2 Corinthians 13

2 Corinthians 13:1-99

Chap. 13:1-10. He warns them of the severity which on his arrival, if such be the case, he will surely exercise, and prove his apostolic authority. To this proof, however, he exhorts them not to put him.

1. This third time I am coming to you: i.e. ‘ this is the third visit, which I am now about to pay you.’ Had not chronological theories intervened, no one would ever have thought of any other rendering. The usual one, ‘ This is the third time that I have been intending to come to you,’ introduces here, as also in ch. 12:14, an element not only foreign to, but detrimental to, the purpose. The Apostle wishes to impress on them the certainty of this coming, and to prepare them for it by solemn self-examination; and in order to this, he (on this interpretation) uses an expression which would only remind them of the charge of ἐλαφρία which had been brought against him, and tend to diminish the solemnity of the warning. As another chronological refuge, Beza, al., suppose his two Epistles to be meant by the two former ‘ profectiones ad illos.’ In answer to all attempts to give here any but the obvious sense, we may safely maintain that had any other been meant, we should certainly have had more indication of it, than we have now. On τρίτοντοῦτο , Meyer compares Herod. v. 76, τέταρτονδὴτοῦτο … ἀπικόμενοι : see also reff.: and on Paul’ s visit to Corinth, the Prolegomena to 1 Cor. § v.

ἐπὶστόμ .] i.e. ‘ I will not now, as before, be with you ἐνπάσῃὑπομονῇ as regards the offenders: but will come to a regular process, and establish the truth in a legal manner,’ see reff.

This explanation, however, has not been the usual, one: Chrys., Calvin, Estius, al., and recently Neander and Olsh. and Stanley, understanding the two or three witnesses, of Paul’ s two or three visits, as establishing, either (1) the truth of the facts, or (2) the reality of his threats: so Chrys., Hom. xxix. p. 639 f.: ἅπαξεἶπονκ . δεύτερον , ὅτεπαρεγενόμην · λέγωκαὶνῦνδιὰγραμμάτων . καὶμὴνἐὰνἀκούσητέμου , ὅπερἐπεθύμουνγέγονεν . ἐὰνδὲπαρακούσητε , ἀνάγκηλοιπὸνστῆσαιτὰεἰρημένα , καὶἐπαγαγεῖντὴντιμωρίαν ,— and Theophyl., πᾶνῥῆμαἀπειλητικὸνκατασταθήσεται . But it is decisive against the whole interpretation, as Meyer remarks, that thus the sins committed since the Apostle’ s last visit would remain altogether unnoticed. Another view, connected with the rendering of ἔρχομαι ‘ am intending to come,’ is given by Wetstein: “ Spero jam denique mihi successurum, ut vobis demonstrem, serio me desiderasse ad vos venire: sicut ea quæ trium hominum testimonio probantur, in judicio fidem faciunt.” Similarly Grotius and Le Clerc. But it is fatal to this, that according to it, the δύομάρτυρες had failed to establish it.

καὶτρ ., not for ἢτρ .,— two (where only two can be had), and three (where so many can be obtained): ‘ two and three respectively.’ μαρτύρων , the dual number not occurring in the N. T.

2. I have forewarned yon, and I now forewarn you, as when present the second time, so also (I do) now when absent. It certainly seems to me that this is the only natural way of taking the words. Grot., Est., Bengel, al., and De Wette, take ὡςπαρὼντὸδεύτ . to mean, ‘ as if I were present the second time,’ meaning this next time. But is it possible that the Apostle should have written so confusedly, as to have said in the same sentence τρίτοντοῦτοἔρχομαι , and ὡςπαρὼντὸδεύτερον , both, according to these interpreters, with reference to the same journey? And would he not have even on such an hypothesis have said τὸδεύτεροντοῦτο But if we render as above, the προείρηκα (perf. because the warning yet endured in force) refers to his second visit (παρὼντὸδεύτ .), and the προλέγω to his present condition of absence , ὡς being as (‘ I did’ or ‘ do,’ for it applies to both clauses), and καί the simple copula.

τοῖςπροημ .] the same persons as are thus designated above, ch. 12:21. It is not necessary to fix the προ - any more accurately.

τοῖςλοιποῖςπᾶσιν ] all the rest of you, who may not have actually sinned, but still require warning, on account of your own personal danger, connexion with the προημαρτηκότες , &c.

ἐὰνἔλθωεἰςτὸπ .] at my next coming. This was what he προείρηκεν when he was last there, and now προλέγει .

3. ἐπεί gives the reason why he will not spare: they required the exertion of discipline; and they challenged him to the proof of his apostolic authority.

δοκιμὴν … χριστοῦ ] The genitive is either objective, a proof of Christ speaking in me, i.e. ‘ that Christ speaks in me,’ — or subjective, a proof given by Christ speaking in me— ‘ a token of my authority vouchsafed by Christ speaking in me.’ This latter meaning is more suited to what follows, where Christ becomes the subject. Such proof would be, the immediate execution, by divine power, of some punishment denounced by Paul’ s word, as in Acts 13:11.

