Test Yourself (2 Cor 13:1-14)

Threatening strong action on his 3rd visit (13:1-10 ), for when Paul comes again, he'll not spare offenders. If they want proof that Christ is speaking through him, they'll get it! Just as Christ was crucified in weakness but now lives by the power of God, so too he (Paul), though sharing the weakness and suffering of Christ, will act with the power of God when he deals with them. As they demand proof, Paul responds by challenging them to prove themselves to see whether they are holding to the faith. He assures them he could never act contrary to the truth.13

"This will be my third visit to you" (2 Cor 13:1a).

1. 1st visit--Paul's pioneer evangelism in Corinth (ad 50-51).
2. 2nd--the 'painful visit' (ad 55) after writing of 1 Cor.
3. 3rd visit (ad 56-57) has been foreshadowed several times (2 Cor 10:2; 12:14, 20-21, where Paul is prepared for a showdown.

"Every matter must be established by the testimony of 2 or 3 witnesses" (2 Cor 13:1b). Paul slightly abbreviates Dt 19:15 (lxx). Accusations supported by at least 2 witnesses was stressed in 1st-century Judaism. Jesus re: church discipline (Mt 18:16), and elsewhere (Jn 8:17; 1 Tim 5:19; Heb 10:28; 1 Jn 5:8). Paul assures them that he'll take disciplinary action when he arrives according to Jesus' instructions and the judicial procedures accepted by the churches, supported by several witnesses from within their church. Paul could also be challenging them that if they bring charges/accusations against him, they must provide evidence from 2 or 3 witnesses. Thus, it's not only they who are under scrutiny (by Paul), but also Paul himself (by them) (13:5-10).

"I already gave you a warning when I was with you the 2nd time. I now repeat it while absent" (2 Cor 13:2a). Paul repeats his warning and pinpoints the time when he first issued it--his 2nd visit--the 'painful visit,' when he was attacked by the offender (2 Cor 2:5; 7:12). Before concluding his 2nd visit, Paul uttered dire warnings to those who were still unrepentant about their previous sins.

"On my return I will not spare those who sinned earlier or any of the others" (2 Cor 13:12b)--referring to the unrepentant sexual offenders (2 Cor 12:21; 1 Cor 6:12-20), and possibly also to those who condoned the sexual offences (1 Cor 5:2, 6), or other members of the church. Paul warns, "on my return I will not spare them." Paul had threatened that on his 2nd visit he'd take disciplinary action (1 Cor 4:18-21), but he withdrew without doing so, preferring rather to write a 'severe letter.' But now, ready to make his 3rd visit, he warns them that he'll not spare them this time. What's the nature of the disciplinary action? It's not specified, but could include excommunicating the offenders or some supernatural affliction (1 Cor 5:3-5; Acts 13:8-11).

A reason for the threat that 'I will not spare those who sinned' (2 Cor 12:2b): "since you are demanding proof that Christ is speaking through me" (2 Cor 13:3a). They wanted proof that Paul functions as Christ's 'mouthpiece.' Influenced by his opponents, they adopted various criteria for testing the validity of apostolic claims. One was that through a true apostle the word of Christ should be heard, and there should be evidence to prove that this was so--such as an impressive presence and powerful speaking ability (2 Cor 10:10), and the performance of signs and wonders (2 Cor 12:11-13). Paul would not have objected to the view that through true apostles Christ speaks, but would have taken strong exception to the proofs of this demanded by his opponents and them. He learnt that the power of Christ is on the weak, and that Christ spoke through his servants when they proclaim the gospel, NOT because of their impressive personal presence, high-sounding words, or even accompanying supernatural signs.

