Exegetical and Hermeneutical Commentary of 2 Corinthians 13:2
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:
2. I told you before, and foretell you ] Literally, I have spoken beforehand, and I say beforehand ( I seide bifor and seie bifor, Wiclif. Similarly Tyndale and Cranmer). The repetition is for the sake of emphasis. Cf. Gal 1:9. See also 1Co 4:21.
as if I were present the second time ] Some, supposing that St Paul had already visited Corinth twice, would render ‘ when present the second time.’ But the rendering in the text is more literal.
and being absent now ] The word now belongs to being absent, not, as in the A. V., to what follows. The meaning is that though now absent (cf. 1Co 5:3), the Apostle speaks as he will find it necessary to speak when present, with decision and sternness, unless (ch. 2Co 12:21) the offending persons repent.
them which heretofore have sinned ] The same words as were translated have sinned already in ch. 2Co 12:21.
and to all other ] Literally, to all the rest, inasmuch as some of the Corinthians derided the idea that St Paul would act with firmness, and the whole Church needed some assurance to that effect. See note on ch. 2Co 1:23.
Fuente: The Cambridge Bible for Schools and Colleges
I told you before – That I would not spare offenders; that I would certainly punish them. He had intimated this before in the First Epistle 1Co 4:21; 1Co 5:1-13.
And foretell you – Now apprise you of my fixed determination to punish every offender as he deserves.
As if I were present, the second time – The mention of the second time here proves that Paul had been with them but once before. He had formed the resolution to go to them, but had been disappointed. The time when he had been with them is recorded in Act 18:1 ff. He now uses the same language to them which he says he would use if he were with them, as he had expected to be, the second time. See the remarks of Paley on this passage, referred to above.
And being absent – see the note on 1Co 5:3.
To them which have heretofore sinned – To all the offenders in the church. They had supposed that he would not come to them 1Co 4:18, or that if he came he would not dare to inflict punishment, 2 Cor. 9-11. They had, therefore, given themselves greater liberty, and had pursued their own course, regardless of his authority and commands.
I will not spare – I will punish them. They shall not escape.
Fuente: Albert Barnes’ Notes on the Bible
Verse 2. I told you before, c.] As Calmet maintains that Paul had already been twice at Corinth, it is well to hear his reasons: “St. Paul came to Corinth the latter end of the year of our Lord 52, and remained there eighteen months, Ac 18:1, c. He came there a second time in the year 55, but stayed only a short time, as he had to return speedily to Ephesus, 1Co 16:7 hence it is that St. Luke makes no mention of this second journey in the Acts. Finally he determined to visit them a third time; as in effect he did about the year 57. Of his second voyage to Corinth, which is not mentioned in the Acts, he speaks expressly in this verse.”
I do not see sufficient evidence to induce me to subscribe to this opinion of Calmet. I believe the apostle had been but once before at Corinth; and this matter is set in a clear point of view by Dr. Paley. See the Introduction, sec. xi.
I will not spare] I will inflict the proper punishment on every incorrigible offender. It does appear, from all the apostle’s threatenings, that he was possessed of a miraculous power, by which he could inflict punishment on offenders; that he could deliver the body to Satan for the destruction of the flesh, that the spirit might be saved in the day of the Lord Jesus, 1Co 4:21; 1Co 5:5. What he says he told them before probably relates to 1Co 4:21: Shall I come with a rod, &c.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I told you in my former Epistle, and now (though I be yet absent) I tell you beforehand, as though
I were present amongst you.
I write to them which heretofore have sinned, and to all other; I write this for the sake of those who have already sinned scandalously; and not for theirs only, but for the sake of others, who may have temptations so to offend.
