Live in peace, free from those contentions and divisions, those debates, and stri[illegible: 1 letter]es, and wraths, and envyings, which I have before told you of as faults among you.

This is the way for to have the presence of God with you, for he is not the God of hatred and strife, but the God of Love and Peace; who hath commanded Love and Peace amongst those that are Brethren, and will be present among them only who live in obedience to his Royal Law of Love.

Marginal references: Rom. 12.16. 1 Cor. 1.10. 1 Pet. 3.8

12 Greet one another with an holy kiss .

See the Notes on Rom. 16.16. 1 Cor. 16.20. 'Twas an ancient custom and of common use, when Friends met, for them (as a token of mutual Love and Friendship) to kiss each other: The Christians use it also at their Ecclesiastical Assemblings: It must not be lookt upon as a Precept, obliging all Christians to do the like; but only as directing those that then did use it, to use it innocently, chastly, sincerely and holily.

Marginal references: 1 Thes. 5.26. 1 Pet. 5.14.

13 All the Saints salute you .

That is, all about me in these parts of Macedonia, wish you all happiness; and by me send the remembrance of their love and respects to you.

14 The grace of the Lord Jesus Christ , and the love of God , and the communion of the holy Ghost be with you all . Amen .

The free love of our Lord Jesus Christ, shews in the application of his Redemption; that grace which floweth from him as the Fountain of Grace, or cometh by him as the Mediator, between God and Man.

The actual love of God, that good will by which God the Father imbraceth Creatures in Christ, and for his sake

And all the gracious Communications of the holy Spirit of God, (by which he strengtheneth, quickeneth, or comforteth the Souls of Gods People) be with all of you. Whether you value me or no, I heartily wish you well, and all the best things. In this Text, is an eminent proof of the Trinity; all the persons being distinctly named in it, (as in the Commission about Baptism.) The Apostle calleth the Father, God; the Son, Lord: He attributeth Love to the Father; (moved by which he sent his only begotten Son into the World, Iohn 3 16.) Grace to the Son, who loved us freely, and dyed for the Fellowship, or Communion of the Holy Ghost, by whom the Father and Son communicate their love and grace to the Saints.

Amen is here used as a Particle of wishing or desiring the thing before-mentioned; 'tis the same with, Let it so be. Whether added by the Apostle, or subjoined by the Church of Corinth, upon the reading this Epistle amongst them, (as some think) is not material.

The Apostle Asserts His Claims. (a. d. 57.)

1 This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established. 2 I told you before, and foretell you, as if I were present, the second time; and being absent now I write to them which heretofore have sinned, and to all other, that, if I come again, I will not spare: 3 Since ye seek a proof of Christ speaking in me, which to you-ward is not weak, but is mighty in you. 4 For though he was crucified through weakness, yet he liveth 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. 5 Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates? 6 But I trust that ye shall know that we are not reprobates.

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 (v. 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, v. 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 (Matt. xvii. 16) concerning the manner how Christians should deal with offenders before they proceed to extremity than to the law of Moses (Deut. xvii. 6; xix. 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, v. 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 (v. 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 (v. 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 (v. 5): Examine yourselves, &c. 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 (v. 6), not disowned by Christ. What the apostle here says of the duty of the Corinthians to examine themselves, &c., 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!

The Apostle Asserts His Claims. (a. d. 57.)

7 Now I pray to God that ye do no evil; not that we should appear approved, but that ye should do that which is honest, though we be as reprobates. 8 For we can do nothing against the truth, but for the truth. 9 For we are glad, when we are weak, and ye are strong: and this also we wish, even your perfection. 10 Therefore I write these things being absent, lest being present I should use sharpness, according to the power which the Lord hath given me to edification, and not to destruction.

Here we have,

I. The apostle's prayer to God on the behalf of the Corinthians, that they might do no evil, v. 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," v. 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 v. 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 (ch. x. 8) and says here (v. 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 (v. 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 (v. 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 (v. 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, ch. x. 6.

The Apostolic Benediction. (a. d. 57.)

11 Finally, brethren, farewell. Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you. 12 Greet one another with a holy kiss. 13 All the saints salute you. 14 The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen.

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, v. 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, v. 12, 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 (v. 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.

CHAP. XIII. Verſe 1. Of two or three witneſſes]

SO he calleth his threefold admonition. Gods Word neglected will one day be a ſwift witneſſe againſt the contemners. Moſes ſhall accuſe men, Joh. 5.46. Gods Word lay hold on them, Zech. 1.6. and ſtick in their hearts and fleſh, as fire, thorowout all eternity, Ier. 5.14.

Verſe 2. I told you before] Sed ſurdo fabulam, no telling would ſerve turn. Many are ſo wedded and wedged to their ſins, that nothing will ſunder them, but an extraordinary touch from the hand of heaven.

Verſe 3. A proof of Chriſt ſpeaking in me] The Church is Chriſti docentis auditorium, ſaith Bernard, the place wherein he ordinarily teacheth, who hath his ſchool on earth, though his chair in heaven.Sebolam babe[illegible: 1 letter] in terris, cathedram in coelis, Aug.

Verſe 4. Crucified through weakneſſe] i. e. Ex afflicto ejus ſtatu, as Gal. 4.14. as having voluntarily ſubjected himſelf to all ſorts of ſufferings for our ſakes.

Verſe 5. Examine your ſelves] The finall triall of our eternall eſtate doth immediately and ſolely appertain to the Court of heaven. Indeed the diſquiſitive part belongs to us, the deciſive to God.

Prove your own ſelves] Redouble your diligence in this moſt needfull, but much neglected duty of ſelf-examination: an errour here is eaſie and dangerous; hence the precept is doubled: So Zeph. 2.1. Excutite vos, iterum que excutite, as Tremellius renders it.

Verſe 6. But I trust that ye ſhall know] Whereas they were ready to retort, that they were no reprobates, he ſhould well know, let him ſee that himſelf were not one: I truſt ye ſhall know, ſaith he, that we are no reprobates, counterfeits, or unapprovable, oppoſed to approved, verſe 7.

