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<TITLE>Matthew Henry's Complete Commentary on the Whole Bible [Second Corinthians XIII].</TITLE>
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<center><h1>Matthew Henry's Complete Commentary
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on the Whole Bible</h1>
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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[<A HREF="MHC47012.HTM">Previous</A>]
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<TD ALIGN="RIGHT" VALIGN="TOP">
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1721)
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</TD></TR></TABLE>
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<!-- (Begin Body) -->
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<BR><FONT SIZE=+3><B>S E C O N D C O R I N T H I A N S.</B></FONT>
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<BR>
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<BR><FONT SIZE=+2>CHAP. XIII.</FONT>
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<HR SIZE=1 WIDTH=50>
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</CENTER>
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<FONT SIZE=-1>
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<P>
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In this chapter the apostle threatens to be severe against obstinate
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sinners, and assigns the reason thereof
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+13:1-6">ver. 1-6</A>);
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then he makes a suitable prayer to God on the behalf of the
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Corinthians, with the reasons inducing him thereto
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+13:7-10">ver. 7-10</A>),
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and concludes his epistle with a valediction and a benediction,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+13:11-14">ver. 11-14</A>.</P>
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</FONT>
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<A NAME="2Co13_1"> </A>
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<A NAME="2Co13_2"> </A>
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<A NAME="2Co13_3"> </A>
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<A NAME="2Co13_4"> </A>
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<A NAME="2Co13_5"> </A>
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<A NAME="2Co13_6"> </A>
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<A NAME="Sec1"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>The Apostle Asserts His Claims.</I></FONT></TD>
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<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 57.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>1 This <I>is</I> the third <I>time</I> I am coming to you. In the mouth
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of two or three witnesses shall every word be established.
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2 I told you before, and foretell you, as if I were present,
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the second time; and being absent now I write to them which
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heretofore have sinned, and to all other, that, if I come again,
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I will not spare:
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3 Since ye seek a proof of Christ speaking in me, which to
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you-ward is not weak, but is mighty in you.
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4 For though he was crucified through weakness, yet he liveth
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by the power of God. For we also are weak in him, but we shall
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live with him by the power of God toward you.
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5 Examine yourselves, whether ye be in the faith; prove your
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own selves. Know ye not your own selves, how that Jesus Christ is
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in you, except ye be reprobates?
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6 But I trust that ye shall know that we are not reprobates.
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</FONT></P>
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<P>
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In these verses observe,</P>
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<P>
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I. The apostle threatens to be severe against obstinate sinners when he
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should come to Corinth, having now sent to them a first and second
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epistle, with proper admonitions and exhortations, in order to reform
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what was amiss among them. Concerning this we may notice,
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1. The caution with which he proceeded in his censures: he was not
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hasty in using severity, but gave a first and second admonition. So
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some understand his words
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+13:1"><I>v.</I> 1</A>):
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<I>This is the third time I am coming to you,</I> referring to his
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first and second epistles, by which he admonished them, as if he were
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present with them, though in person he was absent,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+13:2"><I>v.</I> 2</A>.
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According to this interpretation, these two epistles are the witnesses
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he means in the first verse, referring rather to the direction of our
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Saviour
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+17:16">Matt. xvii. 16</A>)
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concerning the manner how Christians should deal with offenders before
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they proceed to extremity than to the law of Moses
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+17:6,19:15">Deut. xvii. 6; xix. 15</A>)
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for the behaviour of judges in criminal matters. We should go, or send,
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to our brother, once and again, to tell him of his fault. Thus the
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apostle had told these Corinthians before, in his former epistle, and
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now he tells them, or <I>writes to those who heretofore had sinned, and
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to all others,</I> giving warning unto all before he came in person
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<I>the third time,</I> to exercise severity against scandalous
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offenders. Others think that the apostle had designed and prepared for
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his journey to Corinth twice already, but was providentially hindered,
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and now informs them of his intentions a third time to come to them.
