Matthew Poole and continuators on 2 Corinthians 13

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.