AS AN APOSTLE he had special authority and power in this direction. When once the apostles had passed off the scene the only discipline possible was that exerted by the church or by the saints collectively; and that so often in these days appears to be singularly ineffectual. There are of course reasons for this. One reason is that it has been so often perverted to ends of a personal or party nature that the whole idea of it has fallen into disrepute. Another is that even when discipline has been rightly inflicted it has been done in a harsh judicial spirit instead of in the spirit of humiliation and sorrow which marked the Apostle here. We have made it the cold, heartless discipline of the court of law instead of the warm, affectionate discipline of the family circle.
Still, discipline there has to be: the discipline of God’s house, which is not prejudiced nor unreasoning but founded on well established facts. Hence when Paul came he intended that every word should be established in the mouth of two or three witnesses. All should be sifted with impartiality, so that if some reports were not based upon fact their falsity might be exposed, and their weight fall not upon the head of the accused but upon the head of the accusers. Some may have sinned by licentiousness as Paul feared; but others may have sinned by “backbitings” and “whisperings” of false accusations, because their hearts were filled with envy. All would be made manifest and judged, as we see in the opening verses of chapter 13. We venture to think that, if today there were as much zeal in bringing discipline to bear against the backbiters and whisperers as against the licentious, it would be for the spiritual health and well-being of the church of God.
Paul’s authority as an apostle had however been questioned, and the Corinthians had very foolishly given ear to these questionings. They were the last persons who should have done so, or should have had any doubts as to whether Christ had spoken through him. Since they had entertained such doubts, some kind of answer was needed, and a very crushing one Paul was able to give. He had simply to say, “Examine yourselves, whether ye be in the faith.” Since they were his converts, the fruit of his labour, they themselves were the proof-unless indeed they were reprobates, just worthless frauds. If they were but frauds then indeed Christ might not have spoken in Paul; but if they were true men He most certainly had.
Verse 2Co 13:5 has sometimes been taken apart from its context and turned into a plea for continual self-inspection, and even doubt as to one’s own salvation. This is because the parenthesis extending from the middle of verse 2Co 13:3 to the end of verse 2Co 13:4 has not been noticed. If we connect the early part of verse 2Co 13:3 with verse 2Co 13:5 the sense is quite clear. There is again a touch of irony in Paul’s words, for the doubts they had foolishly entertained as to Christ speaking in him really recoiled upon their own heads. If indeed Christ had not spoken in Paul then-since they had professed conversion under his speaking-Christ would not be found in them. But if Christ was indeed found in them it was conclusive proof that Christ had spoken in him.
It is quite possible of course that in speaking thus the Apostle wished to convey to them the fact that he was not too sure of the genuineness of some of them, and thereby he desired to stir them up and exercise their consciences. At the same time he was quite confident as to the majority of them.
This is evident if we consider the parenthesis, the first words of which tell us that Christ had not been “weak” toward them but rather “mighty in you.” Looking back to the work that had been wrought when first he came among them, Paul was full of confidence that the power of Christ had been in it. The whole path of Christ on earth had been characterized by a “weakness” which culminated in His crucifixion. Yet He is alive in resurrection by the power of God. Now that which marked the path of the great Master marked also the path of the servant, who was following in His life and way. Weakness also characterized the external life and service of the Apostle but under the surface the power of God was vitally present with him.
The words at the end of verse 2Co 13:4 are remarkable- “by the power of God toward you.” These words indicate that what was in the Apostle’s mind was not that he would live in resurrection in the time to come, but that, as associated with the living Christ, he would display in the present the power of that life towards the Corinthians. Christianity is marked by the power of a new life which operates in blessing. Nothing short of that, whether it be creed or ceremony or work, will do.
The whole passage shows once more that what God looks for is reality and power. It emphasizes also that, as far as outward appearances go, weakness has been stamped upon the true saints and servants of God from the beginning, even when the Gospel was winning its earliest and greatest triumphs. We need not therefore be surprised if weakness is stamped upon us today. The thing to be concerned about is that we may judge and refuse all that would jeopardize that power.
The self-abnegation of the Apostle again comes strikingly to light in verse 2Co 13:7. He prayed that they might do no evil, and so be manifestly approved and not reprobate; and this, not that it might approve his work amongst them, and so be for his glory, but that they might do what is right, and so prove beyond all question that they were not reprobates. If that were so he would be content, even though he appeared to be a reprobate himself. That he was not a reprobate he knew very well, and he trusted they knew it too, as he says in verse 2Co 13:6.
So also we see his self-abnegation in verse 2Co 13:9. He was not only content but glad to be weak if it but led to spiritual strength in those to whom he ministered; the great object before him being the perfecting of the saints. He longed to see them led forward to completion-to full growth in Christ. As for himself, he knew that all the power in which he served was Divine in its origin, and so was only available for so long as he was labouring for the truth and in the truth. If he had turned against the truth he would instantly have been shorn of that power. There are powers antagonistic to the truth, but in the long run they cannot prevail. Hence against the truth he was powerless, whilst for it he was powerful.
In all this a note of sharpness or severity has not been absent, and in verse 2Co 13:10 we have the explanation of why he had written in this strain. He anticipated being amongst them for the third time and desired to overthrow and clear away the evil by means of this letter, and so have only the happy work of building up what is good when he came. He had authority given of the Lord, but it was primarily for building up. Overthrowing is necessary, as we saw when reading the early part of 2Co 10:1-18, but only in view of building up, which is the great thing the Lord desires for His people.
Verse 2Co 13:11 gives us the closing desires. If we are perfected, of good comfort (or encouraged), of one mind, and at peace, we shall indeed do well. It is easy to see that these were things much needed by the Corinthians But we need them just as badly. The church of God today, as a whole, is in a condition very similar to them. There is plenty of immaturity, of discouragement, of disunity, of strife: indeed these things seem very much to flow one out of the other. They are met and countered by a true ministry such as Paul’s; and maturity, encouragement, unity and peace are promoted. May it be so with us, and we too shall know the presence of the God of love and peace.
Verses 2Co 13:12-13 give the closing salutations. Verse 2Co 13:11 being fulfilled in them, there would be no difficulty amongst themselves, no jealousies and strifes and evil speakings, which would prevent their saluting one another in holiness. The spirit of faction, the desire to boast of being of Paul or Peter or Apollos, would be cast out. Moreover “all the saints” saluted them, for their affections had not been alienated from them by reason of their blameworthy condition of unspirituality. The saints elsewhere had not formed a party against them, or what is even worse, fallen themselves into parties as the result of hearing about the schisms at Corinth. All the saints saluted them, in spite of their failures.
Verse 2Co 13:14 gives the closing benediction. Here we have indicated the great realities which are calculated to produce the things desired in verse 2Co 13:11 - grace, love and communion, proceeding respectively from the three Persons of the Godhead. Let us notice in passing that the Lord Jesus, who is so often spoken of as the Second Person, is put in the first place here, just as the Holy Spirit is put in the first place in 1Co 12:1-31. All such terms as First, Second or Third Person must therefore be used with a considerable measure of reserve.