That, if I come again, I will not spare; that, if I do come, and find any such who walk in courses of sin, and are hardened in them, so as all that I have said will not bring them to remorse and reformation,
I will not spare them, either as to sharp reprehensions, or as to ecclesiastical censures; according to the trust which Christ hath reposed in me. Some extend this further, to a power of inflicting bodily pains; but it is not clear that the apostles were intrusted with any such power ordinarily, though sometimes they did exert such a power; as appeareth, both from the instances of Ananias and Sapphira, Act 5:1-11, and that of Elymas, Act 13:8-11.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. Rather, “I have alreadysaid (at my second visit), and tell you (now) beforehand, AS (I did)WHEN I WAS PRESENT THE SECONDTIME, SO also NOWin my absence (the oldest manuscripts omit the ‘I write,’ which herewrongly follows in English Version Greek text) to them whichheretofore have sinned (namely, before my second visit, 2Co12:21), and to all others (who have sinned since my second visit,or are in danger of sinning).” The English Version, “asif I were present the second time,” namely, this nexttime, is quite inconsistent with 2Co13:1, “this is the third time I am coming to you,”as Paul could not have called the same journey at once “thesecond” and “the third time” of his coming. Theantithesis between “the second time” and “now” ispalpable.
if I come again, &c.thatis, whensoever I come again (Ac20:2). These were probably the very words of his former threatwhich he now repeats again.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
I told you before, and foretell you as if I were present a second time,…. He means, that he had in his former epistle faithfully told them of their evils, and admonished them for them; and now he sends to them a second time before his coming, and again admonishes them, as if he was upon the spot with them; so that they had, as before, three witnesses, also a first and second admonition; which, should they be without success, he must proceed further:
and being absent now, I write to them which heretofore have sinned; before he wrote his first epistle, of which he had information, and had faithfully reproved and admonished them; see 2Co 12:21.
And to all other; that might since be drawn into a compliance with sinful practices, through their example; or as the Arabic version renders it, “to the rest of the congregation”; who would be witnesses for him, and against them, that he had admonished them a first, and a second time: and by his present writing declares,
that if I come again; for, not knowing what might fall out to prevent him, though he was bent upon coming, and ready for it, nor what was the will of God about it, he does not choose to be positive in the matter; and therefore writes conditionally, and with a guard, and no doubt with a submission to the divine will:
I will not spare; this was the reason why as yet he had not been at Corinth, because he was willing to spare them; see 2Co 1:23 being loath to come to severities, if gentler methods would take effect; but now having used all proper means, he is at a point, aud determined not to spare, but to use his apostolical rod, or that power which the Lord had given him in an extraordinary way, as an extraordinary officer, to punish incorrigible offenders, in such manner as the incestuous person, and Hymenaeus and Philetus had been used by him.
Fuente: John Gill’s Exposition of the Entire Bible
As when I was present the second time ( ). This translation assumes the second visit as already made. It is a natural way to take the Greek . But with can also mean “as if present” the second time (Authorized Version). Probably “as when” is the more natural rendering, but the other cannot be ruled entirely out in view of 1:15-23.
If I come again ( ). Condition of third class. The use of of itself suits the idea that Paul had not yet made the second visit as it means simply “again” or “back,” but in Mt 26:44 we find (again a third time) and so it is not decisive.
Fuente: Robertson’s Word Pictures in the New Testament
I told you before and foretell you [ ] . Rev., I have said beforehand, and I do say beforehand. The renderings of the A. V. and Rev. should be carefully compared. The difference turns mainly on the denial or assumption of the second visit; the A. V. representing the former, and the Rev. the latter. I have said beforehand thus refers to the second visit; I do say beforehand, to his present condition of absence. As if I were present, the second time [ ] . Rev., as when I was present the second time; thus making a distinct historical reference to the second visit. Note the comma after present in A. V. According to this, the second time is connected with prolegw, I say beforehand the second time. Another explanation, however, on the assumption of only two visits is, as if I were present this next time. And being absent now I write to them which heretofore, etc. [ ] . I write must be omitted; now connected with being absent; and to them which connected with I say beforehand. Render, so now being absent (I say beforehand) to them which, etc.
Fuente: Vincent’s Word Studies in the New Testament
1) I told you before, and foretell you,” (proeireka kai prolegon) “I have previously said, and I say (it) beforehand, again,” to afford a fair warning against any claim that any member might offer that they were not advised of their wrong and given time to correct it, 2Co 10:2.
2) “As if I were present, the second time,” (hos paron to deuteron) “As if I were present the second time,” or “as when” I was present the second time, 2Co 2:11; 2Co 12:14. He was not with them “in heaviness” the first time.
3) “And being absent now,” (kai apon nun) “and being away now,” or “so now being absent,” yet with care, compassion, and concern for their spiritual welfare.