Verſe 7. Though we be as reprobates] viz. In your eſteem. The good heart is content to vilifie, yea nullifie it ſelf, ſo God may be glorified, and his people edified: let him be a footſtool, or what ye will, [illegible: 1 letter]piſt. ad Spalat. to help Chriſt into his throne. Prorſus Satan est Lutherus, ſed Christus vivit, & regnat, Amen, ſaith Luther. Let me be called a devil, or any thing, ſo Chriſt may be exalted.

Verſe 8. For we can doe nothing] A temporary many ſo fall away as to perſecute the truth that he once profeſſed, and the Miniſtery that he once admired. Never fals a Saint ſo farre in his greateſt relapſes.Lat. Seru[illegible: 1 letter] afore [illegible: 1 letter] Edward. Biſhop Latimer tels of one, who fell away from the known truth, to mocking and ſcorning it; yet was afterwards touched in conſcience for it. Beware of this ſinne, ſaith he, for I have known no more then this that repented. It is a very dangerous precipice.

Verſe 9. Even your perfection] Or, Your reſtauration, or joynting again. [non-Latin text not transcribed]. His meaning is, ſaith Beza. That whereas the members of this Church, were all, as it were, diſlocated and out of joynt, they ſhould now again be joyned together in love, and they ſhould endeavour to amend what was amiſſe amongſt them, either in faith or manners.

Verſe 10. [non-Latin text not transcribed]. And not to deſtruction] Unleſſe by accident: or, if to the deſtruction of the fleſh, it is that the ſpirit may be ſaved in the day of the Lord Jeſus, 1 Cor. 5.5. See the Note there, and on 2 Cor. 10.8.

Verſe 11. Finally] Gr. That which yet remains to ſay more, and then an end.

Be perfect] Or, Peece again.

Be of one minde] For matter of opinion.

Live in peace] For matter of affection.

The God of love] The authour and fautour.

Verſe 12. With an holy kiſſe] A cuſtome proper to thoſe times, See the Note on Rom. 16.16. and on 1 Cor. 16.20.

Verſe 13. All the Saints ſalute you] Sanctity is no enemy to curteſie: it doth not remove but rectifie it.

Verſe 14. The grace of our Lord] A friendly valediction, or fatherly benediction.

This is the third time, etc. 12:4. For an interesting view of this passage, see Paley's Horae Paulinae on this epistle, No. xi. It is evident that Paul had been to Corinth but once before this, but he had resolved to go before a second time, but had been disappointed.

In the mouth of two or three witnesses, etc. This was what the law of Moses required, De 19:15. Jn 8:17. Comp. Mt 18:16. But in regard to its application here, commentators are not agreed. Some suppose that Paul refers to his own epistles which he had sent to them as the two or three witnesses by which his promise to them would be made certain; that he had purposed it and promised it two or three times; and that as this was all that was required by the law, it would certainly be established. This is the opinion of Bloomfield, Rosenmuller, Grotius, Hammond, Locke, and some others. But, with all the respect due to such great names, it seems to me that this would be trifling and childish in the extreme. Lightfoot supposes that he refers to Stephanas, Fortunatus, and Achaicus, who would be witnesses to them of his purpose. See 1Cor 16:17. But the more probable opinion, it seems to me, is that of Doddridge, Macknight, and others, that he anticipated that there would be necessity for the administration of discipline there, but that he would feel himself under obligation in administering it to adhere to the reasonable maxim of the Jewish law. No one should be condemned or punished where there were not at least two or three witnesses to prove the offence; but where there were, discipline would be administered,according to the nature of the crime.

(d) "In the mouth" De 19:15, Heb 10:28,29

I told you before. That I would not spare offenders; that I would certainly punish them. He had intimated this before in the first epistle, 1Cor 4:21, 1Cor 5.

And foretell you. Now apprize you of my fixed determination to punish every offender as he deserves.

As if I were present, the second time. The mention of the "second time" here proves that Paul had been with them but once before. He had formed the resolution to go to them, but had been disappointed. The time when he had been with them is recorded in Acts 18:1, seq. He now uses the same language to them which he says he would use if he were with them, as he had expected to be, the second time. See the remarks of Paley on this passage, referred to above.

And being absent. 1Cor 5:3.

To them which heretofore have sinned. To all the offenders in the church. They had supposed that he would not come to them, 1Cor 4:18, or that if he came he would not dare to inflict punishment, 2Cor 10:9-11. They had, therefore, given themselves greater liberty, and had pursued their own course, regardless of his authority and commands.

I will not spare. I will punish them. They shall not escape.

(e) "which heretofore" 2Cor 12:21

Since ye seek a proof of Christ speaking in me. See Barnes on previous chapters. They had called in question his apostolic authority; they had demanded the evidence of his Divine commission. He says that he would now furnish such evidence by inflicting just punishment on all offenders, and they should have abundant proof that Christ spoke by him, or that he was inspired.

Which to you-ward is not weak. Or who, that is, Christ, is not weak, etc. Christ has manifested his power abundantly towards you, that is, either by the miracles that had been wrought in his name; or by the diseases and calamities which they had suffered on account of their disorders and offences, 1Cor 11:30; 1Cor 5:1; and following, or by the force and efficacy of his doctrine. The connexion, it seems to me, requires that we should understand it of the calamities which had been inflicted by Christ on them for their sins, and which Paul says would be inflicted again if they did not repent. The idea is, that they had had ample demonstration of the power of Christ to inflict punishment, and they had reason to apprehend it again.

(*) "you-ward" "towards you" (f) "mighty in you" 1Cor 9:2

For though he was crucified through weakness. Various modes have been adopted of explaining the phrase "through weakness." The most probable explanation is that which refers to the human nature which he had assumed, Php 2:7,8, 1Pet 3:18, and to the appearance of weakness which he manifested. He did not choose to exert his power. He appeared to his enemies to be weak and feeble. This idea would be an exact illustration of the point before the apostle. He is illustrating his own conduct, and especially in the fact that he had not exerted his miraculous powers among them in the punishment of offenders; and he does it by the example of Christ, who though abundantly able to have exerted his power and to have rescued himself from his enemies, yet was willing to appear weak, and to be crucified. It is very clear,

(1.) that the Lord Jesus seemed to his enemies to be weak and incapable of resistance.