In response to the demand for proofs, Paul threatens to provide evidence of Christ's speaking through him, but it will be evidence that his audience will not find to their liking. He will not spare them. He will be severe in his use of apostolic authority (2 Cor 13:10). In this regard he warns them: "He [Christ] is not weak in dealing with you, but is powerful among you" (2 Cor 13:3b). Christ had worked powerfully by the Spirit among them when Paul performed the signs of an apostle in Corinth (2 Cor 12:12; Rom 15:18-19). But in the present context the power of Christ is in disciplinary action against those who persist in their sins. What does Paul have in mind? 'That is why many among you are weak and ill, and a number of you have fallen asleep. But if we were more discerning with regard to ourselves, we would not come under such judgment' (1 Cor 11:30-31).

"For to be sure, he was crucified in weakness, yet he lives by God's power" (2 Cor 13:4a). Christ who now lives by the power of God was once crucified in weakness, taking on himself the weakness of mortal human flesh in the incarnation. This is a paradigm of the paradox of Paul's own apostolic ministry: "Likewise, we are weak in him, yet by God's power we will live with him in our dealing with you" (2 Cor 13:4b). Paul's many weaknesses (2 Cor 1:3-11; 4:7-12; 11:23- 29) shouldn't blind them to the fact that Christ's power is manifest through him. While acknowledging his weakness in Christ, Paul threatens to use the disciplinary power of Christ when dealing with them.

• "The parallels established between Christ and Paul in 13:4 show how Christ's power is made perfect in Paul's ministry (2 Cor 12:9). His primary purpose as an apostle is to mediate through his suffering in Christ the knowledge of God and the transforming power of the life-giving Spirit (2:14-3:18; 4:1-15). This is the way in which Paul usually mediates the power of Christ's resurrection. But toward those who reject the cross and the power of Christ as embodied in his suffering and endurance, the resurrection power of Christ will be made known through his acts of judgment within the church. If Paul is an agent of God's redemption, he must also be an agent of God's judgment (2 Cor 2:15-16a; 4:4; 6:1-2)." [Hafemann.]

Not a true believer? "Examine yourselves to see whether you are in the faith; test yourselves" (2 Cor 13:5a). Paul emphasizes that they should be examining themselves rather than him. "In the faith" is to hold to the truth of the gospel, or living as true believers. Urging them to examine themselves imply that they might find they were not true believers. But what he says next reveals this wasn't so, as does the way he addresses them throughout the letter. Paul expects from their self-examination that they were in the faith, and his urging them to do so was that they'd conclude that the one who led them to faith in Christ must be a true apostle.

"Do you not realise that Christ Jesus is in you - unless, of course, you fail the test?" (2 Cor 13:5b). In 1 Cor Paul stressed the presence of the Holy Spirit in the church and the individual believer, and its moral implications (1 Cor 3:16; 6:19-20). Now, where moral failure on their part has raised Paul's concern (2 Cor 12:21), the ethical implications of the presence of Christ by the Spirit is implicitly invoked by Paul's question: "Do you not realise that Christ Jesus is in you?" They appear confident that Christ was in them, so Paul's question should reawaken in them the moral implications of that great fact.

"And I trust that you will discover that we have not failed the test" (2 Cor 13:6). Just as Paul emphasized that they test themselves to ensure that they're holding to the faith, so he stresses here, by the emphatic pronoun we, his hope that he and his colleagues will be found not to have failed the test. This is a surprise, for the context leads us to expect that Paul's hope would be that they'd be the ones found not to have failed the test. But by testing themselves and concluding that they do hold to the faith and therefore Christ is in them, they'll at the same time acknowledge that Paul and his colleagues have not failed the test. For if they hold the true faith and are indwelt by Christ, that is so because of what they received through the ministry of Paul and his fellow workers, and that in turn proves that Paul is a true apostle, one who has not failed the test. Paul assumes that they'll give themselves a "pass" on their self-audit and hopes that they'll clearly perceive the indissoluble link between their "pass" and his "pass."

"Now we pray to God that you will not do anything wrong" (2 Cor 13:7a). This reveals his concern for them, but is also an exhortation to them. The wrong he prays they'll avoid is failure to hold to the faith (2 Cor 13:5) and falling back into immorality (2 Cor 12:21).

