---
title: "Commentary Critical and Explanatory on the Whole Bible -  2 Corinthians 13"
description: "CHAPTER 13   :-. HE THREATENS
A SEVERE PROOF
OF HIS APOSTOLIC
AUTHORITY, BUT PREFERS
THEY WOULD
SPARE HIM
THE NECESSITY FOR
IT. 1. This is the third time"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/2-corinthians/13"
---

CHAPTER 13

. HE THREATENS
A SEVERE PROOF
OF HIS APOSTOLIC
AUTHORITY, BUT PREFERS
THEY WOULD
SPARE HIM
THE NECESSITY FOR
IT.

**1. 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
[Acts 18:1](../../../kjv/acts/18/1); [Acts 20:2](../../../kjv/acts/20/2).
**In the mouth of two or three
witnesses shall every word be established**—Quoted from [Acts 20:2](../../../kjv/acts/20/2), *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 ([2 Corinthians 12:12](../../../kjv/2-corinthians/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.

**2.** Rather, "I have already
said (at my second visit), and tell you (now) beforehand, AS (I did)
WHEN I WAS PRESENT THE SECOND
TIME, SO also NOW
in my absence (the oldest manuscripts omit the 'I write,' which here
wrongly follows in *English Version Greek* text) to them which
heretofore have sinned (namely, before my second visit, ), and to all others (who have sinned since my second visit,
or are in danger of sinning)." The *English Version,* "*as
if I were* present the *second* time," namely, this next
time, is quite inconsistent with , "this is the *third* time I am coming to you,"
as Paul could not have called the same journey at once "the
second" and "the third time" of his coming. The
antithesis between "the second time" and "now" is
palpable.
**if I come again,** &c.—that
is, *whensoever I come again* (). These were probably the very words of his former threat
which he now repeats again.

**3. Since**—The reason why he
will not spare: Since ye challenge me to give a "proof"
that Christ speaks in me. It would be better if ye would "*prove*
your own selves" ([2 Corinthians 13:5](../../../kjv/2-corinthians/13/5)).
This disproves the assertion of some that Scripture nowhere asserts
the infallibility of its writers when writing it.
**which**—"who"
(Christ).
**is not weak**—in relation
to you, by me and in this very Epistle, in exercising upon you strong
discipline.
**mighty in you**—has given
many proofs of His power in miracles, and even in punishing offenders
([2 Corinthians 5:11](../../../kjv/2-corinthians/5/11); [2 Corinthians 5:20](../../../kjv/2-corinthians/5/20);
[2 Corinthians 5:21](../../../kjv/2-corinthians/5/21)). Ye have no need to put
me to the proof in this, as long ago Christ has exhibited great
proofs of His power by me among you ([2 Corinthians 5:21](../../../kjv/2-corinthians/5/21)) [GROTIUS]. It
is therefore not me, but Christ, whom ye wrong: it is His patience
that ye try in despising my admonitions, and derogating from my
authority [CALVIN].

**4. though**—omitted in some of
the oldest manuscripts; then translate, "For He was even
crucified," c.
**through weakness**—*Greek,*
"from weakness" that is, His assumption of our weakness was
the source, or necessary condition, *from* which the possibility
of His crucifixion flowed ([Hebrews 2:14](../../../kjv/hebrews/2/14);
[Philippians 2:7](../../../kjv/philippians/2/7); [Philippians 2:8](../../../kjv/philippians/2/8)).
**by**—*Greek,*
"from"; "owing to."
**the power of God**—the
Father ([Romans 1:4](../../../kjv/romans/1/4); [Romans 6:4](../../../kjv/romans/6/4);
[Ephesians 1:20](../../../kjv/ephesians/1/20)).
**weak in him**—that is, in
virtue of our union with Him, and after His pattern, weakness
predominates in us for a time (exhibited in our "infirmities"
and weak "bodily presence," [2 Corinthians 10:10](../../../kjv/2-corinthians/10/10);
[2 Corinthians 12:5](../../../kjv/2-corinthians/12/5); [2 Corinthians 12:9](../../../kjv/2-corinthians/12/9);
[2 Corinthians 12:10](../../../kjv/2-corinthians/12/10); and also in our not
putting into immediate exercise our power of punishing offenders,
just as Christ for a time kept in abeyance His power).
**we shall live with him**—not
only hereafter with Him, free from our present infirmities, in the
resurrection life ([Philippians 3:21](../../../kjv/philippians/3/21)),
but presently in the exercise of our apostolic authority against
offenders, which flows to us *in respect to you* from *the
power of God,* however "weak" we now seem to you. "With
Him," that is, even as He now exercises His power in His
glorified resurrection life, after His weakness for a time.