(2.) That he did not put forth his power to protect his life. He in fact offered no resistance, as if he had no power.

(3.) He had a human nature that was peculiarly sensitive, and sensible to suffering; and that was borne down and crushed under the weight of mighty woes. Isa 53:2,3. From all these causes he seemed to be weak and feeble; and these appear to me to be the principal ideas in this expression.

Yet he liveth. He is not now dead. Though he was crucified, yet he now lives again, and is now capable of exerting his great power. He furnishes proof of his being alive, in the success which attends the gospel, and in the miracles which are wrought in his name and by his power. There is a living Redeemer in heaven; a Redeemer who is able to exert all the power which he ever exerted when on earth; a Redeemer, therefore, who is able to save the soul; to raise the dead; to punish all his foes.

By the power of God. In raising him from the dead, and placing him at his own right hand. See Eph 1:19-21. Through the power of God he was brought from the tomb, and has a place. assigned him at the head of the universe.

For we also are weak in him. Marg., "with him." We his apostles, also, are weak in virtue of our connexion with him. We are subject to infirmities and trials; we seem to have no power; we are exposed to contempt; and we appear to our enemies to be destitute of strength. Our enemies regard us as feeble; and they despise us.

But we shall live with him, etc. That is, that we shall show to you that we are alive. By the aid of the power of God we shall show that we are not as weak as our foes pretend; that we are invested with power; and that we are able to inflict the punishment which we threaten. This is one of the numerous instances in which Paul illustrated the case before him by a reference to the example and character of Christ. The idea is, that Christ did not exert his power, and appeared to be weak, and was put to death. So Paul says that he had not exerted his power, and seemed to be weak. But, says he, Christ lives, and is clothed with strength; and so we, though we appear to be weak, shall exert among you, or towards you, the power with which he has invested us, in inflicting punishment on our foes.

(g) "he was crucified" Php 2:7,8, 1Pet 3:8 (1) "weak in him" "with"

Examine yourselves. 1Cor 11:28. The particular reason why Paul calls on them to examine themselves was, that there was occasion to fear that many of them had been deceived. Such had been the irregularities and disorders in the church at Corinth; so ignorant had many of them shown themselves of the nature of the Christian religion, that it was important, in the highest degree, for them to institute a strict and impartial examination to ascertain whether they had not been altogether deceived. This examination, however, is never unimportant or useless for Christians; and an exhortation to do it is always in place. So important are the interests at stake, and so liable are the best to deceive themselves, that all Christians should be often induced to examine the foundation of their hope of eternal salvation.

Whether ye be in the faith. Whether you are true Christians. Whether you have any true faith in the gospel. Faith in Jesus Christ, and in the promises of God through him, is one of the distinguishing characteristics of a true Christian; and to ascertain whether we have any true faith, therefore, is to ascertain whether we are sincere Christians. For some reasons for such an examination, and some remarks on the mode of doing it, 1Cor 11:28.

Prove your own selves. The word here used (δοκιμαζετε) is stronger than that before used, and rendered "examine," (πειραζετε.) This word, prove, refers to assaying or trying metals by the powerful action of heat; and the idea here is, that they should make the most thorough trial of their religion, to see whether it would stand the test. 1Cor 3:13. The proof of their piety was to be arrived at by a faithful examination of their own hearts and lives; by a diligent comparison of their views and feelings with the word of God; and especially by making trial of it in life. The best way to prove our piety is to subject it to actual trial in the various duties and responsibilities of life. A man who wishes to prove an axe, to see whether it is good or not, does not sit down and look at it, or read all the treatises which he can find on axe-making, and on the properties of iron and steel, valuable as such information would be; but he shoulders his axe, and goes into the woods, and puts it to the trial there. If it cuts well; if it does not break; if it is not soon made dull, he understands the quality of his axe better than he could in any other way. So if a man wishes to know what his religion is worth, let him try it in the places where religion is of any value. Let him go into the world with it. Let him go and try to do good; to endure affliction in a proper manner; to combat the errors and follies of life; to admonish sinners of the error of their ways; and to urge forward the great work of the conversion of the world, and he will soon see there what his religion is worth--as easily as a man can test the qualities of an axe. Let him not merely sit down and think, and compare himself with the Bible, and look at his own heart--valuable as this may be in many respects; but let him treat his religion as he would anything else--let him subject it to actual experiment. That religion which will enable a man to imitate the example of Paul, or Howard, or the great Master himself, in doing good, is genuine. That religion which will enable a man to endure persecution for the name of Jesus; to bear calamity without murmuring; to submit to a long series of disappointments and distresses for Christ's sake, is genuine. That religion which will prompt a man unceasingly to a life of prayer and self-denial; which will make him ever conscientious, industrious, and honest; which will enable him to warn sinners of the error of their ways, and which will dispose him to seek the friendship of Christians, and the salvation of the world, is pure and genuine. That will answer the purpose. It is like the good axe with which a man can chop all day long, in which there is no flaw, and which does not get dull, and which answers all the purposes of an axe. Any other religion than this is worthless.