4) “I write to them which heretofore have sinned,” (tois proemartekosin) “to those having previously sinned, I write)” to those who had sinned before his second visit, 2Co 12:21.
5) “And to all other,” (kai tois loipois, pasin) “And to all those remaining,” (loitering), and any others who may more recently have offended, stumbled, or gone wrong.
6) “That, if I come again, I will not spare,” (hoti ean eltho eis to palin ou pheisomai) “That if I come unto such again, I will not spare,” as he had for a time since his second visit, 2Co 1:23. He then proceeds to relate why he will not spare them from sharper reproof and open rebuke – because they had reflected on his ministry and the name of Christ and His church, 1Co 11:1-2; 1Co 10:13.
Fuente: Garner-Howes Baptist Commentary
2. I told you before, and foretell you. The friendly and agreeable admonitions, that he had addressed to them so frequently, had been of no advantage. He, accordingly, betakes himself to a more severe remedy, with which he had previously threatened them in words when present with them. When we see him act with so much strictness, we need have no doubt, that they were surprisingly ungovernable and obstinate; for it appears from his writings, what mildness, and what unwearied patience he was otherwise prepared to manifest. As, however, it is the part of a good parent to forgive and bear with many things, so it is the part of a foolish parent, and one that has no proper regard for the welfare of his children, to neglect to use severity, when there is occasion for it, and to mingle strictness with mildness. We are well aware, that nothing is more hurtful than excessive indulgence (945) Let us, therefore, use mildness, when we can safely do so, and that too, dignified and properly regulated: let us act with greater severity, when necessity requires.
It is asked, however, why it was, that the Apostle allowed himself to expose the particular faults of individuals in so open a manner, as in a manner to point his finger at the very persons? I answer, that he would never have done so, if the sins had been hid, but as they were manifest to all, and matter of notoriety, so as to furnish a pernicious example, it was necessary that he should not spare the authors of a public scandal. (946)
It is asked, secondly, what kind of chastisement he threatens to inflict upon them, as he could scarcely chastise them more severely in words. I have no doubt that he means, that he will inflict punishment upon them by excommunication. For what is more to be dreaded, than being cut off from the body of Christ, expelled from the kingdom of God, and delivered over to Satan for destruction, (1Co 5:5,) unless you repent?
(945) “ Vn abandon desmesure, et douceur trop grande;” — “Excessive indulgence, and too great sweetness.”
(946) It might almost seem as if Baxter must have had this passage of Calvin in his eye, when penning his celebrated apology for animadverting so freely on the faults of the ministers of religion in his times. “If it should be objected, that I should not have spoken so plainly and sharply against the sins of the ministry, or that I should not have published it to the view of the world, or, at least, that I should have done it in another tongue, and not in the ears of the vulgar. When the sin is open in the sight of the world, it is in vain to attempt to hide it; and when the sin is public, the confession should also be public. If the ministers of England had sinned only in Latin, I would have made shift to have admonished them in Latin, or else should have said nothing to them. But if they will sin in English, they must hear of it in English. ” — Baxter’s Reformed Pastor, (Glasgow, 1829,) pp. 60, 61. — Ed.
Fuente: Calvin’s Complete Commentary
(2) I told you before, and foretell you . . .Better, I have warned you before (referring, probably, to the threat of 1Co. 4:13-19, and implied in 2Co. 1:23). The chief objects of this rigour were to be those whom he had described previously as having sinned beforehand (see Note on 2Co. 12:21); but he adds that his work as judge will extend to all the rest of the offenders. What he has in view is obviously passing a sentence of the nature of an excommunication on the offenders, delivering them to Satan (1Co. 5:5; 1Ti. 1:20), with the assured confidence that that sentence would be followed by some sharp bodily suffering. In that case men would have, as he says in the next verse, a crucial test whether Christ was speaking in him, and learn that he whom they despised as infirm had a reserve-force of spiritual power, showing itself in supernatural effects even in the regions of mans natural life.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. St. Paul now carries out his tri-personal figure by specifying his own threefold testimonies.
