(2 Corinthians 12:11-13:1411I am become a fool in glorying; ye have compelled me: for I ought to have been commended of you: for in nothing am I behind the very chiefest apostles, though I be nothing. 12Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds. 13For what is it wherein ye were inferior to other churches, except it be that I myself was not burdensome to you? forgive me this wrong. 14Behold, the third time I am ready to come to you; and I will not be burdensome to you: for I seek not yours, but you: for the children ought not to lay up for the parents, but the parents for the children. 15And I will very gladly spend and be spent for you; though the more abundantly I love you, the less I be loved. 16But be it so, I did not burden you: nevertheless, being crafty, I caught you with guile. 17Did I make a gain of you by any of them whom I sent unto you? 18I desired Titus, and with him I sent a brother. Did Titus make a gain of you? walked we not in the same spirit? walked we not in the same steps? 19Again, think ye that we excuse ourselves unto you? we speak before God in Christ: but we do all things, dearly beloved, for your edifying. 20For I fear, lest, when I come, I shall not find you such as I would, and that I shall be found unto you such as ye would not: lest there be debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults: 21And lest, when I come again, my God will humble me among you, and that I shall bewail many which have sinned already, and have not repented of the uncleanness and fornication and lasciviousness which they have committed. 1This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established. 2I 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: 3Since ye seek a proof of Christ speaking in me, which to you-ward is not weak, but is mighty in you. 4For 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. 5Examine 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? 6But I trust that ye shall know that we are not reprobates. 7Now 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. 8For we can do nothing against the truth, but for the truth. 9For we are glad, when we are weak, and ye are strong: and this also we wish, even your perfection. 10Therefore 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. 11Finally, 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. 12Greet one another with an holy kiss. 13All the saints salute you. 14The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen. <<The second epistle to the Corinthians was written from Philippi, a city of Macedonia, by Titus and Lucas.>> (2 Corinthians 12:11‑13:14)).
To be of any profit this article must be read in connection with a Bible, opened at the above passage.
HAVING let us into the secret, as to the revelations he had from the Lord on the one hand, and the discipline which came upon him from the Lord on the other, the Apostle utters his closing appeal. He ought really to have been commended of the Corinthians seeing they were his converts, instead of which he was forced into defending his apostleship before them. Though nothing in himself, he was behind the very chiefest apostles in nothing. As to this he could appeal to his whole career, and more particularly to his life and service when amongst them.
Paul’s estimate of himself was―I am nothing. Let us be instructed by this. We sometimes sing,
“O keep us, love divine, near Thee,
That we our nothingness may know.”
The desire is a good one. We never do realize our nothingness more effectively than when we are filled with divine love. In the passage before us the confession “I am nothing,” follows the setting forth of the all-sufficient grace of Christ.
Yet this man who was nothing had been called to apostleship in surpassing measure, and the signs of it were very evident; not only in wonders and mighty deeds but also and firstly in patience—a patience which he was now displaying in abundant measure in his dealings with the Corinthians. When he was in their midst he carefully abstained from being in any way a financial burden to them, though he had taken help from other churches. He speaks again with a tinge of irony in saying, “forgive me this wrong.” He purposed to continue on the same lines. Inasmuch as he was their spiritual father he proposed to provide for them, rather than counting upon their priding for him.
Verse 15 is very beautiful. Paul was indeed a father in Christ, his heart well saturated with divine love, hence he could love the unloving, even as God does. The natural tendency of our hearts is just the opposite of this. We are perhaps kindly disposed towards certain persons, and show them various favors. They receive all, but are cool and unappreciative. We are annoyed, and declare we will have done with them! But it was not thus with Paul. Even if things got so bad that their response only decreased as love increased, he would go on expressing his love in the most practical way of all. He would spend and be spent for them. A little of this lovely spirit we see in 1 Samuel 12:2323Moreover as for me, God forbid that I should sin against the Lord in ceasing to pray for you: but I will teach you the good and the right way: (1 Samuel 12:23). A good deal more of it we see in the passage before us. But the thing itself is seen supremely in God Himself, as displayed by the Lord Jesus Christ.
The same spirit had been seen in those associated with the Apostle in his labors, as Titus and others. Yet this loving spirit did not mean indifference to evil, and a condoning of things that were not right; and so there follow very plain words as to the sin which he feared was still to be found amongst them, which would merit very severe judgment if he again came into their midst.
