---
title: "Clarke"
description: "Verse 2 Corinthians 13:1. This is the third time I am coming to you. — These words are nearly the same with those 2 Corinthians 12:14; and probably refer"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/2-corinthians/13"
---

Verse [2 Corinthians 13:1](../../../kjv/2-corinthians/13/1). ***This is the third*****time*****I am coming to you.*** — These words are nearly the same with those [2 Corinthians 12:14](../../../kjv/2-corinthians/12/14); and probably refer to the purpose which he had *twice* before formed of seeing them. But the latter clause seems to attach a different meaning to the passage; at least so it has been understood by some learned men.
*Schoettgen* thus interprets the whole: the *first* coming of the apostle to Corinth was when he *personally* visited them, and there founded the Christian Church. By his *second* coming we are to understand his first epistle to them; and, by his being now ready to come to them the *third* time, we are to understand this *second* epistle, which he was then going to send them. These were the *two* witnesses, and the apostle the *third*, which he gave to the Corinthians concerning the truth of his own ministry, or the falsity of the ministry of the pretended apostle.
*Calmet* contends that the apostle had been *twice* before at Corinth, and that he now purposed to go a *third* time; and that these visits were the *two* or *three witnesses* to which the apostle appeals.
Dr. *Lightfoot* thinks that the two or three witnesses were *Stephanas, Fortunatus*, and *Achaicus*, sent to assure them of his coming. But this opinion cannot be supported.
With respect to the *two* or *three witnesses* establishing the subject, Dr. *Whitby* says. "Though these words seem to be cited from [Deuteronomy 19:15](../../../kjv/deuteronomy/19/15), rather than from [Matthew 18:16](../../../kjv/matthew/18/16), it being rare to find this apostle citing any thing from the New Testament, without calling it *an ordinance of the Lord*, yet it is probable that he here alludes to the practice there prescribed for the reclaiming of offenders. And then his *first* epistle being written with this introduction: *Paul an apostle, and Sosthenes*; his *second* thus: *Paul and Timotheus*; may pass for *two or three witnesses*; and his *presence* the *third* time in *person*, to exercise his censures on those offenders, before the body of the Church, may bear a fair resemblance to our Lord's prescription in the above case: *If thy* *brother offend*," &c.-So far *Whitby*. [Matthew 18:16](../../../kjv/matthew/18/16).

Verse [2 Corinthians 13:2](../../../kjv/2-corinthians/13/2). ***I told you before***, c.] 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, [Acts 18:1](../../../kjv/acts/18/1), c. He came there a *second* time in the year 55, but stayed only a short time, as he had to return speedily to Ephesus, [1 Corinthians 16:7](../../../kjv/1-corinthians/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, sec. xi.
***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*, [1 Corinthians 4:21](../../../kjv/1-corinthians/4/21); [1 Corinthians 5:5](../../../kjv/1-corinthians/5/5). What he says he told them before probably relates to [1 Corinthians 4:21](../../../kjv/1-corinthians/4/21): *Shall I come with a rod*, &c.

Verse [2 Corinthians 13:3](../../../kjv/2-corinthians/13/3). ***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*.

Verse [2 Corinthians 13:4](../../../kjv/2-corinthians/13/4). ***For though he was crucified through weakness*** — It is true Christ was crucified, and his crucifixion appeared to be the effect of his *weakness*; yet even this was not so; he gave up his life, none could take it away from him; and in his last struggle, had he even been deficient in power, he could have had more than twelve legions of angels to support him against the high priest's mob, [Matthew 26:53](../../../kjv/matthew/26/53); but how then could the Scripture be fulfilled? And had he *not died*, how could the human race have been *saved*?
***Yet he liveth by the power of God.*** — Though he appeared to be crucified through his own weakness, yet he now liveth by the power of God; exerting an almighty energy by which all things are subject to him.
***We also are weak in him*** — Because we are on Christ's side we appear to *you* as *weak* as he did to the *Jews*; but it is not so, for *we live with him*-under the same influence, and partaking of the same life; manifesting by our preaching and miracles the *power* *of God towards you*. While I do not use the *rod*, I appear to you *weak*; I will use it, and then you shall find me to be *strong*.