The grace of the Lord Jesus was known by the Corinthians, as the Apostle had acknowledged in chapter viii. It is another and a further, thing for it to be with us all. Then we shall all be pervaded by its blessed influence. So with the love of God; and so too with the communion of the Holy Spirit. In this benediction the grace is put first, for if that fails with us all will fail.
Heaven will be filled with the love of God and the communion of the Holy Spirit, but we shall not need grace-at least, not as we need it here. It is in the circle of the church on earth that all kinds of trials and testings occur. It is here that we have to do with perverse men and trying brethren, all the while possessing wayward hearts ourselves. Nothing but the grace of the Lord Jesus Christ can preserve us in a way that is pleasing to God. But the grace of the Lord can do it.
And if the grace of the Lord does preserve us, then the love of God and the communion of the Holy Spirit may have full course and be with us all. The Spirit being holy the communion which He inspires must be holy. We shall be found in happy partnership and fellowship as to the whole range of things which He reveals to us, even the deep things of God.
The love of God shines upon us as His children, even when our practical condition is not at all pleasing to Him. But when it is with us all its benediction is felt throughout the great circle of all saints. Indeed it overflows that circle and goes out to the world beyond. A lovely picture is thus presented of what the church is according to the thought of God: a circle governed by grace, overflowing with love, and filled with a holy communion concerning the things of God.
We cannot say that the church is that practically; but we can say that it may and should be that. We can say also that if any of us approximate to this, even in a small degree, we shall be greatly blessed, and be a benediction to others.
1. This will be the third. He goes on to reprove still farther the insolence of those of whom he had been speaking, some of whom living in profligacy and licentiousness, and others, carrying on contentions and strifes among themselves, cared nothing for his reproof. For his discourse did not apply to the entire body of the Church, but to certain diseased and half-rotten members of it. Hence he now, with greater freedom, uses sharpness, because he has to do with particular individuals, not with the whole body of the people, and besides this, it was with persons of such a stamp, that he perceived, that he would do them no good by kindness, and mild remedies. After having spent a year and a half among them, (Act 18:11,) he had visited them a second time. Now he forewarns them, that he will come to them a third time, and he says, that his three comings to them will be in the place of three witnesses. He quotes the law as to the authority of witnesses; not in the natural and literal sense, as it is termed, but by accommodation, (943) or similitude, applying it to his particular purpose.
“The declaration of the law,” says he, “is, that we must rest on the testimony of two or three witnesses for putting an end to disputes.” (944) (Deu 19:15.)
For the word established means that a decision is pronounced respecting a matter, that the strife may cease. “I, indeed, am but one individual, but coming a third time I shall have the authority of three witnesses, or, my three comings will be in the place of three testimonies.” For the threefold effort that was made for their welfare, and perseverance, as made trial of on three different occasions, might, with good reason, be held equivalent to three persons.
(943) “Anagogen ”
(944) “This is only an allusion: it is taken, with a trifling abridgement, from the Alexandrine copy of the Septuagint, which is an exact translation of the Hebrew. ” — Horne’s Introduction, (Lond. 1823,) volume 2 — Ed.
2. I told you before, and foretell you. The friendly and agreeable admonitions, that he had addressed to them so frequently, had been of no advantage. He, accordingly, betakes himself to a more severe remedy, with which he had previously threatened them in words when present with them. When we see him act with so much strictness, we need have no doubt, that they were surprisingly ungovernable and obstinate; for it appears from his writings, what mildness, and what unwearied patience he was otherwise prepared to manifest. As, however, it is the part of a good parent to forgive and bear with many things, so it is the part of a foolish parent, and one that has no proper regard for the welfare of his children, to neglect to use severity, when there is occasion for it, and to mingle strictness with mildness. We are well aware, that nothing is more hurtful than excessive indulgence (945) Let us, therefore, use mildness, when we can safely do so, and that too, dignified and properly regulated: let us act with greater severity, when necessity requires.
It is asked, however, why it was, that the Apostle allowed himself to expose the particular faults of individuals in so open a manner, as in a manner to point his finger at the very persons? I answer, that he would never have done so, if the sins had been hid, but as they were manifest to all, and matter of notoriety, so as to furnish a pernicious example, it was necessary that he should not spare the authors of a public scandal. (946)
It is asked, secondly, what kind of chastisement he threatens to inflict upon them, as he could scarcely chastise them more severely in words. I have no doubt that he means, that he will inflict punishment upon them by excommunication. For what is more to be dreaded, than being cut off from the body of Christ, expelled from the kingdom of God, and delivered over to Satan for destruction, (1. o 5:5,) unless you repent?
(945) “Vn abandon desmesure, et douceur trop grande;” — “Excessive indulgence, and too great sweetness.”
(946) It might almost seem as if Baxter must have had this passage of Calvin in his eye, when penning his celebrated apology for animadverting so freely on the faults of the ministers of religion in his times. “If it should be objected, that I should not have spoken so plainly and sharply against the sins of the ministry, or that I should not have published it to the view of the world, or, at least, that I should have done it in another tongue, and not in the ears of the vulgar. When the sin is open in the sight of the world, it is in vain to attempt to hide it; and when the sin is public, the confession should also be public. If the ministers of England had sinned only in Latin, I would have made shift to have admonished them in Latin, or else should have said nothing to them. But if they will sin in English, they must hear of it in English. ” — Baxter’s Reformed Pastor, (Glasgow, 1829,) pp. 60, 61. — Ed.
3. Since ye seek a proof A twofold meaning may be drawn from these words. The first is, “Since you wish to try me, whether I speak of myself, or whether Christ speaks by me;” and in this way Chrysostom, and Ambrose, explain it. I am rather inclined, however, to understand him as declaring, that it does not so much concern himself as Christ, when his authority is detracted from — that when his admonitions are despised, Christ’s patience is tried. “It is Christ that speaks by me; when therefore, you bring my doctrine under your lash, it is not so much to me as to him that you do injury.”
Some one, however, will object thus: “What! Will a man’s doctrine, then, be exempted from all investigation, so soon as he makes it his boast, that he has Christ as his authority? And what false prophet will not make this his boast? What distinction, then, will there be between truth and falsehood, and what will, in that case, become of that injunction:
Try the spirits, whether they are of God.” (1. o 4:1.)
Every objection of this nature Paul anticipates, when he says that Christ has wrought efficaciously in them by his ministry. For these two clauses, Christ speaking in me, and, who is mighty in you, not weak, must be read in connection, in this sense: “Christ, by exercising his power towards you in my doctrine, has declared that he spoke by my mouth, so that you have no excuse on the ground of ignorance.”
We see, that he does not merely boast in words, but proves in reality that Christ speaks in him, and he convinces the Corinthians, before requiring them to give him credit. Whoever, then, will speak in the Church, whatever be the title that he claims for himself, it will be allowable to inquire as to his doctrine, until Christ has manifested himself in him, and thus it will not be of Christ that judgment will be formed, but of the man. When, however, it is apparent, that it is the word of God that is advanced, what Paul says holds good — that it is God himself who is not believed (947) Moses spake with the same confidence. (Num 16:11.)