I told you before Literal Greek, I have fore-affirmed, and I foretell as present the second [time,] and absent now, to those having before sinned, and to the rest all, that if I come again I will not spare. The three witnesses in St. Paul’s one person are: 1. His fore-affirmation in his first epistle, 1Co 4:20; 1 Corinthians 2. His present epistle, which is the expression of his second intention of visit, 2Co 1:15; 2 Corinthians 3. His actual come again, of which he here expresses the if. Those having before sinned are the incorrigible ones who had stood all the three warnings.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘I have said before, and I do say before, as when I was present the second time, so now, being absent, to them that have sinned in the past up to now, and to all the rest, that, if I come again, I will not spare.’
Here two witnesses are called on, the past painful visit and the present letter written while absent from them. They are both a warning of what he will do when he comes in view of the continued sinfulness of all of them, not just those who were clearly wrong in the past, but to all, because in one way or another all have sinned. And what he will do is that he ‘will not spare’. There will be no toning down of his intentions.
‘I have said before.’ That is, he has already said it before his coming again, when he was present the second time on the painful visit. ‘And I do say before.’ I am also now saying it before my coming visit in this letter, which I write while absent. Thus there are two witnesses to what he intends to do, to not spare them when he comes.
‘To them that have sinned in the past up to now, and to all the rest.’ His words are spoken to all, both those who have previously sinned and continue to do so, and to all the others as well. For he does not want any to feel that because they had escaped censure previously they would not be involved. In the end almost the whole church was involved, whether by direct sin or by neglect.
Fuente: Commentary Series on the Bible by Peter Pett
2Co 13:2. I will not spare: It is certainly a great confirmation of the veracity of the Apostles, that, when factions were raised against them, they used none of the arts of flattery, however necessary they might seem, but depended on the force of a miraculous power to reduce offenders; the pretence to which would have been most absurd, if they had not really been conscious to themselves that it was engaged in their favour. See on 1Co 4:21.
Fuente: Commentary on the Holy Bible by Thomas Coke
2Co 13:2 . is not to be put in a parenthesis, since it is a definition to , which interrupts neither the construction nor the sense. I have said before, and say beforehand, as at my second visit (“sicut feci, cum secundo vobiscum essem,” Er. Schmid), so also in my present absence, to those who have formerly sinned, and to all the rest, that, when I shall have come again, I will not spare . Accordingly leaves no doubt as to the temporal reference of . Moreover, from 2Co 13:2 alone the presence of the apostle, which had already twice taken place, could not be proved. For, if we knew that he had been only once , would certainly refer to the first epistle, and . . . would have to be explained: as if I were present for the second time, although I am now absent (comp. Grotius, Estius, Bengel, Rosenmller, Flatt, Baur, and others). [393] But, as it is clear from other passages that Paul had already been twice in Corinth, and as here in particular immediately goes before, that view, in which also the would simply be superfluous and cumbrous, is impossible. Beza, who is followed by Zachariae and Mrcker, connects awkwardly (seeing that and must correspond to each other) with . Hofmann also misses the correct view, when he makes serve merely to annex the quality (“as one having been there a second time, and now absent”), in which the apostle has said and says beforehand. In this way would be the quippe qui from the conception of the speaker, as in 1Co 7:25 , and would be imperfect. The two clauses of the sentence, however, contain in fact not qualities subjectively conceived, but two objective relations of time ; and hence , if it is to have the sense given above, would simply be irrelevant (comp. 1Co 5:3 a ; 2Co 10:11 ; Phi 1:27 ) and confusing. Paul would have simply written: .
] See on 2Co 12:21 . It is self-evident, we may add, that the in . has from the standpoint of the a greater period of the past behind it than from the standpoint of the , and that the , whom the present threatens, were more, and in part other, than those to whom at the second visit the had applied. The category , however, is the same; and hence it is not to be said, with Lcke, that from our passage it is clear: “quibus nunc, tanquam , severiorem castigationem minatur apostolus, eosdem jam tunc, quum olim ( ) minitatus esset , fuisse .” Paul had at his second presence threatened the , and he threatens them also now. On the two occasions the threat referred to the same genus hominum , to those who had sinned before the time at which Paul discoursed to the Corinthians, and were still sinners; but the individuals were not on the two occasions quite the same. Certainly at least there were now ( ) not a few among them, who had not been included on the previous occasion (see 1Co 1:11 ; 1Co 5:1 , comp. with 2Co 12:20-21 ).