Verse [2 Corinthians 13:5](../../../kjv/2-corinthians/13/5). ***Examine yourselves, whether ye be in the faith*** — εαυτουςπειραζετε. *Try yourselves; pierce* your hearts; *bore* *yourselves throughout*; try yourselves by what I have written, and see whether ye retain the true faith of the Gospel.
***Prove your own selves.*** — εαυτουςδοκιμαζετε. *Put yourselves* *to the test*, as you would try *gold* or *silver* suspected of *adulteration*. No more take that for *Gospel* which is not so, than you would take *adulterated money* for *sterling coin*. This is a metaphor taken from *testing* or *assaying* adulterated metals.
***Know ye not your own selves*** — Are ye not full of wisdom and understanding? And is it not as easy to find out a *spurious* faith as it is to detect a *base coin*? There is an *assay* and *touchstone* for both. If *base* metal be mixed with the *pure* you can readily detect it; and as easily may you know that you are *in the faith* as you can know that *base metal* is mixed with the *pure*. Does Jesus Christ dwell in you? You have his *Spirit*, his power, his mind, if ye be Christians; and the Spirit of Christ bears witness with your spirit that ye are the children of God. And this is the case except ye *be reprobates*; αδοκιμοι, *base counterfeit coin*; mongrel Christians. This metaphor holds excellently here. They had a *Judaizing* Christian among them; such, presumptively, was the *false* *apostle*: they had received his *Judaico-Christian* doctrine, and were what the prophet said of some of the Israelites in his time. *Reprobate silver*, adulterated coin, *shall men call them*, [Jeremiah 6:30](../../../kjv/jeremiah/6/30). And thus, when they were brought to the *test*, they were found reprobate; that is, adulterated with this mixture of bad doctrine. There is no other kind of reprobation mentioned here than that which refers to the trial and rejection of adulterated coin; and, by way of metaphor, to the detection of false Christianity. This reprobation came of the people themselves: they, not God, adulterated the pure metal. Man pollutes himself; then God reprobates the polluted.

Verse [2 Corinthians 13:6](../../../kjv/2-corinthians/13/6). ***Ye shall know that we are not reprobates.*** — Ye have had, and ye shall have, the fullest proof that I have preached the true faith among you; and that God has confirmed it by his testimony; and thus that I am proved and manifested to be what I ought to be, and shown to be *approved* of God.

Verse [2 Corinthians 13:7](../../../kjv/2-corinthians/13/7). ***I pray to God that ye do no evil*** — That ye do not persist in that course which will oblige me to use the power of Christ, with which I am endued, to punish you. Some apply this prayer to the apostle himself: *Now I pray to God that I may do* YOU *no evil*-that I may not be obliged to use my apostolic *rod*, and inflict evil upon you.
***Not that we should appear approved*** — We do not wish to give this proof that we are approved of God, by inflicting this punishment on the transgressors.
***But that ye should do that which is honest*** — That ye may do that which is *right* and *seemly*, το καλον, *though we* should *be*, in consequence of that, *as reprobates*-as persons *not approved* of God; because your reformation will *prevent* the exercise of this power, which would otherwise have given an *awful proof* that we are *approved* of God.

Verse [2 Corinthians 13:8](../../../kjv/2-corinthians/13/8). ***For we can do nothing against the truth, but for the**********truth.*** — As we are the apostles of God, we cannot bring to you any *false* doctrine; and, as we profess to be under the influence of God's Spirit, we cannot do any thing that is opposed to that truth, or which might be prejudicial to it. On the contrary, what we say and do is *for* that *truth*, to propagate and establish it. The Gospel of Jesus is truth; and my testimony concerning it is truth also. In my coming, and in my *rod*, you have nothing to fear, if you retain and abide in this truth.

Verse [2 Corinthians 13:9](../../../kjv/2-corinthians/13/9). ***For we are glad, when we are weak*** — It will give me indescribable pleasure that I should still appear to be *poor,* *despicable*, and *destitute of this extraordinary power* with which God has clothed me, so that you *be strong* in all the gifts and graces of the Holy Spirit.
***And this also we wish*****, even*****your perfection.*** — We cannot be satisfied that persons, with such eminent endowments, and who have once received the truth as it is in Jesus, should be deficient in any of the graces that constitute the mind of Christ; such as brotherly love, charity, harmony, unity, and order. I have given the above paraphrase to this verse, because of the last term καταρτισιν, which we render *perfection*. καταρτισις, from κατα, *intensive*, and αρτιζω, to *fit* or *adapt*, signifies the reducing of a *dislocated* limb to its proper place; and hence, as *Beza* says on this passage: "The apostle's meaning is, that whereas the *members* of the Church were all, as it were, *dislocated* and *out of joint*, they should be *joined together* in love; and they should endeavour to make *perfect* what was amiss among them, either in faith or morals."
It is a metaphor, also, taken from a *building*; the several *stones* and *timbers* being all put in their proper places and situations, so that the whole building might be *complete*, and be a *proper habitation* for the owner. The same *figure*, though not in the same *terms*, the apostle uses, [Ephesians 2:20-22](../../../kjv/ephesians/2/20-22).
The *perfection* or *rejointing* which the apostle wishes is that which refers to the *state of the Church* in its *fellowship, unity,* *order*, c. And *perfection* in the *soul* is the same, in reference to it, as perfection in the *Church* is to its order and unity. The perfection or rejointing of the soul implies its purification, and placing every *faculty, passion*, and *appetite* in its proper place so that the original order, harmony, unity, and purity of the soul may be restored; and the whole builded up to be a habitation of God through the Spirit, [Ephesians 2:22](../../../kjv/ephesians/2/22).

