BIG IDEA:
SPIRITUAL LEADERS EXERCISE THEIR GOD-GIVEN AUTHORITY FOR THE PURPOSE OF LOVING EDIFICATION (INCLUDING DISCIPLINE WHEN NECESSARY)
(Preparations for Paul’s Third Visit to the Corinthian Believers)
INTRODUCTION:
Scott Hafemann: Second Corinthians 12:14–21 is the last section of Paul’s extended defense of his legitimacy as an apostle, which extends from 10:7 – 12:21. Having completed his argument, Paul returns in 13:1–10 to the exhortations with which he began in 10:1–6. The admonitions of 10:1–6 and 13:1–10 thereby frame the apologetic of 10:7 – 12:21. Moreover, these last two sections of Paul’s letter, both of which are introduced by a reference to his third visit (12:14; 13:1), do not introduce new material but conclude Paul’s letter by recalling earlier discussions. In doing so, Paul highlights what he considers the central issues in the conflict. In 13:11–14, he then ends his letter with a final word of exhortation and a closing benediction.
Frank Matera: The material of 12:14 – 13:10 is the third and final section of 10:1 – 13:10, which, in turn, is the third and final part of 2 Corinthians. In the first section (10:1–18), Paul warned the Corinthians of the boldness with which he is capable of acting when present, despite accusations that his bodily presence does not match the boldness of his letters (10:1–11), and he criticized those who had intruded upon his missionary assignment (10:12–18). In the second section (11:1 – 12:13), Paul called the intruders “super-apostles” who are, in fact, false apostles. Insisting that he is not inferior to these super-apostles (11:5), he reluctantly engaged in a project of foolish boasting in order to show the Corinthians what they should have known: that he is not inferior to these super-apostles (12:11). With this boasting behind him, and having established his superiority to the super-apostles, in this section (12:14 – 13:10) Paul turns his attention to his third and final visit to Corinth, a visit to which he had already alluded in the first section (10:1–18), when he warned the Corinthians of the boldness he will exercise if necessary when he comes to Corinth (10:2, 11).
This final section (12:14 – 13:10) of Part 3 consists of two units (12:14–21 and 13:1–10), each of which begins with an announcement of Paul’s impending visit (12:14; 13:1). In the first unit (12:14–21) Paul begins with the question of financial support, insisting that he will not burden the community financially by his visit and that neither he nor his associates have taken advantage of the Corinthians (vv. 14–18). He then expresses his fear that, because of the moral laxity of many, the Corinthians may not be prepared for his visit (vv. 19–21). In the second unit (13:1–10) Paul warns those who have not yet repented of their moral laxity that he will not spare them (vv. 1–4). He then calls upon the community to test and examine itself (vv. 5–9), so that he will not have to act severely when he comes (v. 10).
George Shillington: Paul has rounded out his Fool’s Speech in 12:11-13 and now launches a substantial conclusion to his entire defense of his status as God’s minister. The conclusion of this Letter of Defense has two parts.
- First, Paul treats his relationship to the community by using the analogy of the parent-child relationship: the loving parent supports the child, not the child the parent. The apostle will continue to serve his community unconditionally without accepting financial support from them (12:14-21).
- Second, he points to the relationship of the community to the living reality and power of the once-crucified Christ, and to the responsibility of both apostle and community for maintaining a right relationship with God in Christ (13:1-10).
Both stages of the conclusion are couched in the promise of a third visit that will bring with it Paul’s apostolic judgment and correction. He fears the worst in the community, and thus inserts a list of vices that he suspects will characterize the Corinthians who have themselves come under the spell of Paul’s opponents. Paul also fears for his own reception at Corinth. Yet he will not spare his converts the necessary correction, even if his discipline will mean his humiliation.
The projection of the third visit, in which the warning is couched, has a judicial ring to it. Paul cites the legal text of Deuteronomy 19:15 about two or three witnesses as foundation for his investigation of the community’s life. Even this weighty conclusion, in the form of a projected judicial third visit, Paul laces with the ironic thread he wove into the earlier parts of this Letter of Defense (2 Cor. 10-13). The analysis that follows is again suggestive of the movement of thought that runs through this concluding text.
OUTLINE
Parent-Apostle Related to His Family at Corinth, 12:14-21
- 12:14-18 Loving More, Not Taking Advantage
- 12:19-21 Saving the Community, Not Self-Defense
Corinthians Related to the Living Christ Crucified, 13:1-10
- 13:1-4 Apostolic Responsibility to Correct Members
- 13:5-10 Members’ Responsibility for Self-Correction
Richard Pratt: In this passage the apostle Paul told the Corinthians that he would visit them as soon as he could. He longed to fellowship with his brothers and sisters in the church, and he hoped the visit would go well. But Paul realized that it could also be a time of sadness. If the Corinthians prepared for his visit by listening to his instructions, it would be an opportunity for tenderness and affection. But if they continued to ignore his instructions, this visit would be a time of bitterness. The choice was theirs.
