返回Chapter 13
Chapter 13
Chapter Thirteen
2 Cor. 13:1. This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established.
Just as God Himself threatens much but always delays punishment, so too Paul, imitating Him, gathers many witnesses beforehand, saying: as it is written, that at the mouth of two or three witnesses every word shall be established, that is, confirmed (Deut. 17:6), so also by my three comings every threatening word of mine is determined and will be confirmed against you, if you do not repent. For he puts his comings in the place of witnesses.
2 Cor. 13:2. I told you before, and foretell you, as if I were present the second time, and now being absent, I write to those who have sinned before and to all the rest, that if I come again, I will not spare.
I previously told you, and I say again: as during my second visit, being with you, I said, so now also through this epistle I declare to you — to those who have sinned, as being in need of correction, and to the rest, as witnesses — that when I come again, I will not spare. He did not say: I will punish, but used the fatherly word of sparing; for if I find them, he says, uncorrected, then I will not delay for long.
2 Cor. 13:3. You seek a proof that Christ speaks in me,
He says this with great indignation to those who despised him as a weak and contemptible man. He speaks as if to say: since you desire to test whether Christ dwells in me, and you mock me as a weak man who does not have Christ within him, you will truly learn this if you do not correct yourselves. He shows that the words he speaks are spiritual, and that one should fear his threat as if Christ Himself had uttered it. He did not wish to punish them in order to provide them with experience and knowledge, but because you, he says, sin incurably. If I, he says, am compelled to punish you, then you will learn in reality what you are striving to learn.
2 Cor. 13:3. He is not weak toward you, but mighty in you,
Why does he add "for you," when Christ is powerful everywhere? Probably because they had already experienced His power before. Thus he expresses the following thought: since you have previously seen the proofs, you already know full well that He is "not weak toward you," but "powerful," that is, He has power. Or these words have the following meaning: He shows His power over you in this life, when you are able to reform yourselves — He strikes you now in order to show mercy on the Day of Judgment; but upon the unbelievers He will show His power on the very Day of Judgment. At the same time, he shows that although He will punish, it is not he himself who will punish, but Christ.
2 Cor. 13:4. For though He was crucified in weakness, yet He lives by the power of God,
Many are troubled by these words, but know that infirmity refers to bodily weakness; infirmity also refers to unsteadiness in faith, as in the words: "him that is weak in the faith receive" (Rom. 14:1); and finally, infirmity refers to plots, dangers, and humiliations, as in the words: "I take pleasure in infirmities" (2 Cor. 12:10), and so on. In this last sense the Lord was crucified through weakness, as one who endured persecutions, dangers, and insults; for all these things seem to proceed from weakness. Therefore, just as Paul calls the preaching "foolishness" (1 Cor. 1:21) not because it was actually foolishness, but because that is what the unbelievers thought of it, so too he says that the Lord was crucified through weakness, not because this was actually the case, but because that is how it appeared to the unbelievers. But He "lives by the power of God," that is, by the power of the Father or by His own power, for all that belongs to the Father belongs also to Him, and all that belongs to Him belongs also to the Father. Thus the power is common to Them, or rather, He Himself is the power of the Father. So He raised Himself according to His own prediction: "Destroy this temple, and in three days I will raise it up" (John 2:19). Paul says all this because they despised Christ as one who was persecuted and suffered afflictions, attributing these to weakness, and he shows that Christ suffered no harm whatsoever from this supposed weakness.
2 Cor. 13:4. And we also, though we are weak in Him, yet we shall live with Him by the power of God toward you.
That is, we endure persecutions, we are driven out, for this is what weakness consists in. "In Him," that is, for His sake and for the sake of His word. And just as He suffered no harm when subjected to plots against Him, so too we shall suffer none, but "shall be alive with Him," that is, we shall appear unconquerable "in you," that is, for the sake of your salvation. It may also be that in these words he is frightening them: although you think that we are weak, yet we are alive in you, that is, to punish you if you do not reform.
2 Cor. 13:5. Examine yourselves, whether you are in the faith; test yourselves.
And what am I saying about myself, that Christ speaks in me, that I am powerful, even though I imitate Him who was crucified and do not proceed to punishment. For you too, if you wish to test yourselves, will see Christ in yourselves, since you all have faith — either ordinary faith, or in particular — wonder-working faith (for believers at that time performed miracles). Thus, if Christ is in you — my disciples — then all the more so in me, the teacher.
