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II Corinthians 13.1-6
March 31st 2019
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Okay folks, our last chapter of II Corinthians – 13.
Let’s read:
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.
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.
So, we left off last week with Paul talking about coming to them. Now he says:
1 This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established.
It is evident that Paul had been to Corinth but once before this, but he had resolved to go before a second time, but had been disappointed. So he seems to be saying that this is the third time he was attempting coming to them.
Then he adds a curious line, saying:
In the mouth of two or three witnesses shall every word be established.
This is a quote from Deuteronomy 19:15
We aren’t really too sure why he cites this passage here. So some suppose that Paul refers to his own epistles which he had sent to them as the two or three witnesses; some think it was in his attempts to visit them more than once.
Others believe that the witnesses he is referring to is Stephanas, Fortunatus, and Achaicus, who would be witnesses to them of his purpose toward them
But to me it seems that he is speaking of the discipline he had spoken about in the last verses of last week that he might have to deliver to them and therefore he employs the two or three witness rule relative to charges that would come down on their heads.
He speaks to this punishment in verse 2, adding
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 others, that, if I come again, I will not spare:
In first Corinthians 4:21 and 5:1-13 Paul explained that he would come with discipline upon offenders who would not repent of their sins – according to the last verses of chapter 12 that we covered last week, those sins seemed to be of the sexual nature.
He has promised to visit but was not able and here he seems to be saying that he has not forgotten his threat of punishment on the sinful in the faith nor of his fixed determination to punish every offender.
How would the apostle in that day and age punish a sinner? They would excommunicate them as a means to let them feel the pain of alienation from the tribe AND from the outside community;
It would cause them to reflect on the promise of Jesus eminent return and in all of that alienation they would change their ways and repent.
We have said before that in our day and age these measures are nearly as effective as there is community – even church community right around the corner for anyone and everyone – repentant or not.
And with the eminent promise of his return waning in the eyes and minds of many Christians, church discipline today is just playing church.
Verse 3
3 Since ye seek a proof of Christ speaking in me, which to you-ward is not weak, but is mighty in you.
They had called his apostolic authority in question and they had demanded the evidence of his Divine commission. He says that he would now furnish such evidence by inflicting just punishment on all offenders, and by this they would have abundant proof that Christ spoke by him, or that he was inspired.
And he adds, “which to you-ward is not weak but is mighty in you.”
Meaning, in their lives Christ was not weak or inattentive. He was mighty in their lives and Or who, was manifested to them by and through his abundant power in signs, miracles and wonders.
And he adds:
4 For though he (Jesus) was crucified through weakness, yet he lives 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.
Here Paul seems to admit that in Jesus there was a weakness that allowed him to be crucified.
When we think about it this weakness was truly a strength – for unless the Messiah could have been put to death in the flesh how on earth could he have ever redeemed the world from sin?
Nevertheless, what Paul says, relative to the feeble flesh of Jesus, is true – for he was put to death and by and through the inherit weakness of all human beings (meaning that all human beings will experience physical death).
But Paul says,
4 For though he (Jesus) was crucified through weakness, yet he lives by the power of God.
For though he was put to physical death by crucifixion due to weakness YET . . . he (I will add, “continues) to live by the Power of God.”
See, though a Man, and therefore being subject to death by crucifixion, Jesus now (truly) lives by the Power of God.
This is not just some interesting facts about Jesus. We read that Jesus, having overcome the Law, sin and death, now lives by the POWER of God toward those who are his.
Paul then ties them to those who have life in and through Christ, saying:
“For . . . we are ALSO weak in him, but we shall live with him by the power of God toward you.”
Jesus was not put to death and His existence ended. Paul says, “yet he liveth by the power of God.”
See, once the weak fleshly Christ – the Man, Jesus of Nazareth, overcame sin, the Law, by and through His life and death, God His Father raised him victoriously from the dead, and placing him at his own right hand.
