8 For we can do nothing against the truth, but for the truth.
to do whatsoever thy hand and thy council foreordained to come to pass. And now, Lord, look upon their threatenings: and grant unto thy servants to speak thy word with all boldness, while thy stretchest forth thy hand to heal; and that signs and wonders may be done through the name of thy holy Servant Jesus.
how shall we escape, if we neglect so great a salvation? which having at the first been spoken through the Lord, was confirmed unto us by them that heard; God also bearing witness with them, both by signs and wonders, and by manifold powers, and by gifts of the Holy Spirit, according to his own will.
And God wrought special miracles by the hands of Paul: insomuch that unto the sick were carried away from his body handkerchiefs or aprons, and the evil spirits went out. But certain also of the strolling Jews, exorcists, took upon them to name over them that had the evil spirits the name of the Lord Jesus, saying, I adjure you by Jesus whom Paul preacheth. And there were seven sons of one Sceva, a Jew, a chief priest, who did this. And the evil spirit answered and said unto them, Jesus I know, and Paul I know, but who are ye? And the man in whom the evil spirit was leaped on them, and mastered both of them, and prevailed against them, so that they fled out of that house naked and wounded. And this became known to all, both Jews and Greeks, that dwelt at Ephesus; and fear fell upon them all, and the name of the Lord Jesus was magnified.
Then, when they had fasted and prayed and laid their hands on them, they sent them away. So they, being sent forth by the Holy Spirit, went down to Seleucia; and from thence they sailed to Cyprus. And when they were at Salamis, they proclaimed the word of God in the synagogues of the Jews: and they had also John as their attendant. And when they had gone through the whole island unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar-jesus; who was with the proconsul, Sergius Paulus, a man of understanding. The same called unto him Barnabas and Saul, and sought to hear the word of God. But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn aside the proconsul from the faith. But Saul, who is also `called' Paul, filled with the Holy Spirit, fastened his eyes on him, and said, O full of all guile and all villany, thou son of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord? And now, behold, the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell on him a mist and a darkness; and he went about seeking some to lead him by the hand. Then the proconsul, when he saw what was done, believed, being astonished at the teaching of the Lord.
But a certain man named Ananias, with Sapphira his wife, sold a possession, and kept back `part' of the price, his wife also being privy to it, and brought a certain part, and laid it at the apostles' feet. But Peter said, Ananias, why hath Satan filled thy heart to lie to the Holy Spirit, and to keep back `part' of the price of the land? While it remained, did it not remain thine own? and after it was sold, was it not in thy power? How is it that thou hast conceived this thing in thy heart? thou has not lied unto men, but unto God. And Ananias hearing these words fell down and gave up the ghost: and great fear came upon all that heard it. And the young men arose and wrapped him round, and they carried him out and buried him. And it was about the space of three hours after, when his wife, not knowing what was done, came in. And Peter answered unto her, Tell me whether ye sold the land for so much. And she said, Yea, for so much. But Peter `said' unto her, How is it that ye have agreed together to try the Spirit of the Lord? behold, the feet of them that have buried thy husband are at the door, and they shall carry thee out. And she fell down immediately at his feet, and gave up the ghost: and the young men came in and found her dead, and they carried her out and buried her by her husband. And great fear came upon the whole church, and upon all that heard these things.
And Moses said, Hereby ye shall know that Jehovah hath sent me to do all these works; for `I have' not `done them' of mine own mind. If these men die the common death of all men, or if they be visited after the visitation of all men; then Jehovah hath not sent me. But if Jehovah make a new thing, and the ground open its mouth, and swallow them up, with all that appertain unto them, and they go down alive into Sheol; then ye shall understand that these men have despised Jehovah. And it came to pass, as he made an end of speaking all these words, that the ground clave asunder that was under them; and the earth opened its mouth, and swallowed them up, and their households, and all the men that appertained unto Korah, and all their goods. So they, and all that appertained to them, went down alive into Sheol: and the earth closed upon them, and they perished from among the assembly. And all Israel that were round about them fled at the cry of them; for they said, Lest the earth swallow us up. And fire came forth from Jehovah, and devoured the two hundred and fifty men that offered the incense.