ὅς , i.e. Christ: see above.

δυνατεῖ , to answer to ἀσθενεῖ , refers both to gifts and miracles, and to the Power of Christ which He would exert in punishment;— εἰςὑμᾶς and ἐνὑμῖν differ— the εἱς being hypothetical,— the ἐν , matter of fact. The assertion tends to remind them of the danger of provoking Christ, who spoke by Paul.

4. Confirmation of the foregoing οὐκἀσθενεῖ , ἀλλὰδυνατεῖ . The rec. text, καὶγὰρεἰ , would be quite beside the purpose, and would mean, ‘ For even if He were crucified’ , ‘ for even putting the case that He was crucified:’ καὶεἰ cannot he = εἰκαί , though, as in Vulg. ‘ etsi,’ — and E. V. Hartung, Partikellehre i. 139, shews that in καὶεἰ , the climax belongs only to the hypothetical particle εἰ , not as in εἰκαί , to the fact presupposed: ‘ even if,’ not ‘ if even,’ or ‘ although.’ Examples of καὶεἰ are Plato, Sympos. 185, καὶἐὰντοῦτοποιήσῃςἅπαξἢδίς , καὶεἰπάνυἰσχυράἐστι , παύσεται . Eur.

Androm. 266, καὶγὰρεἰπέριξσ ʼ ἔχειτηκτὸςμόλυβδος , ἐξαναστήσωσ ʼ ἐγώ . Sappho, καὶγὰραἰφεύγει , ταχέωςδιώξει . See more in Hartung, l. c.

For he was even crucified from (as the source,— the conditional element,— by which His crucifixion became possible) weakness, yet He lives by (source [of His life]) the Power of God (which raised Him from the dead, Romans 6:4; Romans 8:11; Ephesians 1:20; Philippians 2:9). For we also are weak in Him (i.e. in Him, in our communion with and imitation of Christ, we, as He did, lay aside our power and spare you: we partake of His voluntary abnegation of power which we might have used. The context requires this explanation, and refutes that of Chrys., p. 644, τίἐστιν , ἀσθ . ἐναὐτῷ ; διωκόμεθα , ἐλαυνόμεθα , τὰἔσχαταπάσχομεν , so Theodoret, Theophyl., Grot., Estius, al.), but shall live (exercise our apostolic authority, in contrast to the ἀσθένεια above) with Him (as He now exercises His power in His glorified resurrection life) from (source) the power of God [with respect to you ]. I have taken ζήσομεν , as the context plainly requires, figuratively (see ref.): but many Commentators take it literally, of the resurrection: e.g. Grot.— ‘ vitam consequemur immortalem.’

5. “ You want to prove Christ speaking in me;— if you necessitate this proof, it will be given. But I will tell you whom rather to prove. Prove yourselves; there let your attention be concentrated, if you will apply tests.” Notice the prominently emphatic ἑαυτούς : so Chrys., ib.: τίγὰρλέγωπερὶἐμοῦτοῦδιδασκάλου , φησί … ὑμᾶςγὰραὐτοὺςἐὰνβουλήθητεἐξετάσαι … , ὄψεσθεὅτικαὶἐνὑμῖνὁχριστός .

εἰἐστὲἐντῇπ .] ‘ Whether you maintain your Christian place and standing in Christ, which will be shewn by the power of Christ’ s Spirit present and ener. gizing among you.’

ἐπιτιν . ἑαυτ , ὅτι ] for the construction see reff. and Winer, edn. 6, § 66. 5. 1. a.

εἰμήτι , unless indeed … see reff.

ἀδόκιμοι , ‘ not abiding the proof,’ worthless,— i.e. in this case, ‘ mere pretended Christians.’

6. But (however it may fall out with your proof of yourselves) I hope (or perhaps better, expect) that ye shall know that we are not worthless .

7. Yet he prays God rather that they may require no such demonstration of his apostolic power, even though he lose in reputation by it.

μὴποιῆς . ὑμ . κακ . μηδ .] Not, as Grot., al., ‘ that I may not have to inflict on you any evil’ , but that ye may do no evil, corresponding to ἵναὑμεῖςτὸκαλὸνποιῆτε below.

οὐχἵνα … ] ‘ And the purpose of this my prayer is not to gain any repute by your Christian graces, but that you may be highly endowed with them, and (if it so happen) we may be as of no repute (‘ hominum scilicet judicio,’ Beza).’ That this is the sense, and that δόκιμοι is not in this verse to be applied to substantiation of power by punishment, is necessitated by the construction,— it being plainly shewn by the infin. after εὐχόμ ., that ἵνα is not here meant to apply, even in part, to the purport of the prayer (as in Colossians 1:9; 2 Thessalonians 1:11; see note on 1 Corinthians 14:13), but to its purpose. And that being settled,— we pray … not in order that we may appear δόκιμοι ,— it follows that the appearing δόκιμοι would be a result of the fulfilment of the prayer, viz. of your doing no evil, and this it couid only be by their doing no evil bringing credit on the Apostle’ s ministry. It is not for this end that we pray that you may do no evil, but for your own good, even if that tend to the non-exercise, and so depreciation, of our apostolic power.