For this reason, we read in Ephesians 1:19-23, speaking of God:
Ephesians 1:19 And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power,
20 Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places,
21 Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come:
22 And hath put all things under his feet, and gave him to be the head over all things to the church,
23 Which is his body, the fulness of him that filleth all in all.
What the is saying it that through the power of God Jesus was brought from the tomb, and has a place assigned him at the head of the universe.
Paul now says:
“For we also are weak in him.” The better way to read this is “For we are also weak with Him.”
Frankly, though we would like to read ourselves into this statement, and we might even be able to, Paul is talking about the apostles when he says, “we”
. . . “We (the apostles) are subject to infirmities and trials; we seem to have no power; we are treated with contempt; and we appear to our enemies to be destitute of strength. Our enemies regard us as feeble; and they despise us.
But then, he adds the same line he used to describe Christ to the apostles, saying:
“But we shall live with him by the power of God toward you.”
In other words, he is saying that as apostles they too now live with Him (Jesus) by the Power of God toward them – the believers at Corinth.
We are alive in the truest sense of the word, and are not as weak as our foes would like to think – sort of like the foes of Christ thought Him weak when he was on the cross.
They could not see the true living power that helped him stay attached to the piece of wood. Neither could they see the power of Christ IN the Apostles.
This passage is one of the numerous instances where Paul references the example and character of Christ that he and the other apostles lived by.
The idea is, that Christ did not exert his power, and appeared to be weak, and was even put to death.
This imagery is described in Philippians 2:5-11, passages that really speak to who and what Christ is, saying
5 Have this mind among yourselves, which is yours in Christ Jesus,
6 Who, being in the form of God, thought it not robbery to be equal with God:
7 but emptied himself, taking the form of a servant, being born in the likeness of men.
8 And being found in human form he humbled himself and became obedient unto death, even death on a cross.
9 Therefore God has highly exalted him and bestowed on him the name which is above every name,
10 that at the name of Jesus every knee should bow, in heaven and on earth and under the earth,
11 And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
So similarly, Paul seems to say that he had not exerted his power and too appears weak. But he also adds that just as Christ lives in the power and strength of God, fully entrusted with all things, that so is he, as an apostle over the churches of that age, fully entrusted with the Bride of Christ.
And in this there is an implied warning. At least in my opinion.
Other parts of scripture appeal to this model of Christ and apply it to believers saying in:
Romans 6:4 We were buried therefore with him by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.
Anyway, in the face of this Paul now instructs his believers at Corinth and says:
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?
The challenge from Paul for the gentile believers to examine themselves is not unique to this epistle.
In 1st Corinthians 11:28 Paul wrote:
“But let a man examine himself, and so let him eat of that bread, and drink of that cup.”
Galatians 6:4 But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another.
I am VERY fond of this directive as it speaks to the freedom and liberty we have as believers, that we are not under authority but under the responsibility to work out our own salvation with fear and trembling.
In these statements Paul lays the duty of every believer squarely at the feet of the individual saying:
Take responsibility for who you are before your God. Examine your life, your walk, your allegiances and respond accordingly.
Examine yourself how? He says:
“Whether ye be in the faith.”
What a fantastic question to ask ourselves!
Am I IN the faith?
He adds,
“Prove your own selves.
The word used here this time (dokimazete) is stronger than the term translated “examine.” This word speaks to the proving of metals by flame and heat and the idea here is that they should expose themselves and beliefs to the trials of tempering where their faith is made sure and the proof of their faith is in their enduring.
It takes time, and a desire, but if you are willing, and desire faith – asking for it – God will provide you with faith enhancing experiences – which are often through tests of faith rather than the delivery of faith from on high.
Wanna see if you love as Christ loves? Allow yourself to be exposed to people who are hard to love.
And so on and so on. Examine yourself, and put your faith to the tests of fire. Then he adds a strange line:
Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?
I am going to reword this for clarities sake as Paul is really saying:
“Know ye not your own selves, how that Jesus Christ is in you, unless you are found to be reprobates?
