Exegetical and Hermeneutical Commentary of 2 Corinthians 13:11
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.
11 14. Conclusion
11. farewell ] Or perhaps rejoice ( ioie ye, Wiclif; gaudete, Vulgate). Cf. Php 4:4; 1Th 5:16. Joy (Gal 5:22) was one of the foremost fruits of the Spirit, and ought to be the natural result of the sense of our favour with God through Christ See Joh 15:11; Act 13:52; Rom 14:17; Heb 13:17; Jas 1:2; 1Pe 1:8 ; 1Pe 4:13; 1Jn 1:4, &c. Our translation follows Tyndale here.
Be perfect ] See note on perfection in 2Co 13:9, where the Greek word is a derivative of the word used here.
be of good comfort ] The word is the same as in ch. 2Co 1:4. Our translation here follows Tyndale. Wiclif, following the Vulgate, renders excite ye.
be of one mind ] Cf. 1Co 1:10, and observe the close connection of ideas there between unity of spirit and the word translated be perfect above. The literal rendering is think the same thing. See also Rom 12:16.
the God of love ] It would have been impossible even in the 16th century to render here ‘the God of charity.’ The Vulgate here has dilectionis, not caritatis. Caritas and charity seem to have been used for the human reflection of God’s love, to the grievous obscuration of the great Christian fact that all love is His love, whether manifested by Him or in man. It may be asked whether in order to think the same thing and be at peace, we do not first need the God of love and peace to be with us. Undoubtedly, but if we do not follow His promptings while with us, we drive Him away. Therefore if we wish Him to abide continually with us, we must walk according to the Spirit which He hath given us.
Fuente: The Cambridge Bible for Schools and Colleges
Finally, brethren – ( loipon). The remainder; all that remains is for me to bid you an affectionate farewell. The word here rendered farewell ( chairete), means usually to joy and rejoice, or to be glad; Luk 1:14; Joh 16:20, Joh 16:22; and it is often used in the sense of joy to you, hail! as a salutation; Mat 26:49; Mat 27:29. It is also used as a salutation at the beginning of an epistle, in the sense of greeting; Act 15:23; Act 23:26; Jam 1:1. It is generally agreed, however, that it is here to be understood in the sense of farewell, as a parting salutation, though it may be admitted that there is included in the word an expression of a wish for their happiness. This was among the last words which Cyrus, when dying, addressed to his friends.
Be perfect – See this word explained in the notes on 2Co 13:9, and Rom 9:22. It was a wish that every disorder might be removed; that all that was out of joint might be restored; that everything might be in its proper place; and that they might be just what they ought to be: A command to be perfect, however, does not prove that it has ever in fact been obeyed: and an earnest wish on the part of an apostle that others might be perfect, does not demonstrate that they were; and this passage should not be adduced to prove that any have been free from sin. It may be adduced, however, to prove that an obligation rests on Christians to be perfect, and that there is no natural obstacle to their becoming such, since God never can command us to do an impossibility. Whether anyone, but the Lord Jesus, has been perfect, however, is a question on which different denominations of Christians have been greatly divided. It is incumbent on the advocates of the doctrine of sinless perfection to produce some one instance of a perfectly sinless character. This has not yet been done.
Be of good comfort – Be consoled by the promises and supports of the gospel. Take comfort from the hopes which the gospel imparts. Or the word may possibly have a reciprocal sense, and mean, comfort one another; see Schleusner. Rosenmuller renders it, receive admonition from all with a grateful mind, that you may come to greater perfection. It is, at any rate, the expression of an earnest wish on the part of the apostle, that they might be happy.
Be of one mind – They had been greatly distracted, and divided into different parties and factions. At the close of the Epistle he exhorts them as he had repeatedly done before, to lay aside these strifes, and to be united, and manifest the same spirit; see the notes on Rom 12:16; Rom 15:5, note; see the note also on 1Co 1:10, note. The sense is, that Paul desired that dissensions should cease, and that they should be united in opinion and feeling as Christian brethren.
Live in peace – With each other. Let contentions and strifes cease. To promote the restoration of peace had been the main design of these epistles.
And the God of love and peace – The God who is all love, and who is the Author of all peace. What a glorious appellation is this! There can be no more beautiful expression, and it is as true as it is beautiful, that God is a God of love and of peace. He is infinitely benevolent; He delights in exhibiting His love; and He delights in the love which His people evince for each other. At the same time, He is the Author of peace, and He delights in peace among people. When Christians love each other they have reason to expect that the God of love will be with them; when they live in peace, they may expect the God of peace will take up His abode with them. In contention and strife we have no reason to expect His presence; and it is only when we are willing to lay aside all animosity that we may expect the God of peace will fix his abode with us.
Fuente: Albert Barnes’ Notes on the Bible
2Co 13:11-14
Finally, brethren, farewell.
Farewell
Note–
I. The apostolic exhortation.
1. The state to be attained: Be perfect, which conveys the idea of repairing, or putting in order. It is used e.g., of the disciples mending their nets, and also in Gal 6:1, the idea there being that of a dislocated limb; and just as a surgeon will reduce that limb and restore it to its proper place in the body, so Christians were to restore a fallen brother to the position which he had lost. So it is for you to inquire whether there may have been in time past anything wrong. It was a complaint of Him who searches the heart, I have not found thy works perfect before God; remember, and repent. At the same time the exhortation is rather for our future guidance. Every believer has his proper place in the Church, and has his proper duties to perform, and it is for us to ask of God to teach us what it is, and then give us grace to do it.
2. The happiness to be enjoyed: Be of good comfort. Comfort is needed, for we are in a world of sorrow. Comfort is needed even by the believer, for he is called sometimes to suffer under the chastisement of a Fathers hand, and no chastisement is for the present joyous, but rather grievous. But amidst all the dispensations of providence with which God deals with him, he may still be of good comfort. For remember the foundation on which the gospel bases this comfort. Be of good comfort, thy sins are forgiven thee. Comfort is supplied by–
(1) The assurances of the gospel: God is faithful who hath called you to the knowledge of His dear Son; The foundation of God standeth sure, having this seal: the Lord knoweth them that are His; I know My sheep, and am known of Mine; I know their sorrows and will deliver them; I will never leave them nor forsake them.
(2) The promises of the gospel. Whatever there be that we want, there is some promise or other of which we may plead the fulfilment at the throne of grace; and our Lord has said, Whatsoever ye shall ask the Father in My name, believing, ye shall receive.
(3) The hopes of the gospel.
(a) They extend to the very verge of life. Surely goodness and mercy shall follow me all the days of my life.
(b) They cast a light even upon the dark valley of the shadow of death.
(c) They give us the assurance of heaven.
3. The unity to be sought: Be of one mind. Now this has reference to the state in which the apostle found the Corinthian Church. They formed parties and factions. One of them liked one minister better than another. But the apostle asks, Who is Paul and who is Cephas, but ministers by whom ye believed? They are mere instruments after all. He teaches the Corinthians to honour Christ alone. Look, then, off from the preacher. Determine to honour Christ only, then there will be no fear, but you will be of one mind. And then, in order to do that, let His Word only be your authority. Then unite in His work.
4. The spirit to be manifested: Live in peace.
(1) With God.
(2) With one another. Seek to promote peace in your families, in the social circle, in the church.
II. The apostolic assurance. The God of love and peace shall be with you. Notice the ground on which this assurance is given. It is not as a condition, but rather as an encouragement. The God of love and peace shall be with you to encourage you in the discharge of duty.
1. We have to do with the God of love–
(1) In every comfort and blessing which His bounteous providence bestows upon us.
(2) In every trial which we are called to bear.
2. And He is also the God of peace. He devised peace, arranged the plan by which it might be restored; He proclaims peace in and through the gospel; He delights in peace; He will ever pour upon His people the blessing of peace.
3. Then notice the comprehensive blessing to be realised: The God of love and peace shall be with you; in duty to strengthen you, in difficulty to guide you, in trial to support you, in loneliness to befriend you and cheer you, in death to be the strength of your heart, in judgment to be your Father and Saviour. (W. Cadman, M. A.)
Be perfect: be of good comfort.
Perfection and comfort
1. Farewell means rejoice. Just as the parting wish with us is that friends may fare well, so it was with the Greeks.
2. Be of good comfort conveys the same idea, but with reference to difficulties to be overcome. The apostle returns in this expression to the keynote which he had struck in chap. 1. The epistle, indeed, is a ministering of comfort united with a call to perfection, and the gist of it is therefore given in this verse. 3. Effort after perfection, however, seems a very different thing from joy on the one side and comfort on the other. These two are smiling and bright, like fertile plains watered by placid silver streams, but the other is a steep rock with its summit lost in the clouds. And yet if we look close we shall find a meaning in the collocation beyond that of mere contrast: Consider–
I. The pursuit of perfection.
1. The injunction may seem a strange one in the light of mans condition and history. And yet he has been ever repeating it. In the Far East it is repeated by Confucius. The Brahmin and the Buddhist dream and speculate regarding it. The subtle Greek defined and analysed it. It seems as if man could nowhere escape from it. The very thought of a good suggests that of a better and a best. Every beautiful thing speaks of it. Even the desire to finish a piece of work thoroughly is a hint of it. It is because man has an ideal which rebukes him that he is smitten with penitence; because he has an ideal which gleams before him that he marches on with courage and enthusiasm. The child who tries to write, or draw, or learn a lesson perfectly, opens for himself a chink into the infinite. The idea of the perfect, the thirst after it, is thus one of the greatest powers in the common unideal everyday world. What benefactors the men have been who said, I cannot and will not rest till I know the principle that underlies these facts; I must give perfect expression to that idea at whatever cost of time and labour; or I must bring out all the power that lies in this material; I must utter the beauty I see in things. Those whose inspiration was the thought of perfection have been the most practical of men. There are many things that never would have been attempted or dreamt of but for this, and the whole fabric of work and thought is sustained and vivified by it.
2. And yet this perfection is everywhere unattainable. The horizon recedes before man to whichever side he turns. It is the same in the moral and spiritual world. Reason approves it, imagination dreams it, conscience demands it, love of God and man never cease to enforce it. The tender majestic glory of Jesus clothes it with unspeakable attraction. And yet ever far above the highest and best of men it towers–the unapproachable. But the pursuit of it is none the less imperative. We dare aim at nothing less.
3. Is this a contradiction? Is it unreasonable that the painter should seek a perfection which no earthly colours can supply, and no mortal hand can achieve? Would not his whole work descend to a poor daub without this ideal? And so without the thought of perfection the depth would depart from duty, effort would grow languid, and every walk of life would feel the blight. When we feel that we are sinking down from the conception we must chide and rebuke ourselves. If we keep the desire for perfection bright, the belief in eternal existence will be a necessity to us, and the entire spiritual realm and atmosphere will spread around us in living power.
II. The apparent incompatibility of the two injunctions.
1. The command to rejoice and be of good comfort is as truly a Divine command as the other. We conceive of joy as something which we may either take or not as we think fit. We forget that the joy inculcated in the Bible is no superficial thing, but a plant having its roots in great truths and blossoming into rich flower and fruit. In one sense joy is an easy thing, in another it is one of the most difficult achievements. We are to be glad in the Lord–how simple and direct this is–how different from the task of forcing joy on the soil of self; but, still, what a clear and steady vision it implies, and what a projection of our thoughts away beyond the sphere of self. To rejoice is natural and inevitable if one only keeps in the proper attitude and element–here lies both the easiness and the difficulty.
2. But the great difficulty to many minds is that of making both comfort and perfection objects of earnest pursuit. The idea is deeply rooted that one or other must be surrendered. And it cannot be doubted that the thirst for perfection often destroys comfort. The thirst for perfection in anything is apt to become absorbing, devouring, isolating. The current of life is drawn away in one direction, and the man becomes unsocial. He is lost in his aim. Religion has often taken this form. Men fascinated with the glory of perfection have often been deeply melancholy with only brief periods of heated joy. Many who are far enough from being thus engrossed in the pursuit, experience a measure of the like sorrow. They are so often disappointed.
3. How, then, can any man attend to both these injunctions?
(1) Emphasise the indispensableness of joy. Joy is a necessary and great part of perfection. As well speak of a perfect day without sunshine as a perfect man without joy.
(2) Never make perfection a solitary aim. The command to be perfect is only one of many commands. No doubt it includes all others; but it will never be so regarded, unless these also are made to stand out in distinctness and importance. Should not communion with God be placed even higher than our own perfection? And constant fellowship with God means rest and solace and joy. Should not looking to Jesus be the spirit of our life? and can we look to Jesus without getting peace and gladness? Should we not seek to live for others? and does not this self-forgetfulness bring strength and calm? Fellowship with God, faith in Jesus, and life for others, have rest and joy in them. And they are, at the same time, the things most indispensable to progress–they are the main elements in perfection. (R. H. Story, D. D.)
Perfection
To most persons this is discouraging language. But the idea is, not that we should grasp perfection as an immediate result, but make it our aim; and this, so far from discouraging, only inspires. How many are satisfied to be as good as others, to reach the current medium of reputable character! But what is this perfection? First, it includes all the virtues. It suffers us not to rely on some good qualities to the neglect of others, or to hope that we can, by a partial innocence, compound with God for the commission of any sin. In the scales of His justice generosity will not atone for intemperance, irritability, or dishonesty. Again, perfection requires that each quality should be free from taint, like the Jews unblemished offering, and without debasing alloy. Lastly, perfection requires that all the graces be expanded to an unlimited degree. But, immeasurable as perfection is, shall it not be our aim? See how every thing great and good on this earth has grown out of the aim at perfection. Its fruits, if not in religion, are everywhere else around us. Why do we live in such comfortable dwellings? Because men were not satisfied with a cave in the ground or a rude fabric above it; but aimed at perfection. Why that proudest monument of architectural skill careering swiftly between continents, through the waste of waters? Because men were not satisfied with the creaking raft. There, again, is a man who has toiled in loneliness and secrecy upon the strings of a musical instrument till he has concentrated all the sweet sounds of nature into that little space, and can draw forth liquid melodies and mingling harmonies, the voice of birds, and the flow of streams; now the sounds of laughter, and anon the sobs of prayer, to the astonishment of assembled thousands. And shall Christians debate whether it is a possible or reasonable thing to make a perfect piety to God and charity to man their standard? No: there is no other aim worthy of your immortal natures. There is no perfection so glorious as that of moral and religious goodness. Satisfy yourselves no longer with moderate attainments. (C. A. Bartol.)
Perfection
I. There is no absolute perfection in this life. By absolute perfection I mean a state without sin, and by this life I mean the present dispensation. I do not wholly deny that a creature may be without sin, yea, I must needs grant it, for God created our first parents without sin, and angels and men in heaven are freed from it. But I speak now of our present state and condition after the fall, when all mankind are corrupted. The testimonies which occur in Holy Scripture prove this sufficiently. Those infallible writings expressly deny a sinless perfection (1Ki 8:46; Pro 20:9; Ecc 7:20). Besides, Scripture attesteth this truth by the various instances and examples it presents us with. I might instance also in societies and communities of persons, for the Scripture testifieth the very same of these. The best Churches have sinned. In the next place I am to make this good by reason as well as Scripture and examples. First, if you consider the depraved nature of the best persons, you will conclude that it cannot be otherwise. Secondly, this might be made good from the consideration of the nature of the covenant of grace. A complete exact conformity to the law is not the condition of this gracious covenant made with mankind after the fall of Adam. Thirdly, this doctrine will appear most reasonable if you consider the end and design of Gods constituting repentance under the gospel. This great evangelical grace is useless, according to the notion of absolute perfection, for repentance supposeth guilt, but where there is absolute perfection there is no guilt.