2 Cor. 13:5. Or do you not know yourselves, that Jesus Christ is in you? Unless you are not what you ought to be.
That is, if you have not been deprived of the gift of miracles which you received. He hints that they are living lawlessly, for many, having faith, did not have the power to work miracles, because they lived lawlessly. The meaning of the words is as follows: you, it seems, do not know yourselves — whether Christ is in you? He is not in you, because you are "not what you ought to be." But he expresses this thought not directly, but speaks indefinitely, so as not to strike them.
2 Cor. 13:6. But concerning us, I hope, you will know that we are what we ought to be.
In these words is contained a strong threat, for their meaning is as follows: you desire to acquire proof by means of punishment; and I hope that we will be in a position to give you evidence that we are "what we ought to be," and have not been deprived of the gift of signs and powers. Or else: we have not become so corrupt in our life that Christ should have to abandon us. He abides in us on account of our pious life and will punish the unbelievers who are among you.
2 Cor. 13:7. We pray to God that you do no evil, not so that we may appear what we ought to be, but so that you may do good, even though we may seem to be not what we ought to be.
Note his mercy. He was despised, reviled as a man having no power and only boasting in writing; yet he not only cancels the punishment, but even implores them not to sin, so as not to bring him to the necessity of punishing. For I am not striving to appear "what I ought to be" and as one having the power to punish, but that you should always do good and repent if you sin; and let me be considered "not what I ought to be," that is, let me seem to many to be weak and powerless, as one who found no occasion to punish you. He did not wish to actually be "not what he ought to be"; on the contrary, he showed himself approved by teaching his disciples not to sin in anything, but he said "we appeared not to be what we ought to be," expressing thereby the opinion of many.
2 Cor. 13:8. For we are not strong against the truth, but strong for the truth.
In order not to appear to be flattering, he says: I am not at all doing this out of vainglory, that is, I affirm that we will not have the power to punish you when we find you not fallen. Even if we attempt to do this, God will not grant us His help; for He gave us power so that we might pronounce judgment in accordance with the truth, and not against it: for a true judgment is pronounced by the one who punishes the one deserving of punishment; but the one who attempts to punish the one who has not sinned acts against the truth.
2 Cor. 13:9. We rejoice when we are weak and you are strong,
These words show the apostle's strong devotion to the Corinthians, for the meaning of his words is as follows: do not think that I grieve because I cannot demonstrate my power over you in the event that you do not stumble. On the contrary, I am very glad when I myself am "weak," that is, am considered weak, as one who shows no power in punishing you, and when you are "strong," that is, virtuous and free from falls.
2 Cor. 13:9. We pray about this very thing — about your perfection.
The meaning of his words is as follows: I not only desire this, but also pray that you may be blameless and innocent, that is, perfect, giving no occasion for punishment.
2 Cor. 13:10. For this reason I write these things being absent, so that being present I should not use sharpness, according to the authority which the Lord has given me for edification, and not for destruction.
Having greatly frightened them and put forth threats, he now presents a justification for this. I wrote thus because I desire that the threats and severity remain only in writing and not be carried out in reality; for I will certainly punish those who have not corrected themselves, since the Lord gave me authority. By this he shows that through him the Lord Himself punishes. And showing that he does not wish to use his authority for their punishment, he adds: "for building up, and not for tearing down," that is, the Lord does not wish to tear down, or punish, but to build up, that is, to do good. Nevertheless, to punish the incorrigible is itself building up.
2 Cor. 13:11. Finally, brethren, rejoice,
I, he says, have done my part; it remains for you to act in accordance with me. For if you correct your life, you will gain unfading joy in your conscience, even though I grieved you with my words.
2 Cor. 13:11. Be perfected,
That is, be perfect both in teaching and in life, and supply that which is lacking in you.
2 Cor. 13:11. Be comforted,
Since there were many temptations and dangers, he says to them: seek consolation in yourselves, in one another, and in your own change for the better; for a good conscience is a great consolation.