Know ye not your own selves. That is, "Do you not know yourselves?" This does not mean, as some may suppose, that they might know of themselves, without the aid of others, what their character was; or that they might themselves ascertain it; but it means that they might know themselves--that is, their character, principles, conduct. This proves that Christians may know their true character. If they are Christians, they may know it with as undoubted certainty as they may know their character on any other subject. Why should not a man be as able to determine whether he loves God, as whether he loves a child, a parent, or a friend? What greater difficulty need there be in understanding the character on the subject of religion than on any other subject; and why should there be any more reason for doubt on this than on any other point of character? And yet it is remarkable, that while a child has no doubt that he loves a parent, or a husband a wife, or a friend a friend, almost all Christians are in very great doubt about their attachment to the Redeemer, and to the great principles of religion. Such was not the case with the apostles and early Christians. "I know," says Paul, "whom I have believed, and am persuaded that he is able to keep that which I have committed to him," etc., 2Ti 1:12. "We KNOW," says John, speaking in the name of the body of Christians, "that we have passed from death unto life," 1Jn 3:14. "We KNOW that we are of the truth," 1Jn 3:19. "We KNOW that he abideth in us," 1Jn 3:24. "We KNOW that we dwell in him," 1Jn 4:13. See also 1Jn 5:2,19,20. So Job said, "I KNOW that my Redeemer liveth, and that he shall stand in the latter day upon the earth," etc., Job 29:25. Such is the current language of Scripture. Where, in the Bible, do the sacred speakers and writers express doubts about their attachment to God and the Redeemer? Where is such language to be found as we hear from almost all professing Christians, expressing entire uncertainty about their condition; absolute doubt whether they love God or hate him; whether they are going to heaven or hell; whether they are influenced by good motives or bad; and even making it a matter of merit to be in such doubt, and thinking it wrong not to doubt? What would be thought of a husband that should make it a matter of merit to doubt whether he loved his wife; or of a child that should think it wrong not to doubt whether he loved his father or mother? Such attachments ought to be doubted--but they do not occur in the common relations of life. On the subject of religion men often act as they do on no other subject; and if it is right for one to be satisfied of the sincerity of his attachments to his best earthly friends, and to speak of such attachment without wavering or misgiving, it cannot be wrong to be satisfied with regard to our attachment to God, and to speak of that attachment, as the apostles did, in language of undoubted confidence.

How that Jesus Christ is in you. To be in Christ, or for Christ to be in us, is a common mode in the Scriptures of expressing the idea that we are Christians. It is language derived from the close union which subsists between the Redeemer and his people. See the phrase explained Rom 8:10.

Except ye be reprobates? Romm 1:28. The word rendered "reprobates," (αδοκιμοι,) means, properly, not approved, rejected; that which will not stand the trial. It is properly applicable to metals, as denoting that they will not bear the tests to which they are subjected, but are found to be base or adulterated. The sense here is, that they might know that they were Christians, unless their religion was base, false, adulterated; or such as would not bear the test. There is no allusion here to the sense which is sometimes given to the word reprobate, of being cast off or abandoned by God, or doomed by him to eternal ruin in accordance with an eternal purpose. Whatever may be the truth on that subject, nothing is taught in regard to it here. The simple idea is, that they might know that they were Christians, unless their religion was such as would not stand the test, or was worthless.

(a) "yourselves" 1Cor 11:28, 1Jn 3:20,21 (b) "is in you" Rom 8:10, Gal 4:19 (c) "reprobates" 1Cor 9:27, 2Ti 3:8

But I trust, etc. The sense of this verse is, "Whatever may be the result of your examination of yourselves, I trust (Gr., I hope) you will not find us false and to be rejected; that is, I trust you will find in me evidence that I am commissioned by the Lord Jesus to be his apostle." The idea is, that they would find, when he was among them, that he was endowed with all the qualifications needful to confer a claim to the apostolic office.

(*) "reprobates" "disapproved"

Now I pray to God that ye do no evil. I earnestly desire that you may do right, and only right; and I beseech God that it may be so, whatever may be the result in regard to me, and whatever may be thought of my claims to the apostolic office. This is designed to mitigate the apparent severity of the sentiment in 2Co 13:6. There he had said that they would find him fully endowed with the power of an apostle. They would see that he was able abundantly to punish the disobedient. They would have ample demonstration that he was endowed by Christ with all the powers appropriate to an apostle, and that all that he had claimed had been well-founded, all that he threatened would be executed. But this seemed to imply that he desired that there should be occasion for the exercise of that power of administering discipline; and he therefore, in this verse, removes all suspicion that such was his wish, by saying solemnly, that he prayed to God that they might never do wrong; that they might never give him occasion for the exercise of his power in that way, though as a consequence he would be regarded as a reprobate, or as having no claims to the apostolic office. He would rather be regarded as an impostor, rather lie under the reproach of his enemies that he had no claims to the apostolic character, than that they, by doing wrong, should give him occasion to show that he was not a deceiver.

Not that we should appear approved. My great object, and my main desire, is not to urge my claims to the apostolic office, and clear up my own character; it is that you should lead honest lives, whatever may become of me and my reputation.

Though we be as reprobates. I am willing to be regarded as rejected, disapproved, worthless, like base metal, provided you lead honest and holy lives. I prefer to be so esteemed, and to have you live as becomes Christians, [rather] than that you should dishonour your Christian profession, and thus afford me the opportunity of demonstrating, by inflicting punishment, that I am commissioned by the Lord Jesus to be an apostle. The sentiment is, that a minister of the gospel should desire that his people should walk worthy of their high calling, whatever may be the estimate in which he is held. He should never desire that they should do wrong--how can he do it?--in order that he may take occasion from their wrong-doing to vindicate, in any way, his own character, or to establish a reputation for skill in administering discipline, or in governing a church. What a miserable ambition it is--and as wicked as it is miserable--for a man to wish to take advantage of a state of disorder, or of the faults of others, in order to establish his own character, or to obtain reputation. Paul spurned and detested such a thought; yet it is to be feared it is sometimes, done.

For we. That is, we the apostles.

Can do nothing against the truth, etc. That is, we who are under the influence of the Spirit of God, who have been commissioned by him as apostles, can do nothing that shall be against that great system of truth which we are appointed to promulgate and defend. You need, therefore, apprehend no partial or severe discipline from us; no unjust construction of your conduct. Our aim is to promote the truth, and to do what is right; and we cannot, therefore, by any regard to our own reputation, or to any personal advantage, do what is wrong, or countenance or desire what is wrong in others. We must wish that which is right to be done by others, whatever may be the effect on us--whether we are regarded as apostles or deceivers. I suppose, therefore, that this verse is designed to qualify and confirm the sentiment in the previous verse, that Paul meant to do only right; that he wished all others to do right; and that whatever might be the effect on his own reputation, or however he might be regarded, he could not go against the great system of gospel truth which he preached, or even desire that others should ever do wrong, though it might in any way be for his advantage. It was a fixed principle with him to act only in accordance with truth; to do what was right.