Sin breaks out in many ways, but two forms of it were very prevalent at Corinth, as verse 20 and 21 bear witness. First, there were all those disturbing features that spring from self-assertiveness and the envy and jealousy thereby generated. Second, self-gratification and the licentiousness that springs from it, in its varying forms. The Apostle feared that both these things were still rife at Corinth and unrepented of; and that if he came on this proposed third visit he would be full of grief in their midst and have to act in judgment. We may observe that he speaks of his humiliation and sorrow (12:21) before he speaks of his authority in judgment (13:2).
As an apostle he had special authority and power in this direction. When once the apostles had passed off the scene the only discipline possible was that exerted by the church or by the saints collectively; and that so often in these days appears to be singularly ineffectual. There are of course reasons for this. One reason is that it has been so often perverted to ends of a personal or party nature that the whole idea of it has fallen into disrepute. Another is that even when discipline has been rightly inflicted it has been done in a harsh judicial spirit instead of in the spirit of humiliation and sorrow which marked the Apostle here. We have made it the cold, heartless discipline of the court of law instead of the warm, affectionate discipline of the family circle.
Still, discipline there has to be: the discipline of God’s house, which is not prejudiced nor unreasoning but founded on well-established facts. Hence when Paul came he intended that every word should be established in the mouth of two or three witnesses. All should be sifted with impartiality, so that if some reports were not based upon fact their falsity might be exposed, and their weight fall not upon the head of the accused but upon the head of the accusers. Some may have sinned by licentiousness as Paul feared; but others may have sinned by “backbiting’s” and “whisperings” of false accusations, because their hearts were filled with envy. All would be made manifest and judged, as we see in the opening verses of chapter 13 We venture to think that, if today there were as much zeal in bringing discipline to bear against the backbiters and whispers as against the licentious, it would be for the spiritual health and well-being of the church of God.
Paul’s authority as an apostle had however been questioned, and the Corinthians had very foolishly given ear to these questionings. They were the last persons who should have done so, or should have had any doubts as to whether Christ had spoken through him. Since they had entertained such doubts, some kind of answer was needed, and a very crushing one Paul was able to give. He had simply to say, “Examine yourselves, whether ye be in the faith.” Since they were his converts, the fruit of his labor, they themselves were the proof—unless indeed they were reprobates, just worthless frauds. If they were but frauds then indeed Christ might not have spoken in Paul; but if they were true men He most certainly had.
Verse 5 has sometimes been taken apart from its context and turned into a plea for continual self-inspection, and even doubt as to one’s own salvation. This is because the parenthesis extending from the middle of verse 3 to the end of verse 4 has not been noticed. If we connect the early part of verse 3 with verse 5 the sense is quite clear. There is again a touch of irony in Paul’s words, for the doubts they had foolishly entertained as to Christ speaking in him really recoiled upon their own heads. If indeed Christ had not spoken in Paul then —since they had professed conversion under his speaking—Christ would not be found in them. But if Christ was indeed found in them it was conclusive proof that Christ had spoken in him.
It is quite possible of course that in speaking thus the Apostle wished to convey to them the fact that he was not too sure of the genuineness of some of them, and thereby he desired to stir them up and exercise their consciences. At the same time he was quite confident as to the majority of them.
This is evident if we consider the parenthesis, the first words of which tell us that Christ had not been “weak” toward them but rather “mighty in you.” Looking back to the work that had been wrought when first he came among them, Paul was full of confidence that the power of Christ had been in it. The whole path of Christ on earth had been characterized by a “weakness” which culminated in His crucifixion. Yet He is alive in resurrection by the power of God. Now that which marked the path of the great Master marked also the path of the servant, who was following in His life and way. Weakness also characterized the external life and service of the Apostle but under the surface the power of God was vitally present with him.
The words at the end of verse 4 are remarkable― “by the power of God toward you.” These words indicate that what was in the Apostle’s mind was not that he would live in resurrection in the time to come, but that, as associated with the living Christ, he would display in the present the power of that life toward the Corinthians. Christianity is marked by the power of a new life which operates in blessing. Nothing short of that, whether it be creed or ceremony or work, will do.
The whole passage shows once more that what God looks for is reality and power. It emphasizes also that, as far as outward appearances go, weakness has been stamped upon the true saints and servants of God from the beginning, even when the Gospel was winning its earliest and greatest triumphs. We need not therefore be surprised if weakness is stamped upon us today. The thing to be concerned about is that we may judge and refuse all that would jeopardize that power.
