2 Corinthians 13:13 Comentariu

In this chapter the apostle threatens to be severe against obstinate sinners, and assigns the reason thereof (Co2 13:1-6); then he makes a suitable prayer to God on the behalf of the Corinthians, with the reasons inducing him thereto (Co2 13:7-10), and concludes his epistle with a valediction and a benediction (Co2 13:11-14).

INTRODUCTION TO 2 CORINTHIANS 13 In this chapter the apostle continues his resolution to come to the Corinthians, and to threaten with severity the incorrigible among them, giving the reasons of it; prays to God that they might so behave, that there might be no occasion for the exercise of it; and concludes the epistle with very useful exhortations, and hearty wishes of good things to them. He intimates to them again, that he intended this third time to come unto them, when he would not spare them, as they might expect he would not; partly because they had such repeated warnings, reproofs, and admonitions from him, Co2 13:1 and partly because many of them had sinned before, and were stubborn and obstinate, and had not repented, Co2 13:2 as also because they had tempted him, and demanded a proof of his power and authority, and of Christ speaking in him, Co2 13:3 and whereas this sprung from the outward appearance of the apostle, whose bodily presence was weak, he observes to them the instance of Christ himself in human nature, who was crucified through weakness, and yet lives by the power of God; and so he and his fellow ministers were weak like Christ, and for his sake, and yet lived, and should live by the power of God; so that their outward appearance was no proof of their want of the power of Christ in them, Co2 13:4 besides, he directs them to themselves for a proof of it; who upon examination would find, that they were in the faith, and Christ was in them; which was owing to the ministry of the apostle, as a means and instrument; and so they had a proof in themselves of Christ's speaking in the apostle, and being mighty in, and towards them, or else they must be reprobate, injudicious, and disapproved persons, Co2 13:5 but whether they were such persons or not, he was confident that he would not be found such; but would appear to be in the faith, to have Christ in him, and to have power and authority from him, Co2 13:6 however, the apostle's hearty prayer for them was, that they might be kept from evil; and that they might do that which is good, and so be approved of God and men; and there be no occasion to use any severity with them, when he should come among them, Co2 13:7 otherwise he could do nothing against the truth, could not connive at error and sin, but must use the power and authority he had to crush everything of that kind, and defend truth, Co2 13:8 and so far was he from glorying in his power, and priding himself with it, that it was a pleasure to him to have no occasion to make use of it, by which it might seem as if he was without it; and it rejoiced him, when they stood fast in the faith, and walked as became the Gospel, and so needed not the rod of reproof and correction; nay, he could even wish, that they were wholly perfect, and free from all blame, and every kind of charge, Co2 13:9 and the end he had in the writing in the manner he did, being absent from them, was, lest when he should come among them, he should be obliged to make use of his power he had from Christ for edification, and not destruction; to prevent which, he wrote and admonished them, in order to bring them to repentance, that so he might have no occasion to use severity and sharpness, Co2 13:10 and then he takes his farewell of them, by giving them some exhortations to harmony, unity, peace, and love among themselves, Co2 13:11 gives the salutations of all the saints unto them, Co2 13:13 and then his own, with which he concludes the epistle, which is a wish of all the blessings of grace from all the three persons, Father, Son, and Spirit, Co2 13:14.

