The understanding of Paul's use of the law of witnesses in 2 Corinthians 13:1 is often debated among scholars. There are arguments rejecting the relevance of later rabbinic texts to Paul's writings. However, it is important to note that these rabbinic texts can provide valuable insights into Paul's use of Deuteronomy 19:15.
The issue of dating rabbinic texts and their relationship to the New Testament is complex. Yet, disregarding these texts entirely seems unwise, especially when we have ample evidence of Deuteronomy 19:15 being used among the rabbis. Despite their later appearance, their similarities with Paul's writings merit attention. The concept of early warning derived from this regulation shows striking similarities to the situation described in 2 Corinthians 13:1.
In addition to rabbinic sources, the law of witnesses is also part of communal rules recorded in Qumran. These rules are clearly influenced by Deuteronomy 19:15 and Leviticus 19:17; 1QS V, 25—VI, 1; CD IX, 2–8 and 16–22, all of which describe instructions for rebuking members who have sinned. The crucial aspect of these rules is the repeated emphasis on rebuking in the presence of witnesses to ensure acceptance in the community's judicial process. The function of witnesses has shifted from what is seen in Deuteronomy, transforming regulations on witnessing crimes into witnessing the rebuke itself.
Alongside this, there are other significant developments. Similar to Deuteronomy 19:15, CD IX, 16–22 states that two witnesses against someone's sin are sufficient to prove their guilt, even if they each saw different incidents at different times; no longer is a multitude of witnesses required for a single act. These developments indicate clear departures from the original legal source in Deuteronomy 19:15.
These Qumran community rules are also paralleled in Matthew 18:15–17. Here, guidelines for handling the rebuke of sinning members of the congregation are found, and once again the principle of witnesses is invoked to ensure the validity of this process. If one confronts a sinner directly and is ignored, the next step is to try again, this time with one or two others, so that every charge may be established by the evidence of two or three witnesses. If this fails as well, then the matter must be brought before the entire church, after which there is no further recourse. A stubborn sinner who refuses all efforts to bring them back onto the right path is to be treated like a heathen or a tax collector.
Of particular concern is the second stage of this staged process, where Matthew almost verbatim quotes Deuteronomy law. Like in Qumran, the concern is not witnessing the sin itself but its rebuke. Though not identical, regulations in the Damascus Document, Community Rule, and Matthew all connect the law of two or three witnesses with the rebuke of sinning members within the community.
In rabbinic sources, this regulation serves as a form of protection for the accused, but the three documents discussed here use this law in a more aggressive sense. Witnesses provide verification in the midst of a process that forcefully calls out immorality and, if necessary, brings these faults before the entire community for judgment. Even if the defendant is partially protected by the legal requirement of double witnesses for legally recognized rebuke, this law now carries a threatening connotation. In this context, the law of witnesses is closely tied to the consequences that can now follow after the offender has been formally warned.
This law also appears several times in the New Testament outside of 2 Corinthians 13:1 and Matthew 18:16. For example, John 8:17–18, where Jesus argues with the Pharisees about the validity of His judgment, justifying His position by referring to Jewish law regarding two witnesses, saying that He and the Father fulfill these requirements. 1 Timothy 5:19 reflects the protective aspect of Deuteronomy 19:15 by stating that elders in the church can only be accused "on the evidence of two or three witnesses." The next verse then talks about publicly rebuking elders who persist in sin. Hebrews 10:28–29 uses this law to emphasize the harsh eschatological punishment awaiting those who abandon the faith. 1 John 5:8 claims that three entities "the Spirit, the water, and the blood" all testify together about the truth of Jesus Christ. In the New Testament itself, this law has been used by various authors to serve various purposes.
Now returning to 2 Corinthians 13:1. Beginning from 2 Corinthians 12:19, Paul states that he speaks not just to defend himself but to build up the Corinthian church. He is deeply concerned about the state he might find them in upon his arrival, saying that there could be many problems among them. He might have to mourn for "many of them who have sinned before and have not repented of the uncleanness, fornication, and lasciviousness which they have committed." Immediately after lamenting the sins of the Corinthian church, Paul asserts that he will soon come for his third visit to Corinth and quotes the law from Deuteronomy. To emphasize his intent, Paul reminds the Corinthian church of previous warnings he gave them about their sins, including on his second visit to the city, and issues the same warning again: on his next visit, he "will not spare."