What are we — I and Aaron? You are tempting God.
In like manner, Isaiah:
Is it too small a thing that you grieve men,
unless you grieve my God also? (Isa 7:13.)
For there is no more room for shuffling, when it has been made apparent, that it is a minister of God that speaks, and that he discharges his office faithfully. I return to Paul. As the confirmation of his ministry had been so decided among the Corinthians, inasmuch as the Lord had shown himself openly, it is not to be wondered, if he takes it so much amiss, that he meets with resistance. On good grounds, truly, (948) might he throw back upon them, as he does, the reproach, that they were rebels against Christ.
(947) “Que si on ne la recoit, cest oster a Dieu son authorite;” — “That if this is not received, that is to take from God the authority, which belongs to him.”
(948) “Tant y a qu’il auoit bonne occasion et droict;” — “To such an extent had he good occasion and right.”
4. For though he was crucified. He speaks, with particular intention, of Christ’s abasement, with the view of intimating indirectly, (949) that nothing was despised in him, but what they would have been prepared to despise, also, in Christ himself, inasmuch as he
emptied himself, even to the death of the cross.
(Phi 2:8.)
He shows, however, at the same time, how absurd it is to despise in Christ (950) the abasement of the cross, inasmuch as it is conjoined with the incomparable glory of his resurrection. “Shall Christ be esteemed by you the less, because he showed signs of weakness in his death, as if his heavenly life, that he leads subsequently to his resurrection, were not a clear token of his Divine power?” For as the term flesh here means Christ’s human nature, (951) so the word God is taken here to denote his Divinity.
Here, however, a question arises — whether Christ labored under such infirmity as to be subjected to necessity against his will; for, what we suffer through weakness, we suffer from constraint, and not from our own choice. As the Arians of old abused this pretext for effectually opposing the divinity of Christ, the orthodox Fathers gave this explanation of it — that it was effected by appointment, inasmuch as Christ so desired, and not from his being constrained by any necessity. This answer is true, provided it be properly understood. There are some, however, that mistakenly extend the appointment to Christ’s human will — as if this were not the condition of his nature, but a permission contrary to his nature. For example: “His dying,” they say, “did not happen because his humanity was, properly speaking, liable to death, but by appointment, because he chose to die.” I grant, indeed, that he died, because he chose to do so; but, whence came this choice, but from this — that he had, of his own accord, clothed himself with a mortal nature (952) If, however, we make Christ’s human nature so unlike ours, the main support of our faith is overturned. Let us, therefore, understand it in this way — that Christ suffered by appointment, not by constraint, because, being in the form of God he could have exempted himself from this necessity, but, nevertheless, he suffered through weakness, because he emptied himself (Phi 2:6.)
We are weak in him. To be weak in Christ means here to be a partaker of Christ’s weakness. Thus he makes his own weakness glorious, because in it he is conformed to Christ, and he no longer shrinks back from the disgrace, that he has in common with the Son of God; but, in the mean time, he says that he will live towards them after Christ’s example. “I also,” says he, “will be a partaker of Christ’s life, after I shall have been exempted from weakness.” (953) To weakness he opposes life, and, accordingly, he understands by this term a condition that is flourishing, and full of honor. (954) The clause towards you may also be taken in connection with the power of God, but it is of no importance, as the meaning always remains the same — that the Corinthians, when they began to judge aright, would have respectful and honorable views of the power of God, which was in Paul, and would no longer despise outward infirmity.
(949) “Afin de donner taeitement & entendre;” — “That he may tacitly give them to understand.”
(950) “En nostre Seigneur Iesus;” — “In our Lord Jesus.”
(951) “Car comme que par infirmite, est yet signifiee l’humanite de Christ;” — “For as by weakness is here meant the humanity of Christ.”
(953) “Apres que mon infirmite aura comme fait son temps;” — “After my weakness shall have, as it were, served its time.”
(954) “Ascauoir quand vn homme est en estime et reputation;” — “That is, when a man is held in esteem and reputation.”
5. Try yourselves. He confirms, what he had stated previously — that Christ’s power showed itself openly in his ministry. For he makes them the judges of this matter, provided they descend, as it were, into themselves, and acknowledge what they had received from him. In the first place, as there is but one Christ, it must be of necessity, that the same Christ must dwell alike in minister and people. Now, dwelling in the people, how will he deny himself in the minister. (955) Farther, he had shown his power in Paul’s preaching, in such a manner that it could be no longer doubtful or obscure to the Corinthians, if they were not altogether stupid. (956) For, whence had they faith? whence had they Christ? whence, in fine, had they every thing? It is with good reason, therefore, that they are called to look into themselves, that they may discover there, what they despise as a thing unknown. Then only has a minister a true and well grounded assurance for the approbation of his doctrine, when he can appeal to the consciences of those whom he has taught, that, if they have any thing of Christ, and of sincere piety, they may be constrained to acknowledge his fidelity. We are now in possession of Paul’s object.
This passage, however, is deserving of particular observation on two accounts. For, in the first place, it shows the relation, (957) which subsists between the faith of the people, and the preaching of the minister — that the one is the mother, that produces and brings forth, and the other is the daughter, that ought not to forget her origin. (958) In the second place, it serves to prove the assurance of faith, as to which the Sorbonnic sophists have made us stagger, nay more, have altogether rooted out from the minds of men. They charge with rashness all that are persuaded that they are the members of Christ, and have Him remaining in them, for they bid us be satisfied with a “moral conjecture,” (959) as they call it — that is, with a mere opinion (960) so that our consciences remain constantly in suspense, and in a state of perplexity. But what does Paul say here? He declares, that all are reprobates, who doubt whether they profess Christ and are a part of His body. Let us, therefore, reckon that alone to be right faith, which leads us to repose in safety in the favor of God, with no wavering opinion, but with a firm and steadfast assurance.
Unless by any means you are reprobates. He gives them in a manner their choice, whether they would rather be reprobates, than give due testimony to his ministry; for he leaves them no alternative, but either to show respect to his Apostleship, or to allow that they are reprobates. For, unquestionably, their faith had been founded upon his doctrine, and they had no other Christ, than they had received from him, and no other gospel than what they had embraced, as delivered to them by him, so that it were vain for them to attempt to separate any part of their salvation from his praise.
(955) “En la personne du Ministre;” — “In the person of the Minister.”
(956) “Du tout stupides et abbrutis;” — “Altogether stupid and besotted.”
(957) “La relation et correspondance mutuelle;” — “The relation and mutual correspondence.”
(958) “Que ne doit point oublier le lieu d’ou elle a prins la naissance;” — “Which ought not to forget the place, from which she has taken her birth.”
(959) See Calvin on the Corinthians, vol. 1, p. 112.