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However this be, it is observable that he kept an account how often he
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endeavoured, and what pains he took with these Corinthians for their
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good: and we may be sure that an account is kept in heaven, and we must
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be reckoned with another day for the helps we have had for our souls,
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and how we have improved them.
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2. The threatening itself: <I>That if</I> (or when) <I>he came
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again</I> (in person) <I>he would not spare</I> obstinate sinners, and
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such as were impenitent, in their scandalous enormities. He had told
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them before, he feared <I>God would humble him among them,</I> because
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he should find some who <I>had sinned and had not repented;</I> and now
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he declares he would not spare such, but would inflict church-censures
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upon them, which are thought to have been accompanied in those early
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times with visible and extraordinary tokens of divine displeasure.
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Note, Though it is God's gracious method to bear long with sinners, yet
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he will not bear always; at length he will come, and will not spare
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those who remain obstinate and impenitent, notwithstanding all his
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methods to reclaim and reform them.</P>
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<P>
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II. The apostle assigns a reason why he would be thus severe, namely,
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for <I>a proof of Christ's speaking in him,</I> which they <I>sought
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after,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+13:3"><I>v.</I> 3</A>.
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The evidence of his apostleship was necessary for the credit,
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confirmation, and success, of the gospel he preached; and therefore
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such as denied this were justly and severely to be censured. It was
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the design of the false teachers to make the Corinthians call this
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matter into question, of which yet they had not weak, but strong and
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mighty proofs
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+13:3"><I>v.</I> 3</A>),
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notwithstanding the mean figure he made in the world and the contempt
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which by some was cast upon him. Even as Christ himself <I>was
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crucified through weakness,</I> or appeared in his crucifixion as a
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weak and contemptible person, <I>but liveth by the power of God,</I> or
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in his resurrection and life manifests his divine power
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+13:4"><I>v.</I> 4</A>),
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so the apostles, how mean and contemptible soever they appeared to the
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world, did yet, as instruments, manifest the power of God, and
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particularly the power of his grace, in converting the world to
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Christianity. And therefore, as a proof to those who among the
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<I>Corinthians sought a proof of</I> Christ's speaking in the apostle,
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he puts them upon proving their Christianity
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+13:5"><I>v.</I> 5</A>):
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<I>Examine yourselves,</I> &c. Hereby he intimates that, if they could
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prove their own Christianity, this would be a proof of his apostleship;
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for if they were in the faith, if Jesus Christ was in them, this was a
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proof that Christ spoke in him, because it was by his ministry that
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they did believe. He had been not only an instructor, but a father to
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them. He had begotten them again by the gospel of Christ. Now it could
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not be imagined that a divine power should go along with his
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ministrations if he had not his commission from on high. If therefore
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they could prove themselves <I>not to be reprobates,</I> not to be
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rejected of Christ, <I>he trusted they would know that he was not a
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reprobate</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+13:6"><I>v.</I> 6</A>),
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not disowned by Christ. What the apostle here says of the duty of the
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Corinthians to <I>examine themselves,</I> &c., with the particular view
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already mentioned, is applicable to the great duty of all who call
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themselves Christians, to examine themselves concerning their spiritual
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state. We should examine whether we be in the faith, because it is a
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matter in which we may be easily deceived, and wherein a deceit is
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highly dangerous: we are therefore concerned to <I>prove our own
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selves,</I> to put the question to our own souls, whether Christ be in
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us, or not; and <I>Christ is in us, except we be reprobates:</I> so
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that either we are true Christians or we are great cheats; and what a
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reproachful thing is it for a man not to know himself, not to know his
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own mind!</P>
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<A NAME="2Co13_7"> </A>
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<A NAME="2Co13_8"> </A>
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<A NAME="2Co13_9"> </A>
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<A NAME="2Co13_10"> </A>
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<A NAME="Sec2"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>The Apostle Asserts His Claims.</I></FONT></TD>
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<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 57.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>7 Now I pray to God that ye do no evil; not that we should
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appear approved, but that ye should do that which is honest,
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though we be as reprobates.
