Chapter 13

1 He threatened severity, and the power of his apostleship against obstinate sinners. 5 And advising them to a trial of their faith, 7 and to a reformation of their sins before his coming, 11 he concludeth his epistle with a general exhortation and a prayer.

1. The third time. See on chs. 2:1; 12:14.

Two or three witnesses. This chapter constitutes Paul’s last-known written message to the Corinthians. A serious state of spiritual declension still prevailed in one section of the church (ch. 12:20, 21), one for which previous letters (see on ch. 2:3), a possible second visit (see on ch. 12:14), and the labors of Titus (chs. 2:13; 7:6, 13, 14; 12:18) appear to have accomplished little or nothing. Paul now warns the members regarding this wayward group (ch. 13:1–4). Only one alternative remains—to deal with them firmly and unsparingly in the power and authority of Christ. In anticipation of his intended procedure in disciplining them, Paul cites a recognized Jewish law (Num. 35:30; Deut. 17:6; 19:15), and one to which Christ appealed (Matt. 18:16).

On a previous visit, evidently, Paul had treated this rebel group with leniency and had avoided taking decisive measures against them. They had interpreted this as weakness, even as cowardice, on Paul’s part. Paul referred to that visit as a humiliating experience (chs. 2:1, 4; 12:21). This insubordinate minority was constantly taunting him for proof of his apostolic authority. See on chs. 2:1; 12:14.

2. I told you before. That is, in his previous letters (see on 2 Cor. 2:3; cf. 1 Cor. 4:13–19). On the former visit he did the same by word of mouth (see on 2 Cor. 12:14). They have had ample warning repeated over a considerably extended period of time.

Foretell. Paul now warns them again, in advance of his impending visit.

Heretofore have sinned. From the same Greek word translated “have sinned already” in ch. 12:21.

To all other. Paul addresses this warning to the church as a whole, lest any not directly involved should be sympathetic toward the culprits. Punishment would doubtless include expulsion (cf. 1 Cor. 5:5; 1 Tim. 1:20). The death of Ananias and Sapphira (Acts 5:1–11) and the blinding of Elymas (ch. 13:8–11) were instances of the exercise of apostolic authority accompanied by special divine acts of punishment. Perhaps Paul may have anticipated the possibility of a similar miraculous demonstration at Corinth.

I will not spare. They have had their chance to repent. If still recalcitrant, they will be subjected to the most stern church discipline.

3. Ye seek a proof. Paul’s foes had dared the apostle to carry out what they chose to consider threats. When members of this worldly-minded group looked at Paul they saw nothing more than what they took to be a weak, contemptible human being (see on ch. 10:10, 12). They refused to accept him as an ambassador for Christ (ch. 5:20). Paul readily admitted that from the human point of view he was “weak” (ch. 11:21, 29). Nevertheless, he insisted that his strength was “in demonstration of the Spirit and of power” (1 Cor. 2:3–5; 2 Cor. 12:10).

In me. Paul had been mighty in truth, in doctrine, in delivering men from sin, in bringing them spiritual regeneration, in performing miracles (ch. 12:12), to the extent that among the Corinthians themselves there were living epistles for Christ (ch. 3:3). Evidence of his apostleship was apparent to all who would examine it candidly (see on ch. 12:11, 12). They had abundant evidence that Christ had spoken through Paul. However, worldly-minded people are not impressed by such evidence (1 Cor. 2:14–16). In reality, Paul’s enemies are challenging, not him, but Christ.

4. Crucified through weakness. Paul finds solace in the thought that no one could ever appear more weak and helpless than Christ as He hung in agony and shame upon the cross. Yet Christ lives and is highly exalted (Phil. 2:6–9). All who abide in Christ may expect to share, not only in His humiliation, but also in His strength, which is “made perfect” in human weakness (2 Cor. 12:9; cf. Rom. 6:3–6).

Liveth. The Corinthian rebels have Christ, living “by the power of God,” to deal with, not merely a “weak” Paul, as they think.

We … are weak. Paul candidly admits his weakness, but he glories in the power of Christ that operates in and through him (see chs. 11:30; 12:9, 10) in spite of his weakness.

The power of God. The Corinthians had both witnessed and experienced that power, and could not deny the reality of it.

5. Examine. Beginning with v. 5, Paul directs the focus of attention away from himself and challenges the Corinthians to turn a critical eye upon themselves. Are they genuine Christians? Every follower of Christ can profitably examine his own life each day. If we would be more critical of ourselves, we would be less critical of others.

