The Book of 2nd Corinthians:
My Notes on Chapters 11-13
My Notes on Chapters 11-13
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Author: Christopher J. E. Johnson Published: July 27, 2021 [creationliberty.com] |
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Contents: Introduction Chapter 11 Chapter 12 Chapter 13 |
Introduction
Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.
-Matthew 28:19-20
But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him.
-1 John 2:27
If you would like more information on these topics, I recommend the following resources here at creationliberty.com:
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The second epistle (letter) of Corinthians is not the second letter ever sent by Paul to Corinth, as indicated in chapter five of 1st Corinthians (i.e. Paul had sent letters prior to 1st Corinthians), but is a follow-up letter sent after the epistle of 1st Corinthians, which was written while he was in the region of Macedonia, with the help of Titus and Lucas. This letter intended to explain why he did not come to visit them as he had promised, to answer his critics who falsely accused him for their own gain, to encourage the church that they were a great comfort to him, to report the many sufferings he had undertaken, as well as the many mercies and miracles God had done, and to urge the faithful in the church to remember their ministry to the Lord Jesus Christ, that they would do good unto one another, and to the poor and needy.
Chapter 11
[v1] Would to God ye could bear with me a little in my folly: and indeed bear with me.
Paul is abasing himself to the church in Corinth in this verse, speaking in opposition to the false teachers who spoke to the people in a prideful and selfish manner, lifting up their own stations and titles, commending their accomplishments, and boasting of their works, while condemning Paul in his lowly state. Therefore, Paul embraces what is intended to be an insult, namely, that he is just a foolish and feeble old man, knowing that God chooses the foolish and feeble to confound the wise and strong (1Co 1:26), and pleads in humility, with emphasis that they show him mercy to bear with him for a moment to understand his argument, knowing that those who are the true children of God will listen.[v2] For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ.
jealous (adj): suspicious; apprehensive of rivalship; uneasy through fear that another has withdrawn or may withdraw from one the affections of a person he loves, or enjoy some good which he desires to obtain
(See 'jealous', American Dictionary of the English Language, Noah Webster, 1828, retrieved July 13, 2021, [webstersdictionary1828.com])
[v3] But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ.
Again, this fear through the jealousy is not one of the flesh, but is of charitable concern our of goodwill for the safety of those Paul cared deeply for, and did not want them to be persuaded to follow men who looked to fool them for their own profit. Just as the devil had mislead Eve by the craftiness of his words to eat the forbidden fruit from the tree of knowledge (Gen 3:1-6), so the false preachers and false apostles of Corinth attempted to mislead the church to yoke together with false doctrines and faulty wisdom of the world.[v4] For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him.
This is not to say that they ought to turn their ears to a false teacher, but rather, if another teacher came to preach a Christ that was better than the Lord Jesus Christ, offering them a better salvation and a better sacrifice, or another Holy Spirit which offered them better peace, joy, and comfort, who Paul and the other apostles did not teach them, then they ought to listen to the other teacher and embrace that other gospel. However, we know, just as the Corinthians knew, that it is impossible for a better Christ and Spirit to be presented to mankind, that it was absurd that a better redemption could be made, and that nothing can surpass the grace and eternal life which Jesus Christ offers.[v5] For I suppose I was not a whit behind the very chiefest apostles.
Among the churches, the names of John, Peter, and James, just to name a few, were more well-known and highly respected than the name of Paul, and for obvious reasons, being that Paul was former Pharisee that hunted Christians to bring them to their deaths, while the "very chiefest of the apostles" had directly walked and talked with Jesus Christ in the flesh, being chosen by Him while He was in the world. However, despite the fact that they were more honored, Paul did not come "whit behind," or a short distance behind them in the gifts of the Holy Spirit, and humbly "supposes" this (i.e. it was a suggested thought), rather than declaring it to be a fact.[v6] But though I be rude in speech, yet not in knowledge; but we have been throughly made manifest among you in all things.
Paul confessed that his speech was "rude," meaning that it was rough, uneven, and unpolished, in the sense that he compared himself with the false teachers, who were considered by society to be great speakers. This is not to say that Paul was not well-versed in his speech in a general sense because we can see the evidence of his education and intellectual capability by his writing, but rather, this was said to explain to Corinth that the greatest speaker in the world can speak in ignorance, while the worst speaker in the world can present knowledge, and therefore, the false teachers used good words and fair speeches while deceiving the hearts of the simple (Rom 16:17-18), whereas Paul preached the simplicity of Christ's gospel with plainness of speech to save the souls of men.In order for us Christians to understand the difference between the two, we need to analyze the teaches, words, and actions of the preacher in question, which is why Paul said that he and the other apostles had been "made manifest among you in all things," meaning that they had all the evidence they needed to compare the Scripture with the lives of those who taught God's Word, and so anyone could see (if their heart had been prepared by the Holy Spirit to do so, 1Co 2:14), Paul lived a life reflective of the Gospel of Jesus Christ, in humility, patience, and charity, while the false teachers made every effort they could to cover up their private practices and secret conversations. (John 3:19)
[v7] Have I committed an offence in abasing myself that ye might be exalted, because I have preached to you the gospel of God freely?
Paul is suggesting that rather than listening to the rumors of hypocritical men who only serve themselves, they should look at the evidence in front of them. Paul did not speak highly of himself. He abased himself, or in other words, he spoke lowly of himself, so that they might be lifted up, not in the sense that they would think higher of themselves than they ought (Rom 12:3), but rather, in the sense that they would more easily accept the Gospel of Jesus Christ, that He would lift them up on the Day of Judgment. (Luke 18:13-14)Paul also emphasizes that it was not his own teaching that he taught them, but it was God's teaching that he taught them. Though Paul could have asked for things from them when he first came to preach to them, and such a thing would have been Biblically sound for the purpose of supplying his needs (1Ti 5:18, 1Co 9:9-14), however, he did not ask anything of them, and taught them freely, giving away all things he had, whether it was his time in the labor of preaching doctrine, in documentation, or in the working of miracles to heal the sick. (Mat 10:8)
[v8] I robbed other churches, taking wages of them, to do you service.
