Matthew Henry’s Complete Commentary

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Matthew Henry Commentary on the Whole Bible (1721)

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S E C O N D   C O R I N T H I A N S.

CHAP. XIII.

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In this chapter the apostle threatens to be severe against obstinate

sinners, and assigns the reason thereof

(ver. 1-6);

then he makes a suitable prayer to God on the behalf of the

Corinthians, with the reasons inducing him thereto

(ver. 7-10),

and concludes his epistle with a valediction and a benediction,

ver. 11-14.

The Apostle Asserts His Claims.	A. D. 57.

     

1 This is the third time I am coming to you. In the mouth

of two or three witnesses shall every word be established.

  2 I told you before, and foretell you, as if I were present,

the second time; and being absent now I write to them which

heretofore have sinned, and to all other, that, if I come again,

I will not spare:

  3 Since ye seek a proof of Christ speaking in me, which to

you-ward is not weak, but is mighty in you.

  4 For though he was crucified through weakness, yet he liveth

by the power of God. For we also are weak in him, but we shall

live with him by the power of God toward you.

  5 Examine yourselves, whether ye be in the faith; prove your

own selves. Know ye not your own selves, how that Jesus Christ is

in you, except ye be reprobates?

  6 But I trust that ye shall know that we are not reprobates.

     

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

(Matt. xvii. 16)

concerning the manner how Christians should deal with offenders before

they proceed to extremity than to the law of Moses

(Deut. xvii. 6; xix. 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, &c. 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, &c., 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!

The Apostle Asserts His Claims.	A. D. 57.

     

7 Now I pray to God that ye do no evil; not that we should

appear approved, but that ye should do that which is honest,

though we be as reprobates.

  8 For we can do nothing against the truth, but for the truth.

  9 For we are glad, when we are weak, and ye are strong: and

this also we wish, even your perfection.

  10 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.

     

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. x. 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. x. 6.

The Apostolic Benediction.	A. D. 57.

     

11 Finally, brethren, farewell. Be perfect, be of good comfort,

be of one mind, live in peace; and the God of love and peace

shall be with you.

  12 Greet one another with a holy kiss.

  13 All the saints salute you.

  14 The grace of the Lord Jesus Christ, and the love of God, and

the communion of the Holy Ghost, be with you all. Amen.

     

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.

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Matthew Henry Commentary on the Whole Bible (1721)

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