(Vss. 1-2). The Apostle closes his epistle by referring to his third proposal to pay them a second visit. Already he has told them that his second proposal to visit them had been given up in order to spare them, as he had no wish to come in heaviness of spirit (ch. 2:1-2). While owning the good effect of his first letter on the assembly as a whole (ch. 2.), he still fears there are many who have not repented of their sins. If he finds such when he comes again, and their sin is fully confirmed "in the mouth of two or three witnesses", he will not spare them.
(Vss. 3-6). Apparently, however, there were some who called in question the Apostle's authority to deal with any confusion and evil in their midst. They asked for a proof that Christ was really speaking through him. Before answering this objection, the Apostle, in a parenthesis extending from the second clause of verse 3 to the end of verse 4, reminds them that, though they might take advantage of his infirmities to charge him with weakness, no such charge could be brought against Christ, who, he says, "is powerful among you" (JND). Truly, He was crucified in weakness, yet, as the risen and glorified Man, He lives by the power of God. As to Paul's circumstances, he was weak in connection with a rejected Christ on earth; but by the power of God he lived with Christ, and that power had been expressed through the Apostle toward them.
Having in this parenthesis reminded them of the source of all real spiritual power, he takes up the challenge of some as to whether Christ was speaking in him. This was virtually a challenge as to whether he was really a Christian. In answer to this the Apostle says, "Examine yourselves, whether ye be in the faith; prove your own selves". If they questioned that Christ was in him, let them look to themselves as to whether Christ was in them, for, if not, they were reprobates — cast out and good for nothing. That they were in the faith through Paul's preaching should have been an unanswerable proof that Christ had spoken through him. There is no suggestion in the Apostle's words that the Christian is to look within in order to assure himself that he is a Christian. It is the outward look to Christ risen that gives the inward peace, and the Word of God that gives assurance. When the Lord appeared among His disciples on the day of the resurrection, He found them troubled by thoughts arising in their hearts. At once He dispels their fears by directing their gaze to Himself. He says, "Behold my hands and my feet, that it is I myself" (Luke 24:36-40). Looking within filled them with doubts and fears; looking without at their risen Lord, they at once saw in His hands and His feet the proofs that He had died for them, and that He was risen, and this brought peace and joy into their hearts.
When the Apostle tells these saints to examine themselves as to whether they be in the faith, he is saying as it were, "Because of my infirmities you have wrongly raised a question as to whether Christ be in me; but apply this question to yourselves, and you will see how wrong it is". He trusted that, having learned the folly of their question, they would realize that he was no reprobate.
(Vs. 7). His prayer to God was that they might be kept from evil practice, not simply to commend the Apostle who had been used to their conversion, but that by their acting honestly there would be a proof to the world that they were no reprobates, however much the world might deprecate him.
(Vss. 8-9). However, in spite of what men might say as to the Apostle, nothing will prevail against the truth. Go against the truth and we shall lose our power. We are strong only as we stand for the truth, whether it be the truth concerning Christ or the truth concerning His people. The Apostle was, however, content to be weak as to his infirmities if it led to their being strong in standing for the truth, for he sincerely desired their "perfecting" (JND) in the complete knowledge of Christianity and the mind of the Lord.
(Vs. 10). He had written these things, being absent, in the hope that when he visited them there would be no occasion for him to use sharpness, according to the power given to him by the Lord for their edification, and not for their overthrow. Seeing we have the flesh in us, how careful we need to be that, if the necessity to use sharpness arises, it is not used in fleshly malice, seeking to bring about the overthrow of a brother.
(Vss. 11-14). In his closing salutations the Apostle desires that these saints may rejoice (JND). Whatever failure may have marked them, they can still rejoice in the Lord. Moreover, he desires that they may be perfect, fully answering to the Lord's mind for them. In spite of all they had to meet from false teachers, let them be encouraged to press on with open mind and in peace. Then, indeed, they would find that the God of love and peace would be with them. Let the world's method of greeting be used in holiness. The saints with Paul joined with him in sending their salutation. He closes with the benediction that so blessedly desires that the grace of the Lord Jesus, the love of God, and the communion that flows from the Holy Spirit working in us, may be with them.