(960) “D’vne opinion et vn cuider;” — “With an opinion and an imagination.” — The Rhemish Translators, when commenting on this very passage, take occasion to oppose the idea of the attainableness of assurance of faith. “The Heretiques,” say they, “argue hereupon, that every one may know himself certainly to be in grace; where the Apostle speaketh expressly and onely of faith, the act whereof a man may know and feele to be in himself, because it is an act of understanding, though he cannot be assured that he hath his sinnes remitted, and that he is in all pointes in a state of grace and salvation; because euery man that is of the Catholike faith is not alwaies of good life and agreeable thereunto, nor the acts of our will so subject to understanding, that we can knowe certainely whether we be good or euill.” Dr. Fulke, in his Refutation of the errors of the Rhemish Doctors, (Loud. 1601,) p. 584, after furnishing suitable replies to the arguments thus advanced, concludes by remarking, that “our certeintie dependeth not upon our will or workes, but upon the promise of God through faith, that Christ is in us, and we in him, therefore we shall not misse of the performance of his promises.” — Ed.
6. I hope that you shall know He presses them still more urgently, while indulging this confident persuasion — that he will not be rejected by the Corinthians. One of two things was necessary — that they should either assign to Paul the honor due to an Apostle, or condemn themselves for unbelief, and acknowledge that they have no Church. He softens, however, the severity of the statement, by making use of the expression — I hope; but in such a manner as to remind them the better of their duty; for to disappoint the hopes that have been entertained as to our integrity, is excessively cruel. “I hope,” says he, “that you shall know — when you have been restored to a sound mind.” He prudently, however, says nothing as to himself in this second clause, calling them to consider God’s benefits, by which they had been distinguished; nay more, he puts their salvation in the place of his authority.
7. I desire before God. Again he declares, that he cares nothing for his own honor, but is simply desirous of promoting their advantage. For nothing was so undesirable for them, as to deprive themselves of advantage from his doctrine — as they had begun to do, through their pride and contempt. “As to myself,” says he, “for my reputation among men, I am not concerned. My only fear is, lest you should offend God. Nay more, I am prepared to be as a reprobate, provided you are free from all blame.” “I am a reprobate,” says he, “in the judgment of mankind, who very frequently reject those who are deserving of the highest honor.” (961) At the same time, the particle as is not superfluous. For it corresponds with what he says elsewhere — as deceivers and yet true. (2. o 6:8.) And this, certainly, is the true rule — that the Pastor, having no regard to himself, should be devoted exclusively to the edification of the Church. Let him be concerned as to his own reputation, in so far as he sees it to be conducive to the public advantage. Let him be prepared to feel indifferent to it, whenever he may do so, without public disadvantage.
(961) “Qui estoyent dignes d’honneur sur tous autres ;” — “Who were worthy of honor above all others.”
8. For we can do nothing: That is — “I do not seek, or desire any other power, than what the Lord has conferred upon me, that I may promote the truth. To false Apostles it is all one, provided they have power; and they feel no concern to make use of their power for the promotion of what is good.” In short, he defends and maintains the honor of his ministry, in so far as it is connected with the truth of God. “What does it matter to me? For unless I have in view to promote the truth, all the power that I shall claim will be false and groundless. If, however, I lay out, whatever I have, for the promotion of the truth, I, in that case, do not consult my own interest. Now, when the authority of doctrine is safe, and truth is uninjured, I have what I desire. In contending, therefore, so keenly, I am not influenced by any exclusive regard for myself personally.” By this consideration, however, he intimates, that the man, who fights and labors for the truth alone will not take it amiss, should occasion require it, to be regarded in the judgment of men as a reprobate, provided this does not interfere with the glory of God, the edification of the Church, and the authority of sound doctrine.
This passage must be carefully observed, because it limits the power, which the Pastors of the Church should have, and fixes its proper bounds — that they be ministers of the truth. Papists loudly tell us, that it is said,
He that heareth you, heareth me;
he that despiseth you, despiseth me, (Luk 10:16);
and likewise:
Obey them that are set over you, (Heb 13:17);
and under this pretext they take to themselves the utmost liberty, so as to usurp unbounded dominion, while they are, at the same time, the avowed and sworn enemies of the truth, and aim at its destruction by every means in their power. For exposing such impudence, this one statement of Paul will suffice — which declares, that they must themselves be in subjection to the truth. (962)
(962) “Qu’il faut que ceux qui ont le gouernement en l’Eglise, seruent la verite;” — “That it is necessary that those, who have the government of the Church, be subject to the truth.”
9. For, we rejoice. Either the causal particle γὰρ, (for,) must be taken as meaning — therefore; or it is a second reason, why he does not refuse to be regarded as a reprobate — for their sake, and with a view to their advantage. Let the reader select whichever he may choose, for it is of no consequence. (963) When he says, Provided you are strong, I shall willingly submit to be reckoned weak, there is an antithesis in the words — not in the meaning; for weakness means here, as formerly, (2. o 13:4,) contempt. On the other hand, he means that the Corinthians will be strong, if they are full of the power and grace of God.
And this also, He now again repeats, what he had already stated several times, that he was from necessity — not from his own inclination, more severe than they would have wished; and farther, that by this means, too, (964) he spared them, that he might not be constrained to resort to severer measures, when he was present with them.
The perfection, of which he speaks, consists in a fit proportion, and sound condition, of all the members. Now (965) he alludes to good physicians, who cure particular diseases in such a way as not in any part to mutilate the body; (966) and, as he is concerned to secure a perfection of this nature, he says, that, for that reason, he provides against the necessity of having recourse to severer measures. (967) For we see, that those, who at first shrink back from the slight pain, or uneasy feeling of a plaster, are at length constrained to endure the torture of burning, or amputating, and that, too, where the issue is extremely doubtful. (968)
(963) “Car c’est tout vn;” — “For it is all one.”
(964) “Mesme en ce faisant;” — “Even in doing this.”
(965) “Or en parlant ainsi;” — “Now in speaking thus.”
(966) The same view, in substance, is taken by Beza, of the meaning of the term κατάρτισιν, which he renders — integram concinnationem (complete adjustment.) “Varia enim est et multiplex verbi,καταρτίζειν significatio. Mihi veto proximum versiculum cure isto comparanti videtur Apostolus nilhil aliud hoc nomine significare, quam suum hoc csse consilium ut Corinthiacae Ecolesiae membris, quae luxata fuerant, rursus in locum suum veluti repositis, totum illud corpus mutuo connexis membris instauretur, Gal 6:0. Itaque licebat etiam reconcinnationem interpretari;” — “For the meaning of the word καταρτίζειν is various and manifold. On comparing, however, this verse with a subsequent one, I am of opinion that Paul by this term simply means, that it was his design, that those members of the Corinthian Church which had been dislocated, as it were, having been restored to their proper place, the entire body should be renovated by the members being mutually connected together, (as in Gal 6:1.) Hence we might even render the term — readjustment. ” See Calvin on the Corinthians, vol. 1, p. 63, n. 2. — Ed.
(967) “Plus facheux et aspres;” — “More irksome and: severe.”
