2 Corinthians Chapter 13
Examine Yourselves
A. Paul Warns the Corinthians to Examine Themselves Before He Comes
1. (2 Corinthians 13:1–4) Paul Promises to Come with Severity, If Necessary
“This will be the third time I am coming to you. ‘By the mouth of two or three witnesses every word shall be established.’ I have told you before, and foretell as if I were present the second time, and now being absent I write to those who have sinned before, and to all the rest, that if I come again I will not spare, since you seek a proof of Christ speaking in me, who is not weak toward you, but mighty in you. For though He was crucified in weakness, yet He lives 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.” (2 Corinthians 13:1–4, NKJV)
Paul opens this chapter with a solemn declaration that his coming visit to Corinth will be his third. His first visit, recorded in Acts 18:11, lasted a year and six months, during which he founded the church and labored intensely among them. His second visit, which Paul himself described as “painful” (2 Corinthians 2:1), was brief and sorrowful due to the opposition and rebellion he faced. Now, Paul warns that his third visit will not be one of negotiation or gentle pleading but of decisive action if sin and rebellion persist.
When Paul cites, “By the mouth of two or three witnesses every word shall be established” (Deuteronomy 19:15), he is not making a casual reference but invoking a legal principle from the Law of Moses. This Old Testament requirement safeguarded justice by ensuring that accusations could not be sustained by a single witness. Paul applies this principle to his pastoral dealings with Corinth. His three visits, together with the testimonies of his associates, are sufficient “witnesses” to establish the case against their disobedience. In other words, Paul is not arriving to conduct an investigation, but rather to render judgment, declaring with soberness, “If I come again I will not spare.”
These are not idle words but the stern declaration of an apostle invested with Christ’s authority. While a pastor must never allow spiritual authority to degenerate into authoritarianism, neither may he shrink back from the exercise of authority when rebellion threatens the purity and health of the church. As one commentator noted, “Rebellion against an appointed minister is rebellion against the higher power that appointed him.” Paul’s declaration models the delicate but necessary balance of pastoral meekness with apostolic firmness.
Paul then turns to the accusation raised against him: “Since you seek a proof of Christ speaking in me, who is not weak toward you, but mighty in you.” His opponents, whom he earlier sarcastically referred to as the “most eminent apostles” (2 Corinthians 11:5; 12:11), demanded demonstrations of power. They were unimpressed by Paul’s humility, meekness, and gentleness, preferring instead displays of dominance that mirrored worldly authority. Paul answers their demand directly: they will see the power of Christ, not in worldly posturing, but in his God-given authority to discipline and to cleanse the congregation if they continue in sin.
Paul anchors his response in Christ’s example: “For though He was crucified in weakness, yet He lives 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.” On the cross, Christ was indeed crucified in weakness, voluntarily submitting to humiliation, suffering, and death. Yet that apparent weakness was transformed into victory by the resurrection, for He now lives by the power of God. Paul draws a direct parallel between his ministry and Christ’s pattern: his weakness is real, but it is the very context in which God’s power is revealed. Just as Christ’s apparent defeat became the foundation of God’s triumph, so Paul’s humble weakness will become the means by which God’s power will be displayed in Corinth if discipline is required.
This passage illustrates the paradox of Christian ministry: true strength is hidden beneath the cloak of weakness. The Corinthians, still enamored with outward shows of power, missed this spiritual truth. As one commentator observed, “It would seem that in their immaturity the Corinthians were unimpressed by Christlike gentleness and meekness but were overawed by arbitrary displays of power.” Paul reminds them that the power of God does not manifest through arrogance or worldly strength but through the authority of Christ working through His servants.
2. (2 Corinthians 13:5–10) A Plea for Self-Examination
“Examine yourselves as to whether you are in the faith. Test yourselves. Do you not know yourselves, that Jesus Christ is in you?—unless indeed you are disqualified. But I trust that you will know that we are not disqualified. Now I pray to God that you do no evil, not that we should appear approved, but that you should do what is honorable, though we may seem disqualified. For we can do nothing against the truth, but for the truth. For we are glad when we are weak and you are strong. And this also we pray, that you may be made complete. Therefore I write these things being absent, lest being present I should use sharpness, according to the authority which the Lord has given me for edification and not for destruction.” (2 Corinthians 13:5–10, NKJV)
Paul issues one of the most direct and sobering commands in all of his letters: “Examine yourselves as to whether you are in the faith. Test yourselves.” The imperative is not directed outward but inward. The Corinthians had become adept at scrutinizing Paul and judging his ministry, but they neglected the far weightier responsibility of evaluating the authenticity of their own faith.