Paul's reason for praying is "not so that people will see that we have stood the test but so that you will do what is right even though we may seem to have failed" (2 Cor 13:7b). Though Paul hopes they'll find out that he hasn't failed the test (2 Cor 13:6), this isn't his main concern. He wants them to avoid wrongdoing, not because his reputation would suffer, but because he wants them to be found doing what is right. Calvin paraphrases Paul: '"I have no anxiety", he says, "for myself or for my reputation; my only fear is that you should offend God, and I am ready to be as a reprobate myself, if only you are free from all blame" - a reprobate, that is, in the judgment of men, who very often reject those who are worthy of the highest honour.'

Those who deem Paul to have failed the test probably do so on the grounds that he failed to provide proofs that Christ spoke through him--he lacked an impressive presence, his speech was of no account (10:10), and there was little evidence, as they thought, of spiritual power in his ministry [visionary experiences and the performance of signs and wonders; (2 Cor 12:1, 11-13)]. In his 'fool's speech' Paul provided such evidence as they demanded, even though he gave it his own special twist. As far as he was concerned, legitimization of his apostleship belongs not with such displays of power, but is seen in the changed lives of his converts. When they pass the test of holding the faith, and that finds expression in moral renewal in their lives, then the genuineness of Paul's apostolate will be confirmed (2 Cor 3:1-3).

Lest his statement 'though we may seem to have failed' (2 Cor 13:7b) should be misconstrued as an admission that he has acted wrongly, Paul adds, "For we cannot do anything against the truth, but only for the truth" (2 Cor 13:8), i.e. the gospel. What Paul asserts is that he could never act in a way that is contrary to the gospel or its implications.

"We are glad whenever we are weak but you are strong" (2 Cor 13:9a). This reinforces 2 Cor 13:7, for Paul is prepared to appear to have failed as long as they do what is right. Now, he says that he is prepared, even glad, to be weak if that means strength for his converts. In his ministry, Paul discovered that weakness in himself was the concomitant of God's power at work in others (2 Cor 4:11-12; 12:7-10), a fact God uses the weak things of this world to achieve his purposes (1 Cor 1:26-29). The sort of strength Paul looked for in his converts was commitment to the gospel and the outworking of that commitment in moral renewal.

Not self-justification. "And our prayer is that you may be fully restored" (2 Cor 13:9b). A mark of the Paul's Christian maturity and commitment to the purposes of God is that in the face of the defection of his converts, and their calling into question of his apostleship, his overriding concern is not self-justification, but their restoration, that their moral failures should be put right.

Paul sums up the purpose of his letter: "This is why I write these things when I am absent, that when I come I may not have to be harsh in my use of authority" (2 Cor 13:10). This fits well with the content of ch. 10-13 where Paul repeatedly threatens a severe use of authority (2 Cor 10:5-6, 11; 12:20; 13:1-4). Despite repeated threats, Paul hopes all along that it'd not be necessary to carry them out (2 Cor 10:2; 12:19-21). The purpose of ch. 10-13 was to recall them to their senses so that they'd reject the false gospel and false claims of Paul's opponents and also live out in their lives the moral implications of the gospel and so forestall a severe use of authority by Paul.

Paul describes his authority as "the authority the Lord gave me for building you up, not for tearing you down" (2 Cor 13:10b). Elsewhere Paul speaks of an exercise of authority which could be seen as a tearing down [handing people over to Satan for the destruction of the flesh, (1 Cor 5:3-5; 1 Tim 1:20)], nevertheless the primary function of that authority was for building up Christ's church. This is stressed again and again in this letter (2 Cor 10:8; 12:19).