I. (12:14-18) SPIRITUAL LEADERS EXERCISE THEIR GOD-GIVEN AUTHORITY FROM PURE MOTIVES —
MOTIVE OF LOVE VS. EXPLOITATION
Richard Pratt: The false apostles apparently had warned the Corinthians that if Paul returned he would drain their financial resources. Paul pledged that he would not take money from the church at Corinth for himself.
A. (:14-15) Demonstrated Commitment of Love
Raymond Collins: After having his say, Paul shares with the Corinthians his decision to come visit them. The introductory “now” (idou, “behold”) indicates that Paul is moving on to a new topic. Paul visited the Corinthians for the first time when he evangelized the community (1 Cor. 2:1–5; Acts 18:1–17). His second visit (cf. 2 Cor. 13:2) was a painful experience, to which he briefly alludes in 2:1. The pain of that visit was such that Paul put off a third visit (1:23 – 2:1). Paul is already in Macedonia, where he has learned about the Corinthians’ longing for him (7:5–7). Earlier he had told the Corinthians that he would pass through Macedonia on his way to visit them (1 Cor. 16:5–6). The conditions were ripe for another visit, perhaps one that would enable him to spend some time with the Corinthians, as he had hoped to do at one time (1 Cor. 16:7). But there remains the issue of Paul’s self-support
- Commitment to Visit Them Personally and Repeatedly
“Here for this third time I am ready to come to you”
Eric Mason: This is what a disciple maker does: goes the extra mile to close relational breaches. . . Paul had been with them two times already. Have you ever gone where you knew you would encounter relational conflict and opposition, but you still went anyway? Paul is willing to go again a third time because he says, “I’m going to go one more time, and that’s it. I’m going to try again for you to interpret my commitment to you a different way.”
- Commitment to Not Sponge off Them
“and I will not be a burden to you”
- Commitment to Seek Intimacy with Them
“for I do not seek what is yours, but you”
- Commitment to Provide for Them
“for children are not responsible to save up for their parents,
but parents for their children.
And I will most gladly spend and be expended for your souls.”
Robert Hughes: His reason for not accepting support from the Corinthians (11:12) rested on a more intimate reason: parental relationship (12:14). Parents support their children, therefore Paul would not be a burden to the Corinthians. This relationship explained his actions and validated his love. He would spend time and money, and he himself would also be gladly spent. He allowed his personal strength and emotional resources to be drawn upon. This continued the image of a loving parent/child relationship (12:15).
R. Kent Hughes: True ministry selflessly seeks the spiritual welfare of others, gladly spending and being spent. This is true whenever you serve, be it with believers or unbelievers or children or students or the ill or in the pulpit or in world missions. This is what is most needed if authentic ministry is to take place — joyously seeking the best for others and gladly spending self. This is Christlike, apostolic, true ministry.
Paul willingly spent everything for the Corinthians — all his material resources and all his energies. The price he paid was impoverishment, poor health, premature old age, and, as we know, a martyr’s death. . .
Paul’s apostolate and his ministry to the Corinthians was one of hard-working sacrifice from beginning to end. He had sought nothing but their spiritual well-being. In fact, he was spending everything he had for their souls. He was ministering like Christ, for Christ. Therefore, to reject the apostle was to reject Christ himself.
Eric Mason: In other words, you disciple makers want to exhaust yourselves, even if you never are encouraged by hearing gratitude for doing it.
Frank Matera: Paul’s argument contains an implicit syllogism that, when reconstructed, can be stated as follows:
- Major premise: It is the duty of parents to store up treasures for their children.
- Minor premise: Paul is the parent of the Corinthians, and they are his children.
- Conclusion: Therefore, rather than burden them by seeking their financial support, Paul will store up treasure for the Corinthians to the point of spending himself and being spent for their sake.
- Continued Sarcasm to Press Home His Commitment of Love
“If I love you the more, am I to be loved the less?”
B. (:16-17) No Possible Charge of Exploitation
“But be that as it may, I did not burden you myself;
nevertheless, crafty fellow that I am, I took you in by deceit.
Certainly I have not taken advantage of you
through any of those whom I have sent to you, have I?”