(968) “Voire sans asseurance de guarir pour cela;” — “Even where there is no confidence as to effecting a cure by that means.”
10. According to the power In the first place, he arms the strictness of which he speaks, with the authority of God, that it may not appear to be thunder without lightning, or a rashly excited onset. (970) Farther, he lets them know, that he would rather employ his power to another purpose, for which it was peculiarly designed — the promoting of their edification. “I shall not rashly have recourse to cruel remedies, nor will I give indulgence to my passion, but will simply execute the commission that the Lord has given me.”
When he speaks of power given him for edification, and not for destruction, he employs these terms for a somewhat different purpose from what he had done previously in 2. o 10:8. For in that passage there was a commendation of the Gospel from the advantage it yields — because what is for our advantage is wont to be agreeable, and is willingly received by us. Here, however, he simply means to declare, that although he might justly inflict upon the Corinthians a severe blow, yet it was much more his inclination to exercise his power for their advantage, than for their destruction — the former being its proper design. For as the Gospel, in its own nature, is the power of God unto salvation, (Rom 1:16,) and an odor of life unto life, (2. o 2:15,) but in a way of contingency, is an odor of death; so the authority, which is conferred upon the Ministers of it, ought to be salutary to the hearers. If, on the other hand, it turns out to their condemnation, that is contrary to its nature. The meaning, therefore, is this: “Do not, through your own fault, allow that to turn to your destruction, which God has appointed for salvation.” In the mean time, the Apostle admonishes all pastors by his example, in what manner they should limit the use of their power.
(970) “Vne escarmouche d’vn homme qui se soit cnflambe sans raison;” — “A skirmishing on the part of a man who has kindled himself up without any just cause.”
11. Finally, brethren He qualifies whatever there has been of sharpness throughout the whole of the epistle, as he did not wish to leave their minds in an exasperated state, (971) but rather to soothe them. For then only are reproofs beneficial, when they are in a manner seasoned with honey, that the hearer may, if possible, receive them in an agreeable spirit. At the same time, he appears to turn from a few diseased persons (972) to the entire Church. Hence he declares, that he aims at promoting its perfection, and desires its consolation.
To be of one mind, and to live in peace, are expressions which mean two different things; for the one takes its rise from the other. The former relates to agreement of sentiment; the latter denotes benevolence, and union of hearts.
And the God of peace This he adds, that his exhortation may have more weight with them, but, at the same time, he intimates that God will be with us, if we cultivate peace among ourselves; but that those that are at variance with each other are at a distance from him. (973) For where there are strifes and contentions, there, it is certain, the devil reigns.
Now what agreement is there between light and darkness?
(2. o 6:14.)
He calls him the God of peace and love, because he has recommended to us peace and love, because he loves them, and is the author of them. Of the kiss here mentioned we have spoken in the two preceding Epistles.
(971) “Il ne vouloit point laisser leurs coeurs offenses ou saisis d’amertume;” — “He did not wish to leave their minds exasperated, or under the influence of bitterness.”
(972) “Combien qu’il semble que d’vn propos qu’il addressoit a aucuns qui estoyent commc brebis rogneuses en la compagnie il reuient maintenant route l’Eglise;” — “At the same time, it appears as if, from a discourse which he addressed to some who were like diseased sheep in the herd, he now turns to the entire Church.”
(973) “Que tous ceux qui ont debars en sont eslongnez, et n’ont point d’accointance auec luy;” — “That all those who have contentions are at a distance from him, and have no acquaintance with him.”
14. The grace of the Lord Jesus. He closes the Epistle with a prayer, which contains three clauses, in which the sum of our salvation consists. In the first place, he desires for them the grace of Christ; secondly, the love of God; and, thirdly, the communion of the Spirit The term grace does not here mean unmerited favor, but is taken by metonymy, to denote the whole benefit of redemption. The order, however, may appear to be here inverted, because the love of God is placed second, while it is the source of that grace, and hence it is first in order. I answer, that the arrangement of terms in the Scriptures is not always so very exact; but, at the same time, this order, too, corresponds with the common form of doctrine, which is contained in the Scriptures — that
when we were enemies to God,
we were reconciled by the death of his Son, (Rom 5:10,)
though the Scripture is wont to speak of this in two ways. For it sometimes declares what I have quoted from Paul — that there was enmity between us and God, before we were reconciled through Christ. On the other hand, we hear what John says — that
God so loved the world, that he gave his only-begotten Son, etc. (Joh 3:16.)
The statements are apparently opposite; but it is easy to reconcile them; because in the one case we look to God, and in the other to ourselves. For God, viewed in himself, loved us before the creation of the world, and redeemed us for no other reason than this — because he loved us. As for us, on the other hand, as we see in ourselves nothing but occasion of wrath, that is, sin, we cannot apprehend any love of God towards us without a Mediator. Hence it is that, with respect to us, the beginning of love is from the grace of Christ. According to the former view of the matter, Paul would have expressed himself improperly, had he put the love of God before the grace of Christ, or, in other words, the cause before the effect; but according to the latter, it were a suitable arrangement to begin with the grace of Christ, which was the procuring cause of God’s adopting us into the number of his sons, and honoring us with his love, whom previously he regarded with hatred and abhorrence on account of sin.
The fellowship of the Holy Spirit is added, because it is only under his guidance, that we come to possess Christ, and all his benefits. He seems, however, at the same time, to allude to the diversity of gifts, of which he had made mention elsewhere, (2. o 12:11;) because God does not give the Spirit to every one in a detached way, but distributes to each according to the measure of grace, that the members of the Church, by mutually participating, one with another, may cherish unity.
2Co 13:1. In the mouth of two or three witnesses- These words seem to be quoted from the law of our Saviour, Mat 18:16 and not from the law of Moses in Deuteronomy; not only because the words are the same with those in St. Matthew, but from the likeness of the case. In Deuteronomy the rule given concerns only judicial trials; in St. Matthew it is a rule given for the management of persuasion, and for the reclaiming of an offender by gentle means, before coming to the utmost extremity; which is the case of St. Paul here. In Deuteronomy the judge was to hear the witnesses, Deu 17:6; Deu 19:15. In St. Matthew the party was to hear the witnesses, Mat 18:17 which was also the case of St. Paul here; the witnesses which he made use of to persuade them being his two epistles. That by witnesses he means his two epistles, is plain, from his way of expressing himself here, where he carefully mentions his telling them twice, viz. before in his former epistle, ch. 1Co 4:19 and now a second time in his second epistle; and also by the words, as if I were present with you a second time. By our Saviour's rule the offended person was to go twice to the offender; and therefore St. Paul says, as if I were with you a second time, counting his letters as two personal applications to them, as our Saviour directed should be done, before coming to rougher means. Some take the witnesses to be the three messengers by whom his first Epistle is supposed to be sent: but this would not be according to the method prescribed by our Saviour, in the place from which St. Paul takes the words that he uses; for there were no witnesses to be made use of in the first application; neither, if those had been the witnesses meant, would there have been any need for St. Paul so expressly and carefully to have set down-as is present a second time; words which, in that case, would be superfluous. Besides, those three men are no where mentioned to have been sent by him to persuade them, nor the Corinthians required to hear them, or reproved for not having done it. And, lastly, they could not be better witnesses of St. Paul's endeavours twice to gain the Corinthians by fair means before he proceeded to severity, than the Epistles themselves were.