And John answered and said, Master, we saw one casting out demons in thy name; and we forbade him, because he followeth not with us. But Jesus said unto him, Forbid `him' not: for he that is not against you is for you. And it came to pass, when the days were well-nigh come that he should be received up, he stedfastly set his face to go to Jerusalem, and sent messengers before his face: and they went, and entered into a village of the Samaritans, to make ready for him. And they did not receive him, because his face was `as though he were' going to Jerusalem. And when his disciples James and John saw `this', they said, Lord, wilt thou that we bid fire to come down from heaven, and consume them? But he turned, and rebuked them. And they went to another village.
And these signs shall accompany them that believe: in my name shall they cast out demons; they shall speak with new tongues; they shall take up serpents, and if they drink any deadly thing, it shall in no wise hurt them; they shall lay hands on the sick, and they shall recover. So then the Lord Jesus, after he had spoken unto them, was received up into heaven, and sat down at the right hand of God.
And he went up from thence unto Beth-el; and as he was going up by the way, there came forth young lads out of the city, and mocked him, and said unto him, Go up, thou baldhead; go up, thou baldhead. And he looked behind him and saw them, and cursed them in the name of Jehovah. And there came forth two she-bears out of the wood, and tare forty and two lads of them. And he went from thence to mount Carmel, and from thence he returned to Samaria.
Then `the king' sent unto him a captain of fifty with his fifty. And he went up to him: and, behold, he was sitting on the top of the hill. And he spake unto him, O man of God, the king hath said, Come down. And Elijah answered and said to the captain of fifty, If I be a man of God, let fire come down from heaven, and consume thee and thy fifty. And there came down fire from heaven, and consumed him and his fifty. And again he sent unto him another captain of fifty and his fifty. And he answered and said unto him, O man of God, thus hath the king said, Come down quickly. And Elijah answered and said unto them, If I be a man of God, let fire come down from heaven, and consume thee and thy fifty. And the fire of God came down from heaven, and consumed him and his fifty. And again he sent the captain of a third fifty with his fifty. And the third captain of fifty went up, and came and fell on his knees before Elijah, and besought him, and said unto him, O man of God, I pray thee, let my life, and the life of these fifty thy servants, be precious in thy sight.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on 2 Corinthians 13
Commentary on 2 Corinthians 13 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 13
2Co 13:1-14. 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 Ac 18:1; 20:2.
In the mouth of two or three witnesses shall every word be established—Quoted from De 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 (2Co 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, 2Co 12:21), 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 2Co 13:1, "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 (Ac 20:2). 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" (2Co 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 (2Co 5:11, 20, 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 (2Co 12:12) [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 (Heb 2:14; Php 2:7, 8).
by—Greek, "from"; "owing to."
the power of God—the Father (Ro 1:4; 6:4; Eph 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," 2Co 10:10; 12:5, 9, 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 (Php 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" (2Co 13:3).
your own selves—I need not speak much in proof of Christ being in me, your minister (2Co 13:3), for if ye try your own selves ye will see that Christ is also in you [Chrysostom], (Ro 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 (Ex 17:7), "Is the Lord among us or not?" (Compare Mr 8:11).
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 (Jer 6:30; Da 5:27; Ro 1:28).
6. we … not reprobates—not unable to abide the proof to which ye put us (2Co 13:6). "I trust that" your own Christianity will be recognized by you (observe, "ye shall know," answers to "know your own selves," 2Co 13:5) 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 (2Co 13:10).
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" (2Co 10:10; 11:29, 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 2Co 13:11, "Be perfect," the same Greek word; also in 1Co 1:10, "perfectly joined together"; Eph 4:12, "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" (2Co 1:24; Php 4:4).
Be perfect—Become perfect by filling up what is lacking in your Christian character (Eph 4:13).
be of good comfort—(2Co 1:6; 7:8-13; 1Th 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 (Joh 14:6). 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 (De 29:29).
Amen—omitted in the oldest manuscripts. Probably added subsequently for the exigencies of public joint worship.