II. Is this: that there is a perfection to be attained in this life.
1. The perfection which holy men attain to in this life is comparative, i.e., though they cannot arrive to an absolute and sinless perfection, yet they may be said, and expressly are said in Scripture, to be perfect, as they are compared either with others or with themselves at different times. First, I say, if they be compared with others, viz.–
(1) Those that are no Christians.
(2) Those that are profane and wicked, of what religion soever they are.
(3) The holy, but weaker, Christians.
2. Believers and holy men have an imputative perfection. This is the true evangelical perfection, namely, the being perfect by another.
3. The perfection of believers in this life, as it is imputative, so it is likewise personal and inherent. As they are righteous by anothers righteousness, so it is as true that they are righteous by their own righteousness, and accordingly they have a perfection of their own.
(1) The evangelical and personal perfection of the saints is a perfection of sincerity.
(2) The personal perfection of Christians is a perfection of impartial obedience.
(3) This perfection consists in our acquiring a habit of virtue and godliness.
(4) To climb to the most heroic acts and achievements of Christianity is perfection. Consequently self-denial, taking up the Cross, profound humility, patience, heavenly-mindedness, great mercifulness, and extensive charity, denominate a person perfect (Jam 1:4). And there is also the perfection of love as it hath God for its object. And so for that eminent grace of faith, that likewise when it is complete is said to be perfect (Jam 2:22). Conjunction with it, it hath its utmost perfection. Lastly, to be very eminent and exact in any one duty of our religion, to excel in any one grace, especially if it be very difficult, is in Scripture language perfection.
(5) To acknowledge our failings and to be thoroughly sensible of our imperfections is the true gospel-perfection.
(6) To desire and endeavour after the absolute and consummate perfection, to strive to come as near to it as may be, and as this state is capable of, this is gospel-perfection. He that aims at a star shall shoot higher than he that takes a shrub for his mark. Covet earnestly the best things, aspire to the highest pitch of holiness.
III. Proposition, which is this: that every Christian ought to make it his business to attain this perfection. Be careful that this perfection be made up of all its dimensions. Thus labour to be complete and entire in your religion; do every thing without reserves, ingenuously, freely, nobly. In brief, follow that advice which Socrates used to commend exceedingly to his scholars, viz., to act to your utmost. To which I must add two rules more, the first of which is this, repent of what you leave undone or what you do amiss. The second is, after all your omissions and commissions rely on Christs merits, who hath performed perfect obedience for you. Thus you will be perfect, i.e., you will arrive to the perfectest state that this life is capable of. And if you would know by what methods you may most successfully pursue and at last obtain this gospel perfection, I can only tell you that the means and directions in order to it are the same with those that I commended to you for your growing in grace. Evangelical perfection is not to be sought by any enthusiastic flights, and by affecting extraordinary discoveries and helps, but you must tread in the usual and appointed path of Gods ordinances, you must take the way and course that is prescribed you by the Word of God, namely, self-examination, meditation, communion of saints, ardent prayer, reading the Holy Scriptures, hearing the Word. (J. Edwards, D. D.)
Perfection in Christ
I. The text seems a very contradictory one.
1. Be perfect. We do not like that. Somebody says, I do not believe in perfection. What you believe is very little matter. When God speaks it is of very little use to say, I do not believe in perfection. I want you to say, My God, what this perfection is Thou knowest, and I want Thee to give it to me. However, these words seem contradictory. Be perfect. That seems as if the text took me up some slippery height and said, That is where you have to get, and it is very few people who can get up there, only very clever mountaineers; and many who have got up have not been able to stay up there. They have come falling down again, and have talked about it all the days of their life. Be perfect. Ah! most of us look up and sigh: Yes, I very much wish I could be a better man than I am, but I cannot climb. When I went to see the Matterhorn, I said to the guide, I suppose there are some people who climb that? Yes, said he, a few. I looked at him and said, When do you think I shall climb it? and he looked at me and smiled. I said, Well, I will tell you. When I can fly. That is how most people think about being perfect; they look at the top of that slippery height and say, Yes, when I can fly. When we have done with earth, then there will be some hope for us.
2. Be of good comfort. That seems to say, Take it easy! If you are not as good as some people, never mind; you are not as bad as some are.
II. What we want is to put these two things together. Let your ideal in Christ be as lofty and sublime as Gods ideal is, and yet do not worry. The glory of Christs religion is that it joins these two. There is many a heathen religion that has its ideal Be perfect, but it is by torture. Here are the two hands of our God; the right hand of His righteousness that saith, Be perfect, the left hand of His love that saith, Be of good comfort.
III. Many people lose both because they put them in the wrong order. It is a very common and mischievous religion, in which the whole aim is first of all Be of good comfort–a religion in which, when a man is converted, he is accustomed to say he is made happy. This religion is true enough until you push it to an extreme. There are thousands of young people in our churches who come home on a Sunday night and say, Well, I think Im saved, I feel so happy to-night, and on a Monday morning they get up and say, I do not think I feel much happier than I did on Saturday, and they think they are lost again.
1. Now, is the idea of our religion, first of all, to make us feel happy? If so–
(1) I can find a loftier idea of life outside religion. Come with me into Westminster Abbey. Here are buried heroes, travellers, explorers who defied death in a thousand shapes, and went through all sorts of perils and agonies. What cared they for feeling? They flung feeling to the winds, and said, There, that is where I have got to get, and that is where I will go, and, nothing daunted, went and reached it. And here you get a very highly respectable tombstone, gilt, magnificent. Will you read the inscription? Here lies a man who felt happy. Think of that as an aim in life.
(2) It is a failure. Religion must, in order to make me perfectly happy, either change my nature, so that all circumstances shall minister to my happiness, or else so change my circumstances as that my nature shall find in them always that which makes me happy. Does it? I get the toothache; I find it pains me as much after conversion as before.
(3) You would not deal with your children after that fashion. I have got a boy at home. I do not think he ever told me a lie; but think if, one day, he came all red-eyed and sobbing, and confessed to me, Father, I have told a lie! Now, should I say, Well, my boy, I do not want you to feel like this. Run away; fetch out your marbles; I want you to feel happy? Not a bit of it. I should want that boy to feel very miserable indeed. If Christ has only come to say to me, Dont you trouble about sin, it is all right, I have settled that; now you go off. I want you to feel happy,–I say I should be a better man, if by all the anguish of the ages, there should be just wrought through and through me a great, deep abhorrence of the thing that is evil. You have not learned the first lesson of the Cross, if you have not seen brought right out and nailed up in the sight of heaven what God thinks about sin, how He hates it, and must sweep it right away.
2. What is the purpose of the true religion of Jesus Christ? It is to help us to think more of Jesus and to be more like Him. How do you pray? O Lord, clothe me, feed me, take care of me, prosper me in business, make me more happy, and bring me home to heaven when I die, for Jesus Christs sake. Amen. Well, your religion is simply a fattener of your selfishness. But, you say, does not it say, Give us this day our daily bread? Ay! but you have left something out. Our Father, who art in heaven, etc.–all that first. That is what you are here for, that is why God gives us the crust of bread. That His name may be hallowed, that His kingdom may come, that His will may be done, Give me this day my crust of bread. Thou must not ask for thy bread till thou hast put God in His right place. First, set Christ upon His throne; think now I have got to glorify Him. What would that not do for the world? How quickly should the Church overtake the world when every man made the end of his religion not his own little self, not his own escape to heaven; but when the whole purpose of himself in everything and everywhere should be to make the whole world think well of Christ.
IV. A great many lose both perfection and happiness because they leave out the Lords part altogether.
1. Some great impulse seizes you, and you say, Yes, that is what I have got to be, and that is what I will be. Take care. How long will it last? Ah, how soon we have said–for I have been one of them–Well, it is no good; I cannot. We could not keep up the strain. If we cannot find something better to begin with than I, let us give up. The moment I fetch in I, I fetch in failure. There are some who do succeed. I have met with people who have made themselves perfect–the most dreadful people I ever knew, for they have narrowed and concentrated their whole thought upon themselves. They have begun to chip themselves and cut off their corners, and have made a hundred corners in cutting off one. They have sandpapered themselves, and sulphuric-acided themselves, and at last, after two, three, four, five years of that concentrated agony, and effort, and self-consciousness, they have brought out, what? Why, what else could you expect? from five to six feet of polished I–it is all I, I, I. I cannot believe very much in perfection when I look at human nature; I believe in it less still when I look at myself; but when I look at Jesus I cannot help believing in perfection then.
2. Be of good comfort, because it is not my straining and sacrificing and putting myself in the fire and melting myself and running myself out into a mould in the image and likeness of Christ; it is the getting away from myself, forgetting myself, bringing in a new consciousness. It is not my climbing the slippery height; it is Christ coming right down from that height to me, and saying, Soul, this work is Mine, not thine; and I want thee to let Me come in and do it for you. Be perfect–yes, with such a Saviour. Be of good comfort–yes, because it is His work, not mine. It is saying, My Lord! Thou shalt do it all. Comfort–what does it mean? Co., that means company; fort, that means strength–strengthening by company. You can only spell holiness in five letters–J E S U S. Perfection is but letting Jesus have His own way with us in everything–Jesus, a perfect Saviour. My Master would not make an imperfect grass-blade, an imperfect daisy, an imperfect spider, and do you think He is going to let His perfect Son show all these things and that redemption shall show nothing of it? No. And now somebody will say to me, Must not I do anything? For instance, if I am tempted to sin, must not I resist? Well, I would advise thee not. Well, but does not it say, Your adversary, the devil, as a roaring lion, walketh about, seeking whom he may devour; whom resist? I thought it did once, but I looked again, and I found before Peter says a word about that, he says, Humble yourselves, therefore, under the mighty hand of God. Get right in under Gods mighty hand, then turn round and say, Now, devil, I am not afraid of thee a bit. The first thing you have to do before you resist is to run away to Jesus. (Mark Guy Pearse.)
Be of one mind, live in peace.—
Christian unity
its nature, here recommended, appears to be sufficiently expressed by the word concord, or unanimity.
1. So necessary is this agreement that bad men cannot execute their schemes without a temporary concord, founded, for want of better principles, either upon the mutual interest of all parties, or a fantastical kind of honour, which answers its purpose if it keep them together, till the deed of darkness be done and the prey divided. If Satans kingdom were divided against itself, it must presently fall.
2. If we take a view of discord at its introduction into the world, we shall find that it was threefold.
(1) Between God and man, occasioned by mans transgression, which estranged him from his Maker, whom from thenceforth he feared.
(2) Between man and himself, caused by the accusations of conscience thereupon.
(3) Between man and man, owing to unruly desires and passions, continually interfering, and never to be satisfied.
3. In opposition to this threefold discord, introduced into the world by the evil spirit, the concord effected in the Church by the good Spirit of God is likewise threefold. Man is reconciled to God by the righteousness of Christ, through faith; to himself by the answer of a conscience thus purged from sin; and to his brethren by Christian charity shed abroad in his heart.
4. All these operations worketh one and the same Spirit; whence the unity, of which we are now speaking, is styled the unity of the Spirit, which is represented as encircling all things in heaven and earth with a bond of peace. And is not the Spirit to the Church, or body of Christ, what the breath is to the body natural?
II. To induce brethren to dwell together in unity, God seemeth to have employed every kind of argument. He hath erected both worlds upon the basis of concord, and made harmony to be, as it were, the life and soul of the universe.
1. In contemplating the scenes of nature, where indeed there is neither voice nor language, yet it is impossible not to observe how the elements conspire to serve God, and to bless mankind.
2. From a survey of nature, proceed we to inspect the make and constitution of man himself, who subsisteth by a union of two very different parts, a soul and a body, between which there is a kind of marriage not to be dissolved till death them do part. Nor less observable is the union which obtains between the members of which the body is composed, and by whose mutual good offices it is supported and preserved.
3. It is not more necessary that the members should be joined together in the body, than that mankind should be united in civil society. Man comes into the world helpless. And therefore it is that an all-wise Providence has implanted in our nature that affection which is found to prevail between parents and children, brethren and sisters, those of the same family, kindred, house, city, nation, age, or vocation. Such are the means used to invite and almost force men to live in peace and concord.
4. Let us now see how the ease stands in that spiritual world.
(1) And here, if we look up and behold by faith the glory of the eternal Trinity, we must presently fall down, like the elders, before the throne, and in the power of the Divine majesty worship the unity. And as they are one, so all the angels and blessed spirits in the courts of heaven make their sound to be heard as one in blessing them for ever and ever. Not a discordant note is heard in all that celestial choir.
(2) From heaven we descend again to earth with Him who did so, for us men, and for our salvation, to the end that as body and soul are one man, so God and man might be one Christ who was to live and to die for us, to suffer and to save; as man to suffer and as God to save.
(3) By the union of God and man in the person of Christ, another union was effected between Christ and the Church. For is the vine united to the branches that spring from it?–I am the vine, ye are the branches. Is the head joined to the body?–God hath made Him head over all things, to the Church, which is His body. Is there a strict union between man and wife?–This is a great mystery, but I speak concerning Christ and the Church.
(4) One more consequence should follow from this, viz., a union among Christians. Joined to one common head, they should be joined likewise to each other. Ye are the body of Christ, and members in particular. By concord in the Church, the kingdom of Christ is established on earth, as it is in heaven, where there is no rebellion or opposition to the will of God, but all are unanimous in doing it. By the gospel, enmity was abolished, and never should have been heard of more.
II. How shall we best perform this duty.
1. Acquaint thyself with God, and be at peace; be at peace with Him and thine own conscience, and then thou shalt be at peace with all around thee.
2. Endeavour, by the grace of Christ, to moderate desires of earthly things. Whence come wars and fightings among you? Come they not hence, even of your lusts, which war in your members? (Bp. Horne.)
Unity, peace, and blessedness
I. Be of one mind. Let there be no division among us in regard to Bible doctrine, Christian experience, or religious duty.
1. Doctrines are the glory of revelation.
2. Again, unity in regard to views of Christian experience is of the utmost consequence to the Church.
3. Be ye of one mind in view of Christian duty; be unanimous in advancing the kingdom of our Lord Jesus.
II. Live in peace. This is the second injunction of the text. Living in peace is a true correlative of being of one mind. Spiritual congeniality of feeling sweetly accompanies agreement in sentiment, Religion is first pure, then peaceable.
1. The nature of the peace recommended includes love to our brethren in Christ, and good will toward all men.
2. The obligations to peace are manifest and manifold.
(1) Peace is the fruit of the Spirit. We have passed from death unto life, because we love the brethren.
(2) The good of the Church is another of the obligations to live in peace.
(3) The happiness of the individual is an obligation to live peaceably.
(4) A regard for the salvation of others is an obligation to live a life of peace.
(5) The heavenly state shows the obligations to a life of peace. No angel in glory disturbs the harmony of the heavenly abode.