] Thus . To these he then said it before, and he says it so now, by way of warning , of deterring. It is the whole other members of the church that are meant, and Paul mentions them, not as witnesses , but in order that they may make the threatening serve according to the respective requirements of their moral condition to stimulate reflection and discipline; hence , even according to our view of . , is not without suitable meaning (in opposition to de Wette).
] On the used substantially, see Bernhardy, p. 328, and on in the specification of a term of time, Matthiae, p. 1345. Comp. , , , and the lik.
] The reasons why Paul spared them in his second , certainly but very short, visit, are as little known to us, as the reason why Luke, who has in fact passed over so much, has made no mention of this second visit in the Book of Acts.
[393] To this category belongs also the strange view of Lange, apost. Zeitalt . I. p 203: “This is the second time that I am present among you and yet absent at the same time.” Paul, namely, had, in Lange’s view, the spirit-like gift of transplanting himself with the full spiritual power of his authority during his absence into the midst of the distant church, which had doubtless felt the thunderclap of his spiritual appearing. In Corinth this had taken place the first time at the exclusion of the incestuous person, 1Co 5:3 , and the second time now. Of such fancies and spiritualistic notions there is nowhere found any trace in the apostle. And what are we to make in that case of the ? The only correct view of this and its relation to is already given by Chrysostom: , , . Comp. also ver. 10.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
(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.
I pause at this last verse, for it is a most interesting one, to consider for a moment how blessedly the Holy Ghost speaks of Christ’s being crucified through weakness. Paul very likely meant it in allusion, to-himself; that as Christ, in the days of his flesh; appeared in all the poverty and humbleness with which his character was marked, and was, nevertheless, in the moment so appearing, just as much as ever God’s dear Son; so Paul meant to tell the Corinthians, that his poverty and outward appearance ought not to have lessened him in their esteem, for he had fully proved the Holy Ghost’s authority in their hearts, in sending him to them, to preach the Gospel. But I shall beg to call the Reader’s attention to what Paul hath here said in relation to Christ’s being crucified in weakness, to a much higher consideration, than in accommodating it to Paul’s history.
It is in my view a beautiful portion of God the Spirit’s gift to the Church, in teaching the Lord’s people to behold immense blessings, held forth under slender appearances. Christ crucified through weakness is a comprehensive expression, alluding to the human nature of the Lord Jesus. In all things it behoved him to be made like unto his brethren. The very nature he came to redeem, he must take into union with his Godhead. He must be made like unto sinful flesh. Like unto it. That is, sin only excepted, he must be the very same. Weak, and subject to all the frailties and infirmities his sinless nature could be the subject of, capable of sustaining sufferings and death. Hence, in that weakness he was crucified and died. But to demonstrate at the same time, that though Jesus endured those sufferings and death, for his body the Church, it was all voluntary, and as the Surety of his Church, for his divine power brake out through the vail of his body, in many acts which demonstrated his Godhead, both in the wonders of his cross, and his triumph over death in rising again. For, saith the Holy Ghost by Paul concerning him, he was declared to be the Son of God with power, according to the Spirit of holiness, by his resurrection from the dead, Rom 1:4 . Reader! are not these sweet views of Jesus? Is it not blessed, by the way, here; and there interspersed in the Apostle’s writings, to find such blessed, testimonies, as God the Holy Ghost gives, of the precious union or God and man, in the Person of Christ?
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
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:
Ver. 2. I told you before ] Sed surdo fabulam, no telling would serve turn. Many are so wedded and wedged to their sins, that nothing will sunder them but an extraordinary touch from the hand of heaven.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
2. ] I have forewarned yon, and I now forewarn you, as (I did, ) when present the second time, so also (I do) now ( ) when absent . It certainly seems to me that this is the only natural way of taking the words. Grot., Est., Bengel, al., and De Wette, take . to mean, ‘ as if I were present the second time ,’ meaning this next time . But is it possible that the Apostle should have written so confusedly, as to have said in the same sentence , and , both , according to these interpreters, with reference to the same journey ? And would he not have even on such an hypothesis have said ? But if we render as above, the (perf. because the warning yet endured in force) refers to his second visit ( .), and the to his present condition of absence ( ), being as (‘ I did ’ or ‘ do ,’ for it applies to both clauses), and the simple copula.