Verse [2 Corinthians 13:10](../../../kjv/2-corinthians/13/10). ***Therefore I write these things*** — I only threaten you now, by this epistle, to put you on your guard, and lead you to reformation before I visit you that I may not then have to use *sharpness*, αποτομια, *a cutting off*, employing thus my apostolical authority to inflict punishment; a *power* which God has *given* me, rather to be employed in your *edification* than in your *destruction*.

Verse [2 Corinthians 13:11](../../../kjv/2-corinthians/13/11). ***Finally*** — δοιπον. All that *remains* for me now to write is, to wish you all manner of happiness, and so to take my leave.
***Farewell.*** — A good wish, from our old mother tongue, compounded of [Anglo-Saxon], *to go*, and [Anglo-Saxon], *fairly, properly*, or [Anglo-Saxon], with *felicity; go on prosperously*! This is the spirit of this good wish.
The Greek χαιρετε signifies nearly the same thing. χαιρω means to be *very joyous*; χαιρετε, *be joyous and happy, be ever* *prosperous*; this was among the last words which Cyrus, when dying, spoke to his friends.
***Be perfect*** — καταρτιζεσθε. *Be compact*; get *into joint again;* let *unity* and *harmony* be restored. See the note on [2 Corinthians 13:9](../../../kjv/2-corinthians/13/9).
***Be of good comfort*** — παρακαλεισθε. *Receive admonition*; for παρακαλεω signifies to *admonish, beg, entreat*, and also *to* *comfort*. *Receive admonition*, that ye may *receive comfort*. If ye take my *advice*, ye shall have *consolation*; if ye do *not*, ye will have nothing but *misery* and *wo*.
***Be of one mind*** — το αυτο φρονειτε. *Think the same*; let there be no dissensions among you. Be of the same creed, and let disputes about that religion which should be the *bond* of *peace* for ever subside.
***Live in peace*** — ειρηνευετε. *Cultivate peace*; or, as he says elsewhere, *Follow peace, and pursue it*, [Hebrews 12:14](../../../kjv/hebrews/12/14). Cultivate a *peaceable disposition*, and neither say nor do any thing which has a tendency to irritate each other.
***And the God of love and peace shall be with you.*** — While ye are full of contentions, dissensions, and discord, *peace* can have no place among you; and as to *love*, the fulfilling of the law, that worketh no ill to its neighbour, it has necessarily taken its flight. *Love* cannot live, neither exist, where there are brawls, contentions, and divisions. And where neither *peace* nor *love* is to be found, there God cannot be. And if HE be not there, *yourselves* and the *devil* make the whole assembly.

Verse [2 Corinthians 13:12](../../../kjv/2-corinthians/13/12). ***Greet one another with a holy kiss.*** — Use every means by which a *good understanding* may be brought about. Let the *spirit* of *friendship* live among you, and encourage its continuance by every *friendly act*. [Romans 16:16](../../../kjv/romans/16/16); [Romans 16:16](../../../kjv/romans/16/16).

Verse [2 Corinthians 13:13](../../../kjv/2-corinthians/13/13). ***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*.