(b) "even your perfection" 1Thes 3:10, Heb 6:1

For we are glad, when we are weak, etc. We rejoice in your welfare, and are willing to submit to self-denial and to infirmity, if it may promote your spiritual strength. In the connexion in which this stands it seems to mean, "I am content to appear weak, provided you do no wrong; I am willing not to have occasion to exercise my power in punishing offenders, and had rather lie under the reproach of being actually weak, than to have occasion to exercise my power by punishing you for wrong-doing; and provided you are strong in the faith and in the hope of the gospel, I am very willing, nay, I rejoice that I am under this necessity of appearing weak."

And this also we wish. I desire this in addition to your doing no evil.

Even your perfection. The word here used occurs nowhere else in the New Testament, though the verb from which it is derived (καταρτιζω) occurs often, Mt 4:21, 21:16, Mk 1:19, Lk 6:40, Romm 9:22, 1Cor 1:10 2Cor 13:11, Gal 6:1, 1Thes 3:10, et al. 2Cor 13:11. On the meaning of the word, see Rom 9:22. The idea of restoring, putting in order, fitting, repairing, is involved in the word always; and hence the idea of making perfect--i, e., of completely restoring anything to its proper place. Here it evidently means that Paul wished their entire reformation--so that there should be no occasion for exercising discipline. Doddridge renders it, "perfect good order." Macknight, "restoration." For this restoration of good order Paul had diligently laboured in these epistles; and this was an object near to his heart.

(b) "even your perfection" 1Thes 3:10, Heb 6:1

Therefore I write these things, etc. This is a kind of apology for what he had said, and especially for the apparently harsh language which he had felt himself constrained to use. He had reproved them; he had admonished them of their faults; he had threatened punishment, all of which was designed to prevent the necessity of severe measures when he should be with them.

Lest being present I should use sharpness. In order that when I come may not have occasion to employ severity. See the sentiment explained in 2Cor 10:2.

According to the power, etc. That I may not use the power with which Christ has invested me for maintaining discipline in his church. The same form of expression is found in 2Cor 10:8. 2Cor 10:8.

(c) "sharpness according" Tit 1:13 (d) "to the power" 2Cor 10:8 (+) "to destruction" "for destruction" (++) "to edification" "for edification"

Finally, brethren. λοιπον. The remainder; all that remains is for me to bid you an affectionate farewell. The word here rendered "farewell," (χαιρετε,) means usually to joy and rejoice, or to be glad, Lk 1:14, Jn 16:20,22; and it is often used in the sense of "joy to you!" "hail!" as a salutation, Mt 26:49; Mt 27:29. It is also used as a salutation at the beginning of an epistle, in the sense of greeting, Acts 15:23, 23:26, Jas 1:1. It is generally agreed, however, that it is here to be understood in the sense of farewell, as a parting salutation, though it may be admitted that there is included in the word an expression of a wish for their happiness. This was among the last words which Cyrus, when dying, addressed to his friends.

Be perfect. 2Cor 13:9, Rom 9:22. It was a wish that every disorder might be removed; that all that was out of joint might be restored; that everything might be in its proper place; and that they might be just what they ought to be. A command to be perfect, however, does not prove that it has ever in fact been obeyed; and an earnest wish on the part of an apostle that others might be perfect,, does not demonstrate that they were; and this passage should not be adduced to prove that any have been free from sin. It may be adduced, however, to prove that an obligation rests on Christians to be perfect, and that there is no natural obstacle to their becoming such, since God never can command us to do an impossibility. Whether any one, but the Lord Jesus, has been perfect, however, is a question on which different denominations of Christians have been greatly divided. It is incumbent on the advocates of the doctrine of sinless perfection to produce some one instance of a perfectly sinless character. This has not yet been done.

Be of good comfort. Be consoled by the promises and supports of the gospel. Take comfort from the hopes which the gospel imparts. Or the word may possibly have a reciprocal sense, and mean, comfort one another. See Schleusner. Rosenmuller renders it, "receive admonition from all with a grateful mind, that you may come to greater perfection." It is, at any rate, the expression of an earnest wish, on the part of the apostle, that they might be happy.

Be of one mind. They had been greatly distracted, and divided into different parties and factions. At the close of the epistle he exhorts them, as he had repeatedly done before, to lay aside these strifes, and to be united, and manifest the same spirit. Rom 12:16; Rom 15:5; 1Cor 1:10. The sense is, that Paul desired that dissensions should cease, and that they should be united in opinion and feeling as Christian brethren.

Live in peace. With each other. Let contentions and strifes cease. To promote the restoration of peace had been the main design of these epistles.

And the God of love and peace. The God who is all love, and who is the Author of all peace. What a glorious appellation is this! There can be no more beautiful expression, and it is as true as it is beautiful, that God is a God of love and of peace. He is infinitely benevolent; he delights in exhibiting his love; and he delights in the love which his people evince for each other. At the same time he is the Author of peace, and he delights in peace among men. When Christians love each other, they have reason to expect that the God of love will be with them; when they live in peace, they may expect the God of peace will take up his abode with them. In contention and strife we have no reason to expect his presence; and it is only when we are willing to lay aside all animosity that we may expect the God of peace will fix his abode with us.

(e) "perfect" 2Cor 13:9 (a) "of one mind" Rom 12:16, 15:5, Eph 4:3, Php 2:2, 1Pet 3:8

Greet. Salute. Rom 16:3. With an holy kiss. Rom 16:16.

(b) "Greet" Rom 16:16

All the saints salute you. That is, all who were with Paul, or in the place where he was. The epistle was written from Macedonia, probably from Philippi. See Introduction to Epistle, paragraph 3.