.] the same persons as are thus designated above, ch. 2Co 12:21 . It is not necessary to fix the – any more accurately.
] all the rest of you , who may not have actually sinned, but still require warning, on account of your own personal danger, connexion with the , &c.
.] at my next coming . This was what he when he was last there, and now .
Fuente: Henry Alford’s Greek Testament
2Co 13:2 . . . . .: I have said beforehand (at chap. 2Co 10:6 ; 2Co 10:11 , 2Co 12:21 ), and I do say beforehand, as when I was present the second time ( cf. 2Co 2:1 , 2Co 12:14 ), so now being absent, to them that have sinned heretofore, i.e. , before my second visit (as at 2Co 12:21 ), and to all the rest, i.e. , any more recent offenders, that if I come again I will not spare . It was “to spare” them that he had paid hitherto no further visit after his second (2Co 1:23 ). He proceeds to give the reason why he will not “spare” if such a visit should be necessary; viz. , they have challenged his Apostolic authority.
Fuente: The Expositors Greek Testament by Robertson
told. before, foretell. Greek. prolego, as Gal 1:6, Gal 1:21.
if I were = being.
I write. The texts omit.
heretofore, &c. = have sinned before. See 2Co 12:21.
other = the rest. Greek. loipos. App-124.
if. App-118.
again. Literally for (Greek. eis) again.
not. Greek. ou. App-100.
spare. Greek. pheidomai. See Act 20:29.
Fuente: Companion Bible Notes, Appendices and Graphics
2.] I have forewarned yon, and I now forewarn you, as (I did, ) when present the second time, so also (I do) now () when absent. It certainly seems to me that this is the only natural way of taking the words. Grot., Est., Bengel, al., and De Wette, take . to mean, as if I were present the second time, meaning this next time. But is it possible that the Apostle should have written so confusedly, as to have said in the same sentence , and , both, according to these interpreters, with reference to the same journey? And would he not have even on such an hypothesis have said ? But if we render as above, the (perf. because the warning yet endured in force) refers to his second visit ( .), and the to his present condition of absence ( ), being as (I did or do, for it applies to both clauses), and the simple copula.
.] the same persons as are thus designated above, ch. 2Co 12:21. It is not necessary to fix the – any more accurately.
] all the rest of you, who may not have actually sinned, but still require warning, on account of your own personal danger, connexion with the , &c.
.] at my next coming. This was what he when he was last there, and now .
Fuente: The Greek Testament
2Co 13:2. , I told you before and I tell you beforehand) Refer to the former the words, as if I were present the second time; to the latter, the words, being now absent. He seriously forewarns them. There is in the text, which excludes the word as an inferior reading,1[90] an uninterrupted chiasmus throughout theesdras three members of the sentence, in the following order:
[90] ABD () corrected later, Gfg Vulg. reject . Rec. Text supports it without any of the oldest authorities for it.-ED.
and I tell beforehandI told before,
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as if I were present the second time and (viz. no doubt when he had come to the neighbourhood towards Corinth, and had already determined to go thither himself also, although he afterwards forbore),and being absent now
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to those who have heretofore sinned, namely before this second visit, and to all others, who afterwards sinned, after my second coming, and yet before my third.
– , I will not spare) He had formerly spared, 2Co 1:23.
Fuente: Gnomon of the New Testament
2Co 13:2
2Co 13:2
I have said beforehand, and I do say beforehand, as when I was present the second time, so now, being absent, to them that have sinned heretofore, and to all the rest, that, if I come again, I will not spare;-When he was with them the second time, he dealt gently with them, but then warned them, if they persisted in their course, when he returned again, he would deal severely with them. He now repeats that he will not spare them if he still finds them obdurate in their sins. [The repeated warning includes those to whom it was first and who since then had similarly sinned.]
