Albert Barnes Commentary 2 Corinthians 13

Introduction to 2 Corinthians Chapter 13

This closing chapter of the epistle relates to the following subjects:

1. The assurance of Paul that he was about to come among them (2 Corinthians 13:1–4), and that he would certainly inflict punishment on all who deserved it. His enemies had reproached him as being timid and pusillanimous. (See Barnes on 2 Corinthians 10:1–2, 10-11).

   They had said that he was powerful to threaten, but afraid to execute. It is probable that they had become more bold in this from the fact that he had twice purposed to go there and had failed. In reply to all this, he now in conclusion solemnly assures them that he was coming, and that in all cases where an offense was proved by two or three witnesses, punishment would be inflicted (2 Corinthians 13:1). He assures them (2 Corinthians 13:2) that he would not spare; and that since they sought a proof that Christ had sent him, they should witness that proof in the punishment which he would inflict (2 Corinthians 13:3); for Christ was now clothed with power and was able to execute punishment, though he had been crucified (2 Corinthians 13:4).

2. Paul calls on them solemnly to examine themselves, and to see whether they had any true religion (2 Corinthians 13:5–6). In the state of things which existed there, in the corruption which had abounded in the church, he solemnly commands them to institute a faithful inquiry to know whether they had been deceived; at the same time expressing the hope that it would appear, as the result of their examination, that they were not reprobates.

3. He earnestly prays to God that they might do no evil; that they might be found to be honest and pure, whatever might be thought of Paul himself, or whatever might become of him (2 Corinthians 13:7). Their repentance would save Paul from exerting his miraculous power in their punishment, and might thus prevent the proof of his apostolic authority which they desired; and the consequence might be that they might esteem him to be a reprobate, for he could not exert his miraculous power except in the cause of truth (2 Corinthians 13:8). Still he was willing to be esteemed an impostor if they would do no evil.

4. He assures them that he earnestly wished their perfection, and that the design of his writing to them, severe as he had appeared, was their edification (2 Corinthians 8:9–10).

5. Then he bids them an affectionate and tender farewell, and closes with the usual salutations and benedictions (2 Corinthians 13:11–14).

This is the third time, etc.

(See Barnes on 2 Corinthians 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 only once before this, but he had previously resolved to go a second time, yet had been disappointed.

In the mouth of two or three witnesses, etc. This was what the law of Moses required (Deuteronomy 19:15). (See Barnes on John 8:17).

. 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 1 Corinthians 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 offense; but where there were, discipline would be administered, according to the nature of the crime.

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

And foretell you. I now inform 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 only 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 and following. He now uses the same language to them that 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. See Barnes on 1 Corinthians 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, 1 Corinthians 4:18, or that if he came he would not dare to inflict punishment, 2 Corinthians 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.

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

Which toward you is not weak. Or, this refers to Christ, who is not weak toward you. Christ has manifested his power abundantly toward you; that is, either by the miracles that were performed in his name; by the diseases and calamities which they had suffered on account of their disorders and offenses (see Barnes on 1 Corinthians 11:30, and on 1 Corinthians 5:1 and following); or by the force and efficacy of his doctrine.

The connection, it seems to me, requires that we should understand this as referring to the calamities inflicted by Christ on them for their sins—calamities which Paul says would be inflicted again if they did not repent. The idea is that they had already received ample demonstration of Christ’s power to inflict punishment, and they had reason to apprehend it again.

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 (Philippians 2:7–8; 1 Peter 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 (see Barnes on Isaiah 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 lives. 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 performed 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, and to punish all his enemies.

By the power of God. In raising him from the dead and placing him at his own right hand . 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. We, his apostles, also, are weak by virtue of our connection 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. That is, we shall show you that we are alive.

By the power of God we shall show that we are not as weak as our enemies 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, 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, he says, Christ lives and is clothed with strength; and so we, though we appear to be weak, shall exert among you, or toward you, the power with which he has invested us in inflicting punishment on our enemies.

Examine yourselves.