The grace of the Lord Jesus Christ. Rom 16:20. This verse contains what is usually called the apostolic benediction the form which has been so long, and which is almost so universally used, in dismissing religious assemblies. It is properly a prayer; and it is evident that the optative ειη, "May the grace," etc., is to be supplied. It is the expression of a desire that the favours here referred to may descend on all for whom they are thus invoked.

And the love of God. May the love of God towards you be manifest. This must refer peculiarly to the Father, as the Son and the Holy Spirit are mentioned in the other members of the sentence. The "love of God" here referred to is the manifestation of his goodness and favour in the pardon of sin, in the communication of his grace, in the comforts and consolations which he imparts to his people, in all that constitutes an expression of love. The love of God brings salvation; imparts comfort; pardons sin; sanctifies the soul; fills the heart with joy and peace; and Paul here prays that all the blessings which are the fruit of that love may be with them.

And the communion of the Holy Ghost. 1Cor 10:16. The word communion (κοινωνια) means, properly, participation, fellowship, or having anything in common, Acts 2:42, Rom 15:26; 1Cor 1:9, 10:16, 2Cor 6:14, 8:4, 9:13, Gal 2:9, Eph 3:9, 1Jn 1:3. This is also a wish or prayer of the apostle Paul; and the desire is either that they might partake of the views and feelings of the Holy Ghost--that is, that they might have fellowship with him--or that they might all in common partake of the gifts and graces which the Spirit of God imparts, lie gives love, joy, peace, long-suffering, gentleness, goodness, faith, (Gal 5:22,) as well as miraculous endowments; and Paul prays that these things might be imparted freely to all the church in common, that all might participate in them, all might share them.

Amen. This word is wanting, says Clarke, in almost every Ms. of any authority. It was, however, early affixed to the epistle.

In regard to this closing verse of the epistle, we may make the following remarks:

(1.) It is a prayer; and if it is a prayer addressed to God, it is no less so to the Lord Jesus, and to the Holy Spirit. If so, it is right to offer worship to the Lord Jesus, and to the Holy Spirit.

(2.) There is a distinction in the Divine nature; or there is the existence of what is usually termed Three Persons in the God-head. If not, why are they mentioned in this manner? If the Lord Jesus is not Divine and equal with the Father, why is he mentioned in this connexion? How strange it would be for Paul, an inspired man, to pray in the same breath, "the grace of a man or an angel" and "the love of God" be with you! And if the "Holy Spirit" be merely an influence of God, or an attribute of God, how strange to pray that the "love of God" and the participation or fellowship of an "influence of God," or an "attribute of God," might be with them!

(3.) The Holy Spirit is a person, or has a distinct personality. He is not an attribute of God, nor a mere Divine influence. How could prayer be addressed to an attribute, or am influence? But here, nothing can be plainer than that there were favours which the Holy Ghost, as an intelligent and conscious agent, was expected to bestow. And nothing can be plainer than that they were favours in some sense distinct from those which were conferred by the Lord Jesus, and by the Father. Here is a distinction of some kind as real as that between the Lord Jesus and the Father; here are favours expected from him distinct from those conferred by the Father and the Son; and there is therefore, here, all the proof that there can be, that there is in some respects a distinction between the persons here referred to, and that the Holy Spirit is an intelligent, conscious agent.

(4.) The Lord Jesus is not inferior to the Father, that is, he has an equality with God. If he were not equal, how could he be mentioned, as he here is, as bestowing favours like God, and especially why is he mentioned first? Would Paul, in invoking blessings, mention the name of a mere man or an angel, before that of the eternal God?

(5.) The passage, therefore, furnishes a proof of the doctrine of the Trinity that has not yet been answered and, it is believed cannot be. On the supposition that there are three Persons in the adorable Trinity, united in essence, and yet distinct in some respects, all is plain and clear. But on the supposition that the Lord Jesus is a mere man, an angel, or an archangel, and that the Holy Spirit is an attribute, or an influence from God, how unintelligible, confused, strange does all become! That Paul, in the solemn close of the epistle, should at the same time invoke blessings from a mere creature, and from God, and from an attribute, surpasses belief. But that he should invoke blessings from him who was the equal with the Father, and from the Father himself, and from the sacred Spirit sustaining the same rank, and in like manner imparting important blessings, is in accordance with all that we should expect, and makes all harmonious and appropriate.

(6.) Nothing could be a more proper close of the epistle; nothing is a more appropriate close of public worship, than such an invocation. It is a prayer to the ever-blessed God, that all the rich influences which he gives as Father, Son, and Holy Ghost, may be imparted; that all the benefits which God confers in the interesting relations in which he makes himself known to us, may descend and bless us. What more appropriate prayer can be offered prayer can be offered at the close of public worship. How seriously should it be pronounced as a congregation is about to separate, perhaps to come together no more! With what solemnity should all join in it, and how devoutly should all pray, as they thus separate, that these rich and inestimable blessings may rest upon them! With hearts up-lifted to God it should be pronounced and heard; and every worshipper should leave the sanctuary deeply feeling that what he most needs, as he leaves the place of public worship--as he travels on the journey of life--as he engages in its duties or meets its trials--as he looks at the grave and eternity, is the grace of the Lord Jesus Christ, the love of God, and the blessings which the Holy Spirit imparts in renewing and sanctifying and comforting his people. What more appropriate prayer than this for the writer and reader of these Notes! May that blessing rest alike upon us, though we may be strangers in the flesh; and may those heavenly influences guide us alike to the same everlasting kingdom of glory!

In regard to the subscription at the end of this epistle, it may be observed, that it is wanting in a great part of the most ancient Mss., and is of no authority whatever. See Notes at the end of the epistle to the Romans, and 1 Corinthians. In this case, however, this subscription is in the main correct, as there is evidence that it was written from Macedonia, and not improbably from Philippi. See the Introduction to the epistle.