Theology. Paul defended his integrity in financial matters in the light of accusations that his refusal to accept support was a smokescreen behind which he was exploiting them through the collection. Though his policy was not to accept support from those among whom he was presently ministering, he defended the right of others to do so. This underlines 2 things:

1. gospel ministers deserve support, but may waive the right if they wish; 
2. financial integrity is vitally important to prevent one's ministry being ill spoken of.

To correct false impressions in this matter is not merely a matter of self-defence, but is necessary to ensure that one's efforts to strengthen the church are not rejected.

They wanted proof that Christ spoke through Paul. For them it seemed that his sufferings, persecutions and weaknesses militated against his claim to be an apostle, the mouthpiece of Christ. Paul emphasized that weakness did not invalidate his claim, but was in fact the concomitant of the power of Christ at work through him. This is both

1. a warning against a triumphalist approach to ministry and 
2. an encouragement to remember that God's power is made perfect in human weakness.

The authority of the minister is for the building up not the tearing down of God's people. Calvin's apposite comment: 'Since the Gospel is by its own nature "the power of God unto salvation" (Rom 1.16) and "the savor of life unto life" (2 Cor 2.15, 16) and is only contingently "a savor of death," the authority conferred upon ministers of the Gospel ought to be used for the salvation of those who hear them, for if it turns out to their destruction, that is against its nature.'

Final exhortations and encouragement (13:11-14). Ancient letters typically conclude with final words of exhortation and encouragement, followed by a benediction invoking God's blessing on them. "Finally, brothers and sisters, rejoice!" (2 Cor 13:11a). Rejoice could also be translated 'farewell' [nrsv]. "Strive for full restoration, encourage one another" (2 Cor 13:11b). Paul wanted them to

• reject the different gospel of his opponents (11:1-6),
• recognize his rightful claims to be their apostle (10:13-18; 11:21-23; 12:11-13), and
• make sure no immoral practices were allowed in their midst (12:20-21).
• He's already appealed to them to examine themselves and amend their ways so that when he comes he will not have to be harsh in the use of his authority (12:5-10 ).

"Be of one mind, live in peace" (2 Cor 13:11c). Disharmony had marred the church (1 Cor 1:10-12; 3:1-4), and was still a source of trouble in the church (2 Cor 12:20). "And the God of love and peace will be with you" (2 Cor 13:11d). This promise isn't a reward for obeying Paul's exhortation, but an encouragement to those who obey, indicating the source of power which enables them to do so.

"Greet one another with a holy kiss" (2 Cor 13:12; Rom 16:16; 1 Cor 16:20; 1 Th 5:26, 1 Pet 5:14)--a sign of greeting and respect. Jesus reproached Simon the Pharisee because he gave him no kiss when he entered his house (Lk 7:45). It's also a symbol of gratitude, as the woman who, being forgiven much, kissed Jesus' feet repeatedly (Lk 7:38, 45). It's an expression of love when the father of the prodigal embraced and kissed his wayward son when he returned home (Lk 15:20). [The kiss was a greeting, a sign of peace and Christian agape with no erotic overtones. In post-NT times the holy kiss is found in early Christian liturgies, especially the Eucharist. But quite early there were objections voiced against the practice because of the suspicions of non-Christians and because of the danger of erotic perversion.]

"All God's people here send their greetings" (2 Cor 13:13). All God's people, whose greetings Paul conveys, are to be understood as either all the Christians of Macedonia, or those Christians in the particular Macedonian city from which he wrote this letter.

Benediction (2 Cor 13:14). The closing invocation of God's blessing is especially significant because of its triadic formulation. It is the only place in the NT where God the Father, Son and Holy Spirit are explicitly mentioned together in such a benediction.