3. The manifestations of peace in our lives may be briefly illustrated in reference to our own Church, and in its relation to other churches.
(1) In our own Church, the manifestations of peace consist, in part, in a kind and conciliatory treatment of all sectional questions.
(2) Another mode in which peace may be exhibited, consists in avoiding the dangers arising from parties formed in admiration of men.
(3) A life of peace may be further manifested in the Church in our personal intercourse with our brethren. Let us all pray for the peace of Jerusalem.
III. First unity; then peace; then blessedness. The God of love and peace shall be with you. What a hopeful indication of the blessings that follow unity and peace is found in the very names here claimed by God! And the God of love and peace shall be with you.
1. He will bless His Church with the indwelling of His Holy Spirit.
2. Again, the God of love and peace will be with you, to enlarge the prosperity of the Church in His providence.
3. The God of love and peace will be with His loving disciples, to crown them with salvation in His glory. The meek will He beautify with salvation. (C. V. Rensselaer, D. D.)
The city of peace
I. Its walls–unity–concord.
II. The gates–
1. Innocence;
2. Patience;
3. Beneficence;
4. Recompense or satisfaction;
5. Humility–the little postern.
III. Its enemies–
1. Hostility without;
2. Mutiny within.
IV. The governor–God, who possesses supreme authority.
V. The law–the law of Christ.
VI. The palace–the temple where God is worshipped.
VII. The river–prosperity.
VII. The life of the citizens–love.
IX. The citys general state–universal felicity.
X. The inheritance–eternal glory. (T. Adams.)
And the God of love and peace shall be with you.—
The highest character and the highest companion
I. The highest character of God. Love and peace.
1. Love is the highest attribute of any character. Higher than–
(1) Power. Mere animals have power, but not love.
(2) Wisdom.
2. Peace. Wherever there is real love, there is peace. The stronger the love, the more essentially pacific the soul. Peace implies–
(1) Freedom from remorse. Wherever there is a sense of guilt, there can be no true peace.
(2) Freedom from fear. Fear causes the soul to quiver as an aspen-leaf in the wind.
(3) Freedom from selfishness. A selfish heart can never be at rest; it is as the tide in the ocean. Jealousy, anger, pride, revenge, all of which are the offspring of selfishness, are antagonistic to peace. He is absolutely free from all these: hence He is a God of peace.
II. The highest companion for man. The God of love and peace he with you. No companion–
1. So tender. In all our affliction He is afflicted.
2. So wise. He knows all about us: What we have been; what we shall be. He can solve our problems, clear all our perplexities, baffle the machinations of all our enemies.
3. So constant. Human companions are constantly leaving us, either by change or death. But He will never.
4. So enduring. The greatest sorrow of earth arises from the loss of endeared companions. But no bereavement can tear Him away from us. (D. Thomas, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 11. Finally] . All that remains for me now to write is, to wish you all manner of happiness, and so to take my leave.
Farewell.] A good wish, from our old mother tongue, compounded of [Anglo-Saxon], to go, and [Anglo-Saxon], fairly, properly, or [Anglo-Saxon], with felicity; go on prosperously! This is the spirit of this good wish.
The Greek signifies nearly the same thing. means to be very joyous; , be joyous and happy, be ever prosperous; this was among the last words which Cyrus, when dying, spoke to his friends.
Be perfect] . Be compact; get into joint again; let unity and harmony be restored. See the note on 2Co 13:9.
Be of good comfort] . Receive admonition; for signifies to admonish, beg, entreat, and also to comfort. Receive admonition, that ye may receive comfort. If ye take my advice, ye shall have consolation; if ye do not, ye will have nothing but misery and wo.
Be of one mind] . Think the same; let there be no dissensions among you. Be of the same creed, and let disputes about that religion which should be the bond of peace for ever subside.
Live in peace] . Cultivate peace; or, as he says elsewhere, Follow peace, and pursue it, Heb 12:14. Cultivate a peaceable disposition, and neither say nor do any thing which has a tendency to irritate each other.
And the God of love and peace shall be with you.] While ye are full of contentions, dissensions, and discord, peace can have no place among you; and as to love, the fulfilling of the law, that worketh no ill to its neighbour, it has necessarily taken its flight. Love cannot live, neither exist, where there are brawls, contentions, and divisions. And where neither peace nor love is to be found, there God cannot be. And if HE be not there, yourselves and the devil make the whole assembly.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Finally, brethren, farewell: the apostle shutteth up his Epistle according to the ordinary form of conclusions of letters, wishing all happiness to them: but he addeth something as a Christian, and a minister of the gospel.
Be perfect: the word signifies to be compact, or united, as members of the same body, or parts of the same house; the perfection of a society lying much in the union of it. The perfection the apostle presseth here, seemeth to be the perfection of the body of the church, by the restoring of such as were separated from its communion, or had, through a spirit of contention, withdrawn themselves, rather than the perfection of the particular members of it, in the habits and exercises of grace. The Greek word seemeth that way to carry the sense; it properly signifies, the putting of members loosed from their joints into their proper place again, and such a perfection as followeth upon such an action, or any action proportionable to it.
Be of good comfort; the word imports exhorted, comforted, confirmed: be exhorted to yield obedience to my precepts, or counsels; be comforted in all the trials or afflictions you do meet with, or may further meet with, for your profession of the gospel; be confirmed in the truths and holy ways of God.
Be of one mind; if possible, of one and the same judgment in the truths of God; however, as pursuing the same scope and end; be one in affection.
Live in peace, free from those contentions and divisions, those debates, and strifes, and wraths, and envyings, which I have before told you of as faults among you. This is the way for to have the presence of God with you, for he is not the God of hatred and strife, but
the God of love and peace; who hath commanded love and peace amongst those that are brethren, and will be present among them only who live in obedience to his royal law of love.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. farewellmeaning in Greekalso “rejoice”; thus in bidding farewell he returns to thepoint with which he set out, “we are helpers of your joy“(2Co 1:24; Phi 4:4).
Be perfectBecomeperfect by filling up what is lacking in your Christian character(Eph 4:13).
be of good comfort(2Co 1:6; 2Co 7:8-13;1Th 4:18).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Finally, brethren, farewell,…. Or “rejoice”, with spiritual joy in Christ, their Saviour and Redeemer; in his person, in whom they were accepted; in his righteousness, by which they were justified; in his blood, by which they were washed and cleansed; and in his fulness, from which they were supplied; and particularly, that they had such a faithful monitor, such an hearty well wisher of their souls’ welfare, and who was so naturally and affectionately concerned for their good:
be perfect; seek after perfection in knowledge, grace, and holiness, and in the performance of good works: or “be restored”; or jointed and knit together, as before; see 2Co 13:9 let every difference subside, all breaches be made up, every member take and fill up his place, and all things be done decently and in order:
be of good comfort; or “exhort” one another to the diligent discharge of duty, to love and good works; or comfort one another in all distresses, inward and outward, both by words and deeds, according to the ability God has given; or take comfort, be of good heart, do not refuse to be comforted either by God or men.
Be of one mind; in religious sentiments, in the doctrines and principles of grace, and ordinances of the Gospel; for as there is but “one Lord” to be believed in, so there is, and ought to be, but “one” system of “faith” to be received, and “one baptism” to be administered in one and the same way, to one and the same sort of persons; which sameness of judgment, in faith and worship, is very necessary to church communion, and the comfort of it; for how can two, and much less more, walk comfortably together, unless they are agreed in these things?
Live in peace both with them that are without, and them that are within, with all men, and with the members of the church; which to do, is to the credit of religion, the comfort of church members, and the joy of Christ’s ministers:
and the God of love and peace shall be with you; he who is love itself, and has loved his people with an everlasting love, and who is the author and donor of spiritual and eternal peace, and who has called his people to peace, and expects and requires it among themselves, and all men, will grant to such his gracious presence; than which nothing can be more grateful and desirable.
Fuente: John Gill’s Exposition of the Entire Bible
| The Apostolic Benediction. | A. D. 57. |
11 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. 12 Greet one another with a holy kiss. 13 All the saints salute you. 14 The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen.
Thus the apostle concludes this epistle with,
I. A valediction. He gives them a parting farewell, and takes his leave of them for the present, with hearty good wishes for their spiritual welfare. In order to this,
1. He gives them several good exhortations. (1.) To be perfect, or to be knit together in love, which would tend greatly to their advantage as a church, or Christian society. (2.) To be of good comfort under all the sufferings and persecutions they might endure for the cause of Christ or any calamities and disappointments they might meet with in the world. (3.) To be of one mind, which would greatly tend to their comfort; for the more easy we are with our brethren the more ease we shall have in our own souls. The apostle would have them, as far as was possible, to be of the same opinion and judgment; however, if this could not be attained, yet, (4.) He exhorts them to live in peace, that difference in opinion should not cause an alienation of affections–that they should be at peace among themselves. He would have all the schisms that were among them healed, that there should be no more contention and wrath found among them, to prevent which they should avoid debates, envyings, backbitings, whisperings, and such like enemies to peace.
2. He encourages them with the promise of God’s presence among them: The God of love and peace shall be with you, v. 11. Note, (1.) God is the God of love and peace. He is the author of peace, and lover of concord. He hath loved us, and is willing to be at peace with us; he commands us to love him, and to be reconciled to him, and also that we love one another, and be at peace among ourselves. (2.) God will be with those who live in love and peace. He will love those who love peace; he will dwell with them here, and they shall dwell with him for ever. Such shall have God’s gracious presence here, and be admitted to his glorious presence hereafter.
3. He gives directions to them to salute each other, and sends kind salutations to them from those who were with him, 2Co 13:12; 2Co 13:13. He would have them testify their affection to one another by the sacred rite of a kiss of charity, which was then used, but has long been disused, to prevent all occasions of wantonness and impurity, in the more declining and degenerate state of the church.
II. The apostolical benediction (v. 14): The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Thus the apostle concludes his epistle, and thus it is usual and proper to dismiss worshipping assemblies. This plainly proves the doctrine of the gospel, and is an acknowledgment that Father, Son, and Spirit, are three distinct persons, yet but one God; and herein the same, that they are the fountain of all blessings to men. It likewise intimates our duty, which is to have an eye by faith to Father, Son, and Holy Ghost–to live in a continual regard to the three persons in the Trinity, into whose name we were baptized, and in whose name we are blessed. This is a very solemn benediction, and we should give all diligence to inherit this blessing. The grace of Christ, the love of God, and the communion (or communication) of the Holy Ghost: the grace of Christ as Redeemer, the love of God who sent the Redeemer, and all the communications of this grace and love, which come to us by the Holy Ghost; it is the communications of the Holy Ghost that qualify us for an interest in the grace of Christ, and the love of God: and we can desire no more to make us happy than the grace of Christ, the love of God, and the communion of the Holy Ghost. Amen.
Fuente: Matthew Henry’s Whole Bible Commentary
Finally [] . Lit., as for the rest. Sometimes rendered now, as Mt 26:45. “Sleep on now,” for the time that remains. Besides, as 1Co 1:16. It remaineth, 1Co 7:29. Henceforth, 2Ti 4:8; Heb 10:13. Often as here, finally. In every case the idea of something left over is at the bottom of the translation.
Farewell [] . In the classics used both at meeting and at parting. Lit., hail! See on Jas 1:1. Rev., in margin, has rejoice. It is somewhat doubtful whether it ever has the meaning farewell in the New Testament.
Edersheim says that, on Sabbaths, when the outgoing course of priests left the temple, they parted from each other with a farewell, reminding us of this to the Corinthians : “He that has caused His name to dwell in this house cause love, brotherhood, peace, and friendship to dwell among you” (” The Temple, ” p. 117).
Be perfect [] . Rev., be perfected. See on Luk 6:40; 1Pe 5:10. Paul speaks both of individual perfection and of the perfection of the Church through the right adjustment of all its members in Christ. Compare 1Co 1:10. The verb is kindred with perfecting, ver. 9.
Fuente: Vincent’s Word Studies in the New Testament
FINAL EXHORTATIONS
1) “Finally, brethren, farewell,” (Loipon) “For the rest,” (adelphoi) “brethren,”
a) “be perfect,” (chairete) “you all rejoice;” in the Lord, and amend yourselves, be restored, by repentance.
b) “be of good comfort,” (katartizesthe) “be you all of good cheer or comfort,” 2Co 1:3-5; 2Co 7:7.
c) “be of one mind,” (parakaleisthe) “admonish yourselves,” one another, (to auto phroneite) “think the same thing,” Rom 12:16; Rom 15:5; Eph 4:3; 1Pe 3:8.
d) “live in peace,” (eireneuete) “be at peace,” among yourselves, with God and each other, Eph 4:1-4; Joh 14:27; Joh 16:33.
2) “And the God of love and peace,” (kai ho theos tes agapes kai eirenes) “and the God of love and peace,” from whom these divine attributes originate, Rom 15:33; Rom 16:20; Php_4:9; 1Th 5:23;. The God manifested and felt, Rom 5:5; Jud 1:20-21.
3) “Shall be with you,” (estai meth’ humon) “He shall be with (dwell or camp with) you all,” when you live in this manner, and not otherwise, to bless you, 1Jn 4:7-12; Heb 13:20.
Fuente: Garner-Howes Baptist Commentary
11. Finally, brethren He qualifies whatever there has been of sharpness throughout the whole of the epistle, as he did not wish to leave their minds in an exasperated state, (971) but rather to soothe them. For then only are reproofs beneficial, when they are in a manner seasoned with honey, that the hearer may, if possible, receive them in an agreeable spirit. At the same time, he appears to turn from a few diseased persons (972) to the entire Church. Hence he declares, that he aims at promoting its perfection, and desires its consolation.
To be of one mind, and to live in peace, are expressions which mean two different things; for the one takes its rise from the other. The former relates to agreement of sentiment; the latter denotes benevolence, and union of hearts.
And the God of peace This he adds, that his exhortation may have more weight with them, but, at the same time, he intimates that God will be with us, if we cultivate peace among ourselves; but that those that are at variance with each other are at a distance from him. (973) For where there are strifes and contentions, there, it is certain, the devil reigns.
Now what agreement is there between light and darkness? (2Co 6:14.)
He calls him the God of peace and love, because he has recommended to us peace and love, because he loves them, and is the author of them. Of the kiss here mentioned we have spoken in the two preceding Epistles.
(971) “ Il ne vouloit point laisser leurs coeurs offenses ou saisis d’amertume;” — “He did not wish to leave their minds exasperated, or under the influence of bitterness.”
(972) “ Combien qu’il semble que d’vn propos qu’il addressoit a aucuns qui estoyent commc brebis rogneuses en la compagnie il reuient maintenant route l’Eglise;” — “At the same time, it appears as if, from a discourse which he addressed to some who were like diseased sheep in the herd, he now turns to the entire Church.”
(973) “ Que tous ceux qui ont debars en sont eslongnez, et n’ont point d’accointance auec luy;” — “That all those who have contentions are at a distance from him, and have no acquaintance with him.”
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES
2Co. 13:11.Calm sunset after a stormy passage! Observe margin (better). Perfected.As in 2Co. 13:9. Comforted.With the fuller meaning found, e.g., in Paraclete. Live in peace.Peacing it together, like truthing it (Eph. 4:15).