Scott Hafemann: In 12:16–18, Paul presses home his point. Those Corinthians who are still rebelling against him must now make a final decision. Are they right that Paul’s practice of self-support was simply a smokescreen to cover up his attempt to defraud them, an accusation that Paul parodies in 12:16 (cf. 8:20–21)? Was Paul skimming off the collection to line his own pockets? Regardless of the Corinthians’ perspective on Paul’s practice of self-support (“Be that as it may,” v. 16), they cannot deny that Paul did not burden them by asking for their money (12:16a).
John MacArthur: Paul was saddened but undeterred by the Corinthians’ disappointing response to his sacrificial love for them. But be that as it may—despite their unreturned love for him—Paul would still not be a burden to them. Their love may have diminished, but his would not. Despite their diffidence, coldness, and disaffection, he would continue to love them sacrificially.
C. (:18) Consistency of Motive and Conduct Among Paul’s Fellow Workers
“I urged Titus to go, and sent the brother with him.
Titus did not take any advantage of you, did he?
Did we not conduct ourselves in the same spirit and walk in the same steps?”
Raymond Collins: Asking the Corinthians to consider that he acted in a way similar to the way that his emissaries acted, Paul uses a pair of metaphors. In Greek, Paul’s “acted” is periepatēsamen, literally, “walked.” He uses a common Semitic idiom. His “spirit” does not refer to the Holy Spirit; rather, it is his way of referring to the human sense of responsibility and integrity. The parallel question continues the metaphor for following an example (cf. Rom. 4:12; 1 Pet. 2:21). Paul asks, “Haven’t we walked in the same footsteps?” I have rendered the elliptical question — the verb “walk” must be supplied — “Haven’t we followed the same path?”
Frank Matera: Paul assumes that the Corinthians can evaluate his character by evaluating the character of his delegates. Once more his reasoning depends upon an implicit syllogism that, when made explicit, can be set forth in this way:
Major premise: Paul’s delegates represent him in word and deed.
Minor premise: Paul’s delegates did not defraud or take advantage of the Corinthians.
Conclusion: Paul did not take advantage of the Corinthians.
II. (12:19-21) SPIRITUAL LEADERS EXERCISE THEIR GOD-GIVEN AUTHORITY FOR PASTORAL PURPOSES —
PURPOSE OF EDIFICATION AND CORRECTION NOT PROMOTING SELF
Richard Pratt: In the preceding chapters Paul had spent much time boasting about himself. He made sure this boasting would not be misinterpreted. . .
The apostle wanted to make doubly clear that he felt no need to defend his own integrity or authority for his own sake. He had stooped to this strategy only for the Corinthians’ strengthening. Paul believed that all things in the life of the Christian church should be done for edification. This was his motivation as he defended his ministry against the false apostles.
A. (:19) Purpose of Edification Not Promoting Self
“All this time you have been thinking that we are defending ourselves to you.
Actually, it is in the sight of God that we have been speaking in Christ;
and all for your upbuilding, beloved.”
David Garland: He abandons the fool’s speech and now is “speaking in Christ” (12:19; see 2:17; 11:17). The fool who seems so debased and weak has changed his guise and now aggressively puts the Corinthians on the defensive. He insinuates that they have failed in their duty to love and honor him by entertaining slander against him and failing to defend him against those who disparage him. He now says he fears that they will add insult to injury when he will be humiliated by his next visit. The feared humiliation will not come at the hands of any individual as before (2:1) but will come from the shabby spiritual state of affairs in the Corinthian church.
John MacArthur: The tender term beloved reminded the Corinthians that though he was at times exasperated with them, Paul nevertheless loved them as his spiritual children. It was not his intent to use his apostolic authority to destroy them; God gave him that authority “for building [them] up and not for destroying [them]” (2 Cor. 10:8; cf. 13:10). The Corinthians were not Paul’s judges, but they were his spiritual responsibility.
That reality marks the transition to the closing section of this epistle, which deals with the edification of the church and the sanctification of its members. The elements of a sanctified church will be the theme of the closing chapters of this volume.
Eric Mason: Paul called them “dear friends” (v. 19). This wording is amazing. They were loved by God and by Paul. Even in the midst of this conflict, they’re loved. Don’t let opposition and hurt from a disciple make you treat them tragically. He still calls them dear friends.
B. (:20-21) Anticipation of Need for Further Correction / Repentance
“For I am afraid that perhaps when I come I may find you to be not what I wish
and may be found by you to be not what you wish; that perhaps there may be
strife, jealousy, angry tempers, disputes, slanders, gossip, arrogance, disturbances;
I am afraid that when I come again my God may humiliate me before you, and I
may mourn over many of those who have sinned in the past and not repented of
the impurity, immorality and sensuality which they have practiced.”
