2 Corinthians 13:3 King James Version with Strong's Concordance (STRONG)

3 Since G1893 ye seek G2212 a proof G1382 of Christ G5547 speaking G2980 in G1722 me, G1698 which G3739 to G1519 you-ward G5209 is G770 not G3756 weak, G770 but G235 is mighty G1414 in G1722 you. G5213

Cross Reference

Matthew 18:18-20 STRONG

Verily G281 I say G3004 unto you, G5213 Whatsoever G3745 G1437 ye shall bind G1210 on G1909 earth G1093 shall be G2071 bound G1210 in G1722 heaven: G3772 and G2532 whatsoever G3745 G1437 ye shall loose G3089 on G1909 earth G1093 shall be G2071 loosed G3089 in G1722 heaven. G3772 Again G3825 I say G3004 unto you, G5213 That G3754 if G1437 two G1417 of you G5216 shall agree G4856 on G1909 earth G1093 as touching G4012 any G3956 thing G4229 that G3739 G1437 they shall ask, G154 it shall be done G1096 for them G846 of G3844 my G3450 Father G3962 which G3588 is in G1722 heaven. G3772 For G1063 where G3757 two G1417 or G2228 three G5140 are G1526 gathered together G4863 in G1519 my G1699 name, G3686 there G1563 am I G1510 in G1722 the midst G3319 of them. G846

1 Corinthians 5:4-5 STRONG

In G1722 the name G3686 of our G2257 Lord G2962 Jesus G2424 Christ, G5547 when ye G5216 are gathered together, G4863 and G2532 my G1699 spirit, G4151 with G4862 the power G1411 of our G2257 Lord G2962 Jesus G2424 Christ, G5547 To deliver G3860 such an one G5108 unto Satan G4567 for G1519 the destruction G3639 of the flesh, G4561 that G2443 the spirit G4151 may be saved G4982 in G1722 the day G2250 of the Lord G2962 Jesus. G2424

1 Corinthians 9:1-3 STRONG

Am G1510 I not G3756 an apostle? G652 am G1510 I not G3756 free? G1658 have I not G3780 seen G3708 Jesus G2424 Christ G5547 our G2257 Lord? G2962 are G2075 not G3756 ye G5210 my G3450 work G2041 in G1722 the Lord? G2962 If G1487 I be G1510 not G3756 an apostle G652 unto others, G243 yet G235 doubtless G1065 I am G1510 to you: G5213 for G1063 the seal G4973 of mine G1699 apostleship G651 are G2075 ye G5210 in G1722 the Lord. G2962 Mine G1699 answer G627 to them that do examine G350 me G1691 is G2076 this, G3778

2 Corinthians 3:1-3 STRONG

Do we begin G756 again G3825 to commend G4921 ourselves? G1438 or G1508 need we, G5535 as G5613 some G5100 others, epistles G1992 of commendation G4956 to G4314 you, G5209 or G2228 letters of commendation G4956 from G1537 you? G5216 Ye G5210 are G2075 our G2257 epistle G1992 written G1449 in G1722 our G2257 hearts, G2588 known G1097 and G2532 read G314 of G5259 all G3956 men: G444 Forasmuch as ye are manifestly declared G5319 to G3754 be G2075 the epistle G1992 of Christ G5547 ministered G1247 by G5259 us, G2257 written G1449 not G3756 with ink, G3188 but G235 with the Spirit G4151 of the living G2198 God; G2316 not G3756 in G1722 tables G4109 of stone, G3035 but G235 in G1722 fleshy G4560 tables G4109 of the heart. G2588

2 Corinthians 10:8-10 STRONG

For G1063 G2532 though G1437 G5037 I should boast G2744 somewhat G5100 more G4055 of G4012 our G2257 authority, G1849 which G3739 the Lord G2962 hath given G1325 us G2254 for G1519 edification, G3619 and G2532 not G3756 for G1519 your G5216 destruction, G2506 I should G153 not G3756 be ashamed: G153 That G3363 I may G1380 not G3363 seem G1380 as G5613 if G302 I would terrify G1629 you G5209 by G1223 letters. G1992 For G3754 his letters, G1992 G3303 say they, G5346 are weighty G926 and G2532 powerful; G2478 but G1161 his bodily G4983 presence G3952 is weak, G772 and G2532 his speech G3056 contemptible. G1848

Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on 2 Corinthians 13

Commentary on 2 Corinthians 13 Matthew Henry Commentary


Chapter 13

In this chapter the apostle threatens to be severe against obstinate sinners, and assigns the reason thereof (v. 1-6); then he makes a suitable prayer to God on the behalf of the Corinthians, with the reasons inducing him thereto (v. 7-10), and concludes his epistle with a valediction and a benediction (v. 11-14).

