2 CORINTHIANS chapter 13

jack

Summary verses 1,2

  1. Paul is prepared, if necessary, to effect corporal punishment on flagrant reversionists, on his third journey.
  2. They have had ample time to isolate the STA since his second visit.
  3. By appealing to Deuteronomy 19:15, he demonstrates one of the legitimate uses of the Mosaic Law within the context of the Church Age.
  4. Jesus also appealed to the justice laid down in the Mosaic Code and this verse in particular when discussing church discipline (MATTHEW 18:16).
  5. Allusions to this same judicial canon are to be found in 1 Timothy 5:19;

John 8:17; Hebrews 10:28, and 1 John 5:8.

  1. A man is never to be condemned on the basis of a single witness; the minimum number is two and three is preferable.
  2. The abruptness of he quotation lends emphasis to his determination to take formal and effective action.
  3. Paul appeals to two possible groups of offenders:
  1. Those who have been in reversionism since his second visit. (The luph [lupe] visit.)
  2. And those who have entered reversionism since his second visit.
  1. We are dealing with flagrant reversionists, who by their public actions bring disgrace and disorder to the local church.
  2. By the tone of verse two, we sense the determination of the apostle.
  3. Again, he wants to avoid the rod approach, but there comes a point when the period of grace ends.
  4. Before a believer is removed from the church, he/she must be warned (based on eye-witness information) and given time to repent and separate.
  5. Paul will not spare anyone.

Summary verse 3

  1. Under the instigation of the “super-apostles”, believers were led to think that Paul was a spiritual weakling when it came to flexing the apostolic muscle.
  2. And that all of his warnings in his letters were impotent (compare 10:1,2,10,11).
  3. They misinterpreted Paul's grace meekness and kindness when in their presence (10:1).
  4. They will soon find there is another side to Christ's love.
  5. If it is proof they want, it is proof they will get!
  6. Paul will be putting Christ on display in their midst when apostolic corporeal authority comes down on them.
  7. When Paul acts under his authority, and in line with the canons of church discipline, they will hear Jesus speaking.
  8. Paul will call forth viewpoint from the mind of Christ located in his brain computer.
  9. Those under the discipline will also find out that Christ backs up His word.
  10. By prospering those who take up the cudgel (short heavy club) and by raining Divine discipline on those who remain stubborn.
  11. Three phrases explained:
  1. “Christ speaks in me” refers to Bible doctrine in the brain computer being spoken by Paul in the courtroom of the local church.
  2. “who is not weak toward you” refers to the omnipotent person of Christ who vindicates His word.
  3. “who is powerful in you” refers to both the presence of Bible doctrine in us and the Person who honors it.
  1. In challenging Paul to come and exert his authority and in defying him to come with a rod, in presuming on his weakness, they were ultimately challenging Christ.
  2. The royal chain of command is not impotent to deal with flagrant reversionists.
  3. The rebellion of Korahagainst Moses was rebellion against YHWH Himself (NUMBERS 16:28).
  4. And just as YHWH had not been weak in his dealings with the Exodus Generation to bless or to curse, so He deals with us in strength, not weakness.
  5. As God gave proof through Moses and Paul, so He will through His servants today.

the ultimate example of Divine vindication

of the word

Summary verse 4

  1. The example, par excellence, of the power of God vindicating adjusted humanity in the sphere of weakness is Christ's resurrection.
  2. Jesus’ weakness at the hour of death was strictly self-imposed.
  3. He used none of His resources to eliminate or alleviate His ordained sufferings.
  4. He did not enjoy the passion.
  5. He looked beyond the cross and the grave to His own vindication and resurrection.
  6. So must we (to resurrection and SG3).
  7. Union with Christ does not preclude common human problems.
  8. After salvation, we continue to experience the effects of the death gene.
  9. The same power that raised Him will permanently deliver us from the realm of weakness.
  10. The greatest and most universal being physical death.
  11. Paul tells them that God's power is with them in the midst of their common human problems.
  12. The power is manifested by:
  1. Total deliverance from a given common human problem.
  2. Preservation in the midst of one's common human problems.
  3. Blessing (prosperity) in the midst of common human problems.
  4. Cursing due to carnality and negative volition (the power that rains on your parade will flex and give you a resurrection body).
  1. The power that keeps you in the race day by day will one day transform your mortal bodies into a body just like His (compare ROMANS 8:11).
  2. No common human problem will be allowed to bring into jeopardy paragraph SG3.