Paul Barnett: Paul’s final visit to Corinth is now imminent. This part of the letter is obviously preparing the way for what will almost certainly be a tense arrival. Twice the apostle expresses fear. He is afraid that because they will not be as he wants them to be nor he what they want him to be, there will be discord, jealousy, fits of rage, selfish ambition, slander, gossip, arrogance and disorder (20). Paul, it seems, anticipates that the third visit, like the second, will prove to be painful. He also fears that because many continue unrepentant of gross sexual offences he will be grieved for them (21). This serious situation he had observed and learned about on his second visit (13:2).
Raymond Collins: Vices That Undermine the Unity of a Community
- division (eris): 1 Cor. 1:11; 3:3; Rom. 1:29; 13:13; Gal. 5:20; Phil. 1:15
- envy (zēlos): 1 Cor. 3:3; Rom. 13:13; Gal. 5:20
- anger (thymoi): Gal. 5:20
- strife (eritheiai): Rom. 2:8; Gal. 5:20; Phil. 1:17; 2:3
- slander (katalaliai): Rom. 1:30 (a related form)
- gossip (psithyrismoi): Rom. 1:29 (a related form)
- conceit (physiōseis): The noun is found only here in the NT, but the related verb appears in 1 Cor. 4:6, 18, 19; 5:2; 8:1; 13:4; cf. Col. 2:18
- unruliness (akatastasiai): 1 Cor. 14:33
Frank Matera: The three vices that Paul lists in verse 21 appear frequently in his writings, and all three occur in a slightly different order in the vice list of Gal 5:19–21 (see v. 19).
- The first, “vileness” (akatharsia), refers to “a state of moral corruption” (BDAG), especially in sexual matters. It also occurs in Rom 1:24; 6:19; Gal 5:19; Eph 4:19; 5:3; Col 3:5; and 1 Thess 2:3; 4:7. The last reference is especially interesting, since Paul reminds the Thessalonians that God did not call them to akatharsia but to holiness.
- The second, “immorality” (porneia), is a general word that covers a wide range of sexual misconduct, as well as idolatry, which is often associated with it. It stands at the beginning of the vice list of Gal 5:19–21. In 1 Cor 6:18 Paul exhorts his converts to flee all porneia, and in 1 Thess 4:3 he appeals to them to abstain from porneia because God’s will for them is their sanctification. Porneia also occurs in 1 Cor 5:1; 6:13; 7:2; Eph 5:3; and Col 3:5.
- The third item, “licentiousness” (aselgeia), refers to a “lack of self-constraint which involves one in conduct that violates what is socially acceptable” (BDAG). Such conduct is often sexual in nature, as seems to be the case here. The term also occurs in Rom 13:13; Gal 5:19; and Eph 4:19.
Joined together, as they are here and in Gal 5:19, the words of this list suggest that there is still a serious problem of sexual immorality at Corinth, despite Paul’s strong admonitions in 1 Cor 5–6.
III. (13:1-10) SPIRITUAL LEADERS EXERCISE THEIR GOD-GIVEN AUTHORITY THROUGH SEVERE DISCIPLINE WHEN NECESSARY
Richard Pratt: Paul encouraged the Corinthians to prepare for his upcoming visit. He wanted them to repent of their sin and to think rightly about Paul and those who would accompany him so they would be well received.
A. (:1) Context = Anticipation of Third Visit
“This is the third time I am coming to you.
Every fact is to be confirmed by the testimony of two or three witnesses.”
Reference to Deut. 19:15
B. (:2-4) Loaded for Bear
- (:2) Last Chance to Repent
“I have previously said when present the second time,
and though now absent I say in advance to those who have sinned in the past and to all the rest as well, that if I come again,
I will not spare anyone.”
Bob Deffinbaugh: Here Paul changes from a defensive posture (which is really for the Corinthians’ sake) to an offensive posture. Paul is not on trial; the Corinthians are the ones on trial. Paul is an apostle of Jesus Christ, and as such, he sets down truths the Corinthians should accept and abide by. Those who are doing wrong are not Paul and his associates, but a number of the Corinthians who use their opposition to Paul’s apostleship as a smoke screen to cover their own sins. Paul now brushes the smoke screen aside and presses his own attack. It is the Corinthians who must prove themselves, not Paul.
Paul does not fear that the Corinthians will fail to approve of him, but that they will not respond adequately to his rebuke and thus be found continuing in sin (verse 20). Paul fears that when he does arrive at Corinth—for the third time—he will find them other than he wishes. Consequently, if Paul is not happy with what he sees when he arrives, they will not be happy to see him. Paul knows the kinds of things he is likely to find of which he will not approve: “strife, jealousy, angry tempers, disputes, slanders, gossip, arrogance, and disturbances.” In addition to these, Paul has every reason to expect that he will find “impurity, immorality, and sensuality.” He has good reason to expect these things, for they are the very things he found it necessary to rebuke in his first epistle, specifically or more generally. These are the sins he exposed and rebuked in the past, and he fears some may not have repented of them. Even more distressing, these are also manifestations of the flesh as opposed to the fruit of the spirit.