8. For we have no power against the truth but (only) on behalf of (in furtherance of the cause and spread of) the truth.

9. For (confirmation of ver. 8 by the still stronger assertion, wherein his joy consists, and for what he prays) our joy is, when we are weak (have no opportunity for shewing our power in punishment) but ye are mighty (in Christian graces, and requiring no exercise of our authority): this (viz. that the state of the case may be as just mentioned) we also pray for, viz. your perfection (generally,— in all good things, see καταρτισμόν , Ephesians 4:12: not, as Bengel, ‘ ne opus sit quenquam de corpore rescindere;’ the reference here being far more general).

10. διὰτοῦτο , ‘ because I wish and pray for your perfection; ταῦτα , ‘ this Epistle.’ ἀποτ ., sharply. χρήσ ., scil. ὑμῖν . See in reff. similar omissions of the dative.

βούλομαιγὰρἐντοῖςγράμμασικεῖσθαιτὴνἀποτομίαν , ἀλλὰμὴἐντοῖςπράγμασι . Chrys., Hom. xxx. p. 649.

κατὰτ . ἐξ . ἣν … ] gives the reason why he did not wish to act ἀποτόμως ,— because the power would seem to be exercised in a direction contrary to that intended by Him who gave it.

11-13. Conclusion.

11. General exhortations. “ Severius scripserat Paulus in tractatione; nunc benignius, re tamen ipsa non dimissa.” Bengel.

χαίρ ., rejoice, scil. in the Lord, as Philippians 3:1; Philippians 4:4. So also 1 Thessalonians 5:16.

καταρτ ., τέλειοιγίνεσθεκαὶἀναπληροῦτετὰλείποντα , Chrys., ib.: amend “ yourselves,” Stanley.

παρακαλ ., take comfort; a recurrence in the end of the Epistle to the spirit with which it began; see ch. 1:6, 7, and, for the need they had of comfort, ch. 7:8-13. This is better than ‘ comfort one another,’ which would more naturally be expressed by παρακαλεῖτεἀλλήλους , or ἑαυτούς , see 1 Thessalonians 4:18; 1 Thessalonians 5:11; Hebrews 3:13; also Hebrews 10:25 and note.

τὸαὐτὸφρ . belongs to ἀγάπη , εἰρηνεύετε to εἰρήνη .

καί , ‘ and then.’

12. Concluding greetings.

ἐνἁγ . φιλ .] See on Romans 16:16.

οἱἅγ . πάντες ] viz. in the place whence the Epistle was written.

13. Concluding benediction; remarkable for the distinct recognition of the Three Persons in the Holy Trinity, and thence adopted by the Christian Church in all ages as the final blessing in her Services. The grace of our Lord Jesus Christ is put first; “ nam per gratiam Christi venitur ad Patris amorem.” Bengel.

κοινων . τ . ἁγ . πν .] communion,— fellowship, gen. obj.— not ‘ communicatio activa,’ gen. subj.— τουτέστιτὴνμετοχὴναὐτοῦκ . τὴνμετάληψιν , καθ ʼ ἣνἁγιαζόμεθα , τῇἐφ ʼ ἡμᾶςἐπιφοιτήσειτοῦπαρακλήτουκοινωνοὶαὐτοῦγενόμενοι , καὶπνεῦμακαὶαὐτοί , οὐκοὐσίᾳ , ἀλλὰμεθέξει , ὄντες , Theophyl., and similarly Œ cum. Chrys. adds, p. 652, οὕτωτὰτῆςτριάδοςἀδιαίρετα · καὶοὗτοῦπνεύματόςἐστινἡκοινωνία , εὑρέθητοῦυἱοῦ . καὶοὗτοῦυἱοῦἐστινἡχάρις , καὶτοῦπατρὸςκ . τοῦἁγίουπνεύματος .

μετὰπάντωνὑμῶν ] “ And this blessing he invokes, not on a few individuals, or on any one section of the Corinthian Church, but expressly on every portion and every individual of those with whom, throughout these two Epistles, he had so earnestly and so variously argued and contended. As in the first, so in the second Epistle, but still more emphatically, as being here his very last words, his prayer was, that this happiness might be ‘ with them all’ .” Stanley. Compare, for the same emphatic πᾶς , Romans 1:5, Romans 1:8; Romans 4:16; [16:24,] &c.: and for πᾶς following its substantive and unemphatic, ib. 8:32, 37; 1 Corinthians 7:17; 1 Corinthians 10:1, &c.