2 Cor. 13:11. Be of one mind, be at peace.
He was asking them about this, as people who were in disagreement, in his first epistle as well (1 Cor. 1:10). Being of one mind relates to dogmas, while being at peace ("be at peace") — a concept opposite to discord — refers to people's relations with one another. Therefore Paul demands both.
2 Cor. 13:11. And the God of love and peace will be with you.
He not only exhorts them but also prays for them. Or else these words contain not a prayer but a prediction that if you mutually preserve peace, then God will be with you. God is called the God of love either because He is its source, or because He abundantly manifests it in us, or because where there is love, there He is and is its Lord. Likewise, He is called the God of peace either because He is its source, or because He reconciled the heavenly with the earthly, or because He is its Lord, as of His own possession.
2 Cor. 13:12. Greet one another with a holy kiss.
Not with a pretended and treacherous kiss, like that of Judas. For we kiss one another for the purpose of kindling love all the more, since through the mouth, more than through any other member, the souls of those who kiss are united. Likewise, when entering a house, we express our unity through a kiss. Or else, since we are the temple of God, and the mouth is the entrance to this temple, we kiss this entrance, for through it Christ enters into us during communion.
2 Cor. 13:12. All the saints greet you.
The present he unites with a kiss, the absent with a greeting, but even here the lips are joined, because the greeting proceeds from them.
2 Cor. 13:13. The grace of our Lord Jesus Christ, and the love of God the Father, and the communion of the Holy Spirit be with you all. Amen.
Having united all together, he, according to his custom, prays that the grace of the Son be upon them, through which He saved us — not by our works, but by grace, having Himself endured being slain for us. And then, as if being asked — whence comes this grace of the Son? he answers: from the love of the Father. And what does it produce? The communion of the Holy Spirit, that is, participation and partaking of Him, by virtue of which we are sanctified — having become, through the indwelling of the Comforter in us, partakers of Him, we ourselves also become spirit, not by nature, but through communion. What ground, then, do those have who reject the Spirit on the basis that Paul did not mention Him at the beginning of the epistles? Here he mentions and fully enumerates the Trinity, which may preserve us holding firmly to the dogmas and leading a blameless life, so that we may be perfect servants of the perfect God in Trinity, to Whom be glory unto the ages of ages. Amen.
2 Cor. 13:1. This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established.
Just as God Himself threatens much but always delays punishment, so too Paul, imitating Him, gathers many witnesses beforehand, saying: as it is written, that at the mouth of two or three witnesses every word shall be established, that is, confirmed (Deut. 17:6), so also by my three comings every threatening word of mine is determined and will be confirmed against you, if you do not repent. For he puts his comings in the place of witnesses.
2 Cor. 13:2. I told you before, and foretell you, as if I were present the second time, and now being absent, I write to those who have sinned before and to all the rest, that if I come again, I will not spare.
I previously told you, and I say again: as during my second visit, being with you, I said, so now also through this epistle I declare to you — to those who have sinned, as being in need of correction, and to the rest, as witnesses — that when I come again, I will not spare. He did not say: I will punish, but used the fatherly word of sparing; for if I find them, he says, uncorrected, then I will not delay for long.
2 Cor. 13:3. You seek a proof that Christ speaks in me,
He says this with great indignation to those who despised him as a weak and contemptible man. He speaks as if to say: since you desire to test whether Christ dwells in me, and you mock me as a weak man who does not have Christ within him, you will truly learn this if you do not correct yourselves. He shows that the words he speaks are spiritual, and that one should fear his threat as if Christ Himself had uttered it. He did not wish to punish them in order to provide them with experience and knowledge, but because you, he says, sin incurably. If I, he says, am compelled to punish you, then you will learn in reality what you are striving to learn.
2 Cor. 13:3. He is not weak toward you, but mighty in you,
Why does he add "for you," when Christ is powerful everywhere? Probably because they had already experienced His power before. Thus he expresses the following thought: since you have previously seen the proofs, you already know full well that He is "not weak toward you," but "powerful," that is, He has power. Or these words have the following meaning: He shows His power over you in this life, when you are able to reform yourselves — He strikes you now in order to show mercy on the Day of Judgment; but upon the unbelievers He will show His power on the very Day of Judgment. At the same time, he shows that although He will punish, it is not he himself who will punish, but Christ.