Summary verse 5

  1. Paul exhorts these believers to test themselves with respect to the faith.
  2. The phrase “in the faith” means the realm of the Divine viewpoint of life.
  3. Since the testing is to be done by believers on themselves, it follows that they possess the criteria within themselves.
  4. This explains Paul's comment about Jesus Christ being in them.
  5. This is a reference to the mind of Christ.
  6. They have been taught the proper criteria by Paul.
  7. They know what it means to be “in the faith.”
  8. Whether they call upon this information to objectively examine themselves is another matter.
  9. Those who are unwilling to call on the indwelling Christ fail to recognize who indwells them and so are by their very disposition—“rejects.”
  10. Whether you go through the examination or not God constantly evaluates us.
  11. Of course if you have never been exposed to the test criteria you can't enter into this for yourself. (Of if you have the wrong criteria.)
  12. As background to this self-examination, see the following doctrines: GAP and the importance of Bible doctrine, spiritual gifts, royal sacrifice, separation, establishment and royal chain of command, testing (suffering), rebound, filling of the Holy Spirit and STA, Divine good and SG3, lastdays (prophecy).
  13. The test begins with Hebrews 10:25:
  1. Irregular attendance (for whatever reason).
  2. A substitute like tapes (squatter’s reversionism), books, FX hook-up, cable

(violates EPHESIANS 3:18; 2 JOHN 12; tapes are a stop-gap measure until you can get “face-to-face”.

  1. Irregular attendance leads to a lukewarm state; you must rid your garden of weeds.
  2. Once you have determined that you are in compliance with Hebrews 10:25, then you must determine if you are a “doer of the word” (JAMES 2).
  3. Check these areas:
  1. Isolation of the STA grid via rebound and the filling of the Holy Spirit allowing for incidental E2 activity.
  2. Separation.
  3. Identification of and acclimation to one's spiritual gifts. (You need a local church for this one.)
  4. Recognition of the royal chain of command and the establishment chain of command. (Sort out potential conflicts between the two;

HEBREWS 13:17; ROMANS 13).

  1. Application under the royal sacrifices: praise, thanksgiving, prayer, giving, Divine good.
  2. Acclimation to the various common human problems (avoid reactor factors): undeserved suffering from the source of things, chronic four-walls test, living grace, Divine discipline, etc.
  3. Prosperity test.
  4. Adjustment to doctrine of the last generation.
  5. Preoccupation with MAJG and the accumulation of paragraph SG3. (See doctrine of SG3)

Summary verse 6

  1. It is very important that the Corinthians accept Paul and company for what they are.
  2. Until you become comfortable with right pastor, you inhibit your response to the content.
  3. So there is an objective criteria for evaluating right pastor.
  4. By following the Scriptural criteria, you can avoid the many.
  5. Test for right pastor:
  1. Does he teach verse by verse striving to proclaim the whole counsel?
  2. Is he functioning within the context of a local church?
  3. Is he in reasonable driving distance?
  4. Is his doctrine documented and internally consistent?
  5. Is he a male?
  6. Is his personal life free from gross immorality and does he practice what he espouses?
  7. Is he in violation of grace giving (compare 2 CORINTHIANS 2:17).
  8. Is he intellectually honest; is he willing to teach things old and new?
  1. Paul knows that he can “tube” it (compare 1 CORINTHIANS 9:27).