Paul did not mean that he was robbing in the sense of stealing from them because he had already testified that they had given freely from what little they had, but rather, he saw the poor Christians in Macedonia giving what little they could to help those in Corinth who already had much wealth, and so in Paul's heart, it felt this way, although he was not guilty of doing any wrong because the money was given freely. So in summary, Paul is pointing out to Corinth that they received the Gospel of Jesus Christ, with all the hard work involved, for free, and then furthermore, were also receiving collections taken from the poor to service their every need, which was meant to prick the church of Corinth in their hearts, in hope to spur them into action.[v9] And when I was present with you, and wanted, I was chargeable to no man: for that which was lacking to me the brethren which came from Macedonia supplied: and in all things I have kept myself from being burdensome unto you, and so will I keep myself.
That is, when Paul was in Corinth preaching, and he had need of food, clothing, or shelter, he was not beholden to any man in Corinth to provide him those things because he would either for those things himself, which is what Luke testified that Paul did during his stay in Corinth (Acts 18:1-5), and anything else he could not earn for himself was made up by the charity of those in Macedonia. Paul did everything he could to make sure that he did not cost the Corinthians anything, so they would have no reason to accuse him in any sense, that they would more readily receive the doctrines of Christ.[v10] As the truth of Christ is in me, no man shall stop me of this boasting in the regions of Achaia.
Paul reaffirms his confident stance that he preached the truth of Christ, despite what false teachers might say about him, and that none of those men were going to stop him from boasting of the work he had done in Corinth, referring to the charitable sacrifice he made on their behalf, in which he showed great love for them in all things, being in full obedience to Christ, and it resulted in many faithful and strong Christians who operated in the region of Achaia, of which Corinth was the chief city.[v11] Wherefore? because I love you not? God knoweth.
In other words, Paul is asking them to consider why he did these things. Why is it that he took nothing for their sake? Paul is reasoning with them that what false teachers might say about him is ridiculous when they simply consider the evidence. Some might even go so far as to say that he refused to take anything from them because he looked down on them or despised them in some way, but as Paul said, "God knoweth," meaning that God not only knows the purity of intent in the heart of Paul, knowing all his thoughts and the imaginations therein, but also that of the false accusers working against Him and the church in Corinth, that damnation is prepared for them if they will not come to repentance and faith in Christ. (2Pe 2:1-3)[v12] But what I do, that I will do, that I may cut off occasion from them which desire occasion; that wherein they glory, they may be found even as we.
That is, Paul determined to continue his work in Achaia as he had always done, taking nothing from them, and preaching the Gospel of Jesus Christ freely among the people, not that he was unwilling to accept gifts of charity from them, but rather, because he cared for them, and so he wanted to protect them from false apostles and false teachers. The wicked men of Achaia wanted to have preeminence (i.e. superiority of rank and dignity in excellence, honor, and virture, 3Jo 1:9-10) as the apostles of Jesus Christ received from the church, but instead of humbling themselves in the sight of God and men to do His good and charitable works to receive it (Luke 18:14), they try to take it forcefully or manipulatively through strife. (Pro 16:28) Therefore, to prevent the teachers of corruption from taking opportunity to influence the minds of the saints of God, Paul continued to suffer and work to protect his brethren, that such wicked men would not be seen as (or counted among) the apostles of Christ.[v13] For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ.
These false teachers present themselves as pastors and apostles of Christ by transforming their outward appearance to reflect what one might expect from a disciple of Christ, but inwardly, they are deceitful workers, meaning they do only those things which will benefit themselves. Even if the work they do might seemingly, in the moment, be for the benefit of others in the church, they do so not for that person's help as much as they do it to build up preeminence among the people present in their company, to give themselves more rank, more honor, and thereby, more money (1Ti 6:10), while speaking evil of the good things Paul had done (1Pe 3:15-17), even though he took no rank, no honor, and no money.[v14] And no marvel; for Satan himself is transformed into an angel of light.
By the phrase, "no marvel," Paul means that we should not be surprised that those wicked men would do such things because they are of their father the Devil (John 8:44), and the Devil, who is Satan, does the exact same thing. Satan transforms his appearance to make himself seem like he a messenger of God, but inwardly, he is as crafty as he was at the beginning in Eden with Adam and Eve, which is why Jesus Christ taught us not to judge according to the appearance (John 7:24), and that we should judge righteous judgment by what a person says and teaches because what comes out of their mouths is reflective of what is in their hearts. (Mat 15:18)[v15] Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works.
Therefore, since spiritual beings of evil can do these things in manner not well understood to mankind in the physical world, it should not take any great leap of logic to understand that men can do the same thing. This is not to say that the devils ministers become ministers of righteouesness, but contextually, it is meant that they transform their outer person, so that others will perceive them to be something they are not. This means that they will appear to be kind people, blending in with the church, to cover themselves with excuses, pointing to external (instead of internal) sources for their faults (Rev 3:17), while pretending to be friends with those who do good works, and preaching with great passion and charimsa that others should do those good works with all their might, while leading people away from the doctrines of repentance and grace.[v16] I say again, Let no man think me a fool; if otherwise, yet as a fool receive me, that I may boast myself a little.
In this passage, Paul is being forced to speak in his own defense against the false accusations of corrupt preachers, which is something typically less effective than others standing up to speak in his defense, and therefore may consider him nothing more than fool having no credit to his own name, but as he said, it was his desire that they not consider him a fool for doing so, and that, despite the fact that God had granted Paul much wisdom, he is willing to play the part of a fool in order to help them understand. The last part, in which Paul says that "I may boast myself a little," was said to expose the corrupt preachers for what they were, namely, that they boasted of themselves often, just as we see today with the average so-called "ministry" and their "About" pages in which, instead of testifying of Jesus Christ, they boast of themselves, their worldy degrees, and their fleshly accomplishments, and so Paul is requesting that he might speak of himself a little, but only a very small degree in comparison to grand productions of false preachers to boast of themselves.[v17] That which I speak, I speak it not after the Lord, but as it were foolishly, in this confidence of boasting.
That is, Paul did not speak the following out of any obligation directly from the Lord, nor from any Old Testament commandment, but what he was about to say was in agreement with the grace and liberty that God had given him to speak more freely to the Corinthians. Paul's letters were normally quite formal, and often written with much tact, which is not to say that he would throw off formality and tactfulness, but rather, he will speak more boldly to put to shame the false preachers. Paul was very confidence in his position because the evidence is all on his side. He is not saying that he is speaking foolishly, but that it would appear to be that way to corrupt preachers, and to those who follow their wicked doctrines.[v18] Seeing that many glory after the flesh, I will glory also.
