King James Version
2 Corinthians 13
14 verses with commentary
Final Warnings
This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established.
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This is the third time I am coming to you—Paul announces his impending third visit to Corinth, invoking the legal principle from Deuteronomy 19:15 that in the mouth of two or three witnesses shall every word be established. The Greek martyrōn (μαρτύρων, "witnesses") establishes judicial authority. Paul frames his apostolic visits themselves as witnesses against persistent sin—each visit providing testimony requiring action.
The threefold pattern echoes Christ's three predictions of His death and Peter's three denials, suggesting both judgment and restoration. Paul's application of Torah legal standards to church discipline demonstrates continuity between Old and New Covenant authority structures, with apostolic authority carrying judicial weight comparable to Mosaic courts.
The threefold pattern echoes Christ's three predictions of His death and Peter's three denials, suggesting both judgment and restoration. Paul's application of Torah legal standards to church discipline demonstrates continuity between Old and New Covenant authority structures, with apostolic authority carrying judicial weight comparable to Mosaic courts.
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:
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I told you before, and foretell you—Paul employs the Greek proeirēka (προείρηκα, "I have said beforehand") and prolegō (προλέγω, "I say beforehand"), legal terminology of formal warning. His phrase if I come again, I will not spare uses ou pheisomai (οὐ φείσομαι), the same verb describing God not sparing His own Son (Romans 8:32)—indicating severe apostolic discipline awaits unrepentant sinners.
Paul's posture combines pastoral concern with judicial authority: being absent now I write rather than wielding discipline immediately, providing opportunity for repentance. The distinction between them which heretofore have sinned (persistent offenders) and all other (the broader church) shows Paul's precision in applying discipline—targeting specific sins while warning the whole congregation.
Paul's posture combines pastoral concern with judicial authority: being absent now I write rather than wielding discipline immediately, providing opportunity for repentance. The distinction between them which heretofore have sinned (persistent offenders) and all other (the broader church) shows Paul's precision in applying discipline—targeting specific sins while warning the whole congregation.
Since ye seek a proof of Christ speaking in me, which to you-ward is not weak, but is mighty in you.
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Since ye seek a proof of Christ speaking in me—The Greek dokimēn (δοκιμήν, "proof/testing") is the crucial term: the Corinthians demand credentials demonstrating apostolic authority. Paul responds that Christ speaking in me is validated not by rhetorical polish but by power: which to you-ward is not weak, but is mighty in you. The paradox: they doubt Paul while their own existence as Christians proves Christ's power through him.
This echoes 1 Corinthians 2:1-5 where Paul rejected "wisdom of words" in favor of "demonstration of the Spirit and power." The Corinthians' demand for dokimē (proof) will boomerang into self-examination (v. 5)—those questioning Paul's authority must first examine their own standing. Christ's "mighty" (dynatei, δυνατεῖ) power among them constitutes the very proof they seek.
This echoes 1 Corinthians 2:1-5 where Paul rejected "wisdom of words" in favor of "demonstration of the Spirit and power." The Corinthians' demand for dokimē (proof) will boomerang into self-examination (v. 5)—those questioning Paul's authority must first examine their own standing. Christ's "mighty" (dynatei, δυνατεῖ) power among them constitutes the very proof they seek.
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. in him: or, with him
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For though he was crucified through weakness—Paul grounds his apostolic pattern in Christ's own paradox: apparent astheneia (ἀσθένεια, "weakness") at the cross concealed ultimate power. The phrase yet he liveth by the power of God (ek dynameōs theou, ἐκ δυνάμεως θεοῦ) reveals resurrection power emerging from cruciform weakness. This is the pattern of all Christian ministry.
For we also are weak in him, but we shall live with him—Paul identifies with Christ's weakness, applying the crucifixion-resurrection pattern to apostolic ministry. The future tense we shall live (zēsomen, ζήσομεν) points both to coming resurrection and present manifestation of resurrection power toward you (eis hymas, εἰς ὑμᾶς)—when Paul arrives, they'll experience this power in discipline. The cross-resurrection dialectic defines all authentic ministry.
For we also are weak in him, but we shall live with him—Paul identifies with Christ's weakness, applying the crucifixion-resurrection pattern to apostolic ministry. The future tense we shall live (zēsomen, ζήσομεν) points both to coming resurrection and present manifestation of resurrection power toward you (eis hymas, εἰς ὑμᾶς)—when Paul arrives, they'll experience this power in discipline. The cross-resurrection dialectic defines all authentic ministry.