Eric Mason: The message of Christianity is remarkable. Difficulty doesn’t necessarily mean you’re off course. Difficulty can mean you’re absolutely, unadulteratedly right on course. Isn’t it remarkable that you can be in the middle of a storm—the worst storm of your life—and God is right there with you? What a wonder that the power of the gospel and the voice of the Spirit can speak to us in the midst of our suffering. This is a confrontational letter, so it ends the same way—fairly confrontationally. Christianity is not a sucker religion. It’s not a weak religion. It is a faith where you sometimes find God in your face, telling you about yourself, so that you can grow.
2. (:3-4) Power of God on Tap Through Union with Christ
“since you are seeking for proof of the Christ who speaks in me,
and who is not weak toward you, but mighty in you.
For indeed He was crucified because of weakness,
yet He lives because of the power of God.
For we also are weak in Him, yet we shall live with Him
because of the power of God directed toward you.”
David Garland: They have demanded proof that Paul is sufficient for his task as an apostle. Paul will turn the tables on them and demand proof that they are truly in the faith. The important question is not whether Christ is speaking in Paul but whether Christ is living in them. When Paul does not spare those who have sinned, they will get all the proof they want that Christ speaks in him. It will not be something either of them will welcome. They already have plenty of proof that Christ speaks through him if they would only reflect on what Christ has done among them already. They need to “look at what is obvious” (10:7). “He is not weak in dealing with you, but powerful among you.” It is a miracle of God that a church was planted and grows in such an environment as Corinth. They cannot deny that they have experienced the power of Christ through signs, wonders, and mighty works (12:21; 1 Cor 12:4–11). How did these experiences of Christ’s power transpire? Was it not because Paul was the first to come to them with the gospel of Christ (10:14)? The proof that Christ is speaking in Paul is evident in the results of his preaching.
Robert Hughes: The Corinthians could not understand the combination of weakness and strength; they were only comfortable with strength. Paul presents a mixed picture because Christ did also. Weakness caused His crucifixion. On the cross He appeared weak and subject to all the trials and troubles of the world, but through that weakness God redeemed humanity (1 Cor. 1:21-24). Christ’s weakness is now replaced by a life in the power of God. Paul now moves on to compare Christ with Christians.
“We also are weak in Him” shows that believers, while on earth, share in Christ’s past earthly weakness and thus participate in “the sufferings of Christ” (1:5). But the Christian’s weakness will cease, as did Christ’s, “because of the power of God.” The power of God is in the living Christ, not in the outward appearance of believers. Their appearance is one of weakness, which masks the internal glory of the living and powerful Christ. This point was also made earlier in 4:7.
R. Kent Hughes: There is biting irony here. Paul’s critics were so far from Christ in their thinking that they rejected Christlike humility and gentleness as evidence that Christ was speaking in Paul. So the irony is that if the only proof that will convince them of the authenticity of his words is power, they may get far more than they bargained for. Ironically, in holding up Paul’s alleged weaknesses as reason to reject his authority, they were actually challenging Christ, who had come himself in weakness.
Christ’s power. The Corinthians’ understanding of Christ’s power was confused and outright wrong. They viewed Christ’s power through their triumphalist lens as displayed in health and wealth and showy displays of power. Their views of power were Corinthian, not Christian. So Paul gives them the corrective on Christ: “He is not weak in dealing with you, but is powerful among you. For he was crucified in weakness, but lives by the power of God” (vv. 3b, 4a). Paul says that both the cross and the resurrection display God’s power. Only an all-powerful God could be strong enough to live out the weakness of the cross. Christ’s taking on frail human flesh was a testament to his power, as were his arrest and beatings and crucifixion and becoming sin and death. Christ’s weakness demonstrated his power. And further, his weakness was the platform from which his mighty resurrection was launched. Both Christ’s suffering and resurrection demonstrated his power.
Paul’s power. Paul’s point is that his very own experience of weakness and power reflect that of Christ: “For we also are weak in him, but in dealing with you we will live with him by the power of God” (v. 4b). Paul’s ministerial style was that of a humble servant — ostensible weakness. He sought no prominence. He rejected show. He sought only their souls. He spent himself for the Corinthians. However, just as the crucified, weak Jesus gave way to the powerful, resurrected Christ who will come again in judgment, so also will Paul come in Christ’s power to judge the Corinthians if they do not repent. Just as his former visit appeared to be one of weakness, his enemies will find his next visit to be marked by power.