Today, this is often done by those who have a seminary degree, but in that day, it was often done by the Jews, who boasted of their Hebrew heritage, and thought themselves a superior breed that was blessed by God. Many such men with froward tongues boasted of themselves, and Paul is pointing out that he had the same heritage (being born of the tribe of Benjamin), and he had the same upbringing, perhaps even moreso because he was formerly a Pharisee who served under the well-known and highly-respected Gamaliel (Acts 22:3), as well as being a free-born Roman citizen because he came out of Tarsus, which gave him other special privileges that many others did not have.[v19] For ye suffer fools gladly, seeing ye yourselves are wise.
It should be no great thing to suffer one coming in the manner of a fool since the Corinthians were suffering fools to preach among them. They accepted foolish preaching with gladness of heart, and perceived themselves to be wise for it, but it is a wonder that those who had been born again in Christ and received the Holy Ghost, to have understanding of the revelations of Christ, could tolerate such men among them.[v20] For ye suffer, if a man bring you into bondage, if a man devour you, if a man take of you, if a man exalt himself, if a man smite you on the face.
By the word 'suffer', Paul means that they were putting up with these people, accepting them, and tolerating their vain speech. If the wicked pastors oppressed the church by lording over them with a heavy hand, the church tolerated it. If they oppressed them by giving them a schedule they have to keep, the church tolerated it. If they oppressed them by leading them into the keeping of ceremonial laws, the church tolerated it. If they oppressed them by demanding funding, the church tolerated it. If they oppressed them by demanding they respect their person in sin (i.e. being lifted up with their fancy titles and prestigious education), the church tolerated it. The oppression would even go so far that if these corrupt pastors were to smack them across the face, the church, in their willful blindness, would tolerate it, and in 2,000 years, nothing has changed because there are many who still do the same today, fearing the pastors more than fearing God. (Pro 29:25)[v21] I speak as concerning reproach, as though we had been weak. Howbeit whereinsoever any is bold, (I speak foolishly,) I am bold also.
Paul spoke these things "concerning reproach," or rather, he used severe language to find fault, which we would have to assume was the manner in which the false teachers were speaking, in that they accused Paul and the other apostles of doing all these things, when the false preachers were the ones guilty of the very thing they accused others of doing, so Paul used their own language against them. The purpose was to demonstrate the fact that Paul and the other apostles had never done such things to the church, and so he did not want the church of Corinth to confuse patience and liberty with weakness and fear, or in other words, Paul did not want the church to think that the apostles were weak simply because they allowed the church liberty, which Christ had afforded them.Paul ends by pointing out that the false teachers speak boldly, meaning they pride themselves in the vanities of their accomplishments, titles, and prestige. To use their own vain arguments against them (i.e. "I speak foolishly"), Paul can also point out his own credentials, and when comparing the two side-by-side, Paul has better credentials than they do, only he does not boast of such things because he knows the vanity of it. (Eph 5:6)
[v22] Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am I.
Paul asserts himself to be of the line of Abraham, who was called a Hebrew (Gen 14:13), having both his father and mother of Jewish lineage. Paul also asserts himself to be an Israelite, a title that the Jews found to be more honorable because God had given them the law, granted them a special covenant, and from which the seed of the Messiah was said to have come. (Rom 9:4-5) No matter what they called themselves out of the pride in their hearts, Paul was called the same because he came from the same lineage, only Paul did not boast these things because he came to the church in humility.[v23] Are they ministers of Christ? (I speak as a fool ) I am more; in labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft.
Again, Paul is emphasizing that he is using the false preachers' own arguments against them (i.e. "I speak as a fool"), in which they boast themselves to be ministers of Christ, but Paul has proven himself to be a minister of Christ far more than they ever have. Paul had taken on "labours more abundant" in that he had traveled much with many persecutions and tribulations along the way, being whipped by his enemies, frequently being arrested on no lawful charges, and often being a hair's width away from certain death. (2Co 1:8-10)[v24] Of the Jews five times received I forty stripes save one.
As far as I am aware, there are no other places in Scripture that describe these instances, but this punishment (i.e. 39 whippings) was one less than the maximum punishment that was allowed according to God's law. (Deut 25:2-3) It was up to the judges to decide how many stripes to issue, between 1 and 40, but the reason for 39 is not because they had mercy on Paul and saved him one lashing, because they could have reduced the amount to far less, and they typically did for men of Paul's older age. As far as I understand, the elderly in Israel were beaten with less lashes, otherwise they could die; only the young and strong were given greater lashings, but they ignored that concerning Paul, and I would add that it was likely that they wanted him to die in the process. They chose to beat him with the full extent of the law, but they used a whip with three cords on it (i.e. 3 x 13 = 39), so they gave him "forty stripes save one," because if they whipped him with the final lash, it would have added to 42, which would have put them in voilation of God's commandment. This is yet another example where the Jews are blinded to understanding and charity (i.e. the fulfillment of the law) because they are so "hell-bent" on the letter of the law. (Gal 3:23-25)[v25] Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep;
The Jews used cords (i.e. whips), so it was likely that the three instances of rods were a form of Roman punishment. Paul was also stoned (Acts 14:19) and left for dead.The shipwrecks Paul suffered in this passage instances other than the shipwreck he suffered when he was captive and being taken to Rome to stand before Caesar because this letter was written before that time. (See Acts 27) Paul also spent a full day cycle stranded in the middle of a large body of water, meaning that he was possibly thrown into the sea and abandoned there, but by the grace of God, he was protected, presumably rescued by another ship or carried to shore by the waves.