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8 For we can do nothing against the truth, but for the truth.
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9 For we are glad, when we are weak, and ye are strong: and
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this also we wish, <I>even</I> your perfection.
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10 Therefore I write these things being absent, lest being
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present I should use sharpness, according to the power which the
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Lord hath given me to edification, and not to destruction.
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</FONT></P>
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<P>
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Here we have,</P>
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<P>
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I. The apostle's prayer to God on the behalf of the Corinthians, that
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they might <I>do no evil,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+13:7"><I>v.</I> 7</A>.
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This is the most desirable thing we can ask of God, both for ourselves
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and for our friends, to be kept from sin, that we and they may do no
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evil; and it is most needful that we often pray to God for his grace to
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keep us, because without this we cannot keep ourselves. We are more
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concerned to pray that we may not do evil than that we may not suffer
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evil.</P>
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<P>
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II. The reasons why the apostle put up this prayer to God on behalf of
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the Corinthians, which reasons have a special reference to their case,
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and the subject-matter about which he was writing to them. Observe, he
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tells them,
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1. It was not so much for his own personal reputation as for the honour
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of religion: "<I>Not that we should appear approved, but that you
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should do that which is honest,</I> or decent, and for the credit of
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religion, though we should be reproached and vilified, and accounted as
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reprobates,"
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+13:7"><I>v.</I> 7</A>.
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Note,
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(1.) The great desire of faithful ministers of the gospel is that the
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gospel they preach may be honoured, however their persons may be
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vilified.
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(2.) The best way to adorn our holy religion is <I>to do that which is
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honest,</I> and of good report, to walk as becomes the gospel of
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Christ.
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2. Another reason was this: that they might be free from all blame and
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censure when he should come to them. This is intimated in
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+13:8"><I>v.</I> 8</A>,
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<I>We can do nothing against the truth, but for the truth.</I> If
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therefore they did not do evil, nor act contrary to their profession of
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the gospel, the apostle had no power nor authority to punish them. He
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had said before
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+10:8"><I>ch.</I> x. 8</A>)
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and says here
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+13:10"><I>v.</I> 10</A>)
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that the power which the Lord had given him was to edification, not to
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destruction; so that, although the apostle had great powers committed
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to him for the credit and advancement of the gospel, yet he could not
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do anything to the disparagement of the truth, nor the discouragement
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of those who obeyed it. He could not, that is, he would not, he dared
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not, he had no commission to act against the truth; and it is
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remarkable how the apostle did rejoice in this blessed impotency:
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"<I>We are glad,</I>" says he
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+13:9"><I>v.</I> 9</A>),
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"<I>when we are weak and you are strong;</I> that is, that we have no
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power to censure those who are strong in faith and fruitful in good
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works." Some understand this passage thus: "Though we are weak through
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persecutions and contempt, we bear it patiently, and also joyfully,
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while we see that you are strong, that you are prosperous in holiness,
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and persevering in well-doing." For,
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3. He desired their perfection
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+13:9"><I>v.</I> 9</A>);
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that is, that they might be sincere, and aim at perfection (sincerity
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is our gospel-perfection), or else he wished there might be a thorough
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reformation among them. He not only desired that they might be kept
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from sin, but also that they might grow in grace, and increase in
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holiness, and that all that was amiss among them might be rectified and
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reformed. This was the great end of his writing this epistle, and that
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freedom he used with them by <I>writing these things</I> (those
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friendly admonitions and warnings), <I>being absent, that so, being
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present, he should not use sharpness</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+13:10"><I>v.</I> 10</A>),
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that is, not proceed to the utmost extremity in the exercise of the
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power which the Lord had given him as an apostle, <I>to revenge all
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disobedience,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+10:6"><I>ch.</I> x. 6</A>.</P>
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<A NAME="2Co13_11"> </A>
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<A NAME="2Co13_12"> </A>
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<A NAME="2Co13_13"> </A>
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<A NAME="2Co13_14"> </A>
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<A NAME="Sec3"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>The Apostolic Benediction.</I></FONT></TD>
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<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 57.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>11 Finally, brethren, farewell. Be perfect, be of good comfort,
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be of one mind, live in peace; and the God of love and peace
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shall be with you.