Verse [2 Corinthians 13:14](../../../kjv/2-corinthians/13/14). ***The grace of the Lord Jesus Christ*** — All the *favour* and *beneficence* that come *from* and *through* the Redeemer of the world; as the LORD, the *ruler* and *governor* of all things; as JESUS, the *Saviour* of all men by his passion and death; as *Christ*, the distributer of all that Divine *unction* which enlightens, comforts, harmonizes, and purifies the mind. May this most exalted, glorious, and all-sufficient Saviour, be ever with you!
***And the love of God*** — GOD, your *Maker*, in that infinite love which induced him to create the world, and form man in his own image and in his own likeness, that he might be capable of knowing, loving, and enjoying him for ever; and God in the fullest manifestations of that love which caused him to give his only begotten Son, to the end that they who believe on him should not perish, but have everlasting life. May this *God of love*, and this *love of God*, be ever with you!
***And the communion of the Holy Ghost*** — May that Holy Spirit, that Divine and eternal energy which proceeds from the Father and the Son; that heavenly *fire* that gives *light* and *life*, that purifies and refines, sublimes and exalts, comforts and invigorates, make you all *partakers* with himself!
κοινωνια, which we translate *fellowship* and *communion*, signifies properly *participation*; having things *in common;* *partaking with each other*. This points out the astonishing privileges of true believers: they have *communion* with God's Spirit; share in all its *gifts* and *graces*; walk in its *light*; through him they have the fullest *confidence* that they are of God, that he is their father and friend, and has blotted out all their iniquities: this they know by the Spirit which he has given them. And is it possible that a man shall be a *partaker* with the *Holy* *Ghost*, and *not know it*! that he shall be *full of light* and *love*, and *not know* it! that he shall have the *spirit* of *adoption*, by which he can cry, Abba! Father! and yet *know nothing* of his *relationship* to God, but by *inference* from indirect proofs! In a word, that he shall have the *grace of our Lord Jesus Christ,* *the love of God, and the communion of the Holy Ghost with him*, and all the while *know* nothing *certain* of the *grace*, as to his *portion* in it; *feel* nothing *warming* from the *love*, as to its part in *him*; and nothing *energetic* from the *communion*, as to his *participation* in the gifts and graces of this Divine energy! This is all as absurd as it is impossible. Every genuine Christian, who maintains a close walk with God, may have as *full an evidence* *of his acceptance with God* as he has of his *own existence*. And the doctrine that explains away this privilege, or softens it down to nothing, by making the most gracious and safe state consistent with innumerable *doubts* and *fears* and *general uncertainty*, is not of God. It is a *spurious gospel*, which, under the show of a *voluntary humility*, not only *lowers*, but almost *annihilates*, the *standard* of *Christianity*.
This text, as well as that, [Matthew 3:16-17](../../../kjv/matthew/3/16-17), and that other, [Matthew 28:19](../../../kjv/matthew/28/19), *strongly* marks the doctrine of the *holy* TRINITY. See the note on this latter text. And had not the apostle been convinced that there was a *personality* in this *ever-blessed* and *undivided* *Trinity*, he could not have expressed himself thus. And had not our Lord intended to be understood in *this way*, he would not have given such a commission to his apostles, to baptize the nations in the name of the *Father*, and of the *Son*, and of the *Holy Ghost*. The doctrine is the teaching of God, let men make of it what they please. And the genuine Church of God have ever received and understood it in this way.
***Amen.*** — This word is wanting, as usual, in almost every MS. of authority. *Amen* seems to have been anciently added at the conclusion of books, exactly as we add the word, *finis*, both merely signifying the end.
As to the *inscription*, it is wanting, either in whole or in part, in almost all the ancient MSS. The principal forms in which it exists are the following:-
*To the Corinthians, the second*.
-*The second to the Corinthians* *is completed*.
-*The second to the Corinthians is finished*.
-*To the* *Corinthians, the second, written from Philippi*.
-*Written from* *Philippi by Titus*.
-*Written from Philippi by Titus and Luke*.
-*By* *Titus, Barnabas, and Luke*.
-*The Second Epistle to the Corinthians* *was written from Philippi of Macedonia, and sent by Titus*, SYRIAC.
-*The End of the Epistle. It was written from the city of* *Philippi by Titus and Luke. Praise be to God for ever*, ARABIC.
-In the VULGATE *there is no subscription; nor in the* ETHIOPIC.
-*Written in Philippi of Macedonia, and sent by Titus and Luke*, COPTIC.
-*The Second Epistle to the Corinthians is ended; which was* *written from Philippi of Macedonia, by Titus and Luke*, SYR. PHILOX.
It has been often remarked that no dependence can be placed on many of the subscriptions to the sacred books, which are found in MSS. and versions, because those subscriptions were not written by the *authors* of those books, but were afterwards added by the *transcribers* or *copiers*, who followed either tradition or their own judgment. It is generally allowed that this second epistle was written from *Macedonia*; and probably from the city of *Philippi*, in that province. See the *introduction* and *preface* to this epistle.
*Finished the correction for a new edition, Dec*. 13*th*, 1831. A. C.

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