[v26] In journeyings often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren;
Paul traveled through many countries in the Middle East, Asia, and Europe. The "perils of waters" is not the same as being in the sea, as Paul mentions that separately, but would refer to smaller water problems such as a flood, which can be very dangerous to those who are traveling on foot. The "perils of robbers" would not be in peril of losing anything of value because Paul traveled without any money, but if he were taken by robbers, they might try to use him for their own gains, or if they find that he has nothing, beat him or kill him. The "perils by mine own countrymen" would be the Jews who sought to whip him and kill him.The "perils by the Heathen" were those angered by the preaching of Paul, to turn people away from their idols, which also costed them their livelyhood in some instances, like with Demetrius the silversmith at Ephesus, who riled up the craftsman and worshipers of the false goddess Diana against Paul and the other disciples. (Acts 19:23-41) The "perils in the city" are different than those in the country because, even today, law enforcement gets involved at the slightest complain of a citizen, and even if the one making the complaint has ill intent, the threat of jail time is always looming. The "perils in the wilderness" could encompass many things, such as dehydration, hunger, violent weather, wild animals, etc. The "perils in the sea" is not necessarily by shipwreck, because Paul already mentioned that, but rather, by poor decisions by the sailors which would leave them without basic needs for survival, violent weather, or even by pirates.
Paul also includes the phrase "in perils among false brethren," which indicates people who claimed to be of Christ, but were not. Such people pretended to be disciples, but they hated Paul because he rebuked them, and so they would make him their enemy, and would cause him much trouble, through lies and deceptions, using manipulation through religious entities or legal means to hinder him and lead others astray.
[v27] In weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness.
By "weariness and painfulness," it would not be meant in the context of the unjust punishments he suffered at the hands of governments, robbers, and religious institutions because that would be automatically implied, but rather, this is meant in the sense of his work. Not all work is painful, and depending on the job, sometimes work can be enjoyable, especially when one sees the fruits of his labor, but in the context of ministry, it is often tiring and painful to continue day after day.Paul would sometimes have to keep watch when he or his companions might be in danger, staying up late to pray, while having to get up early the next morning to work to supply his own food. When he was in the wilderness, or at sea during his travels, he would go hungry and thirsty, without any access to those basic needs.
Paul would fast often, not out of necessity or commandment, but out of discipline, to keep his body in subjection to the will of God and the spirit of his mind. (1Co 9:27, Eph 4:22-24) The "cold and nakedness" does not mean that people were stealing his clothes, or that he could not provide clothing for himself, but rather, the winter months were harsh on him because he did not have proper winter attire, and he had no residence to keep himself warm.
[v28] Beside those things that are without, that which cometh upon me daily, the care of all the churches.
Paul suffered all those things in addition to his giving kto the church, which was part of his duty. Also, Paul suffered those things while continuing in his daily prayer, study, and teaching, while attending to the various requests he received from the many churches in various regions who sought his help and counsel, while he tried his best to watch over them and prevent false apostles from leading them astray.[v29] Who is weak, and I am not weak? who is offended, and I burn not?
The question, "who is weak, and I am not weak?" is said in the sense of a weak Christian, one who is new to the faith of Christ, that would be weak in their understanding and faith. Paul appeared weak to those who were weak, showing extra patience, mercy, and understanding to them, adjusting his habits around them that he would not become a stumblingblock to them. (1Co 8:9-11)The question, "who is offended, and I burn not?" is meant in the sense of Christian brethren who have had wrong done to them, and Paul is "burning," or rather, suffering inwardly in grief over the matter. He was continually troubled over the matter, made sick to his stomach in grief, until the matter was resolved, and the offender either removed by the church to restore the peace, or reconciled to the church and the Lord by his repenting of the offense he caused. (Luke 15:4-7)
[v30] If I must needs glory, I will glory of the things which concern mine infirmities.
Paul is saying that if he found it necessary to boast of these things, as he did in response to false preachers and corrupt pastors, he would only glory in the sufferings he endured for the sake of the Lord Jesus Christ and His church. As he suffered with patience and mercy, Paul he was able to give an example of the patience and mercy of Christ, and that the Holy Spirit had saved Paul not just in the spirit, but also rescued him from many dire circumstances.[v31] The God and Father of our Lord Jesus Christ, which is blessed for evermore, knoweth that I lie not.
The evidence of Paul's testimony is backed up by the knowledge of the Father, the Son, and the Holy Ghost. Paul said this in no casual manner, as to call upon the Lord God as a witness to the truth of a matter is very serious, and can come with dire consequences if God is offended by such a statement, but knowing that his testimony is true, he had no fear to make such a statement, which God will show in the Day of Judgement to be true.[v32] In Damascus the governor under Aretas the king kept the city of the Damascenes with a garrison, desirous to apprehend me:
Aretas was the king of Arabia at the time, and Damascus was a large city in the Arabic region back then, so Paul is referring to the governor appointed to the management of the city under Aretas. Paul is referring to the instance that Luke also described in Acts 9:22-25, in which the Jews were confounded by Paul's preaching, unable to answer his doctrine, and so they sought to kill him, falsely accusing him and calling upon the governor to have the guard watch the gates to apprehend him.[v33] And through a window in a basket was I let down by the wall, and escaped his hands.
The city of Damascus had similar design to Jericho (in which Rahab hid the two Hebrew spies and let them down by a cord along the outer wall that night, Jos 2:15), having residences built along the outer wall, and provided a way for Paul to bypass the guards at the gate to avoid being captured.Chapter 12
[v1] It is not expedient for me doubtless to glory. I will come to visions and revelations of the Lord.
Though Paul was well within justification to boast of these things, for he suffered much that went unseen by the church, it was not suitable to the purpose at hand for him to boast of these things without doubt of how effective that might be in his service to others. This is for many reasons, but most notably, that Paul would be viewed as being prideful in his accomplishments, and furthermore, some of those Christians who would read this might think it good to boast of their own accomplishments as well, not understanding the reason for Paul's boasting, which was to counter the false narrative preached by false pastors. Therefore, Paul states that he would return to preaching the Word of God in this letter, specifically on the visions and revelations that he had received, and that, hopefully, the Corinthians would receive these revelations and visions with the understanding that he gave these with no selfish intent, and the only purpose of them is to help them to have more understanding of the doctrines and philosophy of Christ.[v2] I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven.