2Co. 13:1-13.[Good paraphrase, exhibiting connection of thought, from Stanley: Once, twice, thrice, as in the Mosaic Law of the three witnesses; by my first visitby this Epistle, as though I had accomplished my second visitby the third visit, which I now hope to accomplish [this personifying the three (?) visits as three witnesses, somewhat forced and fantastic]I warn you that I shall not spare my power when I come. You are always seeking for a proof of my Apostleship; you shall have it. For Christ who speaks in me, though in the weakness of humanity He died the shameful death of the cross, in the strength of God He lives and acts still; and in Him, weak and poor as I seem to be, I shall still live and act towards you. But why do I speak of myself? You yourselves, my converts, are the best witnesses of my Apostolical power; and long may you be so! If, indeed, you should have lost this best proof of my Apostleship in the reformation of your own lives, then indeed you shall have the proof of my severity. But my earnest prayer is that there may be no occasion for it. May my power and the proof of it perish if you prove that you do not need it. Against a true and blameless life the highest Apostolical power is powerless; and if you have this power of truth and goodness, I am well content to part with mine. It is to draw you to a sense of this that I write this whole Epistle, in the hopes that my Apostolical authority may be turned to its fitting purpose of building up, not of pulling down.
HOMILETIC ANALYSIS.2Co. 13:11-14
I. Brethren!After all he has had to rebuke, to threaten, to denounce. If we wait for ideal men, or Churches, shall never have any Christian fellowship. In even the most imperfect embodiment of the Church ideal, or the ideal of Christian manhood, Christ sees, and the Christlike heart and judgment do not undervalue or overlook, possibilities of better things. Only Death is hopeless; imperfect life may be healed, trained, perfected. Ourselves are not ideal; we need that other brethren should be patient with, helpful of us; let us say and feel, to even the most imperfect: Brethren. Christ knew, when He first accepted them (and us), and still knows, whilst He continues to accept them (and us), very much more that is evil, than they or we know of each other or of ourselves. How patient He is; remembering what (Corinthian) training has been, and (Corinthian) surroundings are. Not tolerating, or conniving at, sin; yet not disowning or casting off (until all help is refused, all remedial grace spent in vain) His brethren! It will do us good, and will often enable us to help others better, to overlook, or underlook, the Actual, and believe in, and see, and work with, the Ideal in them. [See how taking the best for granted is made to regenerate the Earl in Little Lord Fauntleroy.]
II. Yet this charity to persons will not be laxity in regard to principles.The Ideal must be held up in all its beautyimperiously, exactingly, demanding that we should obey its truth (Gal. 3:1). Christian or Church well-being means nothing less than, nothing lower than, Peace.
1. A peace within, in the renewal of our own natures. No peace without holiness (cf. 1Th. 5:23; He who sanctifies is the God of peace, as here). Peace is only absolute when reached through perfection. [An artist says that beauty in his work includes and rests upon a perfect balance and harmony between its parts, nothing jarring or discordant; corporate unity (so to speak) is secured in the picture.]
2. Peace with the fellow-members. Be (imperative) of one mind [men can choose to be of one mind, if they will, to a larger extent than they do and are]; one hope, the Same Comforter in them all; one aim; one heart.
3. Peace with the three-one God, through grace, by love, in fellowship. There must be Personal Experience, Unity with the Church, Fellowship with God through His grace. (See Separate Homilies on 2Co. 13:14.)
HOMILETIC SUGGESTIONS
2Co. 13:11. The God of peace.The names of God in Pauls prayers are never chosen at randomhowever true in themselvesbut always with a close relation of appropriateness to the blessing asked or the work He does. So here. What a name! No heathen divinity ever wore, or at any rate deserved to wear, it. God of Truth, of Power, of Holiness, of Peace.
I. Characteristic of His very being.Internal, absolute harmony and rest, because of absolute holiness. The peaceful God. [God could not give His peace to, or plant it within, an unholy nature. Circumstances are not the root-disquiet of our life; our own hearts and their pride, or selfishness, etc., give us all our real trouble.]
II. He loves peace.[Profoundly significant that we like what is like us.] He is grieved at, and can hardly be with, a Church that is not of one mind.
III. He works for peace.All the drift of His providential and redemptive government of the world tends to, aims at, this. The Gift of Christ is the supreme witness to His heart in this respect. [So the peacemakers are pre-eminently the children of God, the Great Peacemaker (Mat. 5:9).]
IV. He gives peace: to our hearts by the Atonement of His Son, and by the Work of His Spirit. It is the peace of God which is to guard heart and thoughts through Christ Jesus (Php. 4:7, R.V.).
2Co. 13:11. Be perfected.Prayer for restoration to corporate perfectness.
I. Negatively.Perfect recovery which would result from not doing evil, doing what is honest (2Co. 13:7). The vices which infected Corinthian Church exhibit in epitome those which have been the bane of the Church of Christ generally from the beginning.
(1) Fundamental disorder was rebellion against the supreme authority of the Divine Revealer and the Divine Inspirer and their Apostolic representative. Pauls aim is to bring into captivity, etc. (2Co. 10:5). His final appeal, in the hearing not only of Corinthians, but of Christendom to the end of the world, is we have the mind of Christ (1Co. 2:16). The Scriptures of revelation contain this. Rebellion against Paulagainst these Scripturesis a virtual rejection of Christianity. As a principle in the individual, this is fatal to religious stability and growth. As a principle in the Church, it is the root of all disorganisation; and it must be put away, with all its forms of manifestation, before the community bearing the name of Christ can put on its perfection.
(2) A direct result of
(1),a lax maintenance of some of the vital doctrines of the Christian confession. [E.g. in 1 Corinthians 15, with its bearing upon the Atonement, and the whole basis of Christian hope and salvation.] It was not without reference to corruptions of doctrine that the dejected Apostle expressed his fear (2Co. 12:20). His vehement desire to preserve them a chaste virgin to Christ (2Co. 11:2-4), undefiled by doctrinal error, as he himself explains its meaning, gives a peculiar tremulousness and tumult to his diction. The integrity of their faith was in his thought when he prayed that they might be perfect [Jas. 1:4, a good equivalent of the word].
(3) Neglect and irreverence in the Divine service invariably follow hard upon laxity of doctrine. Disorganisation in worship to an extreme almost inconceivable by us; the supper of the Lord so desecrated as to call down upon the Church such visitations as sickness and death. Second Epistle shows the same leaven at work in other directions; and the final prayer included the removal of the spirit of disorder and the observance of all that was honourable. Two kinds of dishonour are actualities, or perpetual liabilities, in Divine service: To take away its simplicity, and discern in the ordinances more than they have to show; to rob everything external and symbolical of its true value, and reduce religious ceremonial to the level of mere human arrangement. Both equally distant from Church perfection.
(4) Closely connected is the spirit of faction. He sets no limit to his righteous indignation against the disturbers of the unity of the Church. The first paragraphs of the First Epistle and the last in the Second Epistle unite in this. The strong references to his severity as the minister of the Saviours wrath explained by his resentment at this deadly sin.
(5) Violation of Christian morality. In xii. there is obvious reference to those two classes of moral offence from which 2Co. 7:1 exhorted them to cleanse themselves. Sins of the spirit are summed up here (2Co. 12:20) more completely than anywhere else; and here only as marking the conduct of professing Christians. The true, only means of recovery were neutralised by infidelity and the haughty spirit of Rationalism.
II. Perfection positively considered.His good wish is not to be limited to the removal of the evil marring perfection; he longed for their attainment of all the completeness that may belong to a Church. Note the wonderful fact that such a Church should be thought capable of perfect amendment, a restoration to soundness not at some distant time, but as it were immediately, and by an energetic co-operation with Divine grace. Certain it is that for a season the Corinthian Church enjoyed great prosperity.
1. The bond of Church perfectness is a compact organisation vivified and kept in living unity by the Holy Spirit. One regimen and discipline; factions suppressed, divisions abolished; all the Corinthian Christian sections one corporate body. To-day, whilst recognising the great divisions of Christendom, each section should cultivate this unity within itself. Perfection means that lawlessness within a Church, and bitterness toward other Churches, are gone.
2. A certain standard of perfection even in order of worship. This not unattainable, or of slight importance.
3. Perfection includes a noble theory of mutual help in the Christian fellowship. Corinthian Epistles a complete depository of the social principles of Christianity, and of the preceptive details of its system of mutual edification. This the purpose and beauty of chap. 13, Charity. Every member of the body must in his vocation and stewardship render back to Christianity all that in Christianity he receives, and give to the community the fullest advantage of whatever talent he as an individual may possess. A perfection not attainable by the community on earth, but the nearer the approach to this, the nearer the Church to the realisation of its calling. No Apostolical test of perfectness in the Church community more easily applied, or more generally forgotten.
4. High standard of morality. The Church that does not prosecute to [ecclesiastical] death every capital offence against its purity is very far from perfection. But the more effectual discipline is a high standard in the common sentiment of the people through the sedulous instruction of the ministry.
5. Strong spirit of charity in the community. Note the fulness of detail, and the great interest, Paul gives to the collection. The corporate is only worked out through the personal.Condensed from Pope, Prayers of St. Paul, vii.
2Co. 13:14. Final Benediction.In homiletic use the stress may either be laid upon the threefold grace invoked, or upon the personal names and their theological suggestions. Accordingly two lines of treatment are suggested.
I.
1. Verse like a coin which often needs calling in and reminting, in our thought and heart. In constant, current use, much of the clearness and sharpness of the impression upon it, and something of the weight and value, are worn away and lost. We tend to use it also without much thought; as we pass a coin from hand to hand, without very distinctly adverting to its pattern or value.
2. An important text in point of doctrine (see next homily). This and the baptismal formula are the two most definitely orderly statements of what little we know [and perhaps could be told] about the doctrine of the Trinity of Persons in the Oneness of the Nature of God. [They are lamps in our hand flashing light backward upon, and downward into, obscurities in the Old Testament, which otherwise must have remained dark.] Many texts guard us from thinking of three or of many Gods; these two gather up into a focus rays of teaching found scattered and separate elsewhere, and give us three personal names; equal, or their co-ordination here would be blasphemous; Divine, for each is here prayed to to give His characteristic blessing; and yet, One standing mysteriously first amongst three equals, as if having Godhead so peculiarly His own, that He is specially called not the Father, but God.
II. Christs gift, grace.
1. Bearing in mind the close connection always found between the doctrine of Trinity and the life of the soul, it is easy to see why grace specially associated with Christ. We might, we do, call the love of the Father grace, for it is free, unmerited favour to sinners who only deserved penalty and wrath. We do call the communion of the Holy Ghost grace. We might, with propriety, speak equally freely of the love of our Lord Jesus Christ, of communion with, and in, the Son or the Father.
2. But Paul, like John (2Co. 1:17), specially associates grace with Christ. A double antithesis in John (loc. cit.); not only between grace under Christ taking the place of law under Moses, but between was given and came. Moses only gave, he did not make, nor do more than hand on, as any other man appointed ad hoc might have done, what he had received from God. But grace, though originating in the Fathers good will to man, in as true a sense sprung from the Sons tender compassion for our lost and unhappy case. He did not simply convey, He wrought grace, as only He could have wrought. Moses was not indispensable to the Law; Christ is indispensable to Grace.
3. Sin meant alienation, separation, antagonism. Christ reconciled, bridged the gulf, made peace. To appreciate His grace, suppose Him and His whole work eliminated from the conditions of mans life as related to a holy God. There must have been despairing certainty of wrath, instead of hope; helplessness, instead of moral power, which is from its earliest beginnings, through all its growth and activities, to its perfection, a thing entirely a gift ab extra, grace. To Him we owe days of grace, in a kingdom of grace, a life in an atmosphere of grace. He is pre-eminently the Lord and Giver of Grace.
4. Peculiar emphasis of blessing in all this to the ex-Israelite, Paul, remembering, and sympathetically understanding, his Israelite brethrens case under the yoke of the law. Good news for you weary and heavy laden men of Israel. A yoke and a burden for you still, indeed, easy and light. Rest to your souls in Jesus of Nazareth, the Lord Jesus the Messiah, in His grace. [This is the primary connection of thought between Mat. 11:28, and the preceding part of chapter.]
5. For Gentiles, slaves of their sins, haunted by conscience, fearing the worst in regard to the unknown, dark future, morally impotent and condemning vainly their own impotence, he had no higher wish than: I pray that Jesus Christ may show you, in all their fullest reach, all the possibilities of His Gospel of grace; that they may be the elements of your habitual life. Power, perfect and continuous; peace, perfect and undoubted; holiness, perfect and continuously growing, till grace merges in, broadens into, glory.
III. The Fathers gift, love.
1. Observe the significant, necessary order. The grace of , [then] the love of, etc. Picture broad valley lying parched, scorched, beneath fierce sun-rays of weeks of unclouded, unbroken, midsummer weather. Picture high up in hills at head of valley huge reservoir, full of water, which would save and fertilise all below. But no outlet; dam is strong; doors are closed; waters cannot flow. Thy love unknown has broken every barrier down, O Lamb of God. Illustration so far applicable as this, that though, naturally and unhindered, the gravitation of that love would have meant an eager outpouring of itself down to our level, the full heart of God could only (so the matter is revealed to us) empty its fulness upon a perishing, dying world through the work of Christ, which broke down the twofold dam, of Gods holiness and law, and of mans sin. Now, by the grace of the Lord Jesus Christ, the love of God, in all its Divine fulness, may flow down in free unstinted abundance into our needy life.
2. Now: May God give you the wealth, the honour, of His love in all its lavish fulness, according to your need, according to His riches; His love in every form that it can assume or that you may require that it shall,comfort, or rebuke, or guidance, or relief in difficulty, or solution of perplexities. God puts Himself, in all that His love can be or do, at the call of your necessity, to bring all He has into operation for your welfare, if need be. [Paul says, My God (Php. 4:19).] The soul may say: All He has, and is, is mine. Beyond the love I had from Him when I was forgetful and rebellious, I have the love of God.
IV.
1. The grace, and the love, are personal blessings; a man may enjoy them alone. The Spirits gift, fellowship, reminds of a brotherhood in the love of God, a common sharing in the grace of Christ; no selfish isolation in the heritage of blessing.
2. This is more than a prayer that all fellow-Christians may share together in the gifts and graces of the Spirit. Not merely are they persons who have received the like gifts and blessings; not merely children sitting at same table, enjoying each a like portion; the bond is closer. All Pauls and Christs teaching about the unity of the branches of a vine, the limbs and parts of a body, all is in concentrated implication in this: The communion of the Holy Ghost. The selfsame Spirit who is in me is Himself also in you. You and I are members of the same Christ, each of us alive, not with a similar life,even exactly similar,but with one and the same Life-giver, thrilling in you, stirring in me. [When your light shines, and mine, it is not as in old days of candles and lamps, each a co-ordinate, independent source of precisely similar light, but as now, when the basis of the light-giving is concurrently derived from one common reservoir and source, one common element distributing itself into each of us, without division of itself. (Illustration to be used with caution in presentation.)] If further, e.g., you love souls and I love them, it is the manifestation and working of the same Holy Ghost, and consequently the same love in the Spirit (Col. 1:8).