2 Cor. 13:4. For though He was crucified in weakness, yet He lives by the power of God,
Many are troubled by these words, but know that infirmity refers to bodily weakness; infirmity also refers to unsteadiness in faith, as in the words: "him that is weak in the faith receive" (Rom. 14:1); and finally, infirmity refers to plots, dangers, and humiliations, as in the words: "I take pleasure in infirmities" (2 Cor. 12:10), and so on. In this last sense the Lord was crucified through weakness, as one who endured persecutions, dangers, and insults; for all these things seem to proceed from weakness. Therefore, just as Paul calls the preaching "foolishness" (1 Cor. 1:21) not because it was actually foolishness, but because that is what the unbelievers thought of it, so too he says that the Lord was crucified through weakness, not because this was actually the case, but because that is how it appeared to the unbelievers. But He "lives by the power of God," that is, by the power of the Father or by His own power, for all that belongs to the Father belongs also to Him, and all that belongs to Him belongs also to the Father. Thus the power is common to Them, or rather, He Himself is the power of the Father. So He raised Himself according to His own prediction: "Destroy this temple, and in three days I will raise it up" (John 2:19). Paul says all this because they despised Christ as one who was persecuted and suffered afflictions, attributing these to weakness, and he shows that Christ suffered no harm whatsoever from this supposed weakness.
2 Cor. 13:4. And we also, though we are weak in Him, yet we shall live with Him by the power of God toward you.
That is, we endure persecutions, we are driven out, for this is what weakness consists in. "In Him," that is, for His sake and for the sake of His word. And just as He suffered no harm when subjected to plots against Him, so too we shall suffer none, but "shall be alive with Him," that is, we shall appear unconquerable "in you," that is, for the sake of your salvation. It may also be that in these words he is frightening them: although you think that we are weak, yet we are alive in you, that is, to punish you if you do not reform.
2 Cor. 13:5. Examine yourselves, whether you are in the faith; test yourselves.
And what am I saying about myself, that Christ speaks in me, that I am powerful, even though I imitate Him who was crucified and do not proceed to punishment. For you too, if you wish to test yourselves, will see Christ in yourselves, since you all have faith — either ordinary faith, or in particular — wonder-working faith (for believers at that time performed miracles). Thus, if Christ is in you — my disciples — then all the more so in me, the teacher.
2 Cor. 13:5. Or do you not know yourselves, that Jesus Christ is in you? Unless you are not what you ought to be.
That is, if you have not been deprived of the gift of miracles which you received. He hints that they are living lawlessly, for many, having faith, did not have the power to work miracles, because they lived lawlessly. The meaning of the words is as follows: you, it seems, do not know yourselves — whether Christ is in you? He is not in you, because you are "not what you ought to be." But he expresses this thought not directly, but speaks indefinitely, so as not to strike them.
2 Cor. 13:6. But concerning us, I hope, you will know that we are what we ought to be.
In these words is contained a strong threat, for their meaning is as follows: you desire to acquire proof by means of punishment; and I hope that we will be in a position to give you evidence that we are "what we ought to be," and have not been deprived of the gift of signs and powers. Or else: we have not become so corrupt in our life that Christ should have to abandon us. He abides in us on account of our pious life and will punish the unbelievers who are among you.
2 Cor. 13:7. We pray to God that you do no evil, not so that we may appear what we ought to be, but so that you may do good, even though we may seem to be not what we ought to be.
Note his mercy. He was despised, reviled as a man having no power and only boasting in writing; yet he not only cancels the punishment, but even implores them not to sin, so as not to bring him to the necessity of punishing. For I am not striving to appear "what I ought to be" and as one having the power to punish, but that you should always do good and repent if you sin; and let me be considered "not what I ought to be," that is, let me seem to many to be weak and powerless, as one who found no occasion to punish you. He did not wish to actually be "not what he ought to be"; on the contrary, he showed himself approved by teaching his disciples not to sin in anything, but he said "we appeared not to be what we ought to be," expressing thereby the opinion of many.
2 Cor. 13:8. For we are not strong against the truth, but strong for the truth.
In order not to appear to be flattering, he says: I am not at all doing this out of vainglory, that is, I affirm that we will not have the power to punish you when we find you not fallen. Even if we attempt to do this, God will not grant us His help; for He gave us power so that we might pronounce judgment in accordance with the truth, and not against it: for a true judgment is pronounced by the one who punishes the one deserving of punishment; but the one who attempts to punish the one who has not sinned acts against the truth.