This line is interesting because Paul says something that we shy away from in the faith – knowing.
It is true that we cannot know many things we claim to know as Christians, but let me ask you a question:
Do we as individual human beings know when we love another person? Of course we do! Do any of us have to wonder if we love our parents (extenuating circumstances excluded)? Our love and the place people we love have in our hearts IS known – of this there is no doubt.
Additionally, if we have an intimate relationship with others, can we say we know them?
We can say this.
I do not see why we cannot say this about things in the faith. The apostles had no problem admitting that they knew things.
“I know,” says Paul, “whom I have believed, and am persuaded that he is able to keep that which I have committed to him,” (2nd Timothy 1:12)
“We KNOW,” says John, speaking in the name of the body of Christians, “that we have passed from death unto life,” 1st John 3:14. He adds several other lines, including:
“We KNOW that we are of the truth,” 1st John 3:19.
“We KNOW that he abideth in us,” 1st John 3:24.
“We KNOW that we dwell in him,” 1st John 4:13.
We even read in the Oldest book of the Tanakh from the mouth of Job:
“I KNOW that my Redeemer liveth, and that he shall stand in the latter day upon the earth,”
Additionally, we do not read of the Apostles expressing doubt in their knowledge of Him. There is no wonderment about how they feel and think about God and Christ nor how they feel and think about them.
Perhaps this is something we might look into about ourselves. Of course claiming knowledge of God in this world is quickly debated but we would never debate whether someone loved a parent or spouse, would we? Nor if they loved us, nor if we were in relationship with others, so I don’t see the criticism against knowing in the faith as viable.
So here Paul plainly says:
“Know ye not your own selves, how that Jesus Christ is in you, unless you are found to be reprobates?
This is yet another place where we are told that we can know – in what sense – we ought to know that Christ is IN US.
I can plainly and honestly state before you all today that Christ is in me, and I know it.
Paul adds that all Christians ought to know this, he says, “unless you are found to be reprobates.”
The word translated to “reprobates,” best means not approved, rejected, and/or that which will not stand the trial. Because it is often tied anciently to testing metals I see Paul using it in relation to his line about Proving yourself above.
And the sense here is, that the saints at Corinth could know that they were Christians, unless, or course, their claims on the faith could not stand up to scrutiny.
Speaking of himself as an apostle, Paul adds
6 But I trust that ye shall know that we are not reprobates.
In other words, “Whatever you discover about yourself I trust (in the Greek better read, I hope) you will not find us false and unable to stand the tests of faith, which seems to be one of the main reasons Paul has penned this epistle in the first place.
Verse 7
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.
My prayer is that you would not do any evil, not because we need to be approved but for the simple reasons you should be honest and upright, even if we are proven reprobates.
In other words, though I have fought for my rights as an apostle my hope, even if we are found as unable to stand against tests of our faith, my prayer is for you to be obedient. He adds at verse 8
8 For we can do nothing against the truth, but for the truth.
Our aim is to promote the truth, and to do what is right; and nothing we do will ever thwart the truth. Therefore, all we do it for the truth.
9 For we are glad, when we are weak, and ye are strong: and this also we wish, even your perfection.
Paul is giving it one final attempt to let the believers know that his intentions and heart for them was good.
And so, he seems to be saying:
“I am content to appear weak, provided you do no wrong. Let me be the fool but you be the victor.”
“And this also we wish.” In otherwords, in addition to your doing no evil, this also we wish – “even your perfection.”
The Greek term here is not found ANYWHERE else in the Apostolic Record.
It’s KAT-ARE-TIS-IS
And it comes from a root word (KAT-ARE-TID-ZO) which is used a dozen or so times that is translated to “mended,” “fitted” “joined-together” “restored” “prepared” “framed” and of course, perfect.
The idea is for them to be whole, with integrity, without imperfections.
It does not mean perfect in the sense we think of perfection but rather fitten together in a working order.
And having said all of this Paul concludes by giving us the reason he is writing this epistle in the absence of his physical person, saying
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.