3. Happy fellowship, closer, and binding closer, than common interests, temperaments, sympathies, tastes, affections, blood, so that they who have it are really nearer to strangers who have it, than to their very kin if these have it not. Wonderful the common understanding it sets up, and the oneness of instinct, love, purpose, He creates amongst these in each and all of whom He dwells.
4. What a remedy for Corinthian factions, jealousies; for all class or social divisions in any Church. Hand cannot hurt, and must help, hand in the same body. Foot and head must feel and work together for each others life and good.
5. In a family no unity like this; no such bond, no other absolutely secure bond between husband and wife, parents and children, employers and servants, but this common sharing in the indwelling of the same Holy Ghost.
6. Amidst all conditions of membership, whether proposed or actually employed, this is to be presupposed. It underlies all. It over-rides all other methods of Church discipline. He is admitted into the Church who has a part in the fellowship; he is automatically excluded who loses it; however the imperfectly accurate, imperfectly administered, arrangements of any particular Church may affect him.
Or thus: the occasion of a Homily upon The Trinity and Redemption.
I. Why do men hold the doctrine?Because we believe it. We believe it because we find it in the Bible. It is, on our part, entirely a case of Faith in what, in the other, is a matter of pure Revelation. But for the Bible we should know nothing about the question. We know nothing of it except what we find in the Bible. No man can be expected to receive it to whom the Bible is no final authority. No man can be compelled to believe it to whom the Bible is not supreme. No argument can be held at all, unless on the common understanding that the disputants are not to go behind the Bible. The question is always, not What thinkest thou? but, What readest thou? What does the BookGod, through the Booksay? [And, Do read. Do not take beliefs on authority. And do not take doubts on authority, either! Be neither a believer nor a sceptic, merely as relying on some human teacher.]
II. What do we hold?
1. First, we find the Bible very express in the sense: One God, one only. The Old Testament made Hear, O Israel, the Lord our God is one Lord (Deu. 6:4), the creed of an Israelite. To this day it is nearly the first lesson in the instruction of a Jewish child. In the midst of a world given up to multiplying its godsand degrading itself and them, as they were multipliedvery nobly, in its later history particularly, did Israel uphold that truth as its testimony. It is the emphasised part of the whole truth in the Old Testament. In this the Old Testament bore its witness against Israel itself. When the worlds danger was polytheism, and when Israel itself was always ready to descend to idolatry, this was the side of the truth which needed prominence and emphasis.
2. This Old Testament testimony has never been withdrawn or qualified. When we come to the New Testament we find just as clearly its doctrine, To us one God, etc. (2Co. 8:6). Yet in our text it is the same Paul who has given to the Church of Christ its benediction, beneath whose sweet spell the child is baptized, the Christian man and woman are wedded, the dead are buried, the assembly for Christian worship is dismissed. This verse, with Mat. 28:19, gives the most complete and explicit summary form of the Bible doctrine.
3. In the clearer light of the New Testament we see that Old Testament believers mainly knew God in Him Whom we call the Father, now that we have seen and known the Son. And, in fact, three names have come into view, Father, Son, Holy Spirit. Three, not more, not fewer. Here they stand all, side by side. They were for the first time ranged thus in significant co-ordination when Jesus spoke the words above quoted (Mat. 28:19). What are we to think of them? God; a man; an influence, which is not even a person? Is that likely? Or possible? Or are we to think of the third as personal, as really as the first and second? And the second and third, are they as truly Divine as the first? A believer in the Trinity thinks he finds this Book often speaking of each of the three as we speak of other personal names, and as we speak of the Divine Person Whom we call the Father. Not always: but a good reason can in every instance be found for that.
4. So, then, here is the fact: From end to end this Book says, One God; one only; whilst more and more clearly as the revelation draws near to its close, there emerge three Names, each a person, each God. Questions start up; speculations multiply; a child can see difficulties; every responsible teacher of the doctrine has had to see and discuss every one of them. His position is that he bows before this Book, with its two groups of statements. Without it he knows nothing; with it he does not know much, but he knows that much. 5. Do not understand their relations to each other? Nor does the believer in the doctrine. But he finds express statements, and teachings by the help of mutually supplementary, mutually complimentary analogies, which make it reasonable to say: Begotten of the Father, Proceeding from the Father (and the Son). Imperfect expressions, and needing guarding and qualifying exposition; all very obvious to criticism. But they have emerged from the controversies of the early centuries, surviving because found on the whole the fittest. Person, e.g., is confessedly a very imperfect summary expression of the facts it is connected with. But where we find a personal name, self-knowledge, and a will which can will and can do as it will,the best word we have is person, though not in this particular case perfectly applicable all round.
6. Very many of our creed statements are only negations of assertions which overstate one aspect of the whole Truth, or which omit to take into account some group of Scripture sayings or facts. You make three Gods? No; for Scripture which reveals the Three, insists also upon the One. One person, and that one He Whom in the flesh we know as Jesus Christ, says the Swedenborgian form of the old Sabellianism, varying from its ancient model in making the Second, and not the First of the Three, that of which the others are aspects or relational presentations. No; for He says, The Comforter, Whom the Father will send in My name, as one person may speak of two others, not himself. The heart of the matter is there.
III. Why do we care to hold the doctrine?What does it matter?
1. Generally, it may be said that Scripture never tells us anything as matter of mere correct doctrine, and of right information; but always so much, and in such a manner, as may be of practical service to our spiritual life.
2. The doctrine under notice is bound up most closely with (a) our distinctively Christian Worship, and (b) our Christian Experience. (a) The Mahometan and the Jew come in worship to our one God. The latter will not have our Mediator; the former accepts one who is (he thinks) a prophet come from God to reveal His will, but who is no priest to go in for him to God to make atonement for sin. The Scheme of Christian Worship is: Through the Son we have our access by one Spirit unto the Father. Isaiah and John both heard the threefold note in the heavenly worship (Isaiah 6; Revelation 4); earthly and heavenly worship agree in this. The old congregations were dismissed with a threefold blessing (Num. 6:24-26); as our text has for ages been the best formula whose lingering sound may die away last of all that has been said, into silence and peace, when a Christian congregation breaks up, and departs to suffering, service, life. (b)
1. The most nearly external and relative initiation into the Christian life is stamped with the Namethree, and one (Mat. 28:19). And if the doctrine be not true, our Mediator is only a creature, perhaps only a man; our Sanctifier is only a figure of speech, the creation of our poetical faculty.
2. But, most of all, it is not upon a text here or there that the doctrine rests. The three names pervade, permeate, give form and colour to, whole passages of the Epistles. Look for them, and we find all the experimental work and language of the New Testament wrought with their golden thread running through all.
3. Nearly all the statements culled out, and urged against the doctrine, are explained by this fact: We are told next to nothing as to what, in the inner being of God and the manner of His existence, lies behind these three names, and the analogies which indicate or suggest the relations between them; everything is exhibited in connection with the working out of Redemption. With the slightest exceptions we only see the gracious work in process: Let us make man anew in Our image. The Son says, The Father is greater than I. So He is, in the same sense as a son, admitted by his father into a subsidiary partnership in his fathers work, must say it; because so far as he is acting under orders, to that extent he is only an employee of his father. As to manhood and manhood, father and son are equal. As between senior, managing partner, and junior, executant partner; the father is greater than the son. As to Godhead and Godhead, Father and Son are equals; as executant of not His own will [independently, or possibly divergently] but the will of Him Who sent Him, and as effectuating our Redemption, the Son yields precedence to the Father. And the Spirit reveals Himself more clearly in, and to, the soul He sanctifies, than He does in those Scriptures where His self-suppressing work is to exhibit and glorify Christ. We scarcely know anything of the Trinity except as active in the work of Human Redemption.
4. Our salvation, therefore, and our experimental life depend most intimately upon, and are most closely interwoven with, the specific offices of each Person of the Trinity. Our experimental life is full of the Trinity. Experiment shows that, as a rule, the doctrine has maintained, and been associated with, the fullest, freshest, most widely accepted hymnology, devotional literature, and religious life. For that reason, as well as for its truth, does the Church care to hold the doctrine.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Butlers Commentary
SECTION 3
Solidarity (2Co. 13:11-14)
11 Finally, brethren, farewell. Mend your ways, heed my appeal, agree with one another, live in peace, and the God of love and peace will be with you. 12Greet one another with a holy kiss. 13All the saints greet you.
14 The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all.
2Co. 13:11 Agreeableness: Christian maturation (growth) is dependent upon Christian accord. At the same time, Christian accord produces Christian growth. They go together like love and marriage. Once again Paul uses a series of Greek verbs in the present tense and imperative mood. They are like the staccato bursts of sub-machine-gun. The Greek text reads, Loipon, adelphoi, chairete, katartizesthe, parakaleisthe, to auto phroneite, eireneuete. . . . There are five imperative verbs in that sentence! They all end in ete or esthe or eite. Literally, the Greek phrase would read, For the rest (of the time), brethren, you rejoice, you restore yourselves, you admonish yourselves, the same thing, you all think, you be at peace. . . . These they are to do continually.
This is not exactly the most tactful way to end a letter. He is saying, Straighten yourselves out! The Greek words to auto phroneite, mean literally, I order you to go on continually being of the same thinking. . . . Remember, Paul started his first letter to the Corinthians with the same admonition (see 1Co. 1:10). Paul does not mean that every Christian has to have the same opinion, where opinions are permissible. But he does mean every Christian must think the same way where the Bible specifically clarifies itself and where its commandments and doctrines are clearly made. The Bible is Gods word, not mans! And when God commands, every man must see the command the same way, think the same way about it, and do the same obedience. Where there are no specific commands, every Christian must think the same way about how opinions are to be exercised, not what opinion may be held. The matter of thinking the same must be of utmost significance for Paul to begin and end his two epistles to Corinth with an imperative admonition about it. Apostolic doctrine, apostolic principles, apostolic authority is of supreme importance. What we think about the Gospel and apostolic doctrine determines our eternal destiny and the destiny of others!
2Co. 13:12-13 Affection: Genuine affection is a sign of spiritual maturity. Mature Christians will find ways of expressing brotherly love. Paul uses the imperative verb, aspasasthe (greet, salute, welcome, pay respects) urging the Corinthians to greet one another with a holy kiss (Gr. en hagio philemati). The kiss of greeting was an ancient custom and generally upon the cheek, forehead or beard. The holy kiss (or cheek-to-cheek embrace, as in France today) was adopted as a formal greeting among Christians of the first centuries (see Rom. 16:16; 1Co. 16:20; 2Co. 13:12; 1Th. 5:26; 1Pe. 5:14). The holy kiss was given by men to men and by women to women. Peter exhorts Christians to love one another earnestly from the heart (1Pe. 1:22). Peter uses the word agape (divine-kind-of-love) in his exhortation. Christian affection is not merely sentiment or feeling. It is that, but much more. It is caring and serving and dying to self for others when one does not even feel like doing so. That is mature Christian affection. Affection that will not die-to-self for others is not matureit is a sham, facade, and feigned (hypocritical).
2Co. 13:14 Association: Ultimately, Christian maturity depends upon the association a believer has with his Lord! Paul closes his second letter to the Corinthian Christians with a benediction (prayer) that the grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with (Gr. meta, together with) all of them.
If Christians have the grace of Christ and the love of God and the fellowship of the Holy Spirit they need nothing more! This is Pauls summation of all he wishes for the Corinthian Christians. Sum up all he has said in this epistle and the first one, and this is what they needed.
Sum it all up, and in every circumstance we may find ourselves, starving to death, dying in a hospital, being killed by persecutors, this is all we need! For this body, which we so devotedly try to preserve (by eating, sheltering, dieting, exercising, protecting, doctoring) must be shed before we enter Paradise. All of that which we think we desperately need, in the end, is not needed at all.
If we are trusting in the grace of Christ, trusting in the love of God, and sharing with the Holy Spirit of God in his work in our lives and in the world, nothing can separate us from Paradise. As a matter of fact, we would probably be more apt to have the grace of Christ, the love of God, and the fellowship of the Holy Spirit if we had less of what this world has to offer. Most certainly, if we have more of this world than we need, we had better be giving some of it away so it can make friends for us in the eternal abode because sooner or later it will all be left behindeven our physical bodies.
Let us learn to be content with weaknesses (transitoriness) because in that, with grace, love and the Holy Spirit, we can be eternally powerful. And with an association in the Divine Godhead of grace, love and fellowship, all our problems, whether saint or preacher, will become powers.
Appleburys Comments
Closing Admonition And Benediction
Scripture
2Co. 13:11-14. Finally, brethren, farewell. Be perfected; be comforted; be of the same mind; live in peace: and the God of love and peace shall be with you. 12 Salute one another with a holy kiss. 13 All the saints salute you. 14 The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all.
Comments
Finally, brethren, farewell.Despite the fears which he held that they might again be corrupted through the efforts of the false teachers, Paul addressed the Corinthians as brethren when he told them goodbye.
This was characteristic of his letters, for in the first epistle he had addressed them as the church of God, although he was aware of their divisions by which they were destroying the temple of God. He called them brethren although he was aware of the spiritual immaturity that marked them as men. The term brethren implied that they were members of the family of God. But it in no way implied approval of practices unbecoming to a child of God. It did indicate Pauls love and hope for them that they might settle their problems in the light of the gospel so that they might be in the family of God in heaven. For that reason he urged them to be perfected. He urged them to accept the help that he as their father in the gospel offered those who were like beloved children to him. He wanted them to be united in their expressed opinions regarding their relation to Christ, by basing their conclusions on the truth which he had taught them. He wanted them to live in peace with one another, but peace must be preceded by purity in teaching and conduct. Their factions, jealousies, and back-bitings could all be abolished by bringing their lives up to the standard of conduct which Christ had set for them. Only by doing so could the peace of God guard their hearts and thoughts in Christ Jesus.
and the God of love and peace.Paul served the God of love and peace. He demonstrated His love in giving His Son to die for us. He made peace possible through the blood of the cross. Those who have found peace at the cross should be able to live at peace with their brethren in Christ.
Salute one another with a holy kiss.This was the usual greeting among brethren. Brotherhood is determined by relationship to Christ. Brethren in Christ should follow the apostolic injunction to greet one another even if local customs suggests that it be done through the handshake rather than the holy kiss which was the custom in Pauls day.
All the saints salute you.Saints are those who have separated themselves from the things of the world by washing their robes and making them white in the blood of the Lamb. They have dedicated themselves to the pure service of God. Paul had addressed this epistle to the church of God which is at Corinth, with all the saints that are in the whole of Achaia. He lifted high this holy standard as he closed the letter even though in it he had warned the impenitent sinners about the punishment that would be visited upon them in his forthcoming visit.
The grace of the Lord Jesus Christ.In this sublime benediction, Paul expressed his fondest hope and deepest longing for those whom he loved as his children in the gospel. He prayed that the grace of Christ, His unmerited favor, might be with them. He knew from experience how that grace had saved him and had continued in providential protection to be with him in all his trials and labors for Christ. He prayed that the grace of Christ by which they too had been saved through their faith expressed in obedience to the gospel might also providentially protect them from the destructive power of Satanic false teaching that they might be presented in purity and victory before Christ when He comes.
and the love of God.He prayed that Gods love which had been the compelling force in his life might motivate them to obey His Word so that they might not be chastised with the disobedient.