As Paul indicates in verse seven, the man he is referring to is himself, but he is speaking in the third person, as if he is a witness testifying of something he is watching take place, which, based on the the subsequent verses, seems to be a manner of speech to indicate humility, that he is not boasting of himself and his own experiences, and simply testifying of the truth. The timing of this event was fourteen years prior, which indicates that this happened around the time of his conversion on the road to Damascus, and though we do not have enough details to know when this occurred, we can confidently say that this happened sometime after his conversion, since a man is not brought to conversion and salvation in Christ by revelations and visions. (Gal 3:24)The vision he had was so real to Paul, he was unable to tell if he was taken up while still in his body, or if he had been in a trance of sorts, in which he was taken out of his body temporarily. (In my personal opinion, I would suspect it was out of body, only because to bring corrupt flesh into the Kingdom of God seems contradictory, but I am not One way or another, Paul was given understanding that what he was being shown was the "third heaven," which is one of three heavens mentioned in the Scripture, (i.e. the first heaven is the sky or atmosphere, Gen 1:20, and the second heaven is outer space where the stars reside Deut 4:19) so Paul was being shown the Kingdom of God where He lives with the angels and saints.
[v3] And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;)
This verse seems to be a repetition of part of the previous verse in the manner in which we tend to repeat a word or phrase more than once to draw emphasis to what we are saying. In this instance, Paul is drawing emphasis to this point that he dumbfounded with the awe and marvel of what he witnessed when he was raptured into heaven.[v4] How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter.
Paul was brought to the heavenly paradise, where he would have seen and heard things, such as the throne of God, to the angels in their natural forms, to the words spoken and music sung, as well as many other mysteries which we cannot comprehend. As opposed to those false prophets who claim to have seen such things in visions and speak openly about many details, Paul taught that such things are not lawful for a man to speak of, not only that it is likely impossible that such things could be fully described in our limited language and understanding, but that they were not permitted by God to be spoken of; so that what Paul had seen was meant only for him to know, perhaps for his own motivation and encouragement in the dark days he faced during his ministry as an apostle, or perhaps just for the purpose writing this testimony for our Scriptural study.[v5] Of such an one will I glory: yet of myself I will not glory, but in mine infirmities.
Remember that Paul is referring to himself in the third person, and so the concept here is that he might boast of this man, who was so honored and lifted up to see heaven itself in all of its glory, but because he dared not boast of himself in such a manner, to think more highly of himself than ought (Rom 12:3), he only spoke of himself in the third person to stay away from any self-glorification. The only thing he would boast in were the infirmities, which is not to say that he boasted of sin because Paul had the same humility and grief of his own sin as all those who are born again in Christ. The word 'infirmity' in this passage is meant in the sense of frailty and weakness, or in other words, Paul is boasting of his sufferings, afflictions, and persecutions for the sake of the Lord Jesus Christ, which is something that men would not normally boast of, finding it contradictory to be joyful for things which bring grief, but because of knowledge, understanding, and faith in the Lord Jesus Christ, and knowing what is to come for those who love Him (1Co 2:9), he boasted of those things which the world despises.[v6] For though I would desire to glory, I shall not be a fool; for I will say the truth: but now I forbear, lest any man should think of me above that which he seeth me to be, or that he heareth of me.
Though Paul had a desire in his heart to boast of those things which he had seen and experienced because they were the good, holy, and glorious things of God, he refused to become a fool in such manner as the false apostles and false preachers had done, in which they lifted themselves up to high status, like Diotrephes for example, who loved to have preeminence (i.e. honor, respect, and high station) among the people. (3Jo 1:9) Instead, Paul elected to simply speak the truth of the matter, which is a humble and wise position, allowing the Lord God to work by the Holy Spirit through men to bring them to repentance (i.e. grief and godly sorrow of their sins) to the acknowledging of the truth (2Ti 2:25), which is the only way they can be saved. (2Th 2:10)The word 'forbear' means to stop or cease, which means that Paul is declaring that he will stop in his description of these things, so that no one else will think that he himself is divine in some manner, as it is the tendency of the Gentiles and heathen to believe such things. Paul had seen this many times, like when he had been bitten by a viper and suffered no poisonous effects; the locals thought him to be a god (Acts 28:3-6), lifting him up to a divine status, and though he might have rebuked them for thinking such a thing inappropriate to his status as just a man, word would have spread and others who heard the story may have adopted the ridiculous notion that he had achieved godhood, thereby thinking Paul to be "above that which he seeth me," or in other words, he is no different than the rest of us, other than the gifts God had given him.
[v7] And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure.
Like all Christians still living in this world, Paul was a saved soul that still lived in his flesh in this world, and the flesh is still vunerable to the vanity of pride. So that Paul would not lift himself up in pride because he had been shown so many great and wonderful things which nearly all men could never imagined to see, a thorn of the flesh was given to him, which is a figure of speech that refers to infirmity of the flesh (Hos 2:5-7), specifically the gradual decay of his eyesight.The "messenger of Satan" does not seem to be used in any figurative sense, but rather, it is meant literally, that Satan and his devils would be used by God to further His purposes for mankind. This is similar to the way in which God used Satan to give thorns of the flesh to Job, but did not permit the Devil to take his life. (Job 1:12) Just as Satan's messengers brought a thorn in the flesh for the purpose of God to humble Job, the same can be said of Paul, according to his own testimony.
[v8] For this thing I besought the Lord thrice, that it might depart from me.
Paul had times he prayed daily, but this seems to be special times that he sought the Lord on this matter, that his eyesight might healed by the messenger of the Devil being sent away from him.[v9] And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me.
This was not used in the sense that is commonly used by lukewarm churchgoers who follow the emotions of their heart (Jer 17:9, Pro 28:26), in which they have an inner feeling and claim it was the Holy Spirit, but rather, this was an extraordinary circumstance in which Paul was told these things directly by the Holy Ghost. The grace of the Living God is sufficient for any man, no matter what his circumstance, and that this infirmity given to Paul was not only for his benefit, but also for that of many others around him, that we would rejoice in the salvation of our souls, that the struggles of this life are less than a fleeting memory in comparison to the eternal life that has been prepared for us in heaven.This verse is not saying that our weakness adds to the strenght of God, nor that God's might is completed through such weakness, as if He only has strength in part, but rather, the glory and perfection of Christ in strengthening His saints can be more clearly seen by men when we are weak, that men would not glorify us for strength. Therefore, as Paul said, we much more gladly boast of our weaknesses, frailty, and persecutions, that the authority of Christ might rest upon us and be seen in us by all men, that they might know the way to eternal life. (1Jo 5:13)
[v10] Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong.