Examine Yourselves
Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates ?
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Examine yourselves, whether ye be in the faith; prove your own selves—Paul turns the tables: those demanding proof (dokimēn, v. 3) of Paul's authority must now dokimazete (δοκιμάζετε, "examine/test") themselves. The present imperative demands ongoing self-examination. The phrase whether ye be in the faith (ei este en tē pistei, εἰ ἐστὲ ἐν τῇ πίστει) questions their fundamental standing—not peripheral issues but salvation itself.
Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates? The word adokimoi (ἀδόκιμοι, "reprobates/disqualified/failing the test") is the negative form of the dokimē they demanded—those failing the test are rejected. Paul's logic: if Christ is not in you (Christos en hymin, Χριστὸς ἐν ὑμῖν), you've failed the ultimate examination. This doctrine of Christ in you (compare Col 1:27, "Christ in you, the hope of glory") is the essence of Christian identity—union with Christ, not mere intellectual assent.
Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates? The word adokimoi (ἀδόκιμοι, "reprobates/disqualified/failing the test") is the negative form of the dokimē they demanded—those failing the test are rejected. Paul's logic: if Christ is not in you (Christos en hymin, Χριστὸς ἐν ὑμῖν), you've failed the ultimate examination. This doctrine of Christ in you (compare Col 1:27, "Christ in you, the hope of glory") is the essence of Christian identity—union with Christ, not mere intellectual assent.
But I trust that ye shall know that we are not reprobates.
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But I trust that ye shall know that we are not reprobates—Paul expresses confidence (elpizō, ἐλπίζω, "I hope/trust") that the Corinthians will recognize his apostolic authenticity. The irony: Paul hopes they'll discover he is not adokimos (ἀδόκιμος, "disqualified/reprobate") precisely as they examine themselves. If they pass their self-examination (v. 5), they'll recognize Paul's ministry produced genuine faith, thus validating his apostleship.
This verse completes Paul's rhetorical reversal: the Corinthians' demand for proof of Paul's authority (v. 3) becomes self-examination (v. 5), which—if passed—proves Paul authentic (v. 6). Their spiritual life is the living proof of his apostolic authority, creating an unbreakable logical chain: Christ in them → Paul's ministry genuine → Paul's authority validated.
This verse completes Paul's rhetorical reversal: the Corinthians' demand for proof of Paul's authority (v. 3) becomes self-examination (v. 5), which—if passed—proves Paul authentic (v. 6). Their spiritual life is the living proof of his apostolic authority, creating an unbreakable logical chain: Christ in them → Paul's ministry genuine → Paul's authority validated.
Now I pray to God that ye do no evil; not that we should appear approved, but that ye should do that which is honest, though we be as reprobates.
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Now I pray to God that ye do no evil—Paul's priority is their holiness, not his vindication. The Greek euchomai (εὔχομαι, "I pray") emphasizes earnest petition. His goal: that ye should do that which is honest (to kalon, τὸ καλόν, "the noble/good/beautiful thing")—ethical beauty reflecting God's character.
Not that we should appear approved, but that ye should do that which is honest, though we be as reprobates—Stunning statement: Paul would rather appear adokimos (ἀδόκιμος, "disqualified") himself if it means the Corinthians live righteously. If they repent before his arrival, he won't need to exercise discipline—thus appearing weak ("as reprobates" to those valuing power-displays), but achieving his true goal: their holiness. Pastoral ministry prioritizes flock's spiritual health over leader's reputation—the shepherd-heart of apostolic authority.
Not that we should appear approved, but that ye should do that which is honest, though we be as reprobates—Stunning statement: Paul would rather appear adokimos (ἀδόκιμος, "disqualified") himself if it means the Corinthians live righteously. If they repent before his arrival, he won't need to exercise discipline—thus appearing weak ("as reprobates" to those valuing power-displays), but achieving his true goal: their holiness. Pastoral ministry prioritizes flock's spiritual health over leader's reputation—the shepherd-heart of apostolic authority.
For we can do nothing against the truth, but for the truth.
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For we can do nothing against the truth, but for the truth—A principle statement: Paul's apostolic authority is bound by truth (alētheia, ἀλήθεια), not arbitrary power. He cannot wield authority against the truth (to harm what is true and right), only for the truth (to advance it). This limits and directs apostolic power—authority exists to serve truth, not personal agenda.