Summary verse 7

  1. It is Paul's wish for them that they abstain from evil that prejudices GAP.
  2. Of course, God cannot over-ride volition.
  3. “No wrong” or no evil refers to activity which negates the MAJG (the straight and narrow to Divine good production).
  4. Paul is desirous that flagrant reversionists will pull in their horns.
  5. The second phrase “not that we ourselves may appear approved” indicates the proof of his apostolic authority and severity is not his primary objective.
  6. If they persist in flagrant reversionism, they will get the proof of his authority as per the rod approach.
  7. Again, he isn't interested in personal vindication over their doing what is right.
  8. The last phrase “even though we may be as unapproved” would be the result if there was no occasion to exercisethe rod approach.
  9. If they all shape up and Paul does not have to exercise authority under severity, they will not have the overt proof of his threats.
  10. Hence, he will be “as unapproved” (w`jHOSEA is as in 6:8).
  11. This makes another strong statement about Paul's motivation—he isn't, as a matter of first importance, concerned how he appears, but rather that his canon acclimates to the truth.

Summary verse 8

  1. To translate ouv (ou) dunameqa (dunametha)it(it) as “we can do nothing” obscures the true significance in context.
  2. What Paul is saying is that assuming they shape up, he has no occasion to exercise his authority with respect to severity.
  3. Bible doctrine does not give him an occasion to use severity if they regroup.
  4. They must act on behalf of the truth as it pertains to believers under reversion recovery.
  5. And to act with severity would be a perversion.
  6. The display of authority must be apart from severity if they repent.
  7. The verse says that we as communicators have no power (no authority) from Bible doctrine to act with severity in the face of reversion recovery.
  8. We do have power to act on behalf of the hoped for extingency.

Summary verse 9

  1. A pastor’s happiness is when there is no necessity to justify enforcing severity.
  2. Paul calls this “weakness”.
  3. This is not the weakness of testing as noted elsewhere.
  4. When we go about under meekness (grace mildness; compare 10:1), we appear as “weak.”
  5. We are not, in fact, spiritually weak. (Not timid to teach Bible doctrine; compare MATTHEW 7:28,29).
  6. When we are operating under “pastoral restraint” it is evident the congregation is strong.
  7. That is, disciplining their STA grid so as to make the MAJG.
  8. Their strength is the presence of the indwelling mind of Christ.
  9. We are justified only in the overbearing authoritative use of authority when serious error and misconduct are present.
  10. To do so otherwise is a perversion and misapplication of authority.
  11. Paul throws an important light on the office and function of the pastor-teacher.
  12. In contrast to the demeanor of the great one's of the cosmos who often exercise their authority along tyrannical and domineering lines (compare MARK 10:42ff).
  13. An overbearing spirit, ambition for preferment, and notions of superiority must be avoided as marks of hirelings and false teachers.
  14. Like Paul, he will rejoice when the spiritual well-being of the congregation is such that when it comes to authority he can move along in “weakness.”
  15. Thoughts of personal eminence and position are not his primary considerations.
  16. His prayers are for their spiritual adjustment.

Summary verse 10

  1. This verse brings to a conclusion the section of the epistle which began at 10:1.
  2. At 10:1, he is accused of being bold when absent, but meek when present.
  3. Here he concludes his answer to the charge by saying that if he writes with severity it is to forestall the need to act with severity when present.
  4. There is, however, no renunciation of authority.
  5. But his conduct is governed by the disposition of believers.
  6. Gentleness for positive types, severity for incalcitrate types.
  7. The primary direction of all authority should be constructive, not destructive.
  8. All he has said in the epistle is for their edification (see 12:19).
  9. As their pastor, he has legitimate concern lest he find them in flagrant reversionism.
  10. The decision now rests with them as to whether he will come with a rod or in a spirit of weakness”.