2 Cor. 13:9. We rejoice when we are weak and you are strong,
These words show the apostle's strong devotion to the Corinthians, for the meaning of his words is as follows: do not think that I grieve because I cannot demonstrate my power over you in the event that you do not stumble. On the contrary, I am very glad when I myself am "weak," that is, am considered weak, as one who shows no power in punishing you, and when you are "strong," that is, virtuous and free from falls.
2 Cor. 13:9. We pray about this very thing — about your perfection.
The meaning of his words is as follows: I not only desire this, but also pray that you may be blameless and innocent, that is, perfect, giving no occasion for punishment.
2 Cor. 13:10. For this reason I write these things being absent, so that being present I should not use sharpness, according to the authority which the Lord has given me for edification, and not for destruction.
Having greatly frightened them and put forth threats, he now presents a justification for this. I wrote thus because I desire that the threats and severity remain only in writing and not be carried out in reality; for I will certainly punish those who have not corrected themselves, since the Lord gave me authority. By this he shows that through him the Lord Himself punishes. And showing that he does not wish to use his authority for their punishment, he adds: "for building up, and not for tearing down," that is, the Lord does not wish to tear down, or punish, but to build up, that is, to do good. Nevertheless, to punish the incorrigible is itself building up.
2 Cor. 13:11. Finally, brethren, rejoice,
I, he says, have done my part; it remains for you to act in accordance with me. For if you correct your life, you will gain unfading joy in your conscience, even though I grieved you with my words.
2 Cor. 13:11. Be perfected,
That is, be perfect both in teaching and in life, and supply that which is lacking in you.
2 Cor. 13:11. Be comforted,
Since there were many temptations and dangers, he says to them: seek consolation in yourselves, in one another, and in your own change for the better; for a good conscience is a great consolation.
2 Cor. 13:11. Be of one mind, be at peace.
He was asking them about this, as people who were in disagreement, in his first epistle as well (1 Cor. 1:10). Being of one mind relates to dogmas, while being at peace ("be at peace") — a concept opposite to discord — refers to people's relations with one another. Therefore Paul demands both.
2 Cor. 13:11. And the God of love and peace will be with you.
He not only exhorts them but also prays for them. Or else these words contain not a prayer but a prediction that if you mutually preserve peace, then God will be with you. God is called the God of love either because He is its source, or because He abundantly manifests it in us, or because where there is love, there He is and is its Lord. Likewise, He is called the God of peace either because He is its source, or because He reconciled the heavenly with the earthly, or because He is its Lord, as of His own possession.
2 Cor. 13:12. Greet one another with a holy kiss.
Not with a pretended and treacherous kiss, like that of Judas. For we kiss one another for the purpose of kindling love all the more, since through the mouth, more than through any other member, the souls of those who kiss are united. Likewise, when entering a house, we express our unity through a kiss. Or else, since we are the temple of God, and the mouth is the entrance to this temple, we kiss this entrance, for through it Christ enters into us during communion.
2 Cor. 13:12. All the saints greet you.
The present he unites with a kiss, the absent with a greeting, but even here the lips are joined, because the greeting proceeds from them.
2 Cor. 13:13. The grace of our Lord Jesus Christ, and the love of God the Father, and the communion of the Holy Spirit be with you all. Amen.
Having united all together, he, according to his custom, prays that the grace of the Son be upon them, through which He saved us — not by our works, but by grace, having Himself endured being slain for us. And then, as if being asked — whence comes this grace of the Son? he answers: from the love of the Father. And what does it produce? The communion of the Holy Spirit, that is, participation and partaking of Him, by virtue of which we are sanctified — having become, through the indwelling of the Comforter in us, partakers of Him, we ourselves also become spirit, not by nature, but through communion. What ground, then, do those have who reject the Spirit on the basis that Paul did not mention Him at the beginning of the epistles? Here he mentions and fully enumerates the Trinity, which may preserve us holding firmly to the dogmas and leading a blameless life, so that we may be perfect servants of the perfect God in Trinity, to Whom be glory unto the ages of ages. Amen.