Yourselves. In Greek this word stands in the emphatic position, as if Paul said, “It is yourselves you are to examine.” The second clause would similarly read, “It is your own selves you are to prove.” Many of the Corinthians were more ready to sit in judgment upon others than upon themselves (see 1 Cor. 11:31, 32; cf. Gal. 6:4). Before they are competent to judge others, men must put themselves to the test. The test we apply to others we should be willing to have applied to ourselves (see on Matt. 7:1–5). The beam must be removed from our own eyes. Men are generally disposed to take too favorable a view of themselves, of their own character, and of their own importance. They usually shrink from self-examination lest they discover that they are not all they may wish they were. Few men can endure seeing themselves as they really are. The sight is often too disturbing to their ego. Without the remedy of divine love and forgiveness such personal revelations may drive men to distraction, and even suicide. Rather than face themselves as they really are, they focus on the faults of others. Doing so, they lose sight of their own faults and they succeed in convincing themselves that they are far better than other men. Compare on 2 Cor. 10:12. For comment on steps that may appropriately follow self-examination see on ch. 7:9–11.

The faith. Not in a doctrinal, but in a practical, sense. Paul refers to a deep conviction with respect to one’s personal relationship to God, to trust and holy fervor born of faith in Christ as Lord and Saviour. Many nominal Christians think it sufficient to test themselves on points of secondary importance such as church membership, church attendance, tithes and offerings, and Sabbath observance. To be sure, these are not to be neglected. But there are even weightier matters that demand consideration (see on Micah 6:8; Matt. 19:16–22; 23:23). Things that are of major consequence include personal experience with the saving, transforming grace of Christ, absolute loyalty to all the revealed will of God, sincerity of motives, and a selfless interest in, and service for, one’s fellow men.

Prove. Gr.dokimazoµ, “to test,” “to scrutinize closely.” This is a much stronger word than “examine.” Dokimazoµ is used of assaying gold and silver (cf. Job 23:10).

Christ is in you. That is, living out the principles of His perfect life in your lives (see on Rom. 8:3, 4; Gal. 2:20).

Reprobates. Gr. adokimoi, literally, “test failers.” Failure to pass the test was evidence that Christ was not in them and that they were not genuine Christians.

6. We are not reprobates. Paul sincerely hopes that in the eyes of the Corinthians he will pass the test of apostleship.

7. I pray. There are not many instances, even in the Bible, of such Christlike unselfishness and love toward others as Paul here reveals (cf. Ex. 32:31, 32; Luke 23:34; Acts. 7:59, 60; Rom. 9:3). He has set forth the evidence of his apostleship, and is confident the Corinthians will believe he has met the test (see on 2 Cor. 12:11, 12). In love, knowledge, patience, service, ministry, and the fruits of the Spirit, Paul stands vindicated. The authority and power of Christ have been manifested through him.

We should appear. Paul’s motive in appealing to the Corinthians to do no wrong was not that he would thereby be proved a genuine apostle (cf. 1 Cor. 9:2), but that they might themselves pass the test, and prove to be true Christians.

Though we be as reprobates. Even if they failed to see in Paul the evidence of genuine apostleship, he hoped that they would give evidence of being genuine Christians. He was willing to be considered a failure, if that would help them succeed.

8. The truth. That is, the truth as it is in Christ Jesus, the truth of salvation as set forth in the Word of God (John 1:14, 17; 8:32; Gal. 2:5, 14). Eternal truth abides unchanged irrespective of what men may do. The enemies of truth have always failed. If the Corinthians are devoted to the truth, they have nothing to fear, for truth makes men invincible. When men place themselves on the side of truth, God accepts responsibility for their security and eternal triumph.

9. We are glad. In vs. 7–10 Paul encourages the Corinthian church to go on to complete recovery and restoration. That is the goal of his hope for them and the burden of his epistle to them.

When we are weak. He will be happy indeed to appear weak in the use of his disciplinary power, if they will only be strong in the graces of the Spirit (see on v. 6) and reflect the character of Christ.

Perfection. Or, “soundness,” “completeness.” Paul longs to see his converts achieve Christian maturity, with every gift, talent, faculty, tendency, and appetite in its proper place. He desires that the church shall be joined together in love, every member of the body functioning properly under the control of the indwelling Spirit (1 Cor. 12:12–31).

10. Lest. See on chs. 10:2; 13:2.

Given me to edification. The purpose of gospel authority is the building up of the church, the perfecting of the saints (John 3:17; John 20:21–23). However necessary the exercise of such power may be for the sake of discipline, it is inevitably second best. It will be no pleasure to Paul to expel a member of the church, and he will take severe action only as a last resort.

From the very entrance of sin Satan and sinful men have been in rebellion against the supreme authority of God. Paul’s aim is to bring men into captivity to Christ (see 2 Cor. 10:5). This cannot be done by force, but by implanting the mind of Christ.

11. Finally, brethren. Paul’s concluding words include a tender farewell, a final admonition (v. 11), a parting salutation (v. 12), and a benediction. His closing exhortation enjoins four Christian graces that will safeguard the Corinthians against the evils that beset them.