concluding exhortations

see fische for detailed exegesis

Summary verse 11

  1. Paul is led by the Holy Spirit to conclude the epistle with five royal imperatives.
  2. It is important for the pastor-teacher to exhort believers as per the royal imperatives (compare 1 THESSALONIANS 4:1).
  3. A worthwhile study would be to categorize them.
  4. The exhortation to share God's +H demands isolation of the STA, particularly mental attitude sins.
  5. EXAMPLE: ENVY CANCELS +H IN ANOTHER’S PROSPERITY.
  6. Ph2 happiness depends on:
  1. GAP (JOHN 15:11; 17:13; 1 JOHN 1:4; JEREMIAH 15:16).
  2. Rulership of the Holy Spirit (ROMANS 14:17; GALATIANS 5:22;

1 THESSALONIANS 1:6).

  1. Some specific areas that we are to rejoice in:
  1. Our common human problems (JAMES 1:2; MATTHEW 5:12;

HEBREWS 10:34; 2 CORINTHIANS 8:2).

  1. Another’s blessing (ROMANS 12:15 compare 1 CORINTHIANS 12:26).
  2. SG3 (ROMANS 12:12; 1 PETER 1:6,8; 4:13; MATTHEW 25:21,23; HEBREWS 12:2).
  3. When a pastor hears of application among his flock (3 JOHN 4; ROMANS 15:32; 1 THESSALONIANS 2:19,20; PHILIPPIANS 2:2).
  4. Happiness associated with inhale of Bible doctrine (LUKE 8:13;

ACTS 15:31).

  1. When a pastor hears of reversion recovery (2 CORINTHIANS 7:4,13 also 2:3; LUKE 15:32).
  2. Fulfilled prophecy (LUKE 24:52; JOHN 16:20; MATTHEW 2:10;

LUKE 1:14; REVELATION 12:12; 18:20).

  1. +H associated with completing one's course (ACTS 20:24).
  2. Visiting with positive believers (1 CORINTHIANS 16:17).
  3. Over the SAJG (ACTS 13:48; 11:23; LUKE 10:20; 15:5,6,9).
  1. The Bible recognizes a happiness associated with the STA (JOHN 16:20;

1 CORINTHIANS 13:6; REVELATION 11:10; compare 19:7; LUKE 12:19; LUKE 23:8; ACTS 7:41).

  1. +H is not compatible with sorrow (2 CORINTHIANS 6:100.
  2. Rejoicing is a royal imperative (2 CORINTHIANS 13:11;

PHILIPPIANS 3:1; 4:1; 1 THESSALONIANS 6:16).

  1. The +H of Christ (MATTHEW 13:44; 25:21,23; HEBREWS 12:2;

LUKE 10:21).

  1. +H is associated with Ph3 (JUDE 24).
  2. +H is temporary in some believers due to negative volition under testing (JOHN 5:35; LUKE 13:17; 19:37).
  3. Mental attitude sins neutralize +H until the believer rebounds

(GALATIANS 5:22ff).

  1. All true rejoicing must be in the truth (1 CORINTHIANS 13:6: “Love (the filling of the Holy Spirit)… does not rejoice in unrighteousness but rejoices with (sugcairw sugchairo; to rejoice together) the truth.”
  2. The second royal imperative is a command to make the MAJG.
  3. The verb katartizw (katartidzo; to make ready, to prepare, to make fully adequate, to make complete, to make perfect) implies a process from a state of imperfection.
  4. It is so used for the MAJG in these verses: 2 CORINTHIANS 13:11 (katartisij katartisis); EPHESIANS 4:12 (katartismojkatartismos; to equip, to perfect); 1 CORINTHIANS 1:10; 1 THESSALONIANS 3:10; HEBREWS 13:21; 1 PETER 5:10).
  5. The third imperative tells the believer to be comforted rather than be a comfort.
  6. For this to be a reality, one must be willing to listen to others (hear them out).
  7. Comfort can't get through if you remain out of fellowship.
  8. The fourth imperative occurs also in ROMANS 12:16; 15:5;

PHILIPPIANS 2:2; 4:2; 1 PETER 3:8).