Frank Matera: In saying that Christ now lives by reason of the power of God, Paul has the power of the resurrection in view. There is a certain correspondence then between this text and that of Rom 1:3–4: “the gospel concerning his Son, who was descended from David, according to the flesh and was declared to be Son of God with power according to the spirit of holiness by resurrection from the dead.” Descended from David according to the flesh, Christ was crucified by reason of weakness. He now lives, however, by reason of the resurrection of the dead.
Having established the fundamental paradox that undergirds his gospel, Paul applies the paradox to himself. In doing so he emphasizes his relationship to Christ as well as to the community. Because he is in Christ, Paul shares in the weakness of Christ. This is why he always bears “the dying of Jesus” in his body “so that the life of Jesus” might be manifested in his body (4:10). But though he is weak in Christ, he knows that he “will live with Christ by reason of the power of God for you.” The final words of this phrase, “for you,” indicate that Paul is not thinking of life after death (Lambrecht, 221). Rather, he has in view that resurrection life that is an eschatological reality for those who are alive in Christ. It is precisely this life that enables him to make the power of Christ present to the community despite weakness.
C. (:5-6) Self Examination
“Test yourselves to see if you are in the faith; examine yourselves!
Or do you not recognize this about yourselves, that Jesus Christ is in you – unless indeed you fail the test?”
David Garland: The summons to test themselves will therefore authenticate Paul’s ministry to them when they conclude that Christ who is in them is also in him. Barnett is correct: “Their verdict about themselves will likewise be their verdict about him.” As they belong to Christ, so does Paul (10:7). If Christ is in them, they should remember that Paul first preached Christ crucified to them so that they became “the church of God” (1:1). Paul has spelled out another criterion earlier in the letter for determining if one is approved: “I wrote for this purpose: to test [hēdokimē] your character to see if you are obedient in everything” (2:9). If they are to pass the audit as those who are approved, they will be obedient to Paul, particularly in his commands about appropriate Christian conduct. Christian behavior is the touchstone for determining whether those who claim to be Christians really are. Hanson comments, “A Christian’s conduct, then, is a very good ready reckoner for determining his relationship to Christ, and a much better one than his religious experience.” . . .
They should now know that he is genuine and not counterfeit. If they recognize his genuineness, they will respond accordingly to what he demands. If they do not, they call into question the authenticity of their faith and their spiritual discernment.
Bob Deffinbaugh: It is assumed that some members who profess to be born again believers are not. It is apparent that some in the Corinthian church are actually regarded as having apostolic authority, and yet Paul’s words describe them in such a way that we must wonder if they are even saved (2 Corinthians 11:12-15). Elsewhere, the apostles make it even clearer that there are those in the church who profess salvation but do not possess it (see 2 Timothy 3:1-9; James 1:19–2:26; 2 Peter 2; 1 John 2:18-19; 2 John 6-11; Jude 17-19). As far as outward appearances are concerned, the difference between a disobedient Christian and a professing unbeliever may be very slight.
Ray Stedman: The thing that really marks it is if Jesus Christ is living in you. A true Christian is someone in whom Christ dwells. And the person in whom Christ dwells will have certain inescapable evidence of that fact given to him or her.
That is what Paul is suggesting we ask ourselves. Do we have the evidence that Jesus Christ lives in us? Has a fundamental change occurred at the very depths of our being? It is actually the question, of course, “Are you really born again?” That is a term that has fallen into wrong use these days. Many people who merely change their actions for a little while are said to be “born again.” People are using that term about everything today. But this is the question that Paul is asking, “Are you truly and permanently different because Jesus Christ has come to live within you?” . . .
Scott Hafemann: In view of Paul’s imminent return to bring God’s judgment to Corinth, his commands in 13:5 again contain a severe warning. In the past, he postponed his return in order to give the Corinthians time to repent, since his primary goal as an apostle of the new covenant is the ingathering of God’s people (cf. 1:23–2:4; 5:18–20; 10:8; 12:19). In his next visit, however, Paul will carry out both aspects of his apostolic calling by being a fragrance of both life and death to those he encounters with the gospel (cf. 1 Cor. 1:18 with 2 Cor. 2:15–16a). Like the prophets of the old covenant, Paul thus announces the coming judgment in advance in order to bring about the repentance of those who are truly God’s people (cf. 10:1–6). He does so by calling the rebellious in Corinth “to examine” or “test themselves” to see if they are truly “in the faith” (13:5). The goal of the test is to make it clear that Christ is indeed in them (cf. 7:11–12; 8:7–8).