The self-abnegation of the Apostle again comes strikingly to light in verse 7. He prayed that they might do no evil, and so be manifestly approved and not reprobate; and this, not that it might approve his work amongst them, and so be for his glory, but that they might do what is right, and so prove beyond all question that they were not reprobates. If that were so he would be content, even though he appeared to be a reprobate himself. That he was not a reprobate he knew very well, and he trusted they knew it too, as he says in verse 6.
So also we see his self-abnegation in verse 9. He was not only content but glad to be weak if it but led to spiritual strength in those to whom he ministered; the great object before him being the perfecting of the saints. He longed to see them led forward to completion—to full growth in Christ. As for himself, he knew that all the power in which he served was Divine in its origin, and so was only available for so long as he was laboring for the truth and in the truth. If he had turned against the truth he would instantly have been shorn of that power. There are powers antagonistic to the truth, but in the long run they cannot prevail. Hence against the truth he was powerless, whilst for it he was powerful.
In all this a note of sharpness or severity has not been absent, and in verse 10 we have the explanation of why he had written in this strain. He anticipated being amongst them for the third time and desired to overthrow and clear away the evil by means of this letter, and so have only the happy work of building up what is good when he came. He had authority given of the Lord but it was primarily for building up. Overthrowing is necessary, as we saw when reading the early part of chapter 10, but only in view of building up, which is the great thing the Lord desires for His people.
Verse 11 gives us the closing desires. If we are perfected, of good comfort (or encouraged), of one mind, and at peace, we shall indeed do well. It is easy to see that these were things much needed by the Corinthians. But we need them just as badly. The church of God today, as a whole, is in a condition very similar to them. There is plenty of immaturity, of discouragement, of disunity, of strife: indeed these things seem very much to flow one out of the other. They are met and countered by a true ministry such as Paul’s; and maturity, encouragement, unity and peace are promoted. May it be so with us, and we too shall know the presence of the God of love and peace.
Verses 12 and 13 give the closing salutations. Verse 11 being fulfilled in them, there would be no difficulty amongst themselves, no jealousies and strife’s and evil speaking’s, which would prevent their saluting one another in holiness. The spirit of faction, the desire to boast of being of Paul or Peter or Apollos, would be cast out. Moreover “all the saints” saluted them, for their affections had not been alienated from them by reason of their blameworthy condition of unspirituality. The saints elsewhere had not formed a party against them, or what is even worse, fallen themselves into parties as the result of hearing about the schisms at Corinth. All the saints saluted them, in spite of their failures.
Verse 14 gives the closing benediction. Here we have indicated the great realities which are calculated to produce the things desired in verse 11—grace, love and counion, proceeding respectively from the three Persons of the Godhead. Let us notice in passing that the Lord Jesus, who is so often spoken of as the Second Person, is put in the first place here, just as the Holy Spirit is put in the first place in 1 Corinthians 12. All such terms as First, Second or Third Person must therefore be used with a considerable measure of reserve.
The grace of the Lord Jesus was known by the Corinthians, as the Apostle had acknowledged in chapter 8 It is another and a further, thing for it to be with us all. Then we shall all be pervaded by its blessed influence. So with the love of God; and so too with the communion of the Holy Spirit. In this benediction the grace is put first, for if that fails with us all will fail.
Heaven will be filled with the love of God and the communion of the Holy Spirit, but we shall not need grace—at least, not as we need it here. It is in the circle of the, church on earth that all kinds of trials and testings occur. It is here that we have to do with perverse men and trying brethren, all the while possessing wayward hearts ourselves. Nothing but the grace of the Lord Jesus Christ can preserve us in a way that is pleasing to God. But the grace of the Lord can do it.
And if the grace of the Lord does preserve us, then the love of God and the communion of the Holy Spirit may have full course and be with us all. The Spirit being holy the communion which He inspires must be holy. We shall be found in happy partnership and fellowship as to the whole range of things which He reveals to us, even the deep things of God.
The love of God shines upon us as His children, even when our practical condition is not at all pleasing to Him. But when it is with us all its benediction is felt throughout the great circle of all saints. Indeed it overflows that circle and goes out to the world beyond. A lovely picture is thus presented of what the church is according to the thought of God: a circle governed by grace, overflowing with love, and filled with a holy communion concerning the things of God.
We cannot say that the church is that practically; but we can say that it may and should be that. We can say also that if any of us approximate to this, even in a small degree, we shall be greatly blessed, and be a benediction to others.
So may it be then with all of us.
F. B. Hole.