This is not to say that Paul enjoyed being starved, robbed, or beaten, but rather, he is taking pleasure in the fact that every time these things happen, he is protected by Jesus Christ, and His grace upon Paul and the rest of the church is made manifest. "In reproaches," meaning the false reproaches of the Devil in which he projects the guilt of false preachers onto Paul and the other apostles, accusing them of being selfish hypocrites to ruin their good reputations, "in necessities," meaning hunger, thirst, nakedness, and shelter, "in persecutions," meaning the whippings, beatings, imprisonments, theft, and other such sufferings from men, "in distresses," meaning those of the mind in which there was seemingly no way out of a course, or that he did not know what choice to make in a difficult situation, and through all of these, Paul rejoiced knowing that he suffered these for the sake of Christ. (Mat 5:10-12)[v11] I am become a fool in glorying; ye have compelled me: for I ought to have been commended of you: for in nothing am I behind the very chiefest apostles, though I be nothing.
When he says that he has "become a fool in glorying," it seems that Paul is summarizing his glorying to help them understand that he acted as a fool is describing these things to build up his own character, that they might see the foolishness in it, and therefore, when the false preachers in Corinth would do the same, they would not only see the vanity of their selfishness, but they would be rebuked for it. Paul did not want to do it that way, but because of the acceptance of fools (i.e. corrupt pastors and false apostles) among the Corinthians, Paul was compelled, or forced, to use this argument to help them see the truth.Paul then points out that he should have been commended by the church in Corinth for his good works among them, which is not said to persuade them to bring glory to his own character, but that the good works of one who serves Jesus Christ should be commended to the edification of the church, that they might be persuaded to do the same. All the work Paul had done was for their benefit, and he took nothing from them, meaning that it ought to be a natural thing that they would want to stand up and defend him against the wayward tongues of wicked men, but instead of defending the man who acted the part of a father to them, they remained silent and let evil words pour out among them.
Paul then adds that his reputation put him alongside the most well-known and highly-respected apostles, such as James, Peter, or John, although slightly behind them because they walked and talked with Christ while He was in the world. However, that being said, he adds that he is "nothing," noting the perspective he has of himself, that he is a worthless, vile, wretched sinner who persecuted the church, even holding the coats of the very men who stoned Stephen to death (Acts 7:57-60), and so even though Paul could have agreed that the treatment he received from the false preachers was well-deserved, it should not have been so among the church in Corinth because Paul was like a caring, loving, hard-working father to them.
[v12] Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds.
The signs of an apostle means that the evidence of a true apostle of Jesus Christ was shown to them clearly. "In all patience," meaning that Corinth was shown a lot of longsuffering by Paul to help them in their understanding of the principles of Christ, and "in signs, and wonders, and mighty deeds," meaning that Paul healed the sick, cast out devils, spoke with diverse tongues, and many other such things to prove to the Corinthians that the power of the Spirit of God was with Paul.[v13] For what is it wherein ye were inferior to other churches, except it be that I myself was not burdensome to you? forgive me this wrong.
Paul poses this question for their consideration that they were not burdened in any way by Paul, and that they were not prohibited from the receiving of any gifts, whether from Paul or the Holy Ghost, in any way. Paul then says, "forgive me this wrong," not in the sense that he thought he had done any wrong to them, because he had put no burden on them whatsoever, which they all knew, but rather, this is spoken ironically in the sense that it would be foolish, absurd, and cruel for them to cause Paul to apologize for such charitable and selfless acts.[v14] Behold, the third time I am ready to come to you; and I will not be burdensome to you: for I seek not yours, but you: for the children ought not to lay up for the parents, but the parents for the children.
This is not to say that this is the third visit Paul made to Corinth, but rather, this is the third time he purposed himself to come to them. The first time he visited them, he preached the gospel and taught the church to establish it, and he intended to visit them a second time, but was hindered from doing so by circumstances beyond his control (1Co 16:5, 2Co 1:15), which is why Paul typically added "if God will" to statements of future intent. (Acts 18:21, 1Co 4:19, Jms 4:15) Paul is now stating that he purposes a third time to come to them, and reassures them that, as opposed to the false teachers they were so used to hearing, he would once again not come to them seeking their money or great honors, and would not burden them in any way, but would make a sacrifice on their behalf, as a good parent would do for any young child. This is not to say that a child will not take care of his/her parents in their old age, nor does it mean that the church has no responsibility to help faithful ministers who are preaching Christ (1Co 9:9-14), but this was done for the church in Corinth out of love for them, giving freely without expectation (Mat 10:8), that they would be well-established in the philosophy (i.e. way of thinking) of Christ in charity. (Mat 7:12)[v15] And I will very gladly spend and be spent for you; though the more abundantly I love you, the less I be loved.
Paul would spend all that he had, which would have to be his time and energy, since he had no money, and would even be willing to expend his very life, to be completely spent for them. This is sad in the sense that he more abundantly loved them, making selfless sacrifices on their behalf, and when it came time for them to stand up against false preachers on his behalf, he was loved less, meaning they were, at the very least, showing indifference toward him in exchange for the great love they received.[v16] But be it so, I did not burden you: nevertheless, being crafty, I caught you with guile.
This is said in the manner of forming the argument of the false pastors and false apostles among the Corinthians, in which they would be forced to agree with Paul on the basis of the obvious evidence, having no choice to agree with the truth to try and gain the favor of the people, but then, weaving a narrative to claim an absurdity, that through the greatest acts of selflessness and charity, Paul was being crafty in some larger scheme to deceive them all by sending other people to take from them in a manipulative ponzi scheme. (i.e. A ponzi scheme is a form of fraud that misleads victims to believe that money is going to one place, when it actually going to another place.)[v17] Did I make a gain of you by any of them whom I sent unto you?
This question is posed to get the Corinthians to consider if they could recall any messenger that was sent to them on behalf of Paul who had attempted in any way to take money or resources from them for Paul's gain. Obviously, they will not be able to find any who can testify of such things honestly, and so they should be disgusted that any man would slander Paul's good name on this matter.[v18] I desired Titus, and with him I sent a brother. Did Titus make a gain of you? walked we not in the same spirit? walked we not in the same steps?