If I was present with you I would be using sharp (or sharper language)
toward you. It would be language that would be according to the power which the Lord had given me to bring to you edification and not destruction.
But since I am not with you, I write this epistle.
He had reproved them; he had admonished them of their faults; he had threatened punishment, all of which was designed to prevent the necessity of severe measures when he should be with them.
He reminds them that it is the power of Christ in him, and that his purposes are to EDIFY not to destroy – a great aim for all of us in dealing with each other.
And at this point Paul wraps his epistle up to them, saying (verses 11-14)
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 an 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.
Alright, jump back with me to verse 11:
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.
The Greek for farewell here best means in a salutation, HAIL used in the sense of “joy to you!”
Paul adds, “be perfect.”
Again, whole and complete.
“Be of good comfort.”
Be consoled by the promises and support of the gospel of Jesus Christ.
“Be of one mind.”
The Corinthians had been greatly divided into different parties and factions. Last week and at the close of chapter 12 Paul exhorted them to lay aside strife and to be united, and of the same spirit.
He adds:
“Live in peace.”
With each other. Let contentions and strifes cease remembering the words of the Lord, “blessed are the peacemakers, for they shall be called the Children of God.”
And the God of love and peace shall be with you.
What a fantastic phrase! I mean is there a more beautiful expression or promise than,
“And the God of love and peace shall be with you!”
Verse 12 “Greet one another with an holy kiss.”
Of course this is a cultural thing – unless you are a biblical literalist – and if you are a literalist, step on up cause I’ll plant a holy kiss on you like you won’t believe!
13 All the saints salute you, “he says at verse 13, meaning those who were with Paul in his travels and those to whom he was with or had visited.
And he concludes with
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.
Now… this verse contains what has been called, “the apostolic benediction,” which has been taken and repeated for centuries under the idea that this was actually a prayer Paul was offering over the church at Corinth.
I do not see this passage in the same light. I see it as a blessing upon them.
The reason I reject the opinion that it is a prayer is because what they do once they determined Paul was praying is they say,
“and do you notice who Paul prays to? Father Son and Holy Spirit, that’s who!
Of course, the Son and Father and Holy Spirit are mentioned here and so we are affirmed in the belief that there are three expressions of God toward man recognized here.
Uniquely, we have Paul mention the Grace of the LORD Jesus Christ. He does not say God the Son, but maintains that he is the Lord Jesus Christ and that it is his grace he hopes to bestow on the reader.
The he says, And the love of God. Obviously, since Jesus the Lord and the Holy Spirit are mentioned in other places, Paul is referring, once again, to the Father, whom he constantly calls or refers to as God.
He adds, And the communion of the Holy Ghost.
The term communion is the Greek koinonia and it means the connection, participation with, fellowship with the Holy Spirit.
But the best use of the term is participation by having things in common and then partaking with each other – which is an astonishing privilege and gift to believers – that we can have a commonality with the living God by and through His spirit.
Of course this text for some strongly supports the doctrine of the holy TRINITY.
Joining it with Matthew 3:16-17 which is a report of Jesus water baptism and says:
16 And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him:
17 And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.
And with the words written about the Great Commission in Matthew
Matthew 28:19 where Jesus apparently says to his apostles, “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost”
And with 1st John 5:7-8, which says:
7 For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.
8 And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one.
The Trinity appears to be set in stone – unless further investigations on these passages reveal that they may not have been originally as “on the nose” regarding the trinity as once believed.
But that is for another day and time.
The epistle of II Corinthians, in the King James, ends with:
The second [epistle to the Corinthians was written from Philippi, a city of Macedonia, by Titus and Lucas.
Which is lacking in most of the most ancient Manuscripts and is really of no real authority whatever.
However, most believe that in the case of this uninspired salutation, the facts present are fairly accurate and that this letter was written from Philippi, which was a city of Macedonia, by the hand of Titus and a brother named Lucas.
Next week, the Gospel of Luke!
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