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12 Greet one another with a holy kiss.
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13 All the saints salute you.
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14 The grace of the Lord Jesus Christ, and the love of God, and
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the communion of the Holy Ghost, <I>be</I> with you all. Amen.
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</FONT></P>
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<P>
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Thus the apostle concludes this epistle with,</P>
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<P>
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I. A valediction. He gives them a parting farewell, and takes his leave
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of them for the present, with hearty good wishes for their spiritual
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welfare. In order to this,</P>
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<P>
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1. He gives them several good exhortations.
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(1.) To be perfect, or to be knit together in love, which would tend
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greatly to their advantage as a church, or Christian society.
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(2.) To be of good comfort under all the sufferings and persecutions
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they might endure for the cause of Christ or any calamities and
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disappointments they might meet with in the world.
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(3.) To be of one mind, which would greatly tend to their comfort; for
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the more easy we are with our brethren the more ease we shall have in
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our own souls. The apostle would have them, as far as was possible, to
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be of the same opinion and judgment; however, if this could not be
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attained, yet,
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(4.) He exhorts them to live in peace, that difference in opinion
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should not cause an alienation of affections--that they should be at
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peace among themselves. He would have all the schisms that were among
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them healed, that there should be no more contention and wrath found
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among them, to prevent which they should avoid <I>debates, envyings,
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backbitings, whisperings,</I> and such like enemies to peace.</P>
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<P>
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2. He encourages them with the promise of God's presence among them:
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<I>The God of love and peace shall be with you,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+13:11"><I>v.</I> 11</A>.
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Note,
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(1.) God is the God of love and peace. He is the author of peace, and
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lover of concord. He hath loved us, and is willing to be at peace with
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us; he commands us to love him, and to be reconciled to him, and also
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that we love one another, and be at peace among ourselves.
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(2.) God will be with those who live in love and peace. He will love
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those who love peace; he will dwell with them here, and they shall
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dwell with him for ever. Such shall have God's gracious presence here,
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and be admitted to his glorious presence hereafter.</P>
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<P>
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3. He gives directions to them to salute each other, and sends kind
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salutations to them from those who were with him,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+13:12,13"><I>v.</I> 12, 13</A>.
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He would have them testify their affection to one another by the sacred
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rite of a kiss of charity, which was then used, but has long been
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disused, to prevent all occasions of wantonness and impurity, in the
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more declining and degenerate state of the church.</P>
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<P>
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II. The apostolical benediction
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+13:14"><I>v.</I> 14</A>):
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<I>The grace of the Lord Jesus Christ, and the love of God, and the
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communion of the Holy Ghost, be with you all.</I> Thus the apostle
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concludes his epistle, and thus it is usual and proper to dismiss
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worshipping assemblies. This plainly proves the doctrine of the gospel,
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and is an acknowledgment that Father, Son, and Spirit, are three
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distinct persons, yet but one God; and herein the same, that they are
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the fountain of all blessings to men. It likewise intimates our duty,
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which is to have an eye by faith to Father, Son, and Holy Ghost--to
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live in a continual regard to the three persons in the Trinity, into
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|
whose name we were baptized, and in whose name we are blessed. This is
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a very solemn benediction, and we should give all diligence to inherit
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this blessing. The grace of Christ, the love of God, and the communion
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(or communication) of the Holy Ghost: the grace of Christ as Redeemer,
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the love of God who sent the Redeemer, and all the communications of
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this grace and love, which come to us by the Holy Ghost; it is the
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communications of the Holy Ghost that qualify us for an interest in the
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grace of Christ, and the love of God: and we can desire no more to make
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us happy than the grace of Christ, the love of God, and the communion
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of the Holy Ghost. <I>Amen.</I></P>
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