Paul continues by expressing his hope for their restoration and their place "in the faith." According to Paul, this is the purpose of his writing to the Corinthian church. He does not want to use the apostolic authority given to him by the Lord to rebuke the Corinthian church but to build up the church there.
Paul is very clear about his concerns in 2 Corinthians 12:19–13:10: the sins of the Corinthian church and the moral rectification he expects them to undertake. Statements about their sins bracket 2 Corinthians 13:1 on both sides, and 13:5–10 focus on their behavior. Paul's final words in this section emphasize the outcome he desires for the situation, while also reminding the Corinthian church of his ability to discipline them for their mistakes but also encouraging them with the hope that it will not be necessary. Paul comes to the Corinthian church in whatever state they are, but how he comes depends on them. Though he does not want to, he is prepared to punish any disobedience if it must be so. In this discussion, Paul chooses to bring up Deuteronomy 19:15.
Deuteronomy 19:15 should be understood metaphorically, with Paul's three visits (two past, one future) acting as an analogy for three witnesses. While there are claims from some scholars to the contrary, the proximity in which Paul mentions his second and third visits and two or three witnesses cannot be considered coincidental; there is certainly a connection between the two. To understand Paul's message in this metaphor, our first interpretative key is the main issue: the sins of the Corinthian church and Paul's efforts to rectify them. Jewish and Christian writers roughly contemporaneous with Paul did remarkably similar things with this Deuteronomy law, and these examples are very helpful in illuminating Paul's own purpose in 2 Corinthians 13:1.
The rabbis use this law as a way to warn those guilty of bad behavior that they will be charged with their crimes. After the required two or three witnesses complete this process, the defendant can be legally punished. This rabbinic principle fits the situation in 2 Corinthians 13:1. Paul not only emphasizes the sins of the Corinthian church in 2 Corinthians 12:19–13:10 but also views their moral issues as challenges that must be addressed immediately. In this context, Paul's use of the law of witnesses from Deuteronomy 19:15 reveals not only his authority as an apostle intending to restore the Corinthian church to holiness but also his deep concern for their spiritual salvation. He quotes this law to warn that he will soon visit them for the third time, and on that visit he will not "spare" or overlook their success in correcting their erroneous behavior.
The importance of this context can be seen in how Paul formulates his writing. He is not just giving moral rebukes but also delivering a serious warning based on his authority as an apostle and on the legal norms recognized among Jews. Thus, Paul's use of Deuteronomy 19:15 does not simply imply that he is following the law literally but rather how the law reflects the urgency and importance of the moral issues that the Corinthian church must face.
In a broader context, Paul's reference to the law of witnesses also highlights the seriousness of the social and moral responsibilities of Christian communities. These concepts are not only applicable to that time but also relevant to modern Christian communities facing similar moral and spiritual challenges. As demonstrated by Paul, warnings and rebukes in the context of faith communities are an important part of the role and responsibility of a spiritual leader.
Conclusion
Paul's use of the law of witnesses from Deuteronomy 19:15 in 2 Corinthians 13:1 not only underscores his authority as an apostle and spiritual teacher but also reminds us of the moral and spiritual responsibilities that each member of the faith community must uphold. By using this law, Paul not only rebukes the Corinthian church but also directs them toward deeper spiritual restoration and salvation. This is a relevant reminder for us all, that rebuke and correction in the context of faith are manifestations of deep love and concern for the spiritual well-being of others.
Source:
Berding, K., 2017. God and Paul (in Christ) on Three Visits as the “Two or Three Witnesses” of 2 Corinthians 13: 1. Journal for the Study of Paul and His Letters, 7(1-2), pp.5-25.
Welborn, L.L., 2010. “By the Mouth of Two or Three Witnesses” Paul’s Invocation of a Deuteronomic Statute. Novum Testamentum, 52(3), pp.207-220.
Woodington, J.D., 2018. A Precedented Approach: Paul’s Use of the Law of Witnesses in 2 Corinthians 13: 1. Journal of Biblical Literature, 137(4), pp.1003-1018.
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