2Co 13:2. I will not spare:- It is certainly a great confirmation of the veracity of the Apostles, that, when factions were raised against them, they used none of the arts of flattery, however necessary they might seem, but depended on the force of a miraculous power to reduce offenders; the pretence to which would have been most absurd, if they had not really been conscious to themselves that it was engaged in their favour. See on 1Co 4:21.
2Co 13:4. Crucified through weakness,- With appearance of weakness, yet he liveth with the manifestation of the power of God. The meaning of the place is this: "Though Christ in his crucifixion appeared weak and despicable, yet he now lives to shew the power of God, in the miracles and mighty works which he does: so I, though by my sufferings and infirmities I may appear weak and contemptible, yet shall I live to shew the power of God, by punishing miraculously the offenders among yo
2Co 13:5. Examine yourselves, &c.- "Instead therefore of your sitting in judgment, and passing unrighteous censures upon us, as though there were no proof of Christ's speaking in me, (2Co 13:3.) or in my dear associates, look into your own hearts and ways, and bring them to the touchstone of the word of God; and, in carefully comparing them withthat infallible standard, make close inquiry whether ye yourselves have believed to the saving of your souls, and have a real and evident interest in Christ, through faith in him: pursue the diligent search, by divine assistance, till you have brought this important point to an issue, and have the clearest proof in yourselves, whether you be sincere believers, and whether faith be the governing principle in your own hearts, or not: What! are ye strangers to the transactions that have passed between God and your own souls, and to your own state and condition, way and walk before him, as some of you seem to be, by your contentions and disorders, and various provocations, and by your unworthy treatment of me, and of the gospel of Christ, as delivered in my ministry? It is a sin and a shame for you to be ignorant how things are with you: and, as you are professors of Christianity, do not you know that Jesus Christ, the only Saviour, dwells in your hearts by faith, with powerful influence and dominion there? You surely, in the light of the Spirit, may arrive at some satisfaction about this; unless, after all your high pretences, and flourishing gifts, there be something very disallowable (ει μη τι αδοκιμοι εστε ) and much amiss in you; or you be really disapproved of God, as hypocrites." Prove your own selves, (εαυτους δοκιμαζετε ) is a metaphor taken from the trying of metals by the touchstone, or some other way, to prove whether they be good and pure, or not; and so signifies such a trial of persons and things as may shew, or prove, whether they be genuine or spurious, in order to their being allowed of or rejected: and, with a beautiful correspondence hereunto, the Apostle speaks in this, and the two next verses, of persons being (δοκιμοι or αδοκιμοι) approved, or not approved, (which is harshly rendered reprobate) as found to be so upon examination or trial. See the introduction to this chapter, where another view of the passage is given, consonant to the sentiment of some of the best critics.
2Co 13:7. Approved,- Discerning.
2Co 13:9. When we are weak, &c.- "When we seem weak, by not exerting any miraculous power to the punishment of offenders; and ye are strong in gifts and graces, in faith and good works." The word καταρτισιν, rendered perfection, alludes to a building, wherein all the parts are so compacted together, as to form one compleat edifice. The Apostle's meaning in this last clause of the verse is, "Yea, I heartily wish that all things were brought into good order among you; that ye were entirely knit together in faith and love, like a compleat and well-compacted building; and that every grace were perfected in you all, and there were no remainder of sin in any of you."
2Co 13:10. Therefore I write, &c.- Dr. Heylin translates this passage very well from 2Co 13:5. Try yourselves, whether ye be in the faith; bring yourselves to the proof. Are you so little acquainted with yourselves, as not to know whether Jesus Christ be in you? Unless indeed you have no proofs of it, 2Co 13:6. But I trust that you shall be convinced that we are not without such proof, 2Co 13:7. Now I pray God that I may not inflict any evil [punishment] upon you, and so my proofs may not be produced, [and this we ask of God for your sakes,] that ye may do what is right, although we thereby shall appear as not having the proofs [we threaten you with], 2Co 13:8. For we can do nothing against the truth, but for the truth, 2Co 13:9. And therefore it is matter of joy to us, when we are thus disarmed by the strength of your integrity. And this is what I pray for, even your perfection, 2Co 13:10. These things therefore I write to you, being absent, that when I come, I may not use severity, according to the power which the Lord hath given me, for edification, and not for destruction.
2Co 13:11. Be perfect,- See on 2Co 13:9 the original word being derived from the same root as the word translated perfection in the former instance. See also the Reflections. Το αυτο φρονειτε, be of one mind, should rather be rendered, attend to the same thing: "Pursue with the greatest unanimity of heart, and intenseness of affection, that which ought to be the great end of all our schemes and designs,-the glorifying of God, and adorning the Gospel," See 1 Cor.
2Co 13:14. The grace of the Lord Jesus Christ,- The word 2Co 1:10. Χαρισ should rather be rendered here by favour: for if grace be taken for sanctifying influences communicated from Christ,-which doubtless makes a great part of the idea,-it may be less easy to distinguish it from the communion of the Spirit. This text has always been produced with great force in proof of the doctrine of the Trinity. It is with great reason that this comprehensive and instructive benediction is pronounced just before our assemblies for public worship are dismissed; and it is certainly very indecent (to usethe mildest term) to see many quitting those assemblies, or getting themselves into postures of removal, before this short sentence can be ended. See Num 6:26-27.*
Inferences drawn from 2Co 13:14.-In this passage we find, first, grace, as coming from God the Son, love as from God the Father, and communion as being of the Holy Ghost. What these three things mean, will be shewn when I speak of their distinct offices; for I design, first, to consider the nature, distinction, union, and offices of the three divine Persons; and secondly, to intimate the use and importance of these great articles of our Christian faith.
I. 1. In the first place, it is proper to say something of the nature of each Person, that we may the better conceive what kind of Persons they are. The first and most general distinction of all things is into two kinds, created and uncreated. The nature of a creature is, that it comes into being by the order and will of another, and may cease to be whenever the Creator pleases. Of this kind are the sun, moon, stars, men, and angels; they are all of a frail and changeable nature; they might cease to be, and sink into nothing, as from nothing they came, were they not supported by a superior hand. Only the three divine Persons,-the Father, the Son, and the Holy Ghost, from absolute necessity never can fail or cease. They always were, and always will be: their property is, always to exist, from everlasting to everlasting, without the help or support of any thing else whatsoever, being indeed the stay and support of the whole creation.
Our thoughts are quite lost, as often as we think of any person's existing before all beginning; yet we are very certain that so it must be, or else nothing would ever begin to be at all. Whether one only, or more Persons, might or do exist in this most perfect and incomprehensible manner, we could never know by our own reason alone, unassisted by divine revelation. But sacred writ sufficiently assures us, that three such Persons there are; who have been from all eternity; who cannot but be to all eternity; and who are the Father, the Son, and the Holy Ghost. And this is, and has been all along, the faith of Christ's church, founded upon scripture.