2Cr 13:1-6

In these verses observe,

  • I. The apostle threatens to be severe against obstinate sinners when he should come to Corinth, having now sent to them a first and second epistle, with proper admonitions and exhortations, in order to reform what was amiss among them. Concerning this we may notice,
    • 1. The caution with which he proceeded in his censures: he was not hasty in using severity, but gave a first and second admonition. So some understand his words (v. 1): This is the third time I am coming to you, referring to his first and second epistles, by which he admonished them, as if he were present with them, though in person he was absent, v. 2. According to this interpretation, these two epistles are the witnesses he means in the first verse, referring rather to the direction of our Saviour (Mt. 18:16) concerning the manner how Christians should deal with offenders before they proceed to extremity than to the law of Moses (Deu. 17:6; 19:15) for the behaviour of judges in criminal matters. We should go, or send, to our brother, once and again, to tell him of his fault. Thus the apostle had told these Corinthians before, in his former epistle, and now he tells them, or writes to those who heretofore had sinned, and to all others, giving warning unto all before he came in person the third time, to exercise severity against scandalous offenders. Others think that the apostle had designed and prepared for his journey to Corinth twice already, but was providentially hindered, and now informs them of his intentions a third time to come to them. However this be, it is observable that he kept an account how often he endeavoured, and what pains he took with these Corinthians for their good: and we may be sure that an account is kept in heaven, and we must be reckoned with another day for the helps we have had for our souls, and how we have improved them.
    • 2. The threatening itself: That if (or when) he came again (in person) he would not spare obstinate sinners, and such as were impenitent, in their scandalous enormities. He had told them before, he feared God would humble him among them, because he should find some who had sinned and had not repented; and now he declares he would not spare such, but would inflict church-censures upon them, which are thought to have been accompanied in those early times with visible and extraordinary tokens of divine displeasure. Note, Though it is God's gracious method to bear long with sinners, yet he will not bear always; at length he will come, and will not spare those who remain obstinate and impenitent, notwithstanding all his methods to reclaim and reform them.
  • II. The apostle assigns a reason why he would be thus severe, namely, for a proof of Christ's speaking in him, which they sought after, v. 3. The evidence of his apostleship was necessary for the credit, confirmation, and success, of the gospel he preached; and therefore such as denied this were justly and severely to be censured. It was the design of the false teachers to make the Corinthians call this matter into question, of which yet they had not weak, but strong and mighty proofs (v. 3), notwithstanding the mean figure he made in the world and the contempt which by some was cast upon him. Even as Christ himself was crucified through weakness, or appeared in his crucifixion as a weak and contemptible person, but liveth by the power of God, or in his resurrection and life manifests his divine power (v. 4), so the apostles, how mean and contemptible soever they appeared to the world, did yet, as instruments, manifest the power of God, and particularly the power of his grace, in converting the world to Christianity. And therefore, as a proof to those who among the Corinthians sought a proof of Christ's speaking in the apostle, he puts them upon proving their Christianity (v. 5): Examine yourselves, etc. Hereby he intimates that, if they could prove their own Christianity, this would be a proof of his apostleship; for if they were in the faith, if Jesus Christ was in them, this was a proof that Christ spoke in him, because it was by his ministry that they did believe. He had been not only an instructor, but a father to them. He had begotten them again by the gospel of Christ. Now it could not be imagined that a divine power should go along with his ministrations if he had not his commission from on high. If therefore they could prove themselves not to be reprobates, not to be rejected of Christ, he trusted they would know that he was not a reprobate (v. 6), not disowned by Christ. What the apostle here says of the duty of the Corinthians to examine themselves, etc., with the particular view already mentioned, is applicable to the great duty of all who call themselves Christians, to examine themselves concerning their spiritual state. We should examine whether we be in the faith, because it is a matter in which we may be easily deceived, and wherein a deceit is highly dangerous: we are therefore concerned to prove our own selves, to put the question to our own souls, whether Christ be in us, or not; and Christ is in us, except we be reprobates: so that either we are true Christians or we are great cheats; and what a reproachful thing is it for a man not to know himself, not to know his own mind!