The logic flows from v. 7: if Corinthians repent, Paul can't exercise discipline (that would be "against the truth" of their righteousness); he can only affirm them. True spiritual authority is constrained by reality—leaders can't manufacture situations to display power, but must respond to actual spiritual conditions. This makes Christian authority fundamentally different from worldly power, which can act arbitrarily.
The logic flows from v. 7: if Corinthians repent, Paul can't exercise discipline (that would be "against the truth" of their righteousness); he can only affirm them. True spiritual authority is constrained by reality—leaders can't manufacture situations to display power, but must respond to actual spiritual conditions. This makes Christian authority fundamentally different from worldly power, which can act arbitrarily.
For we are glad, when we are weak, and ye are strong: and this also we wish, even your perfection. perfection: or, reformation, or, restoration
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For we are glad, when we are weak, and ye are strong—Paul rejoices in role reversal: his weakness (asthenōmen, ἀσθενῶμεν, "we are weak") alongside their strength (dynatoi, δυνατοί, "you are strong"). If they're spiritually strong, Paul appears weak (no discipline needed), but that's precisely his desire. This inverts worldly power dynamics: the apostle's joy comes from congregation's strength, not from exercising authority over them.
And this also we wish, even your perfection—The Greek katartisis (κατάρτισις, "perfection/restoration/completion") appears only here in the NT. It means "mending, restoring to proper condition" (used of mending nets in Matt 4:21), pointing to sanctification—becoming what God intends. Paul's ultimate goal is their katartisis, not his vindication. This echoes Ephesians 4:12 where leaders exist "for the perfecting (katartismon) of the saints."
And this also we wish, even your perfection—The Greek katartisis (κατάρτισις, "perfection/restoration/completion") appears only here in the NT. It means "mending, restoring to proper condition" (used of mending nets in Matt 4:21), pointing to sanctification—becoming what God intends. Paul's ultimate goal is their katartisis, not his vindication. This echoes Ephesians 4:12 where leaders exist "for the perfecting (katartismon) of the saints."
Therefore I write these things being absent, lest being present I should use sharpness, according to the power which the Lord hath given me to edification, and not to destruction.
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Therefore I write these things being absent, lest being present I should use sharpness—Paul's letter provides opportunity for repentance before his arrival. The word apotomōs (ἀποτόμως, "sharpness/severity") suggests cutting, decisive discipline. By writing being absent (apōn, ἀπών), Paul gives time for response, preferring repentance to confrontation—mercy preceding judgment.
According to the power which the Lord hath given me to edification, and not to destruction—Paul's apostolic exousia (ἐξουσία, "authority/power") is purposeful: to edification (eis oikodomēn, εἰς οἰκοδομήν, "for building up"), not to destruction (ouk eis katharesin, οὐκ εἰς καθαίρεσιν, "not for tearing down"). Even severe discipline aims at restoration, not mere punishment. This principle (stated in 2 Cor 10:8) governs all use of authority—power exists for construction, and even demolition (of sin, false teaching) serves ultimate edification.
According to the power which the Lord hath given me to edification, and not to destruction—Paul's apostolic exousia (ἐξουσία, "authority/power") is purposeful: to edification (eis oikodomēn, εἰς οἰκοδομήν, "for building up"), not to destruction (ouk eis katharesin, οὐκ εἰς καθαίρεσιν, "not for tearing down"). Even severe discipline aims at restoration, not mere punishment. This principle (stated in 2 Cor 10:8) governs all use of authority—power exists for construction, and even demolition (of sin, false teaching) serves ultimate edification.
Final Greetings
Finally, brethren, farewell. Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you.
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Finally, brethren, farewell—The Greek loipon (λοιπόν, "finally") and chairete (χαίρετε, "rejoice/farewell") signal closing exhortations. Paul transitions from stern warning to brotherly encouragement. Be perfect (katartizesthe, καταρτίζεσθε, "be restored/complete/mended")—present imperative, ongoing process of being made complete, using the verb form of katartisis from v. 9.
Be of good comfort (parakaleisthe, παρακαλεῖσθε, "be encouraged/comforted"), be of one mind (to auto phroneite, τὸ αὐτὸ φρονεῖτε, "think the same thing"—unity, not uniformity), live in peace (eirēneuete, εἰρηνεύετε, "be at peace")—four imperatives addressing Corinthian dysfunction: immaturity, discouragement, factionalism, conflict. The promise: the God of love and peace shall be with you—God's presence accompanies obedience to these commands, showing divine initiative enables human response.