1. "May the grace of the Lord Jesus Christ." Paul wrote, 'For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you through his poverty might become rich' (2 Cor 8:9). This is the nature of the grace of the Lord Jesus Christ which Paul invokes upon them, a grace completely undeserved, yet overwhelmingly generous and astonishingly committed to the well-being of sinful human beings.
2. "And the love of God." The love of God is a major theme in Paul's theology. It was demonstrated supremely when God provided, and was involved in, the great reconciliation effected by Christ so that human beings might live at peace with God (2 Cor 5:18-21; Rom 5:6-8). This is the nature of the love of God which Paul invokes upon them. Again, what is involved is completely undeserved and astonishingly generous.
3. "And the fellowship of the Holy Spirit be with you all." Koinonia is 'participation'. This means either participation in the Holy Spirit where the Holy Spirit is understood as the one in whom Christians share (objective genitive construction). Or a fellowship created by the Holy Spirit (subjective genitive construction). Both are true (1 Cor 12:13 where Christians are said to have been both baptized by one Spirit [en pneumati ] into one body, and made to drink of one Spirit). Christians can share 'objectively' in the Spirit only if the Holy Spirit himself as subject makes that participation possible.

Theology. Paul's appeal for 'full restoration' calls upon them to:

1. recognize his role as their apostle, and 
2. be done with immoral practices. 

The former involves acceptance of the truth of the gospel he preaches, and the latter entails the abandonment of sinful practices. Both of these things are crucial in the restoration of truly harmonious relationships in the church.

The unique trinitarian benediction is Paul invoking the blessing of God upon them, highlighting the immense privileges of believers:

1. they are recipients of the grace of the Lord Jesus who became 'poor' so that they might become 'rich';
2. they are the objects of the love of God who gave up his only Son, making him 'to be sin for us,' so that in him we might be 'made right with God'; and 
3. they share in the fellowship of the Holy Spirit.

Reference:

1. Charles Hodge. 1 & 2 Corinthians. A Geneva Series Commentary. The Banner of Truth Trust. 1857, 1859.
2. Colin Kruse. 2 Corinthians. Tyndale NT Commentaries. 1987, 2005.
3. Geoffrey Grogan. 2 Corinthians. The Glories & Responsibilities of Christian Service. 2007.
4. David Garland. 2 Corinthians. The New American Commentary. 1999.
5. Paul Barnett. The Message of 2 Corinthians. 1988.

2 Cor 10-13:

• (10:1-6) An earnest appeal. Their criticism: Paul's weapons are worldly. Christian consistency (10:1-11).
• (10:7-11) Responding to criticism. Paul's apostolic authority.
• (10:12-18) Boasting within proper limits. Missionary comparisons. God sets limits to Paul's work.
• (10:12) Comparisons are odious.
• (10:13-15a) Limits set.
• (10:15b-16) Evangelization expanded.
• (10:17-18) Commendation by God.
• (11:1-6) Their gullibility. Paul the 'jealous father.' I promise you to Christ (11:1-4). The super-apostles (11:5-6).
• (11:7-15) The matter of financial remuneration. Your money (11:7-11). False apostles masquerade as Satan (11:12-15).
• (11:16-13:14) The weak fool. The fool's speech (11:16-12:13).
• (11:16-33) Christ's fool. Paul's constant sufferings.
• (11:16-21a) Accept me as a fool.     
• (11:21b-33) Paul's Jewish ancestry and apostolic trials/sufferings. His weakness (11:30-33).
• (12:1-10) Visions and revelations. Paul's thorn. Really an apostle? (12:1-13).
• (12:1-6) A special experience.
• (12:7-10) A sore trial.
• (12:11-19) It's for you.
• (12:11-13) Signs of an apostle. Outward signs and inward character.
• (12:14-18) Paul refuses to burden them. His fatherly love for them.
• (12:20-13:10) The final visit: test yourselves.
• (12:19-21) The real purpose of Paul's fool's speech. Moral deterioration. Paul's concern for their holiness.
• (13:1-10) Paul threatens strong action on his 3rd visit.
• Power in weakness (13:1-4). 
• Test yourselves (13:5-10).
• (13:11-14) A wonderful conclusion.
• (13:11-13) Final exhortations and greeting
• (13:14) The benediction. Final prayer.