End of Barnes Notes on 2nd Corinthians

The apostle having throughout both his epistles blamed the Corinthians for several gross enormities found amongst them, and hearing there were some who had not repented of them, he gives them plainly to understand, that he had a full purpose to come unto them with his rod of ecclesiastical discipline and church censures, and would not spare a man of them, but execute that power on the impenitent, which Christ had given him, by excluding such unreclaimable offenders from church communion.

Note here, With what wisdom and caution the holy apostle proceeds in the executing and inflicting the severe censures of the church; he uses admonition a first, a second, and third time, before he proceeds to the awful sentence of excommunication, I told you before, I foretell you now, and being absent, I write to you, that when I come I will not spare.

He tells them farther, that they had tempted him hereunto, in that they had required a proof from him whether Christ had owned him as an apostle or not, and would ratify his censures by judgments following them. He shows that Christ had owned him, and manifested his power in his ministry among them, by converting many of them to the Christian faith, by bestowing the gifts of his Spirit upon them, and by many signs and miracles which he enabled him to do in the midst of them.

When God calls his servants to the work of the ministry, he leaves not either himself or them without witness; he bears testimony to their sincerity, by giving them, in some degree, the seal of their ministry, in the conversion or edification of those they are sent unto: Since you seek a proof of Christ speaking in me, to you ward he is not weak, but is mighty in and amongst you.

Next, the holy apostle draws a parallel, and makes a comparison between his blessed Lord and Master and himself. As Christ, in his state of humiliation, appeared to be a weak and frail man, by being crucified; but was evidenced to be the great and mighty God, by his rising from the dead: so the apostle, considered in himself, and in respect of his afflictions, appears a weak and contemptible man; but yet they had found, and should farther find, a resemblance of the power and strength of Christ in his life and ministry; and particularly, they should find him armed with authority from Christ, to execute censures upon the contumacious and impenitent.

Though the ministers of Christ, like their Master, when here on earth, are in a state of weakness, poverty, and contempt, yet they are clothed with divine power in the execution of their office, and their ministry is a living, powerful, and efficacious ministry, in the vigorous effects of it upon the hearts of their people; We are weak in him, but we shall live with him by the power of God toward you.

Here the apostle advises the Corinthians, instead of inquiring after the proof of Christ in him, to examine whether they were in Christ themselves; intimating to us, that such are usually most backward to examine the state of their own souls, who are forward to enquire into the spiritual state and condition of others. "You seek a proof of Christ in me, says the apostle: Oh, rather prove and examine yourselves."

Where note, 1. A duty expressed; Examine yourselves; prove yourselves: The word is a metaphor taken from goldsmiths, who with great exactness try their gold; the truth of it by the touchstone, the weight of it by the scale, and the purity of it by the fire. And the repetition of the command, Examine yourselves; prove yourselves; implies the great backwardness that is in men's natures to perform this duty, the great necessity of the duty, and the great diligence and frequency to be used in performing of the duty.

Learn hence, That self-examination is an excellent, a necessary and important duty, belonging to every one in the church, and requires great diligence and faithfulness in the performing of it. 'Tis necessary, in regard of our comforts, and also in regard of our graces; for there are counterfeit graces, as well as real; and common graces, as well as saving; and 'tis a duty that requires diligence and frequency, because the work is difficult, because the heart is backward, because we are apt to be deceived, and willing to be deceived; because many have miscarried without is, and many perish by a negligent performance of it: Therefore examine yourselves; prove yourselves.

Note, 2. The subject-matter of our examination, whether ye be in the faith; that is, whether ye be converted to the Christian faith, whether the faith of Christ be in you, whether the pinciple of faith be in your consciences, whether the practice of faith be in your lives, whether your faith be the parent and principle of obedience, working love, and working by love.

Note, 3. The enforcement or motive to this duty, Except ye be reprobates; that is, counterfeit, adulterate, unsound, and insincere Christians, unaccepted of God, and not owned by him. As reprobate silver has no worth or fitness in it for trading, so such Christians as, upon examination are not found to have the grace of faith in them, more precious than gold, are unapproved of God, and rejected by him.

Note, 4. When the apostle expostulates with them, and says, Know ye not your ownselves? it implies both the folly and unreasonableness of the neglect of the duty, and also the possibility and easiness of knowing whether Christ be in us, or not, upon a due and diligent inquiry, whether we have experienced the quickening and transforming power of Christ in our hearts and lives.

Finally, So great is the benefit, and so sweet the comfort, which flows to us by examinations and self-acquaintance, that it will abundantly recompence our care and diligence, in the frequent and faithful discharge of it.

As if the apostle had said, "Whatever you, upon examination, shall be found to be, I trust you shall know, and be convinced, that we have not dishonoured Christ, nor shall be disowned of him: But whenever I come to you, you shall find that I am not destitute of the grace and power of Christ; whether for advancing your faith, improving your holiness, or correcting your miscarriages." The ministers of Christ, who are faithful to him, in contending with the errors and vices of men, in reproving sin, in censuring sin, shall be owned and approved of God, when the reprobate world shall be condemned by him: I trust that ye shall know that we are not reprobates.

The apostle, drawing towards the conclusion of his epistle, shuts it up with prayer, earnestly imploring Almighty God, that the Corinthians might be found doing no evil, which might expose them to his censure, and force him to exercise his apostolical power, in punishing such offenders and offences as he should find among them. And he prayed thus for them, because he had rather have them good, than by punishing their evil manners, have an occasion to testify himself an approved and faithful apostle: For he did not so much regard his own reputation, as their salvation.

The apostle having prayed that the Corinthians might be found doing no evil, in the former verse, and assuring them thereupon, that they would then be secure from his censures and chastisements, he assigns a reason here for that assurance given them; because, says he, We can do nothing against the truth; but for the truth: having our power given us only for edification, and not for destruction.

Considering the words, without respect to the coherence, observe, 1. A negative proposition, We can do nothing against the truth. Oh blessed impotency!

2. An affirmation, or positive assertion, but for the truth. Oh blessed ability? He was as strong as a giant for the truth, but as weak as an infant against it.