To conceive then rightly of these three divine Persons, we should consider them as being just the reverse of what creatures are; not frail, mutable, or depending upon any one's pleasure; not as beginning to be, or capable of ever ceasing to be; but as being perfect, unchangeable, and all-sufficient; without beginning, and without possibility of ever coming to an end: and for that reason they are all properly divine.
2. With respect to their distinction, they are constantly represented in scripture as distinct from each other. The Father is not the Son, nor is the Holy Ghost either of the other two. They are described, as any other distinct persons are, by different characters and offices; and that so very frequently in the New Testament, that it were needless to instance in particulars. The Father is said to send, the Son to be sent, and the Holy Ghost to proceed, or go forth. The Father is represented as one witness, the Son as another witness;-the Son as one comforter, the Holy Ghost as another comforter, not both as one. The Father is introduced as speaking to the Son; the Son as speaking to the Father; and the Holy Ghost as delivering commands from both. These, and a multitude of other particulars, plainly prove their distinction one from another; which being analogous to, and nearly resembling the distinction of persons among rational creatures, we therefore presume to call it a personal distinction, and to call the sacred Three, Three Persons.
3. There is also an union, a very close and inexpressible union, among the divine Three; and though Scripture every where represents these three Persons as divine, and every one, singly, God and Lord; yet the same Scriptures do as constantly teach that there is but one God and one Lord: whence it evidently follows, that these Three are but one God and one Lord.-And if such an imperfect union as that of man and wife be reason sufficient to make them twain to be one flesh; and if the union of a holy man to Christ shall suffice to make them, in a certain sense, one Spirit, (1Co 6:17.) how much more shall the incomparably closer, and infinitely higher union of the three divine Persons with each other, be sufficient to denominate them one God, and one Lord? There is no other union like it, or second to it;-an union of will, presence, power, glory, and all perfections;-an union so inseparable and unalterable, that no one of the Persons ever was, or ever could be, without the other two; it being as necessary for the three to be, and to act together, as to be at all; which is the perfection of unity, and the strongest conjunction possible.
This important doctrine is rendered certain, not only from Joh 10:30. Rev 21:22. Rev. xxii 1. 1Co 2:11 and 1Jn 5:7 but from many other places of Scripture. So that the unity of three Persons in one Godhead is sufficiently revealed, as well as their distinction: neither is there any difficulty in admitting that three things may be three and one in different respects; distinct enough to be three, and yet united enough to be one; distinct without division, united without confusion. These, therefore, together, are the one Lord God of the Christians, whom we worship, and into whom we have been baptized.
4. Having thus considered what the divine Persons are in themselves, let us next observe, what are their offices relative to us. The peculiar offices of the three divine Persons are to create, redeem, and sanctify: the Father is God the Creator; the Son is God the Redeemer; the Holy Ghost is God the Sanctifier. Which is not to be so understood, as if neither the Son nor Holy Ghost was concerned in creating; nor as if neither Father nor Holy Ghost was concerned in redeeming; nor as if neither Father nor Son was concerned in sanctifying. All the three Persons concur in every work; all the three together create, redeem, and sanctify: but each Person is represented in scripture as having his more peculiar province; on account of which peculiarity, over and above what is common to all, one is more emphatically Creator, another Redeemer, and a third Sanctifier. So much as is common to all, serves to intimate their union one with the other; and so much as is peculiar to any one, in like manner serves to keep up the notion of their distinction.
We may observe something of this nature in the words immediately under consideration: the grace of our Lord Jesus Christ: grace is the common gift of the whole Trinity; but yet, here it is peculiarly attributed to Christ, as his gift and blessing, and denoting the special grace of redemption. The next words are,-the love of God; that is to say, of God the Father. Now we read of the love of Christ, and of the love of the Spirit; and love is common to the whole Trinity; for God is Love: but here one particular kind of love is intended;-the love of the Father, in sending his Son to redeem us, and the Holy Ghost to sanctify our souls.
The last words are,-And the communion of the Holy Ghost: now, there is a communion both of the Father and the Son with every holy man, Joh 14:23. Every holy man is the temple of the whole Trinity, which has communion with him, and abides in him; as is plain from innumerable texts of scripture; but in this text before us, one peculiar kind of communion, appertaining especially to the Holy Ghost, is signified. And upon the whole we may observe, that though St. Paul might have indifferently applied grace, or love, or communion to either the Father, or the Son, or the Holy Ghost, or to all together; yet he rather chose to make the characters several and distinct, to keep up a more lively sense of the distinction of persons and offices.
II. 1. The importance and use of these weighty truths may be judged of, first, from the nature of the thing itself: for, if there be really such three divine Persons, as above described, (and none can doubt of it, that read the scriptures without prejudice,) it must be highly expedient and useful to let mankind into some knowledge of them all; for there is no having a right apprehension of any one, without knowing what relation he stands under to the other two: and without this knowledge we cannot honour God perfectly, or in full measure and proportion. Add to this, that if man is to be trained up to a knowledge of God here, in order to be admitted to see him as he is in the life hereafter, it seems highly expedient that he should know at least how many, and what Persons stand in that character; that by his acquaintance with them now, in such a measure as is proper to his present state, he may attract such love and esteem for them here, as may prepare him for the fuller vision and fruition of the same hereafter.
2. This reasoning is abundantly confirmed from the concern which God has shewn to imprint and inculcate upon us this so important a belief, and so saving when received with divine power. There is no need to cite here the various texts of scripture bearing testimony to the divinity of the Father, Son, and Holy Ghost, and engaging us to place our hope, trust, and confidence in, and to pay our worship to them all: it will be sufficient for this purpose to single out two or three considerations, which appear of great force in the argument.
It is observable, that as soon as ever our Lord had given his disciples commission to form a church, he instructs them to baptize in the name of the Father, of the Son, and of the Holy Ghost, Mat 28:19. Whence we may justly infer, that faith in these three Persons as divine, in opposition to all the gods of the Gentiles, was to be a fundamental article of Christianity, and its distinguishing character.
There is another thing remarkable, not so obvious perhaps as the former, but no less worthy of notice; namely, how purposely the whole scheme of the divine dispensations seems calculated, to introduce men gradually into the knowledge of these three Persons. This appears all the way down, from the fall of Adam, to the completion of all by the descent of the Holy Ghost on the day of Pentecost. One might justly wonder why man, created after God's image, should be so soon suffered to fall; and why, after his fall, such a vast preparation, and so long a train, should be laid for his recovery; that there should be no way for it, but by means of a Redeemer to mediate and to intercede, to do and to suffer for him, to raise and restore him, and at length to judge him. Why might not the thing have been done in a much shorter and easier way? Why might not God the Father,-so graciously disposed towards all his creatures, have singly had the honour of pardoning, restoring, raising, and judging mankind? Or, supposing both the Father and the Son joined in the work, why should it be left as it were unfinished, and incomplete, though in the hands of both, without the concurrence of the Holy Ghost?”Can any doubt be made, whether God the Father singly was able or willing to do all that the Holy Ghost has done for us; to work miracles, to shed gifts, to sanctify man's nature, and to qualify him for the enjoyment of Deity:-These things must appear, at first sight, strange and unaccountable; full of darkness and impenetrable mystery.