a. The Command to Self-Examination
Paul urges every believer to pause and ask the penetrating question: “Am I truly in the faith?” This is not meant to foster perpetual doubt or to rob Christians of the assurance promised in Christ, but it is a necessary safeguard against presumption. Scripture repeatedly warns that there are those who profess Christ with their lips while their hearts remain far from Him. Jesus said, “Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of My Father in heaven” (Matthew 7:21).
The enemy often assaults the believer with accusations to undermine assurance, but Paul’s concern here is the opposite—those who have a false assurance while living in rebellion. Thus, he commands: “Test yourselves.” The word translated “test” is the same root used for metals being tried in the fire to determine their genuineness. The opposite term, “disqualified,” refers to metal that fails the test, found to be counterfeit and therefore rejected.
Believers must not be content with a superficial profession or cultural Christianity. The mark of saving faith is the indwelling presence of Christ: “Do you not know yourselves, that Jesus Christ is in you?” A genuine Christian life is not measured by perfection, but by evidence of transformation, conviction of sin, love for Christ, and growth in holiness. As Paul wrote elsewhere, “If anyone does not have the Spirit of Christ, he is not His” (Romans 8:9).
Redpath rightly observed that the Corinthians’ failure was in constantly criticizing Paul while neglecting self-examination. True self-examination, however, is not morbid introspection but Christ-centered reflection. As he put it, self-examination should not fix attention on sin but on Christ, asking Him to reveal what grieves the Spirit and to cleanse it by His blood. This kind of self-examination humbles the believer, softens the heart, removes shadows of guilt, and brings freedom.
Spurgeon added that genuine self-examination must move beyond the private closet into the proving ground of real life. “Many a man’s religion will stand examination that will not stand proof.” A faith that endures only in theory but collapses in practice is not genuine faith.
b. The Warning of Disqualification
Paul’s phrase, “unless indeed you are disqualified,” strikes with sobering force. Some among the Corinthians professed faith but lived in such a way that their claim to Christ was hollow. To be “disqualified” is to be rejected, to fail the test of true discipleship. This echoes the warning of Titus 1:16: “They profess to know God, but in works they deny Him, being abominable, disobedient, and disqualified for every good work.” Better to discover such a condition now, while repentance is still possible, than to find out in eternity when it is too late.
c. Paul’s Confidence and Prayer
Paul quickly shifts from warning to confidence: “But I trust that you will know that we are not disqualified.” While some might be tempted to turn his exhortation back on him, suggesting that Paul himself might not pass the test, Paul dismisses such doubts. His ministry bore the unmistakable fruit of Christ’s presence and power. Still, he acknowledges that by worldly standards of power and prestige, he might appear “disqualified.” Yet Paul was not concerned with appearances but with truth.
His prayer reflects his heart: “Now I pray to God that you do no evil, not that we should appear approved, but that you should do what is honorable, though we may seem disqualified.” Paul’s concern is not his own reputation but their obedience to Christ. His vindication mattered little compared to their holiness. Even if they judged him wrongly, what mattered most was that they lived righteously before God.
d. Bound by the Truth
Paul continues with a profound statement: “For we can do nothing against the truth, but for the truth.” Apostolic authority, even at its highest level, was bound by the truth of God’s Word. No leader in the church, no matter how gifted or authoritative, has power apart from God’s truth. All ecclesiastical power is legitimate only when exercised in harmony with the truth of Scripture. As Jesus declared, “Sanctify them by Your truth. Your word is truth” (John 17:17). Paul recognized that his authority was not absolute but derivative—it was effective only as it conformed to the truth of Christ.
e. Paul’s Joy in Their Strength
Paul then reveals his pastoral heart: “For we are glad when we are weak and you are strong. And this also we pray, that you may be made complete.” His desire was not to assert dominance but to see them flourish. If his own weakness—whether in suffering, humility, or reproach—served to strengthen their faith, then Paul rejoiced.