Paul had sent Titus and another Christian to Corinth to help them in his place, since he could not make it to them as he had originally intended. Titus never attempted to extort the Christians in Corinth or take advantage of them in any way. Titus and his companion did the same as Paul had done, taking nothing from the church in Corinth, but teaching and serving them while they supplied for their own needs, proving themselves to be true ministers of Christ.[v19] Again, think ye that we excuse ourselves unto you? we speak before God in Christ: but we do all things, dearly beloved, for your edifying.
Paul did not want the Corinthian church to misunderstand the last two chapters of this letter as a justification of himself in some way, meaning that he had to apologize for his conduct, or that he had to apologize for not coming to them when they expected him to do so. Rather, he is pointing out to them that he was genuine and sincere in his work on their behalf, and that all things he did, whether it was sending someone in his stead, or delaying his arrival, it was all for their benefit, and so they should trust this to be true based on the evidence they have been presented, and turn away their ears from false teachers.[v20] For I fear, lest, when I come, I shall not find you such as I would, and that I shall be found unto you such as ye would not: lest there be debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults:
Paul feared that when he arrived in Corinth, he would see many professing Christ without proper repentance (i.e. godly sorrow) of their wrongdoings, not loving one another in truth, and therefore, when he came, they would not find it a plesant situation because he would have to come to the church in Corinth with zealous rebukes and corrections, even to the point of using the spiritual authority he had received from the Holy Spirit to punish certain offenders. Therefore, he sent them this warning, and a gentler rebuke in letter, that he would not find among them "debates," in which they strove for superiority among one another in the pride of heart, "envyings," in which the false preachers desired to have the respect of an apotles, or the certain members harbored jealousy of the gifts given to another, "wraths," which is speaking words and showing actions that carry malicious intent, "strifes," which can be seen in the efforts the Corinthians made to file lawsuits against one another in the worldly government courts (1Co 6:6) instead of handling the matter among brethren, "backbitings," speaking in a wicked manner to falsely accuse in way that would hurt or detract from someone's good name and character, "whisperings," which are private suggestions of evil things about one another in secret, or to sow discord among brethren (Pro 6:16-19), "swellings" which is to puff up oneself in conceit because of their status, education, wealth, or any other such vain and worldly accomplishment, and "tumults," which are unruly gatherings, either through celebrations, or even in church meetings that end in people talking or yelling over one another.[v21] And lest, when I come again, my God will humble me among you, and that I shall bewail many which have sinned already, and have not repented of the uncleanness and fornication and lasciviousness which they have committed.
Paul once again expressed that if he came to them as they are now, he would be "humbled," not in the sense of having to be brought low from a state of pride, but that he would be very grieved in his heart, not just at the state of what he would witness, but of those professed to believe and had no foundation of repentance in their hearts. (Heb 6:1) There were some in Corinth who had come to repentance of their sins, but there were others who had not.There were many that had done many evil deeds in secret, of which we could guess what those deeds were, not only based on the context of the letters of First and Second Corinthians, but also by the fact that Corinth was well known for their prostitutes, since it was home to the Temple of Venus, in which there were supposedly around 1,000 whores on staff at any given time. Having to witness the world do these things was grievous enough, but it is far worse to witness people professing faith in Jesus Christ do such things.
Chapter 13
[v1] This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established.
This is not to say that Paul had visited them two other times, because he had only gone once so far, but that it was his intent to go to Corinth when he traveled through Macedonia. He had likely prepared to go, and set himself to do so, but was hindered from coming, and therefore, he writes that he is coming to them for a third time.The second half of this verse is a reference to Deuteronomy 19:15, which is used in the sense of a courtroom and jury trial, and is meant that in the same seriousness that two or three witnesses must be established for the evidence of a matter to be taken seriously by the judge, so also the witness of Paul's testimony can be taken with the same weight because there are multiple eye witnesses to the events that hindered his travel to Corinth, which would also have stood against the deception and strife of false teachers against him.
[v2] 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:
Paul is writing them this letter as if he were present with them for the second time as they had anticipated, that he has rebuked their sins and exhorted them to do the right thing according to the commandments of Jesus Christ, as he would have done if he were physically there. This first part is meant for the faithful in the church, and the second part (i.e. "to all other") are those unrepentant in the church who continue to live according to their sin, which includes the corrupt teachers and false apostles, which Paul says he "will not spare" meaning that, even though they railed against him in their arrogance, thinking themselves strong while he was weak, he would bring the severity of the Holy Spirit to them with terrifying punishment.[v3] Since ye seek a proof of Christ speaking in me, which to you-ward is not weak, but is mighty in you.
Paul was not promising supernatural discipline because he desired it for them, but rather, these conceited false preachers and other scoffers were demanind of him proof that he was of Christ (because they were attempting to usurp authority in the church for their own selfish gains), and so out of a sense of duty to their request, he would demonstrate the proof of Christ in him, even though they had already seen the power of Christ working mightly in them, both in a postivie manner (i.e. through the saving of souls and gifts of the Holy Ghost), and a negative manner (i.e. through punishments of sickness and death).[v4] 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.
The Lord Jesus Christ appeared weak unto men because He humbled Himself for the purpose of being a sacrifice on the cross at Calvary. (Luke 23:33) By the power of God, Christ is alive, namely, because Christ is God (John 10:30, John 14:8-9), and He raised Himself from the dead. (John 2:19-21) Therefore, in like manner to Christ, so we Christians appear weak in humility of service to Jesus Christ and loving our neighbor as ourselves (Mat 7:12), being subjected to the same sufferings, afflictions, reproaches, and evils for His name sake (Luke 21:17), which is not only for the sake of Christ, but also for others who look on us and see Christ's example in us, which is why Paul said that this power of God would be exhibited "towards you," meaning to the Corinthians.[v5] 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?