This was Gods love for them. His love made forgiveness through Christ available to the believer. But they were not to presume upon the love of God, for those who will not walk with Christ in the new life shall suffer punishment, even destruction from the presence of the Lord. See 2Th. 1:8-9.
and the communion of the Holy Spirit be with you all.This was the fellowship or partnership of the saints which had been made possible through following the wisdom of God revealed by the Holy Spirit through the inspired apostles. Paul prayed that it might be a reality in their lives as they worked together for Christ at Corinth and joined with the brethren in Macedonia to help the saints in Judea.
As these solemn words were being read to the church, the brethren must have realized that they were far more than a mere formal closing. This was an earnest prayer that had come from the heart of the one who had led them to Christ and who continued to love them as a father. The sublime benediction embodied the apostle Pauls hope and prayer for the saints of God at Corinth.
Summary
Paul had mentioned his forthcoming return visit to Corinth in his first letter. Much of the second epistle centers in the explanation of his delay in coming. It had been necessary to postpone the trip until he had given them time to act upon the instruction given in the first epistle about the tragic sins which they had permitted to go unreproved in their midst.
While he had written with loving care for those whom he considered his children in the gospel, he again, as he closed the letter, called attention to the necessity of getting themselves straightened out in the light of the truth of the gospel which they had learned from him. He was coming. And he would not spare those who were guilty of conduct unbecoming a Christian. But he assured them that all would be done in fairness for every charge would be established by adequate testimony.
Under the influence of false teachers, they had been led to question his authority. Did Christ really speak through him? Since they had asked for proof, Paul gave them ample evidence to support his authority which the Lord had given him to build up the church, not to tear it down as the false teachers were doing.
Since they sought proof of him, he suggested that they put themselves to the test and find out in the light of the truth whether or not they were in accord with the faith in Christ. Was Christ in them? He was, unless they failed to pass the test of conducting themselves according to His gospel. Out of his love for them, Paul expressed his hope that they would not fail, even though false teachers attempted to disqualify him as an apostle of Christ. He boasted only in his weakness and in the power of Christ by whose death and resurrection he, as well as the believers at Corinth, had been saved.
Paul prayed to God that they would do no evil, but he reminded them he was guided by the truth in all his dealings with them. As an apostle of Christ, he could do nothing against the truth. Lest they miss the point, he reminded them again that the purpose of his writing was to give them time to take care of their problems so as to avoid being punished upon his arrival.
The letter was finished. Reluctantly, it seems, Paul said good-bye to the brethren whom he loved in Christ. But once more he urged them to straighten out their problems, to take courage, to hold the same views of the gospel, and to live in peace. Do this, he said, and the God of peace will be with you.
Gathering up all his hope and prayer for them in one sublime benediction he wrote: The grace of the Lord Jesus Christ, and the love of God and the communion of the Holy Spirit be with you.
Fuente: College Press Bible Study Textbook Series
(11) Finally, brethren, farewell.The word (literally, rejoice) was the natural close of a Greek letter, and is therefore adequately represented by the English farewell, if only we remember that it was used in all the fulness of its meaning. Rejoicelet that be our last word to you.
Be perfect.Better, as before, restore yourselves to completeness; amend yourselves. In the words be of good comfort (better, perhaps, be comforted, with the implied thought that the comfort comes through accepting his word of counselsee Note on Act. 4:36) we trace an echo of what he had said in the opening of the Epistle, as to the comfort which had been given to him (2Co. 1:4; 2Co. 1:7). Paraclesis in its two-fold aspect is, in fact, the key-note of the whole Epistle. Taking the verb and the noun together, the word occurs twenty-eight times in it.
Be of one mind.The phrase was one specially characteristic of St. Pauls teaching (Rom. 15:6; Php. 2:2; Php. 3:16; Php. 4:2). His thoughts are apparently travelling back to the schisms over which he had grieved in 1 Corinthians 1-3, and to which he had referred in 2Co. 12:20. What he seeks is the restoration of unity of purpose, and with that of inward and outward peace. If these conditions were fulfilled, the God of love and peace would assuredly be with them, for peace rests ever upon the son of peace (Luk. 10:6).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
6. Affectionate conclusion, 2Co 13:11-14.
The transition from severity to affection is made in language, because his severity truly arose from affection. This tender conclusion includes the whole Church, even those who were truly doubtful and even unsound, in order to win them to a faithful and united condition. So also his rebukes have been addressed to the whole Church, knowing that the faithful would approve their severity and the unfaithful recognise themselves in the picture.
Fuente: Whedon’s Commentary on the Old and New Testaments
11. Farewell Literally, rejoice. The spirit of the gospel message is joy. Who has so true a reason for joy as the man who possesses its blessed hopes?
Be perfect Let your Christian character be perfect and symmetrical. In doctrine, be evangelical; in spirit, consecrated; in practice, conscientious.
Good comfort Literally, be consoled. There is trouble and sorrow enough in the world; but there is, too, a consolation from above the world.
Of one mind Centred together in the one Christ.
God of peace If we drive him not away with our own contentious spirit.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Finally, brethren, rejoice (‘farewell’). Be perfected; be comforted; be of the same mind; live in peace, and the God of love and peace shall be with you.’
With this thought he moves on to his farewells. He still sees them as ‘brothers and sisters’ (brethren), and bids them ‘rejoice’ (while literally saying ‘rejoice’ some translate as farewell, seeing it as possibly being a little like our ‘cheers’, i.e. ‘be of good cheer’). His main thought is that they might be joyfully responsive. He then exhorts them to grow towards full maturity, towards perfection, to enjoy God’s encouragement and comfort, to be like-minded and in unity, and to live at peace. Thus will they ‘do no evil’ (2Co 13:7), and reverse the trends that he fears have arisen among them (2Co 12:20). if they ‘do no evil’ all his disagreements with the church will cease, for it their evils that he is concerned about. The evil of rejecting his Apostleship, the evil of all the sins of which he has had to accuse them. Then the God of love and peace will be with them. For how can they know such a God if they do not live in love and peace?
Remarkably this is the only New Testament reference to ‘the God of love’, while ‘the God of peace’ is more common. It suggests that Paul is using the phrase here specifically in order to encourage love among them, the love that is so lacking (see 1 Corinthians 13), love that also results in peace.
Fuente: Commentary Series on the Bible by Peter Pett
Conclusion In 2Co 13:11-14 Paul concludes his Epistle with his customary exhortation, greetings and benediction.
2Co 13:12 Comments – The Oriental custom of greeting with a kiss was practiced within the Jewish culture and the early Church. [228] Paul’s charge to salute, or greet, the brethren with a holy kiss is also found in the closing remarks of three other Pauline epistles as well as 1 Peter, where it is called a “kiss of love.”
[228] James D. G. Dunn, Romans 1-8, in Word Biblical Commentary, vol. 38A (Dallas, Texas: Word, Incorporated, 2002), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), comments on Romans 16:16.
Rom 16:16, “Salute one another with an holy kiss. The churches of Christ salute you.”
1Co 16:20, “All the brethren greet you. Greet ye one another with an holy kiss.”
2Co 13:12, “Greet one another with an holy kiss.”
1Th 5:26, “Greet all the brethren with an holy kiss.”
2Co 13:14 “The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all”- Comments (1) – The Holy Spirit is a person in the Godhead. He is not an “it” or a “force” or a “thing”; for you cannot have communion or fellowship with a thing. You can only have fellowship with a living person. The Holy Spirit is a person and we are to learn how to have fellowship with Him. We find a similar statement in Php 2:1 referring to having fellowship with the Holy Spirit.
Php 2:1, “If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit , if any bowels and mercies,”
The Scriptures also tell us that the Holy Spirit is a person of many feelings and emotions. He fills love for the saints.
Rom 15:30, “Now I beseech you, brethren, for the Lord Jesus Christ’s sake, and for the love of the Spirit , that ye strive together with me in your prayers to God for me;”
He can be vexed, blasphemed, lied to, grieved and quenched.
Isa 63:10, “But they rebelled, and vexed his holy Spirit : therefore he was turned to be their enemy, and he fought against them.”
Mar 3:29, “But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation:”
Act 5:3, “But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost , and to keep back part of the price of the land?”
Eph 4:30, “And grieve not the holy Spirit of God , whereby ye are sealed unto the day of redemption.”
1Th 5:19, “ Quench not the Spirit .”
Heb 10:29, “Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace ?”
Comments (2) – We see in 2Co 13:14 that Paul closes this epistle by speaking a blessing upon the Corinthians. This particular blessing relates to the three-fold office of the Trinity in our sanctification to becoming mature, or perfect, which is the foundational theme of 2 Corinthians. These particular roles of the Trinity are what allow us to walk in the level of mature sanctification that Paul obtained, which involves sacrifice and suffering for Christ, and which will bring the Corinthians to maturity. Jesus – We recognize the role of Jesus in our sanctification by the grace that is continually given to us despite our failures and sins. As Jesus Christ serves as our Great High priest, our sins are cleanses so that we daily are qualified to receive God’s grace. The Father – The role of the Father in sanctification is to pour His love within our hearts by sending the Holy Spirit to dwell in us. We can actually sense the love of God towards a lost and dying world the moment we are saved. The Holy Spirit – In the realm of the Holy Spirit, we know his presence at work in our lives because we can communicate with Him and He with us. God speaks to us when the Holy Spirit speaks to us. This communication is a part of the process of our sanctification. The Holy Spirit will never leave us nor forsake us because of God’s love upon us. Jesus is our source of God’s grace and forgiveness through His offering of blood and His role as our High Priest. This access to His grace by our faith in Him is how we maintain fellowship with God despite our failures and sins. Thus, God is continually at work in our lives in a recognizable way by His grace, His love and His presence in our lives. It is through the indwelling of the Holy Spirit that we can experience the grace of Jesus Christ, the love of the Father and the fellowship with the Holy Spirit.
In summary, the outward manifestation of mature sanctification is a believe walking in the grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost.
In contrast, we see in 1Pe 1:2 the three-fold office of the Trinity as it relates to our perseverance towards eternal redemption.
1Pe 1:2, “Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.”
According to 1Pe 1:2 the office of God the Father is to plan and thus foreknow all things. The purpose of His plan is to redeem all things unto Himself. The office of Jesus Christ His Son has been to shed His blood so that all people and nations can have the opportunity to find obedience to God’s divine plan for their life. The office of the Holy Spirit is to sanctify and bring to maturity each believer.
In 2Co 13:14, we now see the means by which each of the Godhead accomplishes their work. God the Father is moved by His boundless love for mankind, which moves Him to intervene in the affairs of men. It is through the grace of the Lord Jesus Christ that His blood daily cleanses us from our sins. It is through the believer’s fellowship with the Holy Spirit that he is brought to maturity and finds God’s plan for his life.
Since the theme of Paul’s two letters to the church at Corinth is to bring about maturity in the life of these believers, he closes this second epistle with a prayer for the work of the Father, Son and Holy Spirit to be active in their lives; for this is the only way by which they will reach maturity.
Comments (3) – In a similar way that the early apostles were instructed by Jesus to let their peace come upon the home of their host (Mat 10:13), so did Paul the apostle open every one of his thirteen New Testament epistles with a blessing of God’s peace and grace upon his readers. Mat 10:13 shows that you can bless a house by speaking God’s peace upon it.
Mat 10:13, “And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you.”
This practice of speaking blessings upon God’s children may have its roots in the Priestly blessing of Num 6:22-27, where God instructed Moses to have the priests speak a blessing upon the children of Israel. Now Paul closes his second epistle to the Corinthians by restating the blessing that he opened his epistle with in 2Co 1:2.
Comments (4) – In 2Co 13:14 Paul basically commends them into the hands of the Lord Jesus Christ, in much the same way that he did in the book of Acts. We find this statement at the end of all of Paul’s epistles.
Act 14:23, “And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed.”
Act 20:32, “And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified.”
2Co 13:14 “Amen” Comments – In the Textus Receptus the word “Amen” is attached to the end of all thirteen of Paul’s epistles, as well as to the Gospels of Matthew and Mark, and to the General Epistles of Hebrews , 1 and 2 Peter , 1 and 2 John, and to the book of Revelation. However, because “Amen” is not supported in more ancient manuscripts many scholars believe that this word is a later liturgical addition. For example, these Pauline benedictions could have been used by the early churches with the added “Amen.”
Fuente: Everett’s Study Notes on the Holy Scriptures
The conclusion:
v. 11. 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.
v. 12. Greet one another with an holy kiss.
v. 13. All the saints salute you.
v. 14, The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost be with you all! Amen. Paul cannot refrain from closing without some cheering remarks, altogether in his customary mild tone. He bears them no personal grudge, and all vindictiveness is foreign to his nature. He bids them rejoice, Php_3:1 ; Php_4:1 ; 1Th 5:16; to be perfected, to grow in the knowledge of the will of their Lord: to be comforted and to comfort one another with regard to all the things that have grieved them; to be of one mind, to have such an affectionate regard for one another, such a tender interest in one another’s welfare, as to put aside all factions and all party spirit; and to live in peace, to preserve such outward harmony as to offer an unbroken front to any enemies from without. See 1Co 1:10. If this were the situation, then the God of love and peace would delight to be with them, to live in their midst. As brothers together and as children of the same heavenly Father they should be united to experience the richness of His grace and the abundance of His blessings.
With this hope of a faithful pastor Paul admonishes them to salute one another with a holy kiss, with the common form of Oriental salutation which became a part of Christian ritual at a very early date and indicated the brotherhood of the faithful in God’s family. To shorn them that they were thought of in brotherly love. Paul sends them greetings from the believers in Macedonia, where he was writing this letter. His concluding apostolic greeting is filled out to include the three persons of the Trinity: The grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with you all. This blessing ascribes to each person of the Godhead a special, though not an exclusive, part in the work of redemption. The grace of Jesus Christ became evident in His incarnation, in His whole life, in His vicarious suffering and death, in His work as our Advocate before the Father. The love of God the Father was proved in his counsel for the salvation of mankind, in his sacrifice of His only-begotten Son, in His being in Christ, reconciling the world to Himself, in His accepting us as His dear children in Christ. The communion, or fellowship, of the Holy Spirit, the extending of His gracious influence through the means of grace, enables us to appreciate the wonders of God’s mercy and to follow His sanctifying direction. Note: “We have in this passage the practical doctrine of the Trinity, the Father revealing His love in Christ: Christ, in and through whom He reveals Himself, and by whom the work of redemption is accomplished: and the fellowship of divine life fin the Holy Ghost), which proceeds from Christ.”
Summary
Paul announces his determination to use all severity in Corinth, if necessary; lie appeals to his readers to stand approved of Christ and to make such a course unnecessary; he closes with salutations and a very complete apostolic greeting.
Fuente: The Popular Commentary on the Bible by Kretzmann
2Co 13:11. Be perfect, See on 2Co 13:9 the original word being derived from the same root as the word translated perfection in the former instance. See also the Reflections. , be of one mind, should rather be rendered, attend to the same thing: “Pursue with the greatest unanimity of heart, and intenseness of affection, that which ought to be the great end of all our schemes and designs,the glorifying of God, and adorning the Gospel,” See 1 Cor.