Frank Matera: Confident that the Corinthians are in the faith because Jesus Christ is in their midst, Paul calls upon them to examine themselves in order to determine this for themselves. Unless they have failed the test, they will discover that Jesus Christ is indeed in their midst, and when they realize this, then they will know that their apostle has not failed the test.
D. (:7-9) Concern for Their Spiritual Maturity
“Now we pray to God that you do no wrong; not that we ourselves may appear
approved, but that you may do what is right, even though we should appear
unapproved. For we can do nothing against the truth, but only for the truth. For we rejoice when we ourselves are weak but you are strong; this we also pray for, that you be made complete.”
John MacArthur: His prayer was that the Corinthians’ obedience would make it unnecessary for him to come to wield his authority and discipline them, or if he came, they would have repented so there would be nothing to confront. Paul’s deepest desire for the Corinthians, as it was for the Philippians, was that they would “be sincere and blameless until the day of Christ; having been filled with the fruit of righteousness” (Phil. 1:10-11). Like a loving father, he was more concerned with his children’s obedience than his own reputation.
Ray Stedman: Paul explains that he is not looking for an opportunity to come and demonstrate his authority as an apostle by judging them; he takes no delight in flexing his apostolic muscle. He would be quite happy if they would judge themselves and stop their evil behavior, leaving nothing for him to do when he comes but to rejoice with them. In fact, he says, “I would be quite willing to let you go on thinking that we are kind of weak as an apostle, that we do not really amount to very much, that we are only a paper tiger, as long as your behavior changes in line with who you really are.” What he wants is their moral improvement, not an opportunity to personally exhibit what a true apostle he is.
Robert Gromacki: In the long run, truth will win. Paul spoke the truth. He lived “for the truth.” He wanted the church to recognize truth and to stand for it regardless of the opinions of others. He knew that God would vindicate the spiritually minded believers and himself.
David Garland: This parenthetical statement [:8] asserts that true apostles are controlled by the truth and not preoccupied with themselves. Paul will not tamper with the truth (2:17; 4:2; 6:7) to make things easier for himself (see Gal 2:5, 14) or more palatable and easier for his congregations. He cannot change his spots as a weak apostle and will not change his mode of working or preaching to please them. He also cannot amend the truth to excuse the Corinthians’ sins and errors.
E. (:10) Summary
“For this reason I am writing these things while absent,
in order that when present I may not use severity,
in accordance with the authority which the Lord gave me,
for building up and not for tearing down.”
Robert Hughes: Paul reminded them once again that his authority was for building up, not for tearing down (13:10; see 10:8). Why this reminder? Because the Corinthians saw authority only as a self-exalting tool for power. Paul repeatedly informed them that true apostolic power was for edification. This also explains why severity in discipline was always the last measure, and in Paul’s case something he approached with fear and much sorrow. Because upbuilding was Paul’s continual goal, he was never interested in rushing into discipline, but tried several other measures first: staying away, sending associates, and ministering through letters. This entire letter was designed to answer Paul’s prayer for their completion, which he hoped would occur before his arrival (13:10).
Richard Pratt: His primary desire, however, was to build up the church through positive means. He felt the best way to build up the church was to exhort them to repent and to discipline them only if his words failed to bring about change. Paul preferred a gentle touch, but he was ready to do whatever was necessary to rescue them from sin.
(13:11-14) FINAL CHARGE / GREETING / BENEDICTION
Scott Hafemann: Unlike other ancient letters, in which the closings were curt and only linked to the body of the letter in a general way, Paul expands the letter closing significantly, strategically employing it to echo specific themes from his letter. Paul’s closings are not merely ways to end his letters; they are summations of his arguments. As Weima puts it:
“Every one of Paul’s letter closings … relates in one way or another to the key issue(s) taken up in their respective letter bodies…. The closings serve as an hermeneutical spotlight, highlighting the central concerns of the apostle in his letters and illumining our understanding of these key themes and issues.”
The closing to 2 Corinthians supports this thesis. Paul closes his letter with additional commands (13:11), greetings (13:12), and two farewell benedictions, one for peace and one for grace (13:11, 13). In each case, his closing highlights a main theme of his letter.As in 1 Corinthians 16:13–14, here too Paul begins his closing with five commands:
- to rejoice,
- to aim for restoration,
- to encourage one another,
- to be of one mind, and
- to live in peace.
The first three commands focus on the Corinthians’ relationship with Paul as their apostle; the last two refer to their life together as those who have been reconciled to God.