  1. Like-mindedness demands:
  1. Truth on a wide spectrum of subjects in the brain computer.
  2. The filling of the Holy Spirit.
  3. Willingness to listen to others and to receive correction.
  1. This does not mean that you must accept error.
  2. This does mean agreement when it comes to non-essentials where you must defer to the chain of command.
  3. This does mean agreement with doctrine and church policy where it can't be pointed out that the Scripture is against it.
  4. The fifth imperative (eivrhneu,weoreneuo; to keep peace, to live in peace) occurs four times in the New Testament (MARK 9:50; ROMANS 12:18;

2 CORINTHIANS 13:11; 1 THESSALONIANS 5:13).

  1. Like +H, peace is one of the fruit of the Holy Spirit (GALATIANS 5:22).
  2. Spheres of peace:
  1. Ph1 peace: also known as reconciliation (compare ROMANS 5:1).
  2. Ph2 peace which is a by-product of GAP and the filling of the Holy Spirit (2 PETER 1:12; GALATIANS 5:22).
  1. Ph2 peace is essentially a relaxed mental attitude amid the pressures of the Angelic Conflict (PHILIPPIANS 4:7).
  2. And as such is directed toward God. (It is a rapport based on trusting Him in all things.)
  3. But there is also a Ph2 peace which exists between believers in Christ and is a royal imperative (see the Scriptures under point 27).
  4. Peace (Hebrew ~Alv'shalom) is also used as a synonymfor prosperity and was so used in greetings (PROVERBS3:17; JEREMIAH16:5).
  5. Ph2 peace between believersindicates an absence of conflict.
  6. The source of internecine warfare is the flesh and its lusts (JAMES4:1,2).
  7. When we are functioning under the royal imperatives, Godblesses all we do. (Otherwise hands off.)

Summaryverse12

  1. This constitutes a royal imperative(also see ROMANS16:16;

1 CORINTHIANS16:20; 1 THESSALONIANS5:26; 1 PETER5:14).

  1. Outside the New Testament, such gestures as embracing, kissing, offering the hand, and even prostration, were intended in the gamut of aspazomai(aspazomai; to salute, to bid welcome; to greet).
  2. Greetings also occurred throughletters(epistolary).
  3. The basic meaningof the term seems to be “to embrace”.
  4. Jesus’ rules for greetings:
  1. Jesuscriticized the rabbis for using greetings to draw attention to themselves in public (MARK12:38; MATTHEW23:6ff; LUKE20:46; 11:43).
  2. In that vein, He spoke against long drawn-out greetings (LUKE10:4).
  3. He was against greeting (showing common courtesy) to one'sfriends only (compareMATTHEW5:47).
  4. For his envoys the customary eirhnh (eirene; peace) soi(soi; to you) was the formula when entering a house for the first time (LUKE10:5).
  5. If the home has within it “a man of peace” (that is, a believerwho is positive) the greeting will pursue that household (LUKE10:6).
  6. If not (that is, if he isn'tpositive, but invited you) the blessing that should be his is yours (LUKE10:6).
  7. If he house is worthy, they are blessed by association with you; if not, the extra blessing is with you (MATTHEW10:11-15).
  1. In the Acts, the apostlegreets a congregationeither on arrival (18:11; 21:7,9) or at parting (20:1; 21:6).
  2. In Acts 20:1, the parting greeting forms the conclusion of an exhortation.
  3. The most common usage of the verb in the New Testamentis an epistolary formula (47 times as against 13).
  4. It occurs in most of the epistles except Galatians.
  5. Paulwelcomed it as an expression of the affection he bore, as an apostle, to the local churches.
  6. The imperativeis the mode (verseindicative) most often used.
  7. He asks his readers to convey his greetings from a distance (long series in ROMANS16:3ff; COLOSSIANS4:15; HEBREWS13:24;

PHILIPPIANS4:21; 1 THESSALONIANS5:26; 1 CORINTHIANS16:20;