Fuente: Old and New Testaments Restoration Commentary
told: 2Co 1:23, 2Co 10:1, 2Co 10:2, 2Co 10:8-11, 2Co 12:20, 1Co 4:19-21, 1Co 5:5
being: 2Co 13:10
heretofore: 2Co 12:21
Reciprocal: Jos 3:10 – Hereby ye Pro 26:3 – General Jer 1:13 – the second time Act 5:5 – hearing 1Co 4:21 – shall 1Co 5:3 – as absent 2Co 2:3 – lest 2Co 10:6 – in 2Co 10:11 – such Gal 1:9 – so Phi 4:4 – again Tit 3:10 – after 2Pe 3:1 – second epistle 3Jo 1:10 – I will
Fuente: The Treasury of Scripture Knowledge
2Co 13:2. Told you . . . as . . . second. This is the more definite information we have of what Paul did the second time he visited Corinth. (See comments at chapter 12:14.) Which heretofore have sinned are the ones designated by sinned already in chapter 12:21, and all other means the ones engaged in evildoing right at the time of his third visit which was yet to come.
Fuente: Combined Bible Commentary
2Co 13:2. I have said beforehand (at my former visit), and I do say beforehand, as when I was present the second time, so now being absent, that if I come again, I will not spare. The time for leniency towards convicted offenders is past.
Fuente: A Popular Commentary on the New Testament
Verse 2 The time of patient waiting was over. Any still involved in sin would be punished severely. Division and carnal thinking must end.
Fuente: Gary Hampton Commentary on Selected Books
2Co 13:2-4. I told you before As you will remember; and foretel you now, as if I were present That is, I declare what you ought to regard as much as if I spake it personally to you; and being absent In body, not in spirit; now I write to them who heretofore have sinned In any scandalous and aggravated manner, namely, before ye received my letter; and to all others Who have sinned since, and have not repented; that if I come again I will not spare As I have hitherto done, but am determined, by the divine permission, to animadvert with severity upon notorious offenders, by the exertion of that miraculous power with which God hath endowed me. Since ye seek, &c. This verse appears to be connected with the preceding, and in that case the sense is, I will not spare, since ye seek a proof of Christ speaking in, or by me. As if he had said, This course I am obliged to take, because you will not believe that Christ gives me authority for what I say and do, without some manifest proof of it; which to you-ward is not weak, &c. But has manifested his mighty power in and among you by my ministry, in your conversion, gifts, &c., and will do it further by enabling me to punish you. For though he was crucified through weakness As a weak, frail man, left to the impotence of human nature; yet he liveth He rose from the dead, and is alive for evermore; by the power of God Which hath exalted him to uncontrolled and universal authority; and this power you ought to stand in awe of in me his minister. For though we also are weak in him And to them who regard only external appearances may seem contemptible, nevertheless we shall live with him; by the power of God toward you Shall appear to be alive and powerful in and through Christ, being endowed with power from him to punish obstinate offenders.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
I have said beforehand, and I do say beforehand, as when I was present the second time, so now, being absent, to them that have sinned heretofore, and to all the rest, that, if I come again, I will not spare [The apostle here declares that patience has reached its just limit. Twice he has been present and has forborne, but at the third coming he will handle them with rigorous discipline. He will not, however, proceed rashly, nor will he decide who is guilty by direct or immediate revelation, lest he be regarded as arrogating to himself the offices of both witness and judge. He will proceed by due legal form, and call witnesses, since they are to be had, and obviate the necessity of employing miraculous knowledge. Some argue from the context that Paul means to say that his three visits will be, as it were, three witnesses against them, or that his thrice-repeated threats are shown to be true by these repetitions. But such interpretations are fanciful. There may, however, be a parallelism in Paul’s thought; thus: Let my three warnings, repeated at such long intervals, persuade you that my words will testify against me if I do not keep them by punishing you, for I have thrice said I would do this thing, viz.: when I first wrote, when I was present, and now, when I am writing again, that I would do this thing];
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Paul had warned the Corinthians during his second or painful visit. He was now issuing a second warning in anticipation of his return to Corinth. When (Gr. ean, not "if") Paul came, he would use his apostolic authority to discipline any in the fellowship who required correction. "Those who have sinned in the past" probably refers to the immoral individuals who had failed to respond to Paul during his painful visit (2Co 12:21 b). "All the rest" probably includes the larger group that failed to submit to Paul’s authority (2Co 12:20 b).