8 For we can do nothing against the truth, but for the truth.
to do whatever thy hand and thy counsel had determined before should come to pass. And now, Lord, look upon their threatenings, and give to thy bondmen with all boldness to speak thy word, in that thou stretchest out thy hand to heal, and that signs and wonders take place through the name of thy holy servant Jesus.
how shall *we* escape if we have been negligent of so great salvation, which, having had its commencement in being spoken [of] by the Lord, has been confirmed to us by those who have heard; God bearing, besides, witness with [them] to [it], both by signs and wonders, and various acts of power, and distributions of [the] Holy Spirit, according to his will?
On this account I write these things being absent, that being present I may not use severity according to the authority which the Lord has given me for building up, and not for overthrowing.
For and if I should boast even somewhat more abundantly of our authority, which the Lord has given [to us] for building up and not for your overthrowing, I shall not be put to shame;
[to deliver,] in the name of our Lord Jesus Christ (ye and my spirit being gathered together, with the power of our Lord Jesus Christ), him that has so wrought this: to deliver him, [I say,] [being] such, to Satan for destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.
And God wrought no ordinary miracles by the hands of Paul, so that even napkins or aprons were brought from his body [and put] upon the sick, and the diseases left them, and the wicked spirits went out. And certain of the Jewish exorcists also, who went about, took in hand to call upon those who had wicked spirits the name of the Lord Jesus, saying, I adjure you by Jesus, whom Paul preaches. And there were certain [men], seven sons of Sceva, Jewish high priest, who were doing this. But the wicked spirit answering said to them, Jesus I know, and Paul I am acquainted with; but *ye*, who are ye? And the man in whom the wicked spirit was leaped upon them, and having mastered both, prevailed against them, so that they fled out of that house naked and wounded. And this became known to all, both Jews and Greeks, who inhabited Ephesus, and fear fell upon all of them, and the name of the Lord Jesus was magnified.
Then, having fasted and prayed, and having laid [their] hands on them, they let [them] go. They therefore, having been sent forth by the Holy Spirit, went down to Seleucia, and thence sailed away to Cyprus. And being in Salamis, they announced the word of God in the synagogues of the Jews. And they had John also as [their] attendant. And having passed through the whole island as far as Paphos, they found a certain man a magician, a false prophet, a Jew, whose name was Bar-jesus, who was with the proconsul Sergius Paulus, an intelligent man. *He*, having called Barnabas and Saul to [him], desired to hear the word of God. But Elymas the magician (for so his name is by interpretation) opposed them, seeking to turn away the proconsul from the faith. But Saul, who also [is] Paul, filled with [the] Holy Spirit, fixing his eyes upon him, said, O full of all deceit and all craft: son of [the] devil, enemy of all righteousness; wilt thou not cease perverting the right paths of [the] Lord? And now behold, [the] Lord's hand [is] upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell upon him a mist and darkness; and going about he sought persons who should lead him by the hand. Then the proconsul, seeing what had happened, believed, being amazed at the teaching of the Lord.
But a certain man, Ananias by name, with Sapphira his wife, sold a possession, and put aside for himself part of the price, [his] wife also being privy to it; and having brought a certain part, laid it at the feet of the apostles. But Peter said, Ananias, why has Satan filled thy heart that thou shouldest lie to the Holy Spirit, and put aside for thyself a part of the price of the estate? While it remained did it not remain to *thee*? and sold, was [it not] in thine own power? Why is it that thou hast purposed this thing in thine heart? Thou hast not lied to men, but to God. And Ananias, hearing these words, fell down and expired. And great fear came upon all who heard [it]. And the young men, rising up, swathed him up for burial, and having carried him out, buried him. And it came to pass about three hours afterwards, that his wife, not knowing what had happened, came in. And Peter answered her, Tell me if ye gave the estate for so much? And she said, Yes, for so much. And Peter said to her, Why [is it] that ye have agreed together to tempt the Spirit of [the] Lord? Lo, the feet of those that have buried thy husband [are] at the door, and they shall carry thee out. And she fell down immediately at his feet and expired. And when the young men came in they found her dead; and, having carried her out, they buried her by her husband. And great fear came upon all the assembly, and upon all who heard these things.
And Moses said, Hereby ye shall know that Jehovah has sent me to do all these deeds, for they are not out of my own heart: if these men die as all men die, and are visited with the visitation of all men, Jehovah has not sent me; but if Jehovah make a new thing, and the ground open its mouth, and swallow them up, and all that they have, and they go down alive into Sheol, then ye shall know that these men have despised Jehovah. And it came to pass when he had ended speaking all these words, that the ground clave apart that was under them. And the earth opened its mouth, and swallowed them up, and their households, and all the men that belonged to Korah, and all their property. And they went down, they and all that they had, alive into Sheol, and the earth covered them; and they perished from among the congregation. And all Israel that were round about them fled at their cry; for they said, Lest the earth swallow us up! And there came out a fire from Jehovah, and consumed the two hundred and fifty men that had presented incense.
And John answering said, Master, we saw some one casting out demons in thy name, and we forbad him, because he follows not with us. And Jesus said to him, Forbid [him] not, for he that is not against you is for you. And it came to pass when the days of his receiving up were fulfilled, that *he* stedfastly set his face to go to Jerusalem. And he sent messengers before his face. And having gone they entered into a village of the Samaritans that they might make ready for him. And they did not receive him, because his face was [turned as] going to Jerusalem. And his disciples James and John seeing [it] said, Lord, wilt thou that we speak [that] fire come down from heaven and consume them, as also Elias did? But turning he rebuked them [and said, Ye know not of what spirit ye are]. And they went to another village.
And these signs shall follow those that have believed: in my name they shall cast out demons; they shall speak with new tongues; they shall take up serpents; and if they should drink any deadly thing it shall not injure them; they shall lay hands upon the infirm, and they shall be well. The Lord therefore, after he had spoken to them, was taken up into heaven, and sat at the right hand of God.
But Jesus said, Forbid him not; for there is no one who shall do a miracle in my name, and be able soon [after] to speak ill of me;
As the sparrow for flitting about, as the swallow for flying, so a curse undeserved shall not come.
And he went up from thence to Bethel, and as he went up by the way, there came forth little boys out of the city, and mocked him, and said to him, Go up, bald head; go up, bald head! And he turned back, and looked on them, and cursed them in the name of Jehovah. And there came forth two she-bears out of the wood, and tore forty-two children of them. And he went from thence to mount Carmel, and from thence he returned to Samaria.
And he sent to him a captain of fifty with his fifty. And he went up to him, and behold, he sat on the top of the mount. And he spoke to him: Man of God, the king says, Come down! And Elijah answered and said to the captain of fifty, And if I be a man of God, let fire come down from the heavens and consume thee and thy fifty. And there came down fire from the heavens, and consumed him and his fifty. And again he sent to him another captain of fifty with his fifty. And he spoke and said to him, Man of God, thus says the king: Come down quickly! And Elijah answered and said to them, If I be a man of God, let fire come down from the heavens and consume thee and thy fifty. And the fire of God came down from the heavens, 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 to him, 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.