Fuente: Commentary on the Holy Bible by Thomas Coke
2Co 13:11 Closing exhortation. Bengel aptly observes: “Severius scripserat Paulus in tractatione, nunc benignius, re tamen ipsa non dimissa.”
] See on Eph 6:10 . What I otherwise have still to impress on you is, etc.: “Verbum est properantis sermonem absolvere,” Grotiu.
] not: valete (for the apostolic valete follows only at 2Co 13:13 ), as Valla, Erasmus, and Beza have it, but gaudete (Vulgate). Encouragement to Christian joy of soul, Phi 3:1 ; Phi 4:4 . And the salvation in Christ is great enough to call upon even a church so much injured and reproached to rejoice. Comp. 2Co 1:24 .
] let yourselves be brought right , put into the right Christian frame; , , Chrysostom. Comp. 1Co 1:10 ; and see Suicer, Thes. II. p. 60.
] is by most, including Billroth, Schrader, Osiander, correctly understood of consolation; become comforted over everything that assails and makes you to need comfort, consolationem admittite! , Chrysostom. Rckert no doubt thinks that there was nothing to be comforted; but the summons has, just like what was said at 2Co 1:7 , its good warrant, since at that time every church was placed in circumstances needing comfort. Rckert’s own explanation: care for your spiritual elevation , is an arbitrary extension of the definite sense of the word to an indefinite domain. Others, following the Vulgate ( exhortamini ), such as Rosenmller, Flatt, Ewald, Hofmann, render: accept exhortations to what is good , which, however, in the connection is too vague and insipid; while de Wette, following Pelagius, Cornelius a Lapide, and others (exhort ye one another ), imports an essential element, which Paul would have expressed by (1Th 4:18 ; 1Th 5:11 ) or (Heb 3:13 ).
] demands the being harmonious as identity of sentiment. See on Phi 2:2 .
] have peace (one with another), Rom 12:18 ; 1Th 5:13 ; Mar 9:50 ; Plat. Theaet . p. 180 A; Polyb. v. 8. 7; Sir 28:9 ; Sir 28:13 . It is the happy consequence of the ; with the it could not take plac.
. . .] This encouraging promise refers, as is clear from , merely to the two last points especially needful in Corinth to the harmony and the keeping of peace; hence a colon is to be put after . And then, if ye do that ( , with future after imperatives, see Winer, p. 293 [E. T. 392]), will God, who works the love and the peace (Rom 15:13 ; Rom 16:20 ; Php 4:9 ; 1Th 5:23 ; Heb 13:20 ), help you with His presence of grace. The characteristic genitival definition of God is argumentative , exhibiting the certainty of the promise as based on the moral nature of God.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
11 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.
Ver. 11. Finally ] Gr. , that which yet remains to say more, and then an end.
Be perfect ] Or, piece again.
Be of one mind ] For matter of opinion.
Live in peace ] For matter of affection.
The God of love ] The author and fautor.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
11 13. ] CONCLUSION.
Fuente: Henry Alford’s Greek Testament
11. ] General exhortations . “Severius scripserat Paulus in tractatione; nunc benignius, re tamen ipsa non dimissa.” Bengel.
., rejoice , scil. in the Lord , as Phi 3:1 ; Phi 4:4 . So also 1Th 5:16 .
., , Chrys., ib.: amend “yourselves,” Stanley.
., take comfort ; a recurrence in the end of the Epistle to the spirit with which it began; see ch. 2Co 1:6-7 , and, for the need they had of comfort, ch. 2Co 7:8-13 . This is better than ‘ comfort (or ‘ exhort ’) one another ,’ which would more naturally be expressed by , or , see 1Th 4:18 ; 1Th 5:11 ; Heb 3:13 ; also Heb 10:25 and note.
. belongs to , to .
, ‘and then.’
Fuente: Henry Alford’s Greek Testament
2Co 13:11-13 . FINAL EXHORTATIONS, SALUTATIONS AND BENEDICTION.
Fuente: The Expositors Greek Testament by Robertson
2Co 13:11 . , . . .: finally, brethren ( strictly = “from henceforth,” but is used vaguely, as in reff. for “finally”. “Well, then,” is its nearest equivalent as used in Modern Greek) rejoice (as at Phi 3:1 ; Phi 4:4 , 1Th 5:16 and everywhere in the Pauline Epp. where the word occurs; the rendering of the A.V. “farewell” cannot be justified. “Farewell” would be ), be perfected (see reff. and cf. Lightfoot on 1Th 3:10 ), be comforted, be of the same mind, live in peace, and then the God of Love (this phrase is only found here in N.T., but cf. 1Jn 4:8 ) and Peace shall be with you . In these exhortations we have a summary of the whole letter: (1) Rejoice in the grace you have received (2Co 1:24 , 2Co 2:3 ) even as I do on your behalf (2Co 7:7 ; 2Co 7:9 ; 2Co 7:16 , 2Co 13:9 ). (2) Be perfected , go on to perfection (2Co 6:1 ; 2Co 6:13 , 2Co 7:1 ; 2Co 7:11 , 2Co 9:8 , 2Co 12:19 , 2Co 13:9 ), the word being used as at Gal 6:1 of gradual amendment after a grave fault. (3) Be comforted , the keynote of the early part of the Epistle (see on 2Co 1:4 and cf. especially 2Co 1:4 ; 2Co 1:6 , 2Co 7:7 ). (4) Be of the same mind, live in peace (2Co 12:20 ). With the whole may be compared 1Co 1:10 , , .
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: 2Co 13:11-13
11Finally, brethren, rejoice, be made complete, be comforted, be like-minded, live in peace; and the God of love and peace will be with you. 12Greet one another with a holy kiss. 13All the saints greet you.
2Co 13:11 “Finally” Literally this is “for the rest” (cf. Gal 6:17). This is a characteristic concluding phrase for Paul (cf. Eph 6:10; Php 3:1; Php 4:8; 2Th 3:1). It usually marks a transition to a closing point.
“brethren” What a beautiful and comforting way to close this difficult letter to a problem church. It also functions as a literary device to signal the transition to a new subject.
There is a series of five present imperatives.
1. “rejoice” (present active imperative). Paul often uses this term in 2 Corinthians (cf. 2Co 2:3; 2Co 6:10; 2Co 7:7; 2Co 7:9; 2Co 7:13; 2Co 7:16; 2Co 13:9; 2Co 13:11). This term can mean “good bye” (cf. Php 3:1; Php 4:4), but this does not fit a series of imperatives.
2. “be made complete” (present passive imperative). This speaks of unity and service (cf. 2Co 13:9).
3. “be comforted” (present passive imperative). Paul uses this term often in 2 Corinthians (cf. 2Co 1:4; 2Co 1:6; 2Co 2:7-8; 2Co 5:20; 2Co 6:1; 2Co 7:6-7; 2Co 7:13; 2Co 8:6; 2Co 9:5; 2Co 10:1; 2Co 12:8; 2Co 12:18; 2Co 13:11).
4. “be like-minded” (present active imperative). This Greek term has many connotations (cf. Louw and Nida, vol. 2, p. 259), but in this context it is parallel to “be made complete.” This refers to unity for the sake of the gospel. This is not asserting that believers must agree about every issue, but that they must disagree in love and that the gospel should always have priority over personal opinions or preferences!
5. “live in peace” (present active imperative). This surely reflects 1 Corinthians 1-4 and 2 Corinthians 10-13. It is uncertain how these problems relate, but both caused disunity and contention. Paul commands peace, not by compromise, but by Christlikeness. The God of peace (cf. 2Co 13:11) will help us in our weakness!
“the God of love and peace” What a wonderful descriptive title for YHWH. YHWH is often connected with “peace” (cf. Rom 15:33; Rom 16:20; 1Co 14:33; Php 4:9; 1Th 5:23; Heb 13:20). He is called the “Lord of peace” in 2Th 3:16. Love and peace are both mentioned in Eph 6:23.
Believers must emulate these characteristics in their relationships with one another.
2Co 13:12 “Greet” This can be translated “bid farewell” (cf. Act 20:1; Act 21:6). It conveys an attitude of acceptance and cooperation. The opposite attitude is expressed in Mat 5:47.
Just a comment about the numbering of these last two verses. Some English translations combine 2Co 13:12-13 (TEV, NJB, RSV, NRSV), while others break it into two verses (KJV, NKJV, NASB, NIV).
“holy kiss” This custom (i.e., between family members and friends) was later stopped because of pagan misunderstanding (i.e., erotic kissing). In the early church the men kissed the men and the women kissed the women (i.e., following the custom of the synagogue, cf. Rom 16:16; 1Co 16:20; 1Th 5:26). See note at 1Co 16:20.
This is an imperative. Does this mean that Christians must greet each other in this specific manner? Here is a good example of how culture and future situations must affect interpretation. The form is not the issue, but the attitude. Believers are a family.
2Co 13:13 “All the saints” This phrase refers not only to Paul and his missionary team, but “all the saints” (i.e., all of Paul’s other churches). There was a tension between Corinth and these other churches. There was an air of superiority about this church. Paul addressed this issue by mentioning several times the standards he taught in all the churches (cf. 1Co 4:17; 1Co 7:17; 1Co 11:16; 1Co 11:34; 1Co 14:33). Corinth must be a part of the family, not a privileged, elite member. See SPECIAL TOPIC: SAINTS at 1Co 1:2.
In their current crisis, all of the congregations started by Paul sent their greetings, which implies fellowship, concern, cooperation, prayer, and acceptance.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Finally = For the rest. Greek. Ioipon. See a Cor. 2Co 1:16.
Be perfect. Greek. katartizo. App-125.,
be of good comfort = be encouraged. Greek. parakaleo. App-134.
be of one mind = mind (Greek. phroneo) the same thing. Compare Rom 12:16; Rom 15:5. Php 1:2, Php 1:2; Php 3:16; Php 3:4, Php 3:2.
live in peace. Greek. eireneuo, as Rom 12:18,
love. Greek. agape. App-133.
with. Greek. en, App-104.
Fuente: Companion Bible Notes, Appendices and Graphics
11-13.] CONCLUSION.
Fuente: The Greek Testament
2Co 13:11. , finally) The conclusion. Paul had written somewhat severely in discussing this matter; now more gently, without however dismissing the subject itself; comp. ch. 2Co 13:11.-) rejoice. He returns to that with which he first set out, 2Co 1:24; but the word here is appropriately used, as by it men are accustomed to bid farewell.-, be of good comfort, ch. 2Co 1:6.
Fuente: Gnomon of the New Testament
2Co 13:11
2Co 13:11
Finally,-[The conclusion is brief and in a mild tone. There are no words wasted; no personal greetings; no names are mentioned. But it is not lacking in friendliness and affection. It is a fitting close.]
brethren,-[The term is used only four times in this epistle (2Co 1:8; 2Co 8:1; 2Co 8:23; 2Co 13:11), indicating here the importance of what he was saying and the affectionate spirit in which he spoke.]
farewell.-[Literally rejoice, or, joy to you. On account of what follows the word here, it is better to take it as an exhortation to spiritual joy. Rejoicing in our union and communion with the Lord is one of our highest duties. Blessings so infinite as these should not be received with indifference. Joy is the atmosphere of heaven, and the more we have of it on earth, the more heavenly shall we be in character and temper.]
Be perfected;-Strive to be perfect before God. [There was much to be amended; many grave faults had been committed; there were many deficiencies to be made good.]
be comforted;-[Be consoled by the promises and supports of the gospel. To receive consolation by exhortation.]
be of the same mind;-Be of one mind by walking by the same rule.
live in peace:-Be at peace by each seeking the good of others, and all seeking to walk by the directions of the word of God. [He seeks the restoration of unity of purpose, and with that of inward and outward peace. If these conditions should be fulfilled, the God of love and peace would assuredly be with them, for peace rests upon the sons of peace. (Luk 10:6.]
and the God of love and peace shall be with you.-The God that is full of love and peace will dwell with them and fill their hearts with the same love and peace that he possesses.
Fuente: Old and New Testaments Restoration Commentary
perfect
Perfected. Cf. (See Scofield “Mat 5:48”) .
Fuente: Scofield Reference Bible Notes
farewell: Luk 9:61, Act 15:29, Act 18:21, Act 23:30, Phi 4:4, 1Th 5:16,*Gr.
Be perfect: 2Co 13:9, Mat 5:48, Joh 17:23, Jam 1:4, 1Pe 5:10
be of good: 2Co 1:4, Mar 10:49, Rom 15:13, 1Th 4:18, 2Th 2:16, 2Th 2:17
be of one: Rom 12:16, Rom 12:18, Rom 15:5, Rom 15:6, 1Co 1:10, Eph 4:3, Phi 1:27, Phi 2:1-3, Phi 3:16, Phi 4:2, 1Pe 3:8
live: Gen 37:4, Gen 45:24, Mar 9:50, Rom 12:18, Rom 14:19, 1Th 5:13, 2Ti 2:22, Heb 12:14, Jam 3:17, Jam 3:18, 1Pe 3:11
the God: Rom 15:33, Rom 16:20, Phi 4:9, 1Th 5:23, Heb 13:20, 1Jo 4:8-16
with: 2Co 13:14, Mat 1:23, 2Th 3:16, Rev 22:21
Reciprocal: 1Sa 3:19 – the Lord 1Ch 12:17 – heart Psa 34:14 – seek Jer 32:39 – I Mat 5:9 – are Mat 28:9 – All hail Joh 16:33 – but Act 4:32 – the multitude 1Co 2:6 – them 1Co 7:15 – but 1Co 12:25 – there Eph 6:10 – Finally Phi 2:2 – that Phi 4:7 – the peace Col 4:12 – that 1Th 3:10 – might perfect
Fuente: The Treasury of Scripture Knowledge
2Co 13:11. This is a kindly, fatherly admonition with which the apostle approaches the close of his epistle. Be perfect means to complete what is necessary by removing the wrongs in their lives, after which they would have the right to feel comfortable in their consciences. In order to be at peace it is necessary to be of one mind, and that is possible only by each one bending his own mind to that of the instruction delivered to them by the inspired apostle. A man can be at peace with God only by living in peace with his brethren according to the instructions of inspiration.
Fuente: Combined Bible Commentary
2Co 13:11. Finally, brethren, farewell. Be perfect (perfected). The word adjusted (as a net put in order for casting), thoroughly furnished,be of good comfort (comforted); be of one mind,the want of which was the first thing he complained of in his First Epistle (2Co 1:10); live in peace; and the God of love and peace shall be with you,compare Mat 5:9, Blessed are the peacemakers, for they shall be called children of God.
Fuente: A Popular Commentary on the New Testament
Here our apostle shuts up his epistle with a pathetical option and affectionate wish of all perfection, consolation, concord and communion, to his beloved Corinthians.-
Where note, 1. What a fervent and unfeigned love there is in all the faithful ministers of Christ to the people committed to their charge, and how desirous they are, when they are taking their leave of them, to leave God with them; The God of love and peace be with you. Now God’s being with a people, implies and imports these things; namely, the heart of God with them, the help of God with them, and the presence of God with them, and that they shall shortly be with God.