The particular reason Paul calls on them to examine themselves was that there was reason to fear that many of them had been deceived. Such had been the irregularities and disorders in the church at Corinth, and so ignorant had many of them shown themselves of the nature of the Christian religion, that it was extremely important for them to conduct a strict and impartial examination to determine if they had been entirely deceived.

This examination, however, is never unimportant or useless for Christians, and an exhortation to do it is always appropriate. So important are the interests at stake, and since even the best are so liable to deceive themselves, all Christians should often be encouraged to examine the foundation of their hope of eternal salvation.

Whether you 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; therefore, to determine if we have any true faith is to determine if we are sincere Christians.

Prove your own selves. The word used here (dokimazete) is stronger than the one used before and translated "examine" (peirazete). This word, "prove," refers to assaying or testing 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 if it would stand the test.

The proof of their piety was to be found through 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 testing 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 if it is good, does not sit down and look at it, or read all the treatises he can find on axe-making and on the properties of iron and steel—valuable as such information would be. Instead, he shoulders his axe, goes into the woods, and tests it there.

If it cuts well, if it does not break, if it does not quickly become 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 advance the great work of the conversion of the world. 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, compare himself with the Bible, and look at his own heart—though this may be valuable in many respects. Instead, let him treat his religion as he would anything else: let him subject it to actual experiment. That religion which enables a man to imitate the example of Paul, or Howard, or the great Master Himself, in doing good, is genuine.

That religion which enables a man to endure persecution for the name of Jesus, to bear calamity without murmuring, and to submit to a long series of disappointments and distresses for Christ's sake, is genuine.

That religion which prompts a man to a life of unceasing prayer and self-denial, which will make him always conscientious, industrious, and honest, which enables him to warn sinners of the error of their ways, and which inclines 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 you not your own selves? That is, "Do you not know yourselves?" This does not mean, as some might suppose, that they could know by themselves, without the aid of others, what their character was, or that they could ascertain it themselves. Rather, it means that they could know themselves—that is, their character, principles, and conduct.

This proves that Christians may know their true character. If they are Christians, they may know it with as much undoubted certainty as they may know their character on any other subject. Why should a man not be as able to determine whether he loves God as whether he loves a child, a parent, or a friend?

What greater difficulty should there be in understanding one's character regarding religion than regarding any other subject? And why should there be any more reason for doubt on this than on any other aspect 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. Paul says, I know whom I have believed, and am persuaded that he is able to keep that which I have committed to him, etc. (2 Timothy 1:12). John, speaking in the name of the body of Christians, says, We KNOW that we have passed from death unto life (1 John 3:14). We KNOW that we are of the truth (1 John 3:19). We KNOW that he abideth in us (1 John 3:24). We KNOW that we dwell in him (1 John 4:13). See also 1 John 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 consistent 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 considering it a merit to be in such doubt, and thinking it wrong not to doubt?

What would be thought of a husband who should make it a matter of merit to doubt whether he loved his wife, or of a child who 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 ordinary relationships of life.

On the subject of religion, people often act as they do on no other subject. If it is right for one to be satisfied with 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 regarding 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 way in the Scriptures of expressing the idea that we are Christians. It is language derived from the close union that exists between the Redeemer and His people.

Except you be reprobates?

The word translated "reprobates" (adokimoi) properly means not approved, rejected; that which does not stand the trial. It is correctly applicable to metals, denoting those that do not pass the tests to which they are subjected but are found to be base or impure.

The meaning here is that they could know they were Christians, unless their religion was base, false, impure, or such as would not stand the test.

There is no allusion here to the meaning sometimes given to the word reprobate—of being cast off or abandoned by God, or doomed by Him to eternal ruin according to an eternal purpose. Whatever may be the truth on that subject, nothing is taught about it here. The simple idea is that they could know they were Christians, unless their religion was such that it would not stand the test, or was worthless.

(Regarding is in you, see Romans 8:10; Galatians 4:19. Regarding reprobates, see 1 Corinthians 9:27; 2 Timothy 3:8.)