The phrase “that you may be made complete” recalls his earlier statement in 2 Corinthians 12:19, “But we do all things, beloved, for your edification.” Completeness here conveys the idea of restoration, maturity, and wholeness. The Corinthians were rich in gifts (1 Corinthians 1:4–7), but their spiritual life was fractured and inconsistent. Paul longed to see them built up as a mature, unified, Christ-centered body, fully aligned with their calling.
f. Authority for Edification, Not Destruction
Finally, Paul explains the reason he wrote so strongly in advance: “Therefore I write these things being absent, lest being present I should use sharpness, according to the authority which the Lord has given me for edification and not for destruction.” Paul preferred that they repent before his arrival so that his visit could be encouraging rather than disciplinary. His apostolic authority was real and could be severe if necessary, but its purpose was constructive, never destructive.
Spiritual authority, rightly exercised, is always aimed at building up the church, not tearing it down. Even church discipline, when done biblically, is restorative, not punitive. Paul’s great desire was not to break the Corinthians but to see them grow into full maturity in Christ.
Conclusion to the Letter
1. (2 Corinthians 13:11) Concluding Exhortation
“Finally, brethren, farewell. Become complete. Be of good comfort, be of one mind, live in peace; and the God of love and peace will be with you.” (2 Corinthians 13:11, NKJV)
Paul now draws his letter to a close with a final exhortation that is both pastoral and affectionate. After addressing matters of discipline, warning, and self-examination, he ends not on a note of severity but of joy, unity, and peace.
a. Finally, brethren, farewell
The word translated “farewell” carries the sense of “rejoice” rather than a simple goodbye. Paul’s desire was not merely to end a letter but to call the Corinthians into the joy of restored fellowship with God and with one another. Even though he had written with severity, his ultimate goal was their joy, not their sorrow. This reflects the spirit of Philippians 4:4, “Rejoice in the Lord always. Again I will say, rejoice!” True Christian joy is found not in circumstances but in communion with Christ, and Paul wanted them to experience that joy fully.
This is a striking reminder that even corrective ministry must aim at joy. Hebrews 12:11 echoes this: “Now no chastening seems to be joyful for the present, but painful; nevertheless, afterward it yields the peaceable fruit of righteousness to those who have been trained by it.” Paul’s stern words were not designed to destroy but to heal, so that joy could flourish.
b. Become complete
Paul exhorts them, “Become complete.” Earlier in verse 9 he had prayed, “And this also we pray, that you may be made complete.” Now he places responsibility on the Corinthians themselves to cooperate with God in this process. The verb carries the idea of being restored, put in order, or brought to maturity. It is the same concept used in Galatians 6:1, where believers are called to restore one who has fallen into sin.
The Christian life is not static. Believers are called to press forward toward maturity. Excusing weaknesses or spiritual immaturity with statements such as, “That’s just my weak point,” or, “That’s not my gift,” is not an option. While no one can perfect every area of life at once, every believer should carry the mindset of growth and the pursuit of Christlikeness. As Hebrews 6:1 states, “Therefore, leaving the discussion of the elementary principles of Christ, let us go on to perfection.”
c. Be of good comfort, be of one mind, live in peace
Paul continues with three short but powerful exhortations: “Be of good comfort, be of one mind, live in peace.” These are not impossible ideals but commands that Christians are responsible to pursue.
To be of good comfort is to encourage one another and to be encouraged by the truth of God’s Word. Comfort is not merely soothing emotion but the strengthening of the heart through truth. As Paul earlier wrote, God is “the Father of mercies and God of all comfort, who comforts us in all our tribulation” (2 Corinthians 1:3–4).
To be of one mind speaks of unity in purpose and doctrine. It does not mean uniformity in personality or gifts, but a shared commitment to Christ and His gospel. Philippians 2:2 provides the same exhortation: “Fulfill my joy by being like-minded, having the same love, being of one accord, of one mind.” Unity is not something optional—it is a spiritual discipline requiring humility, patience, and love.
To live in peace emphasizes the active pursuit of harmony within the church. Romans 12:18 reminds us, “If it is possible, as much as depends on you, live peaceably with all men.” Peace is not dependent solely on others; it requires a willingness on our part to forgive, to bear with one another, and to avoid unnecessary strife.