**5. Examine**—*Greek,* "Try
(make trial of) yourselves."
**prove your own selves**—This
should be your first aim, rather than "seeking a proof of Christ
speaking *in me*" ().
**your own selves**—I need
not speak much in proof of Christ being in me, your minister (), for if ye try *your own selves* ye will see that
Christ is also in you [CHRYSOSTOM],
([Romans 8:10](../../../kjv/romans/8/10)). Finding Christ
dwelling in yourselves by faith, ye may well believe that He speaks
in me, by whose ministry ye have received this faith [ESTIUS].
To doubt it would be the sin of Israel, who, after so many miracles
and experimental proofs of God's presence, still cried ([Romans 8:10](../../../kjv/romans/8/10)), "Is the Lord among us or not?" (Compare [Romans 8:10](../../../kjv/romans/8/10)).
**except ye be reprobates**—The
*Greek* softens the expression, "*somewhat*
reprobates," that is, not *abiding the* "*proof*"
(alluding to the same word in the context); failing *when tested.*
Image from metals ([Jeremiah 6:30](../../../kjv/jeremiah/6/30);
[Daniel 5:27](../../../kjv/daniel/5/27); [Romans 1:28](../../../kjv/romans/1/28)).

**6. we . . . not reprobates**—not
*unable to abide the proof* to which ye put us (). "I trust that" your own Christianity will be
*recognized* by you (observe, "ye shall *know,*"
answers to "*know* your own selves," ) as sufficient "proof" that ye are not reprobates,
but that "Christ speaks in me," without needing a proof
from me more trying to yourselves. If ye doubt my apostleship, ye
must doubt your own Christianity, for ye are the fruits of my
apostleship.

**7. I pray**—The oldest
manuscripts read, "we pray."
**not that we should appear
approved**—not to gain credit for ourselves, your ministers, by
your Christian conduct; but for your good [ALFORD].
The antithesis to "reprobates" leads me to prefer
explaining with BENGEL,
"We do *not* pray *that* we may appear *approved,*"
by restraining you when ye do evil; "but that ye should do what
is *right*" (*English Version,* "honest").
**though we be as
reprobates**—though we be thereby deprived of the occasion for
exercising our apostolic power (namely, in punishing), and so may
appear "as reprobates" (*incapable of affording proof*
of Christ speaking in us).

**8.** Our apostolic power is given
us that we may use it not against, but for the furtherance of, the
truth. Where you are free from fault, there is no scope for its
exercise: and this I desire. Far be it from me to use it against the
innocent, merely in order to increase my own power ().

**9. are glad**—*Greek,*
"rejoice."
**when we are weak**—having
no occasion for displaying our power; and so seeming "weak,"
as being compassed with "infirmities" ([2 Corinthians 10:10](../../../kjv/2-corinthians/10/10);
[2 Corinthians 11:29](../../../kjv/2-corinthians/11/29); [2 Corinthians 11:30](../../../kjv/2-corinthians/11/30)).
**ye . . . strong**—"mighty"
in faith and the fruits of the Spirit.
**and**—not in the oldest
manuscripts.
**we wish**—*Greek,*
"pray for."
**your perfection**—literally,
"perfect restoration"; literally, that of a dislocated
limb. Compare [2 Corinthians 13:11](../../../kjv/2-corinthians/13/11), "Be
perfect," the same *Greek* word; also in [2 Corinthians 13:11](../../../kjv/2-corinthians/13/11), "perfectly joined together"; [2 Corinthians 13:11](../../../kjv/2-corinthians/13/11), "the perfecting of the saints."

**10. Therefore**—because I wish
the "sharpness" to be in my *letters* rather than in
*deeds* [CHRYSOSTOM].
**edification . . . not to
destruction**—*for building up . . . not for casting down.*
To "use sharpness" would seem to be *casting down,*
rather than *building up;* therefore he prefers not to have to
use it.

**11. farewell**—meaning in *Greek*
also "rejoice"; thus in bidding farewell he returns to the
point with which he set out, "we are helpers of your *joy*"
([2 Corinthians 1:24](../../../kjv/2-corinthians/1/24); [Philippians 4:4](../../../kjv/philippians/4/4)).
**Be perfect**—Become
perfect by filling up what is lacking in your Christian character
([Ephesians 4:13](../../../kjv/ephesians/4/13)).
**be of good comfort**—
([2 Corinthians 1:6](../../../kjv/2-corinthians/1/6); [2 Corinthians 7:8-13](../../../kjv/2-corinthians/7/8-13);
[1 Thessalonians 4:18](../../../kjv/1-thessalonians/4/18)).

**14.** The benediction which proves
the doctrine of the Divine Trinity in unity. "The grace of
Christ" comes first, for it is only by it we come to "the
love of God" the Father (). The variety in the order of Persons proves that "in
this Trinity none is afore or after other" [*Athanasian
Creed*].
**communion**—joint
fellowship, or participation, in the same Holy Ghost, which joins in
one catholic Church, His temple, both Jews and Gentiles. Whoever has
"the fellowship of the Holy Ghost," has also "the
grace of our Lord Jesus Christ," and "the love of God";
and vice versa. For the three are inseparable, as the three Persons
of the Trinity itself [CHRYSOSTOM].
The doctrine of the Trinity was not revealed clearly and fully till
Christ came, and the whole scheme of our redemption was manifested in
Him, and we know the Holy Three in One more *in their relations to
us* (as set forth summarily in this benediction), than in their
*mutual relations to one another* ().
**Amen**—omitted in the
oldest manuscripts. Probably added subsequently for the exigencies of
public joint worship.

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