Note, 2. What are the particular graces and blessings which the apostle wishes his beloved Corinthians: he doth not wish them earthly honours, worldly riches, sensual pleasures; but perfection of grace, spiritual consolation, mutual love, sweet communion with God, unanimity and concord amongst themselves: Sanctifying gifts and saving graces are the best legacies that can be left by the ministers of God unto their people.
Be perfect, be knit together: let the schisms and breaches which have been amongst you, be healed: Be of good comfort, rejoice in and under all your sufferings for Christ, and the profession of his holy religion.
Be of one mind, of the same judgment, if possible, in all things; or if otherwise, let no difference in judgment cause disunion in affection; if in some lesser things your heads be different, yet let your hearts be one.
Live in peace; for the Lord’s sake, live no longer in division and strife, in contention and wrath; let me hear no more of those debates, envyings, backbitings, whisperings and swellings, which I have reproved you for; but especially, live in peace with your teachers and spiritual guides; cause not them to complain to God of you, nor to groan to God against you, for your factious prefering one minister before another; one crying, I am of Paul, and another, I am of Apollos.
Thus doing, The God of peace and love shall be with you: That is, he who is the author and enjoiner of love and peace will be with you, and dwell among you with his gracious and favourable presence.
Fuente: Expository Notes with Practical Observations on the New Testament
Verse 11 “Farewell” should be translated “rejoice, or joy to you”. He calls them “brethren” to show the letter was written in a spirit of love. He wanted them to strive to be perfect in God’s sight and reassured by the promises of His word. They would be of the same mind if they all submitted to the rule of God’s word. Such submission would bring peace. They would be more concerned with the good of others than self, which would bring peace and love.
Fuente: Gary Hampton Commentary on Selected Books
2Co 13:11-14. Finally, brethren, farewell , rejoice; be happy; be perfect Aspire to the highest degrees of Christian wisdom and grace, of knowledge, holiness, and usefulness. Be of good comfort Filled with joy and peace through believing, and abounding in hope of the glory of God, through the power of the Holy Ghost, Rom 15:13. Be of one mind Desire, labour, pray for it, to the utmost degree that is possible. Or, as may be rendered, mind, or pursue the same thing; or set your affections on the same great objects, namely, the glory of God, the success of his gospel, your own salvation, and the salvation of your fellow-creatures. Live in peace One with another, and, as far as possible, with all men; and the God of love and peace shall be with you Will graciously own you for his children, and fix his residence among you. And in token of this concord, harmony, and mutual affection, greet one another with a holy kiss See on Rom 16:16. All the saints salute you That is, the Christians in the place from whence I now write, or those who are now with me. The grace Or favour; of the Lord Jesus Christ By which alone we can come to the Father; and the love of God Manifested to you, and abiding in you; and the communion Or fellowship; of the Holy Ghost In all his gifts and graces; be with you all Continually, henceforth, and for ever. Amen So may it be. It is with great reason that this comprehensive and instructive blessing is pronounced at the close of our solemn assemblies. And it is a very indecent thing to see so many quitting them, and getting into postures of remove, before this short sentence can be ended. How often have we heard this awful benediction pronounced! Let us study it more and more, that we may value it proportionably; that we may either deliver or receive it with becoming reverence, with eyes and hearts lifted up to God, who giveth the blessing out of Sion, and life for evermore.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Finally, brethren, farewell. [Literally, rejoice; a reverting to the purpose declared in 2Co 1:24 . Compare Phi 4:4] Be perfected [Eph 4:13; Mat 5:48]; be comforted [2Co 1:6; 2Co 7:8-13; 1Th 4:18]; be of the same mind [1Co 1:10; Phi 2:2; 1Pe 3:8; Rom 12:16; Rom 12:18]; live in peace [Eph 4:3]: and the God of love and peace shall be with you.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
2Co 13:11-14. The closing verses betray no trace of the passionate anxiety, the mingled self-abasement end self-assertion, which have marked the preceding chapters. Their precepts appear to be addressed to a people among whom calm has been established, and so to belong more naturally to chs. 19, the last of Pauls letters to the Corinthians.[107]
[107] 2Co 2:3 seems to presuppose 2Co 13:10, 2Co 1:23 looks back to 2Co 13:2, 2Co 2:9 and 2Co 7:15 reflect 2Co 10:6. Similarly 2Co 3:1 is explained by 2Co 11:18 and 2Co 12:11, and 2Co 1:23, 2Co 2:1 show how and why he had decided against the visit promised in 2Co 12:14, 2Co 13:2 (2Co 12:20 and 2Co 13:10 leave room for reasonable delay). On the other hand, it is only fair to say that Bernard in EGT gives a list of passages in chs. 1013 which he thinks presuppose chs. 19.A. J. G.l.
Fuente: Peake’s Commentary on the Bible
SECTION 20. FAREWELL. CH. 13:11-13.
As to the rest, brothers, rejoice, be fully equipped, receive exhortation, mind the same thing, be at peace. And the God of love and of peace will be with you: 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 participation of the Holy Spirit, be with all of you.
2Co 13:11-12. Concluding and cheerful words, the more welcome after severe reproof.
As to the rest: suggesting much else which Paul would like to say. In spite of many defects he still recognizes them as brethren in Christ.
Rejoice: Php 3:1; Php 4:4 : eight times in this sad epistle. All children of God we may bid rejoice, whatever be their circumstances: for all have abundant reason for joy.
Be-fully-equipped, or restored: more fully undergo from day to day restoration or equipment. [The present imperative seems to imply that only gradually are the depraving inward effects of sin removed and we fitted for the work of God.] It recalls the same word in 2Co 13:9; 1Co 1:10. While bidding them rejoice Paul cannot forget their great deficiencies, which must be removed before their joy can be full.
Exhortation; includes the ideas of encouragement and comfort. See under Rom 12:1. Yield to my entreaty to be fully restored, an entreaty full of encouragement and comfort.
Mind the same thing: a restoration which (1Co 1:10) had been greatly needed. Cp. Php 2:2; Rom 12:16; Rom 15:5.
Be-at-peace: same word in Rom 12:18. It is a pleasant result of being of the same mind.
God of love and peace: of whose nature love and peace are essential elements, and from whom they flow forth to His peoples hearts. Love is put first, as being itself the inmost essence of God and the source of peace. If we obey Pauls exhortation to peace, the Eternal Fountain of peace, and of love the source of peace, will dwell with us. Cp. Rom 15:33; 1Th 5:23; 1Jn 4:7-13; Joh 14:23.
Greet etc: as in 1Co 16:20; Rom 16:16.
2Co 13:13. Parting benediction, the most full in the New Testament, embracing conspicuously each Person of the Trinity.
The grace of our Lord Jesus Christ: 2Co 8:9; 2Co 12:9 : put first because Christs favor towards men is the immediate source of all blessing, and the channel through which flows our salvation which has its ultimate source in the love of God. These last words trace up the channel to its source.
Participation of the Holy Spirit: cp. 1Co 10:16 : partnership with others in possessing the Holy Spirit. This is the inward result of the grace of Christ and the love of God, and the means through which they become practically known to us and thus abide with us. Cp. Rom 5:5; 1Co 2:12.
Participation; reminds us that the Holy Spirit is the common possession of all the children of God, uniting all in one. What others have, Paul desires his readers to share.
All of you: emphatic, including those now unrepentant. The smile which ever beams from the face of Christ the eternal love which fills the heart of God, and the Holy Spirit who fills the hearts of the children of God with consciousness of His eternal love, are to be our companions along the pilgrimage of life. And, if so, the sunshine of Christs smile, the unchanging love of God, and the guidance and strengthening of the Holy Spirit, will make our path, be it ever so rough, a path of peace and joy.
REVIEW OF THE EPISTLE. We notice at once that the matter of chs. viii., ix., viz. the collection for Jerusalem, is quite different from the rest of the Epistle, which is almost entirely apologetic. The Epistle thus falls into the three broadly marked divisions which I have adopted, and which may be called, the First Apology, the Collection, the Second Apology. The matter of the collection was inserted between the Apologies probably because Paul preferred to pass to it at once while full of the joy with which he concludes the First Apology, rather than after the warnings and threatenings and sorrow of the Second. The Apologies differ in that the First is general, addressed to the whole church, while the Second is directed against certain gross offenders, many of them of long standing, and against certain foreign and deceitful opponents. Each of the Apologies contains a long boast, which is its kernel. And the difference just mentioned between DIV. I. and DIV. III. is seen in that the earlier boasting (2Co 2:14 to 2Co 6:10) sets forth chiefly the grandeur of the office faithfully filled by Paul and his colleagues; whereas the second boasting (2Co 11:1 to 2Co 12:18) sets forth, with evident reluctance, Pauls own personal conduct and hardships and claims, and this in direct contrast to specific opponents.
This Epistle was evidently prompted by (2Co 7:6 ff) the arrival of Titus and by the tidings he brought about the church at Corinth, tidings on the whole, but not altogether, very good. The earlier severe letter, which Paul wrote (2Co 2:4) in tears and afterwards (2Co 7:8) regretted having written, had produced most excellent results. The whole church (2Co 7:11) was moved to repentance for tolerating the gross criminal, and to an outburst of loyalty to the apostle. But there was still (2Co 12:21) among some church-members gross sin, which Paul feared would make his visit to Corinth humiliating to himself and painful to his readers: and there were false and boastful men who, though deliberate and probably professed enemies of the Apostle, yet had influence in the church. And the collection for Jerusalem was not making satisfactory progress. Paul must therefore write again; to express his joy at their repentance, to urge forward the collection, and if possible by warnings from a distance to bring the impenitent ones to repentance, so as to prevent the severity which he still fears he will be compelled to use when he arrives. And, now that he is sure of the repentance of the more part, he can tell them the reason of the postponement of his visit.
Paul writes under the influence of recent deadly peril. But to this he refers only in a song of exultant gratitude. Coming next to his change of plan, he appeals to his own straightforwardness; and then gives the reason of the change. He bids the Corinthian Christians receive back the now-repentant sinner condemned in the earlier letter. In glowing language he depicts the grandeur of the apostolic ministry. Then, preparing beforehand as usual a way to DIV. III., he urges his readers to separate themselves from all sin; and concludes DIV. I. by an outburst of joy at the tidings about the Corinthians which Titus has brought. This joy suitably prepares the way to the collection for the poor believers at Jerusalem. This he urges them, for their honor among the churches, to have ready in abundance when he arrives. And he concludes his reference to it by pointing out its great and good spiritual results.
Paul comes now to the most painful matter of his letter, reserved to the last. He quietly threatens punishment to some whose names he forbears to mention; and after doing so refuses to compare himself with his boastful and deceitful opponents. He then sets forth in contrast to them his own disinterested labors, his many hardships, and his wonderful revelations. As a counterpart to these last he mentions a severe personal affliction, and Christs promise in the midst of it. He appeals to his miraculous credentials, and strengthens his appeal by an expression of tender love for his readers; and concludes his long self-defence by rebutting an insinuation about his colleagues. From the vantage thus gained, he speaks again, rather by way of suggestion than of direct threatening, about the punishment he fears he shall be compelled to inflict; and begs his readers to make needless by self-examination this proof of his apostolic authority. He concludes his letter with a cheering salutation and a beautiful benediction.
This epistle preserves for us an episode in the life of Paul otherwise unrecorded, viz. a visit to Corinth, probably during his three years sojourn at Ephesus. It was to him (2Co 2:1; 2Co 12:21) a painful and humiliating visit. For he found in the church men guilty of gross sensuality. He contented himself with warning them to repent, and threatening punishment at his next visit in case of continued sin. We are not surprised to find that some time after this visit he wrote (1Co 5:9 ff) a letter of warning against sensuality, and against intercourse with professed Christians who were guilty of it. At the time of this letter he intended probably (2Co 1:15) to go direct from Ephesus to Corinth, and then to Macedonia, and then back to Corinth. He changed his plan (2Co 1:23) because of bad tidings about the state of the church; for above all things he wished to avoid another painful visit to his beloved but unfaithful children. Instead therefore of coming at once, he wrote, in the spring of the year in which he left Ephesus, his First Epistle: and a few months later, with the purposes expounded above, he wrote the Second Epistle, which we now reluctantly close.
More than any other, this Epistle reveals to us the heart of the Apostle, the kind of life he lived, and the sort of people with whom he had to do. The hand which writes it trembles with fear, a fear which reveals the heroism of the man who in spite of it goes forward without a moments hesitation along his path of peril. We feel the tender love which prompts forbearance towards unfaithful ones, and fills his eyes with tears while he writes the condemnation of an outrageous offender and makes him afterwards regret the letter he has written, but which did not prevent him from writing it. Now love has its joys as well as its sorrows: and Pauls joy at the good news brought by Titus has no bounds. Yet., in spite of his intense love and deep sympathy, he is still resolved to punish those who continue obstinate.
Upon these, though with a sad heart, his strong hand will fall. We have also in this Epistle the darkest picture extant of the continual and deadly peril of the apostle. That his life is prolonged, is little less than a constant miracle. Once it seemed to him that there was no way of escape: and the hero, saved so often before from imminent peril, prepared to die. The Epistle reveals also the irregular life of many of those lately gathered out of heathenism, and the gross sin of some who nevertheless continued to be members of the church; and the unscrupulous and deceitful hostility to Paul of others who had influence in the church. In short, we have here a picture, in most vivid colors, of an Apostle and his converts.
Fuente: Beet’s Commentary on Selected Books of the New Testament
13:11 {4} 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.
(4) A brief exhortation, but yet such a one as comprehends all the parts of a Christian man’s life.
Fuente: Geneva Bible Notes
V. CONCLUSION 13:11-14
Paul concluded this letter with an exhortation, a salutation, and a benediction. He intended each of these to draw the emphases of this epistle together to impress on his readers the basis and importance of their unity with one another and with himself.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
A. The exhortation 13:11-12
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Obedience to five commands would result in one condition that Paul wanted his readers to express in a particular practice.
First, they were to rejoice, probably because they had the opportunity to judge themselves before God would judge them (cf. 1Co 11:31). What is more important, they could and should rejoice in the Lord. Second, they were to mend their ways (RSV) and thus experience completion or restoration, as God would bring them to maturity (cf. 2Co 13:9). They needed to break permanently with all idolatry (2Co 6:14 to 2Co 7:1), to complete their collection (chs. 8-9), and to change their attitude toward Paul (chs. 10-13).
Third, they were to accept Paul’s exhortation that would result in their comfort (cf. 2Co 1:3-10). Fourth, they were to foster a united outlook by putting first things first (cf. 2Co 13:8). Specifically they needed to unite in their attitude to Paul and his authority. Fifth, they were to live at peace with one another and with Paul.
These conditions being met the God who manifests love and peace as the fruit of His Spirit would remain in fellowship with them. They should emulate God and cultivate love and peace toward one another and toward the apostle.
"It is not by sitting with folded hands that we enter into the blessings of God, but by actively and purposefully promoting those dispositions which are in accordance with God’s will for His people: rejoicing, harmony, unity in the truth, living together in peace. It is true that we look to God alone to supply the grace for their achievement; but it is the actual daily practice of love and peace that ensures, from the human side, the realization of the promise that the God of love and peace will be with us." [Note: Hughes, pp. 487-88.]