These commands remind us that Christian unity and peace are not automatic but require intentional effort. The Corinthians had been marked by division, quarrels, and rivalries. Paul challenges them to take ownership of their role in cultivating peace.
d. The Promise of God’s Presence
Paul attaches a glorious promise: “And the God of love and peace will be with you.” The presence of God is tied to the pursuit of obedience in these areas. When believers strive for maturity, encouragement, unity, and peace, they experience the manifest presence of the God who Himself is love and peace.
This phrase is deeply theological. God is not only the source of love and peace but is Himself the embodiment of them. To live contrary to love and peace is to resist His character. Conversely, to walk in love and peace is to experience fellowship with Him. Jesus promised in John 14:23, “If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our home with him.”
The promise of God’s presence is not merely abstract but practical. His presence brings comfort to the afflicted, unity to the divided, and peace to the troubled. The Corinthians, once fractured and contentious, are now reminded that the path to God’s blessing is through obedience to these commands.
2. (2 Corinthians 13:12–14) Final Words
“Greet one another with a holy kiss. All the saints greet you. The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all. Amen.” (2 Corinthians 13:12–14, NKJV)
Paul closes his letter with both a cultural expression of Christian fellowship and one of the most profound benedictions in the New Testament. His words bind together unity, mutual affection, and the full blessing of the Triune God.
a. Greet one another with a holy kiss
The command, “Greet one another with a holy kiss,” reflected a common practice in the first-century world. In Jewish and Greco-Roman culture, kisses were often given on the cheek as a sign of affection, friendship, or respect. In the Christian church, this custom was transformed into a holy expression of fellowship in Christ.
Paul emphasizes that it is a holy kiss, distinguishing it from any suggestion of romantic or erotic affection. It symbolized peace, love, and unity among believers. In the early church, this kiss of fellowship was particularly associated with worship gatherings and the Lord’s Supper. Tertullian (2nd–3rd century) referred to it as the “kiss of peace.”
Over time, abuses or misunderstandings of the practice led to modifications. As noted historically, by the 13th century in England, the Archbishop of York introduced the “peace-board,” which was kissed first by the clergy and then passed among the congregation. This was a way to maintain the symbol of unity while adapting to cultural sensitivities.
The principle, however, remains timeless. As Charles Hodge explained, the command is not one of perpetual obligation in its cultural form but in its spirit. The true meaning is that Christians should express mutual love in a way appropriate to their culture. In modern times, this may take the form of a handshake, an embrace, or another culturally accepted sign of warmth and fellowship. The essential element is not the form but the substance: genuine love and unity in Christ.
b. All the saints greet you
Paul continues, “All the saints greet you.” This reminder shows that the Corinthians were not an isolated congregation but part of the larger body of Christ. Believers across other churches shared in fellowship with them. This greeting underscored the reality of the universal church—the communion of all believers in every place who belong to Christ.
For the Corinthians, who had been marked by division, rivalry, and pride, this was a reminder that they were part of something greater than themselves. They were united not only with Paul but also with all the saints who shared in the same faith and hope.
c. The Triune Benediction
Paul concludes with one of the most theologically rich benedictions in all of Scripture:
“The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all. Amen.”
This is the only place in the New Testament where the Father, the Son, and the Holy Spirit are mentioned together in such a blessing. It is profoundly Trinitarian, highlighting the distinct roles of each Person of the Godhead in the believer’s experience of salvation.
The grace of the Lord Jesus Christ: Grace refers to the unmerited favor of Christ, His atoning sacrifice, and His ongoing supply of strength. Paul never lost sight of the cross, where the ultimate grace was displayed. As John 1:16 says, “And of His fullness we have all received, and grace for grace.”
The love of God: This points to the initiating love of the Father. As John 3:16 declares, “For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.” It was the love of the Father that planned redemption and sent the Son.
The communion of the Holy Spirit: The Spirit unites believers to Christ and to one another. The Greek word koinonia means fellowship, partnership, and shared life. The Spirit brings believers into intimate fellowship with God, enabling them to walk in holiness and unity. As Romans 8:16 reminds us, “The Spirit Himself bears witness with our spirit that we are children of God.”
This benediction reveals the fullness of Christian life. A true believer is one who receives grace from Christ, rests in the love of the Father, and walks in fellowship with the Holy Spirit. To lack any of these is to live a stunted spiritual life.
This closing blessing is not just a liturgical formula but a profound prayer. Paul invokes the reality of the Triune God’s presence upon the Corinthians—a church that had been weak, divided, and troubled, yet still the object of God’s grace and love.