Farewell. Literally, “rejoice,” “be glad,” “fare well” (cf. Phil 3:1; 4:4).

Be perfect. Literally, “be mended,” “be put in order,” “be adjusted.” All that has been out of joint is to be restored. See on Matt. 5:48.

Be of good comfort. Gr. parakaleoµ, “be admonished,” “be exhorted” (see on Matt. 5:4), that is, accept the counsel I have given you. The noun and verb forms of this word occur 28 times in the book. The Corinthians are to encourage and strengthen one another to do good. So doing, they will have no time to devour one another.

Be of one mind. Literally, “be of the same mind.” This phrase is particularly characteristic of Paul (Rom. 12:16; 15:6; Phil 2:2; 3:16; 4:2). Christian unity was the burden of Christ’s last recorded prayer for His disciples (John 17:11, 21–23). The supreme need of the Corinthian church was the “unity of the Spirit in the bond of peace” (Eph. 4:2–7).

Live in peace. Or, “live in harmony.” Peace is one of the great legacies Christ bequeathed to His church (John 14:27; 16:33; cf. ch. 20:21, 26; Acts 10:36). It has always been an essential part of the Christian gospel and a test of Christian experience (Rom. 5:1; 10:15; 14:17, 19; 1 Cor. 14:33; Eph. 2:14). To the extent of his ability the Christian is to “live peaceably with all men” (Rom. 12:18). If outward peace is not possible because of factors over which the Christian has no control, he can still enjoy peace in his own heart. “Blessed are the peacemakers” (see on Matt. 5:9).

God of love. See on 1 John 4:8.

Peace. See on Rom. 15:33.

12. An holy kiss. In ancient times, and in various parts of the world today, this is a cordial form of greeting. Such a kiss was given on the cheek, the forehead, the hands, or even the feet, but never on the lips, men thus greeting men and women greeting women. The custom originated in OT times (Gen. 29:13). It expressed affection (Gen. 27:26, 27; 1 Sam. 20:41), reconciliation (Gen. 45:15), farewell (Ruth 1:9, 14; 1 Kings 19:20), and homage (1 Sam. 10:1). According to Justin Martyr it was commonly used in connection with the observance of the Lord’s Supper (First Apology 65). It came into general use among early Christians as a token of peace, good will, and reconciliation (Rom. 16:16; 1 Cor. 16:20; 1 Thess. 5:26).

13. The saints. Literally, “holy ones” (see on Acts 9:13; Rom. 1:7). Christians are thus commonly designated in the NT because they were called to live holy lives. Paul doubtless has special reference to the Christians of Macedonia, where he was at the time of writing.

14. Grace. See on Rom. 3:24; 2 Cor. 1:2. This verse is unique in that here alone, in the NT, what later came to be known as the apostolic benediction appears in its complete form. From earliest times it became a part of church liturgy. It was also pronounced at the baptism of new believers and at the dismissal of Christian assemblies.

Together with Matt. 28:19 this verse provides the most complete and explicit summary of the doctrine of the Trinity (see Additional Note on John 1). The order of the names of the Godhead as here given, however, differs from that of Matthew. Generally in Paul’s epistles the name of the Father precedes that of the Son (Rom. 1:7; 1 Cor. 1:3; 2 Cor. 1:2). Here the order is reversed. The OT formula of dismissal, the Aaronic blessing, was also threefold in nature (Num. 6:24–26). The test of all true Christian experience is fellowship and communion with God through the Holy Spirit.

Soon after dispatching this letter Paul made another visit to Corinth and spent three months there (Acts 20:1–3), during which time he wrote epistles to the Romans and the Galatians. That he was able to do so suggests that the Corinthian believers accepted his second epistle and acted in harmony with the counsel given therein. In his letter to the Romans, Paul implies that he received a kindly welcome at Corinth (Rom. 16:23). Furthermore, the collection at Corinth for the poor at Jerusalem proved successful (Rom. 15:26–28). Early Christian records provide no further information concerning the church at Corinth until the close of the century, when Clement of Rome addressed a letter to them.

The postscript following v. 14 appears in no manuscript earlier than the 8th century. It was a late editorial addition, not part of the original inspired record.

Ellen G. White comments

5    CSW 96; CT 194; DA 314; Ev 91; EW 27; FE 214, 266; MYP 83, 122; 1T 188, 263; 2T 71, 81, 251, 316, 511, 552; 5T 103, 163, 610; 7T 252, 257, 285; 8T 103, 299

8     GC 101

11   4T 20; 5T 248

Events Associated With Paul’s Letter to the Galatians, Written From Corinth During the Third Missionary Tour, c. A.D. 58