Learn, That sincere Christians in general, and the ministers of Christ in particular, cannot, dare not, will not do any thing against the truth, but for the truth:

They cannot, that is, they may not, they are restrained by an outward command from God, who is truth itself:

They cannot, that is, they will not, there is a restraint of an inward principle; neither the conviction of their understanding, the clearness of their judgments, nor the holiness of their hearts, will suffer them to oppose the truth.

Again, they cannot attempt it; or if they did, they can never effect it; they cannot do it safely, they cannot do it successfully. We can do nothing against the truth in a way of discouragement; nor nothing against it in a way of disparagement: But all our endeavours are for the truth; we embrace it in our judgment, we hide it in our hearts, and practise it in our lives. Whatever talent God entrusts any of his ministers with, whether of parts, power, or estate, it is an opportunity put into their hands of doing service for the truth, and, as such, to be accepted and improved.

The apostle may be understood two ways:

1. We are glad when we are weak; that is, when I have no occasion to manifest my apostolical power, in censuring any of you as offenders: But ye are strong; strong in faith, and fruitful in good works.

Or, 2. We are glad when we are weak, that is, when we are weakened by never so many sufferings and infirmities, provided you are made strong thereby:

For this is what we principally wish and endeavour, even your utmost perfection in knowledge, faith and holiness. Nothing is more desired by the zealous and faithful ministers of Jesus Christ, than to see their people strong in faith, fruitful in good works, persevering in well doing, yea, perfect in holiness and obedience: This we wish, nothing like it, even your perfection.

As if the apostle had said, "Verily I write thus to you, being absent, purposely, to reclaim you, lest being present, I should be forced to use some sharpness towards you, according to the power which the Lord hath given me, tending to your edification always, and not at any time to your destruction."

Observe here, With what tenderness the apostle treats these offenders; he tells them, the sharpness and severity in his letters (if they accounted it such) was upon a kind design, to prevent sharpness and severity in his dealings with them, when he came amongst them; yet withal, he assures them, that if matters should come to an extremity, that he must be forced to exercise his apostolical power, in cutting the contumacious off from the church's communion; he would exercise it with a tender regard to their good, not their hurt; for their edification, and not willingly to their destruction.

Learn we, from the apostle's practice, to execute the censures of the church with great tenderness and affection, with great pity and compassion, with extraordinary dread and caution; not with rashness and indiscretion, or upon every light and trivial occasion, but like a tender-hearted father, with a rod in our hands, and tears in our eyes.

Here our apostle shuts up his epistle with a pathetical option and affectionate wish of all perfection, consolation, concord and communion, to his beloved Corinthians.-

Where note, 1. What a fervent and unfeigned love there is in all the faithful ministers of Christ to the people committed to their charge, and how desirous they are, when they are taking their leave of them, to leave God with them; The God of love and peace be with you. Now God's being with a people, implies and imports these things; namely, the heart of God with them, the help of God with them, and the presence of God with them, and that they shall shortly be with God.

Note, 2. What are the particular graces and blessings which the apostle wishes his beloved Corinthians: he doth not wish them earthly honours, worldly riches, sensual pleasures; but perfection of grace, spiritual consolation, mutual love, sweet communion with God, unanimity and concord amongst themselves: Sanctifying gifts and saving graces are the best legacies that can be left by the ministers of God unto their people.

Be perfect, be knit together: let the schisms and breaches which have been amongst you, be healed: Be of good comfort, rejoice in and under all your sufferings for Christ, and the profession of his holy religion.

Be of one mind, of the same judgment, if possible, in all things; or if otherwise, let no difference in judgment cause disunion in affection; if in some lesser things your heads be different, yet let your hearts be one.

Live in peace; for the Lord's sake, live no longer in division and strife, in contention and wrath; let me hear no more of those debates, envyings, backbitings, whisperings and swellings, which I have reproved you for; but especially, live in peace with your teachers and spiritual guides; cause not them to complain to God of you, nor to groan to God against you, for your factious prefering one minister before another; one crying, I am of Paul, and another, I am of Apollos.

Thus doing, The God of peace and love shall be with you: That is, he who is the author and enjoiner of love and peace will be with you, and dwell among you with his gracious and favourable presence.

He exhorts them, according to the custom of those eastern countries, to salute one another with a kiss, as a token of mutual and sincere love: And since it was become a practice in sacred meetings and church assemblies, particularly before their receiving the holy communion, to kiss each other, he advises them to use it innocently, chastely; let it not be a wanton, but an holy kiss.

However, afterwards, the piety and purity of the church degenerating and declining, it was laid aside. That which is innocent in itself, and pious in its first intendment, may in time, fall under such abuse, as to cause it wholly to be laid aside.

Here are the highest blessings and benefits wished to, and prayed for, in behalf of the Corinthians, which they could possibly be made partakers of; namely, all that love which doth or can flow from the Father; all that grace which was purchased by the Son, and all that fellowship and communion with, and communication from the Holy Spirit, which might render them meet for the service of Christ on earth, and for the full fruition and final enjoyment of him in heaven.

Observe here, A full text for the holy Trinity: the names of the three persons, Father, Son, and Holy Ghost, are here distinctly mentioned, as in the commission for, and in the form of baptism, Matt 28:19

Here the apostle calls the Father God, the Son Lord, and the Spirit the Holy Ghost, and he attributes love to the Father, grace to the Son, so fellowship to the Holy Ghost; so that we have no reason to doubt of the personality of either, or any of them. But when we consider how many at this day, with impudence and impunity, deny the divinity of the second, and the personality of the third person in the blessed Trinity, we have reason to pray, as our church has taught us for our own establishment, in the collect for Trinity-Sunday;

Almighty and everlasting God, who hast given unto us they servants grace, by the confession of a true faith, to acknowledge the glory of the eternal Trinity, and in the power of the divine Majesty, to worship the Unity; we beseech thee, that thou wouldst keep us stedfast in this faith, and evermore defend us from all adversities, who livest and reignest one God, world without end. Amen.