To these false teachers and those who follow them, Paul challenges them to prove themselves first before demanding proof of others. He told them that they should examine themselves, their own lives, and their speech before they begin to examine others (Mat 7:1-5, 1Co 11:31), which is not to say it is wrong to examine others when we judge righteous judgment (John 7:24), however, in the case of these hypocrites, they were speaking evil of things they did not understand, while doing evil behind closed doors. Paul is not saying that all those in Corinth were reprobates, because it is impossible to be of Christ and be a reprobate (i.e. abandoned to sin without grace, having not stood the test of trial), but rather, Paul is explaining that if they were not truly saved, and they did not have Christ, then they were automatically reprobates, having need of repentance and faith as any other lost soul.[v6] But I trust that ye shall know that we are not reprobates.
If they judged righteous judgment, looking at the evidence of Paul and his companions, they would see that they were not reprobates, but rather, they were well versed in the doctrines of Scripture, had a good understanding of them, acted in accordance to the commandments of Christ, even further beyond what would be required of them as ministers in charity, and were fruitful in their efforts to preach the Gospel of Jesus Christ, even without the miraculous gifts given to them.[v7] 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.
Paul's earnest prayer was that the Corinthians would judge themselves in righteous judgment, and follow the commandments of Christ. This is not to say that the Corinthians should never do evil in the sense that they should never sin, because such a thing is impossible for men who live in the flesh, but that they keep themselves from evil as much as is possible, and look to the things of God in all matters, hating the evil with a repentant heart, which leads them to abandon evils ways and rebuke those who continue in them.Because Paul just finished arguing in his own defense, he wanted to make sure the Corinthians understood that he did not say these things so they would set a better example on his behalf, or as he put it, "not that we should appear approved" unto the false teachers and false converts who despised the apostles, but rather, that they should do what is honest in the sight of the Lord for Christ's sake, despite the fact that other prideful scoffers and scorners falsely accused them of being reprobates, to make them appear (with their corrupt words) to be reprobates, when it was not true.
[v8] For we can do nothing against the truth, but for the truth.
Following up on what Paul just said, that they "should do that which is honest," he then reminds them that they could do or say no thing against those who walked as children of light (Eph 5:8-14), doing what is good and honest in the sight of all men. Paul and the other apostles could do and say what is in the benefit of those who walk upright in the commandments of Jesus Christ in charity, and therefore, if they do what is good, they should have nothing to fear from Paul's visit, but if they do evil, there should be fear of the Holy Spirit.[v9] For we are glad, when we are weak, and ye are strong: and this also we wish, even your perfection.
As Paul said he boasted of his infirmities, and therefore, he was joyful when his infirmities would strengthen others in the faith of Christ, just as Christ had given Himself in all things that we might benefit. (2Co 8:9) It was Paul's desire that the Corinthians would be strenghtened, to boldly preach the truth of Christ with their mouths, and do the charitable works with a cheerful heart, to be perfect (i.e. merciful, kind, patient, charitable, Luke 6:36) in all things pertaining to God and their neighbors. (Mat 22:37-40, 1Jo 5:1-3)[v10] 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.
Paul wrote this letter while he was not physically with them to exhort them to do the good works of God and keep the commandments of Christ for their benefit, to edify them and build them up, that they would be seen to be an honorable church, having the comforts of the Holy Ghost and blessings of God in all their work. Otherwise, Paul would have to bring a sharp rebuke and disposition against them with severe punishments, which was not the original intention of Christ giving Paul the gifts and authority of the Holy Ghost; rather, they were to be used to build up, strengthen, and unify the church together. (Rom 12:16, 1Pe 3:8, Eph 4:1-6)[v11] 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.
The word 'farewell' consists of two words, 'fare' meaning the state of their circumstances, and 'well' meaning that goodness would spring forth abundantly on them. Paul instructed them to be perfect, which is to live according to the good fruits of the Holy Ghost in love, peace, gentleness, faith, meekness, temperance, etc. (Gal 5:22-23) The instruction of good comfort means that they would comfort one another in their times of need and distress. The instruction of one mind means that they would come to agreement and support of one another in the doctrines and commandments of Christ. The instruction to live in peace is to have union together with those who have been born again, and as much as possible to live in peace with neighbors. (Rom 12:18) The Lord God blesses all those who live in such ways, most especially those who are the children of God.[v12] Greet one another with an holy kiss.
This is an allusion (i.e. an indirect reference) to the custom of a kiss greeting, as is practiced in some countries, but is not meant literally to kiss one another, as some false religious cults have practiced (e.g. the early Adventists), taking these verses out of their context. In some countries, it is customary to greet with a kiss, while in other countries, such a thing is seen as offensive. If this action is done (i.e. in a culture in which it is customary), it should be done with "holiness," meaning that one should do it with the full intention of kindness and charity, with wishes of blessings from a pure heart, not with any lustful or malicious intent, as might have been done by some of the fornicating or incestuous members of the Corinthian church.There are deceitful intentions in kisses that were given in Scripture; for example, when Joab kissed Amasa on the cheek, only to get close enough to stab him to death. (2Sa 20:9-10) In another example, Judas kissed Jesus on the cheek, only betray him into the hands of the enemy. (Mat 26:49-50) Therefore, Paul is alluding to doing all things with a charitable heart, as Christ has commanded us. (Mat 7:12)
(Read Corruptions of Christianity: Seventh-day Adventism here at creationliberty.com for more details.)
[v13] All the saints salute you.
This is not meant in the sense of a typical, common greeting of saying "Hello," as if to acknowledge one's presence, but rather, this is meant in the sense of wishes of good will and blessings upon all those in the church of Corinth, in case they were not aware of the desire of other churches for them, that they wished for the good health of those in Corinth, their blessings of prosperity, their increase in knowledge, wisdom, and understanding, and that God would protect them in all things.[v14] 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 is not just meant concerning the grace of salvation, which those Corinthians who were born again in Christ already had, but that Christ would give them grace in all matters, that they would be furnished with all their needs, both physically and in their understanding. The love of God concerns all things that come from God, in which He selflessly gives all graces, both material (e.g. food, clothing, shelter, etc) and immaterial (e.g. wisdom, knowledge, understanding, discernment, etc), and the communion of the Holy Ghost is the "supply of the Spirit" (Phil 1:9), which is for our comfort and guidance in all matters. Paul ends this letter by praying for their good in all these things, with all blessings of the Godhead upon each one, and 'Amen' (i.e. "truly"), which is a confirmation both of truth of his teaching, and to his desire for them.