Be of good comfort (parakaleisthe, παρακαλεῖσθε, "be encouraged/comforted"), be of one mind (to auto phroneite, τὸ αὐτὸ φρονεῖτε, "think the same thing"—unity, not uniformity), live in peace (eirēneuete, εἰρηνεύετε, "be at peace")—four imperatives addressing Corinthian dysfunction: immaturity, discouragement, factionalism, conflict. The promise: the God of love and peace shall be with you—God's presence accompanies obedience to these commands, showing divine initiative enables human response.
Greet one another with an holy kiss.
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Greet one another with an holy kiss—The philēmati hagiō (φιλήματι ἁγίῳ, "holy kiss") was a customary Christian greeting (Rom 16:16, 1 Cor 16:20, 1 Thess 5:26, 1 Pet 5:14), signifying familial affection and reconciliation within the Christian community. The qualifier holy (hagiō, ἁγίῳ, "sacred/set apart") distinguishes Christian affection from erotic or merely social gestures—this is covenantal, sanctified love among God's people.
After chapters of confronting sin, factionalism, and false apostles, Paul commands visible reconciliation. The kiss requires physical proximity, mutual vulnerability, and public affirmation—precisely what fractured relationships resist. By commanding this, Paul pushes beyond intellectual agreement to embodied unity, making abstract reconciliation concrete and communal.
After chapters of confronting sin, factionalism, and false apostles, Paul commands visible reconciliation. The kiss requires physical proximity, mutual vulnerability, and public affirmation—precisely what fractured relationships resist. By commanding this, Paul pushes beyond intellectual agreement to embodied unity, making abstract reconciliation concrete and communal.
All the saints salute you.
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All the saints salute you—The hagioi (ἅγιοι, "saints/holy ones") were the believers with Paul in Macedonia sending greetings. This simple statement carries profound implications: the Corinthian church, despite their problems, remains connected to the universal church. Paul reminds them they're part of a global family, not an isolated congregation.
The term saints (hagioi) is Paul's standard designation for all believers—"holy ones," set apart for God. It's identity, not achievement: Corinth's contentious, immature Christians are still "saints" because of their position in Christ, though they must mature into that identity. This greeting from fellow saints reinforces their belonging and accountability to the broader body of Christ.
The term saints (hagioi) is Paul's standard designation for all believers—"holy ones," set apart for God. It's identity, not achievement: Corinth's contentious, immature Christians are still "saints" because of their position in Christ, though they must mature into that identity. This greeting from fellow saints reinforces their belonging and accountability to the broader body of Christ.
The 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.
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The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen.—This Trinitarian benediction is Christianity's most complete liturgical blessing, explicitly naming all three persons of the Godhead. The grace (hē charis, ἡ χάρις) of the Lord Jesus Christ grounds all blessing in Christ's unmerited favor achieved through incarnation, death, and resurrection.
The love of God (hē agapē tou theou, ἡ ἀγάπη τοῦ θεοῦ)—God the Father's eternal, initiating love (John 3:16, Rom 5:8) is the source from which grace flows. The communion of the Holy Ghost (hē koinōnia tou hagiou pneumatos, ἡ κοινωνία τοῦ ἁγίου πνεύματος)—koinōnia means "fellowship/participation/sharing," describing the Spirit's work creating participation in divine life and mutual fellowship among believers. This blessing names distinct roles: Christ's mediating grace, the Father's originating love, the Spirit's applying communion.
Theologically, this is proto-Trinitarian formulation: three persons, coordinate in blessing, distinct in function, united in redemptive purpose. Used liturgically for centuries, this benediction closes worship by invoking complete divine blessing—relational Trinitarian presence "with you all" (meta pantōn hymōn, μετὰ πάντων ὑμῶν).
The love of God (hē agapē tou theou, ἡ ἀγάπη τοῦ θεοῦ)—God the Father's eternal, initiating love (John 3:16, Rom 5:8) is the source from which grace flows. The communion of the Holy Ghost (hē koinōnia tou hagiou pneumatos, ἡ κοινωνία τοῦ ἁγίου πνεύματος)—koinōnia means "fellowship/participation/sharing," describing the Spirit's work creating participation in divine life and mutual fellowship among believers. This blessing names distinct roles: Christ's mediating grace, the Father's originating love, the Spirit's applying communion.
Theologically, this is proto-Trinitarian formulation: three persons, coordinate in blessing, distinct in function, united in redemptive purpose. Used liturgically for centuries, this benediction closes worship by invoking complete divine blessing—relational Trinitarian presence "with you all" (meta pantōn hymōn, μετὰ πάντων ὑμῶν).