The grace of the Lord Jesus Christ.... Meaning either the love of Christ; see Co2 8:9 which is the same with that of his Father's, is as early, and of the same nature, being a love of complacency and delight; and which, as it is without beginning, will be without end. This is the ground and foundation of all he has done and underwent for his people; of his becoming their surety; of his incarnation, obedience, sufferings, and death in their room and stead; an interest in which, though they always have, yet they have not always an abiding sense of it with them, which is what the apostle here prays for: or else by the grace of Christ is meant the fulness of grace that is in him as Mediator; which is desired to be with the saints as the object of their trust and dependence; to be strong in, draw living water with joy out of, receive and derive daily from; not forsake it, and hew out broken cisterns, but continually apply to, and make use of it, as the fountain of gardens, the well of living waters, and streams from Lebanon; to be with them as a supply to their wants, to furnish them with every thing they stand in need of, and to enable them to do his will and work: or else the redeeming grace of Christ is particularly designed, and the intent of the petition is, that they might see their interest in it, and in all the branches of it; as that they were redeemed by his blood from sin, law, and wrath, had all their sins expiated and forgiven through his sacrifice, and were justified from all things by his righteousness. And the love of God; the Father, as the Arabic version adds very justly, as to the sense, though it is not in the text; meaning the love of God to his people, which is eternal, from everlasting to everlasting, free and undeserved, special and peculiar, is dispensed in a sovereign way, is unchangeable, abides for ever, is the source and spring of all the blessings both of grace and glory. Now when this is entreated to be with all the saints, it does not suppose that it is ever from them, or that it can be taken away from them, but whereas they may be without a comfortable sense of it, and a view of interest in it, the apostle prays, that in this respect it might be with them; that they might be directed into it, have it shed abroad in their hearts, and they be rooted and grounded in it, and comprehend for themselves the height, and depth, and length, and breadth of it. And the communion of the Holy Ghost; either a larger communication of the gifts and graces of the Spirit of God, called "the supply of the Spirit", Phi 1:19 necessary to carry on the good work of grace, and perform it to the end; or else that communion and fellowship which the Spirit of God leads the saints into with the Father, by shedding abroad his love in their hearts, and with the Son, by taking of the things of Christ, and showing them to them; and also that nearness which the spirits of believers have with the Spirit of God, when he witnesses to their spirits that they are the children of God, becomes the earnest of the inheritance in their hearts, and seals them up unto the day of redemption: all which is requested by the apostle, to be, says he, with you all; or "with your company", or "congregations", as the Arabic version reads it, with all the saints; for their interest in the love of the Father, in the grace of the Son, and in the favour of the Spirit, is the same, whatever different sense and apprehensions they may have thereof. This passage contains no inconsiderable proof of a trinity of persons in the Godhead, to whom distinct things are here ascribed, and of them asked, equal objects of prayer and worship. "Amen" is by way of assent and confirmation, and as expressive of faith in the petitions, and of earnest desire to have them fulfilled. According to the subscription at the end of this epistle, it was written by the apostle when he was at Philippi, a city of Macedonia, and transcribed by Titus and Lucas, and by them sent or carried to the Corinthians; which seems to be agreeable to what is suggested in the epistle itself, though these subscriptions are not to he depended upon. The Syriac version only mentions Luke; and some copies read, by Titus, Barnabas, and Luke. Next: Galatians Introduction

And having said, "Salute one another with an holy kiss," he added, "All the saints salute you." By this also giving them good hopes. He has added this in the place of the kiss, knitting them together by the salutation, for the words also proceed from the same mouth from which the kiss. Seest thou how he brings them all together, both those who are widely separated in the body and those who are near, these by the kiss and those by the written message?

Paul is calling the Corinthians to holiness, so that they may be bold enough to return the greeting of the saints. For they are greeted by the saints with the intention that they should imitate them.

All the saints sent their greetings, not just the leaders.

The present he unites with a kiss, the absent with a greeting, but even here the lips are joined, because the greeting proceeds from them.

He greets them on the part of the others when he says, all the saints greet you, because all the saints and faithful hope and desire and procure our salvation with their prayers. Hence, all of Christ's faithful hope and desire salvation for one another: "Make me a partaker, O God" (Ps. 119, Aquinas Latin).

The apostle again says that this is the third time he has purposed to come and see them; and threatens that he will, by the power of Christ, punish every incorrigible sinner, Co2 13:1-4. Exhorts them to examine themselves, whether they be in the faith, Co2 13:5, Co2 13:6. Prays that they may do no evil, Co2 13:7. And shows how ardently he wished their complete restoration to unity and purity, Co2 13:8, Co2 13:9. Tells them for what reason he writes to them, Co2 13:10. Bids them farewell, Co2 13:11, Gives them some directions, and concludes with his apostolical benediction, Co2 13:12-14.

All the saints - The Christians of Macedonia or Philippi, from which he wrote this epistle. In the primitive Church a saint and a Christian were the same thing; for the Christian religion calls every man to be holy.

HE THREATENS A SEVERE PROOF OF HIS APOSTOLIC AUTHORITY, BUT PREFERS THEY WOULD SPARE HIM THE NECESSITY FOR IT. (Co2 13:1-14) 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 Act 18:1; Act 20:2. In the mouth of two or three witnesses shall every word be established--Quoted from Deu 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 (Co2 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.