In particular, the commands to rejoice and to aim for restoration pick up Paul’s reference in 13:9 to his own joy over the strengthening of the Corinthians’ faith and to his prayer for their restoration. In the former case, Paul calls them to manifest their unity with him as their apostle by joining him in rejoicing over the strength they have derived through his weakness. In the latter, his exhortation that they be restored becomes the instrument by which his own prayer to that end will be fulfilled. So too, Paul’s call that they encourage or admonish one another recalls his earlier appeals in 5:20; 6:1; and 10:1.
We must be careful not to gloss over these commands, as if they were merely some “closing remarks” thrown in only to fulfill a rhetorical or literary purpose. From Paul’s perspective, there is much at stake in issuing these exhortations. Moreover, the structure of his closing again reveals the structure of his theology. In particular, the movement from the admonitions of verse 11a to the benediction in verse 11b demonstrates that God’s continuing presence among the Corinthians is inextricably linked to the purification and repentance of his people (cf. 6:14 – 7:1). Even in his closing Paul wants to make it clear yet again that the blessing of God’s presence is contingent on the obedience of his people.
John MacArthur: As he drew this magnificent letter to a close, Paul gave a final summary of his concerns for the Corinthian church. He was not primarily concerned with their prosperity, success, health, comfort, self-esteem, or prestige. Instead, he listed three worthy goals that every pastor should have for his congregation: perfection, affection, and benediction. Along with repentance (2 Cor. 12:20-21), discipline (13:1-2), submission to authority (13:3-4), self-examination (13:5-6), obedience (13:7-9a), and integrity (13:9b), they form a strong defense against the world, the flesh, and the devil.
A. (:11) Final Charge
- Finality of the Charge
“Finally, brethren”
- Five Imperatives for Spiritual Maturity
a. “rejoice”
b. “be made complete”
c. “be comforted”
d. “be like-minded”
e. “live in peace”
- Faithful Blessing
“and the God of love and peace shall be with you”
B. (:12-13) Final Greeting
- Directed to the Corinthians
“Greet one another with a holy kiss.”
David Garland: The holy kiss becomes a token of the joy, love, reconciliation, peace, and communion that Christians know in Christ and with one another.
We need not speculate that genders were separated from one another in the early church gatherings. The holy kiss would have been extended to male and female alike. Qualifying it as “holy” removes any dimension of erotic kissing. Something holy, however, can easily be perverted into something unholy like the kiss of Judas (Luke 22:48). A holy sign can become an unholy sin. Concern for any impropriety with the kiss is expressed by Athenagoras who quotes a lost apocryphal text claiming that if it is made with the slightest ulterior motive it excludes one from eternal life. Many modern Christians living in a highly sexualized culture would be uncomfortable with the kiss as part of worship or greeting. Hodge comments that “the spirit of the command is that Christians should express their mutual love in the way sanctioned by the age and community in which they live.” The key is that mutual love is expressed in some tangible way.
- Delivered to the Corinthians
“All the saints greet you.”
C. (:14) Final Benediction
“The grace of the Lord Jesus Christ, and the love of God,
and the fellowship of the Holy Spirit, be with you all.”
Paul Barnett: The three persons of the Trinity are mentioned, but in the order which reflects Christian experience. First, there is the grace of the Lord Jesus Christ which is encountered in the ‘message of reconciliation’ (5:19; 6:1) and through which we are made ‘rich’ (8:9). Then, as a consequence, we come to know the love of God from the one Paul has just described as ‘the God of love’ (11). Finally, also as a consequence, we experience the fellowship of the Holy Spirit, which refers to the Spirit’s fellowship with our spirits (cf. Rom. 8:16) and also the fellowship which exists between those in whom the Spirit of God dwells (1 Cor. 3:16).
Robert Hughes: All attempts at achieving unity and reconciliation in Corinth would be futile if they did not result from the “fellowship of the Holy Spirit” (13:14). The completion for which Paul prayed (13:9) had to be produced by the Spirit, who is the present pledge for future heavenly fellowship (1:21-22; 5:5), and the Lord in the church, who alone is able to transform it from glory to glory (3:18). He alone shines the light of the gospel glory on the darkness of unbelief and on the deception dwelling in a worldly Christian. The grace of the Lord forms the context and definition of the love of God. The Spirit is the potent presence of God, making real the promises of His grace.
* * * * * * * * * *
PREACHING CHRIST:
1) Do ministers of the gospel today have Christ speaking through them in the same sense that Paul refers to Christ speaking through him?
2) What does it mean that “Jesus Christ is in” all genuine believers? What type of test is there to see if we are in the faith?
3) How does Christ make Himself mighty and powerful in your life?
4) Do we seek the ultimate blessing of “the grace of the Lord Jesus Christ” upon all our brothers and sisters in Christ?