2Cr 13:7-10

Here we have,

  • I. The apostle's prayer to God on the behalf of the Corinthians, that they might do no evil, v. 7. This is the most desirable thing we can ask of God, both for ourselves and for our friends, to be kept from sin, that we and they may do no evil; and it is most needful that we often pray to God for his grace to keep us, because without this we cannot keep ourselves. We are more concerned to pray that we may not do evil than that we may not suffer evil.
  • II. The reasons why the apostle put up this prayer to God on behalf of the Corinthians, which reasons have a special reference to their case, and the subject-matter about which he was writing to them. Observe, he tells them,
    • 1. It was not so much for his own personal reputation as for the honour of religion: "Not that we should appear approved, but that you should do that which is honest, or decent, and for the credit of religion, though we should be reproached and vilified, and accounted as reprobates,' v. 7. Note,
      • (1.) The great desire of faithful ministers of the gospel is that the gospel they preach may be honoured, however their persons may be vilified.
      • (2.) The best way to adorn our holy religion is to do that which is honest, and of good report, to walk as becomes the gospel of Christ.
    • 2. Another reason was this: that they might be free from all blame and censure when he should come to them. This is intimated in v. 8, We can do nothing against the truth, but for the truth. If therefore they did not do evil, nor act contrary to their profession of the gospel, the apostle had no power nor authority to punish them. He had said before (ch. 10:8) and says here (v. 10) that the power which the Lord had given him was to edification, not to destruction; so that, although the apostle had great powers committed to him for the credit and advancement of the gospel, yet he could not do anything to the disparagement of the truth, nor the discouragement of those who obeyed it. He could not, that is, he would not, he dared not, he had no commission to act against the truth; and it is remarkable how the apostle did rejoice in this blessed impotency: "We are glad,' says he (v. 9), "when we are weak and you are strong; that is, that we have no power to censure those who are strong in faith and fruitful in good works.' Some understand this passage thus: "Though we are weak through persecutions and contempt, we bear it patiently, and also joyfully, while we see that you are strong, that you are prosperous in holiness, and persevering in well-doing.' For,
    • 3. He desired their perfection (v. 9); that is, that they might be sincere, and aim at perfection (sincerity is our gospel-perfection), or else he wished there might be a thorough reformation among them. He not only desired that they might be kept from sin, but also that they might grow in grace, and increase in holiness, and that all that was amiss among them might be rectified and reformed. This was the great end of his writing this epistle, and that freedom he used with them by writing these things (those friendly admonitions and warnings), being absent, that so, being present, he should not use sharpness (v. 10), that is, not proceed to the utmost extremity in the exercise of the power which the Lord had given him as an apostle, to revenge all disobedience, ch. 10:6.

2Cr 13:11-14

Thus the apostle concludes this epistle with,

  • I. A valediction. He gives them a parting farewell, and takes his leave of them for the present, with hearty good wishes for their spiritual welfare. In order to this,
    • 1. He gives them several good exhortations.
      • (1.) To be perfect, or to be knit together in love, which would tend greatly to their advantage as a church, or Christian society.
      • (2.) To be of good comfort under all the sufferings and persecutions they might endure for the cause of Christ or any calamities and disappointments they might meet with in the world.
      • (3.) To be of one mind, which would greatly tend to their comfort; for the more easy we are with our brethren the more ease we shall have in our own souls. The apostle would have them, as far as was possible, to be of the same opinion and judgment; however, if this could not be attained, yet,
      • (4.) He exhorts them to live in peace, that difference in opinion should not cause an alienation of affections-that they should be at peace among themselves. He would have all the schisms that were among them healed, that there should be no more contention and wrath found among them, to prevent which they should avoid debates, envyings, backbitings, whisperings, and such like enemies to peace.
    • 2. He encourages them with the promise of God's presence among them: The God of love and peace shall be with you, v. 11. Note,
      • (1.) God is the God of love and peace. He is the author of peace, and lover of concord. He hath loved us, and is willing to be at peace with us; he commands us to love him, and to be reconciled to him, and also that we love one another, and be at peace among ourselves.
      • (2.) God will be with those who live in love and peace. He will love those who love peace; he will dwell with them here, and they shall dwell with him for ever. Such shall have God's gracious presence here, and be admitted to his glorious presence hereafter.
    • 3. He gives directions to them to salute each other, and sends kind salutations to them from those who were with him, v. 12, 13. He would have them testify their affection to one another by the sacred rite of a kiss of charity, which was then used, but has long been disused, to prevent all occasions of wantonness and impurity, in the more declining and degenerate state of the church.
  • II. The apostolical benediction (v. 14): The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Thus the apostle concludes his epistle, and thus it is usual and proper to dismiss worshipping assemblies. This plainly proves the doctrine of the gospel, and is an acknowledgment that Father, Son, and Spirit, are three distinct persons, yet but one God; and herein the same, that they are the fountain of all blessings to men. It likewise intimates our duty, which is to have an eye by faith to Father, Son, and Holy Ghost-to live in a continual regard to the three persons in the Trinity, into whose name we were baptized, and in whose name we are blessed. This is a very solemn benediction, and we should give all diligence to inherit this blessing. The grace of Christ, the love of God, and the communion (or communication) of the Holy Ghost: the grace of Christ as Redeemer, the love of God who sent the Redeemer, and all the communications of this grace and love, which come to us by the Holy Ghost; it is the communications of the Holy Ghost that qualify us for an interest in the grace of Christ, and the love of God: and we can desire no more to make us happy than the grace of Christ, the love of God, and the communion of the Holy Ghost. Amen.