But our wonder ceases, as soon as we consider that mankind were to be gradually let into the knowledge of three divine Persons, and not one only: that we were to be equally obliged to every one of them, that so we might be trained up to place our love, our fear, our trust in all, and pay acknowledgments suitable to their high quality and perfections. This is the grand reason of that long train, and vast preparation in man's redemption: and with this view there appears so many characters of consummate wisdom all the way, that nothing can furnish us with a more charming and august idea of the divine dispensations, from first to last. Let us consider but a little our Lord's conduct, when he was going to take leave of his disciples, and what he said to them upon the occasion, respecting the sending to them a Comforter; (Joh 16:7; Joh 14:16.) and then ask what is the meaning of all this?-Could the disciples want any other Comforter, when he had told them in the same chapter, that he himself and the Father should come and make their abode with them, Joh 14:23 and when he had determined himself to be with them alway even to the end of the world, Mat 28:20? What occasion could they have for any other Comforter?-Or what Comforter could do more or greater things than the Father or Son could do, by their constant presence with them?-But the reason of the whole procedure is very plain and manifest. The Holy Ghost, the third Person of the ever-blessed Trinity, was to be introduced with advantage, to do as great and signal things for mankind as either Father or Son had done; that so He likewise might partake of the same divine honours, and share with them in glory; and thus Father, Son, and Holy Ghost, be acknowledged as one God blessed for ever.
In this faith was the church of Christ originally founded: in this faith have the renowned martyrs and confessors of old lived and died; and in the same faith are all the churches of the Christian world instructed and edified at this day. Be it therefore our especial care and concern to continue in this faith firm and steadfast; never to be moved from it by the disputers of this world, who are permitted for a while to gainsay and oppose it for a trial and exercise to others, and that they who are approved may be made manifest. May we persevere in paying all honour, worship, and praise, to the three blessed Persons of the Godhead; knowing how great and how divine they are, and how securely they may be confided in! And let the intimate union which they have one with another, put us in mind of that brotherly love and union which ought to prevail among Christians; that so we may become as it were one heart, and one soul, knit in the striving together for the faith of the Gospel, in the unity of the Spirit, and the bond of peace. So may the grace of our Lord Jesus Christ, and the love of God the Father, and the communion of the Holy Ghost, be with us all now and for evermore. Amen.
REFLECTIONS.-1st, Having once and again warned the Corinthians, by his epistles, to amend their disorders, seconded by Sosthenes and Timothy who joined in his admonitions, the Apostle is now, the third time, ready to appear in person. Therefore,
1. He assures them, that if any continued yet refractory and disorderly, notwithstanding these repeated rebukes, he would not spare, but inflict condign punishment on such obstinate offenders. Note; There is an approaching end, when wrath to the uttermost will overtake the ungodly.
2. Since they demanded a proof of his apostleship, they should receive it; since ye seek a proof of Christ speaking in me, as if I threatened what I had no power, or authority to execute; when you have had such demonstration before of that gospel which I preach, and of that authority with which I am invested, which to you-ward is not weak, but is mighty in you, who have experienced the efficacy of my preaching, and begun to smart under the chastening rod, (1Co 11:30.) For though he was crucified through weakness, yet he liveth by the power of God, and hath all power committed into his hands: for we also are weak in him, and because of our present sufferings treated by many of you as despicable, and possessed of no authority from him: but we shall live with him by the power of God toward you; and as surely as he lives, shall we prove ourselves cloathed with his power to punish offenders: and this would soon be experienced by them, if they did not instantly amend their ways.
3. He urges them to judge themselves, that they might not be judged of the Lord, or his ministers. Examine yourselves, whether ye be in the faith; bring your hearts to the touchstone of God's revealed will: prove your own selves, by this divine rule: know ye not your ownselves, how that Jesus Christ is in you, formed in your hearts by his Spirit, except ye be reprobates, and when brought to the test, like false metal, rejected as refuse, and found hypocrites. But I trust that ye shall know that we are not reprobates, but approved and allowed of our divine Master, and acknowledged by him as faithful in all things.*
* In these reflections we have, as usual, considered this passage in its commonly received sense: but for its primary meaning see the introduction to this chapter, and the annotations.
2nd, The Apostle adds his fervent prayer for them, Now I pray to God that ye do no evil, nor incur censure from us, or wrath from God: not that we should appear approved, and by the punishment we inflict give a demonstration of our apostolic power; but that ye should do that which is honest, and praise-worthy; though we be as reprobates, and having no need to exert our power, should be thought of as insignificant persons, who really had it not. For we can do nothing against the truth, nor dare lift up the rod against such as walk according to the Gospel; but our power is to be exercised for the truth, to defend it against heretical teachers, and to recover backsliders, by the needful connection. For we are glad, when we are weak, and ye are strong; and when your exemplary practice renders censure unnecessary, and we appear as if we had no authority to inflict it. And this also we wish, even your perfection; that every offence were removed, the church knit together in perfect harmony and union, and every member of it perfect in love, yea, grown up to the measure of the stature of the fullness of Christ. Therefore I write these things being absent, lest, being present, I should use sharpness according to the power which the Lord hath given me to edification, and not to destruction; desirous rather that all evils among you should be amended, and our reproofs effectual for your reformation, than that we should be constrained to give a proof of our power in executing deserved punishment on the impenitent.
3rdly, The Apostle, 1. Takes his leave of them with affectionate exhortations. Finally, my brethren, farewell: be perfect, giving up your hearts entirely to God without the least reserve, reforming every disorder, and united to each other in pure and disinterested love: be of good comfort, rejoice alway in the Lord: be of one mind, let every dispute be silenced, and the spirit of party subside: live in peace and love, and the God of love and peace shall be with you, and dwell in the midst of you with his especial presence and blessing. Greet one another with an holy kiss. All the saints salute you, wishing you all prosperity in your souls and bodies, in time and in eternity. Note; (1.) Union in affection and sentiment is the sure mark of the prosperity of the church. (2.) The God of love and peace commands us to be like himself, and that is to be happy.
2. He concludes with his apostolical benediction. The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all; may the grace of a dying Redeemer, which includes all-spiritual and eternal blessings, be your portion! May a sense of the Father's love, the spring and source of your redemption, be warm upon your hearts! And may the richest communications from the Holy Ghost revive, quicken, strengthen, comfort, and establish you ever more and more; till by the mighty operation of this tri-une God your salvation be completed in glory everlasting, and your happy service be his never-ending praise. Such is my prayer for you: cease not to join my supplications for these inestimable benefits; and let every soul among you with faith and fervency say, Amen!
