
Text -- 2 Corinthians 13:10-14 (NET)




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collapse allCommentary -- Word/Phrase Notes (per phrase)
Robertson: 2Co 13:10 - -- That I may not when present deal sharply ( hina parōn apotomōs chrēsōmai ).
Late adverb from apotomos , curt, cut off. In N.T. only here and ...
That I may not when present deal sharply (
Late adverb from

Robertson: 2Co 13:12 - -- With a holy kiss ( en hagiōi philēmati ).
In the Jewish synagogues where the sexes were separated, men kissed men, the women, women. This apparen...
With a holy kiss (
In the Jewish synagogues where the sexes were separated, men kissed men, the women, women. This apparently was the Christian custom also. It is still observed in the Coptic and the Russian churches. It was dropped because of charges made against the Christians by the pagans. In England in 1250 Archbishop Walter of York introduced a "pax-board"which was first kissed by the clergy and then passed around. Think of the germ theory of disease and that kissing tablet!

Robertson: 2Co 13:13 - -- The grace of the Lord Jesus Christ and the love of God, and the communion of the Holy Ghost, be with you all ( hē charis tou Kuriou Iēsou Christou...
The grace of the Lord Jesus Christ and the love of God, and the communion of the Holy Ghost, be with you all (
This benediction is the most complete of them all. It presents the persons of the Trinity in full form. From 2Th 3:17 it appears that Paul wrote the greeting or benediction with his own hand. We know from Rom 15:19 that Paul went round about unto Illyricum before, apparently, he came on to Corinth. When he did arrive (Act 20:1-3) the troubles from the Judaizers had disappeared. Probably the leaders left after the coming of Titus and the brethren with this Epistle. The reading of it in the church would make a stir of no small proportions. But it did the work.
Vincent: 2Co 13:10 - -- Use sharpness ( ἀποτόμως χρήσωμαι )
Rev., more literally and correctly, deal sharply , thus giving the force of the adve...
Use sharpness (
Rev., more literally and correctly, deal sharply , thus giving the force of the adverb. For sharply see on the kindred

Vincent: 2Co 13:11 - -- Finally ( λοιπόν )
Lit., as for the rest . Sometimes rendered now , as Mat 26:45. " Sleep on now ," for the time that remains. ...
Finally (
Lit., as for the rest . Sometimes rendered now , as Mat 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.

Vincent: 2Co 13:11 - -- Farewell ( χαίρετε )
In the classics used both at meeting and at parting. Lit., hail! See on Jam 1:1. Rev., in margin, has rejoice . ...
Farewell (
In the classics used both at meeting and at parting. Lit., hail! See on Jam 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).

Vincent: 2Co 13:11 - -- Be perfect ( καταρτίζεσθε )
Rev., be perfected . See on Luk 6:40; see on 1Pe 5:10. Paul speaks both of individual perfection and...

Vincent: 2Co 13:12 - -- Kiss
In 1Pe 1:14, called the kiss of charity . The practice was maintained chiefly at the celebration of the Eucharist. In the " Apostolic...
Kiss
In 1Pe 1:14, called the kiss of charity . The practice was maintained chiefly at the celebration of the Eucharist. In the " Apostolic Constitutions" it is enjoined that, before the communion, the clergy kiss the bishop, the laymen amongst each other, and so the women. This latter injunction grew out of the reproach of looseness of manners circulated by the heathen against the Christians. On Good Friday it was omitted in commemoration of Judas' kiss. In the West the practice survives among the Glassites or Sandemanians. In the Latin Church, after the end of the thirteenth century, there was substituted for it a piece of the altar furniture called a Pax ( peace ), which was given to the deacon with the words Peace to thee and to the Church . In the East it is continued in the Coptic and Russian Churches.

Vincent: 2Co 13:14 - -- The grace, etc.
The most complete benediction of the Pauline epistles. In most of the epistles the introductory benedictions are confined to gra...
The grace, etc.
The most complete benediction of the Pauline epistles. In most of the epistles the introductory benedictions are confined to grace and peace . In the pastoral epistles mercy is added. In the closing benedictions uniformly grace .
Aspire to the highest degree of holiness.

Desire, labour, pray for it, to the utmost degree that is possible.

By which alone we can come to the Father.

Manifested to you, and abiding in you.

Wesley: 2Co 13:13 - -- In all his gifts and graces.
It is with great reason that this comprehensive and instructive blessing is pronounced at the close of our solemn assembl...
In all his gifts and graces.
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, or 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 a becoming reverence, with eyes and hearts lifted up to God, "who giveth the blessing out of Sion, and life for evermore."
JFB: 2Co 13:10 - -- Because I wish the "sharpness" to be in my letters rather than in deeds [CHRYSOSTOM].
Because I wish the "sharpness" to be in my letters rather than in deeds [CHRYSOSTOM].

JFB: 2Co 13:10 - -- For building up . . . not for casting down. To "use sharpness" would seem to be casting down, rather than building up; therefore he prefers not to hav...
For building up . . . not for casting down. To "use sharpness" would seem to be casting down, rather than building up; therefore he prefers not to have to use it.

JFB: 2Co 13:11 - -- Meaning in Greek also "rejoice"; thus in bidding farewell he returns to the point with which he set out, "we are helpers of your joy" (2Co 1:24; Phi 4...

JFB: 2Co 13:11 - -- Become perfect by filling up what is lacking in your Christian character (Eph 4:13).
Become perfect by filling up what is lacking in your Christian character (Eph 4:13).

JFB: 2Co 13:14 - -- The benediction which proves the doctrine of the Divine Trinity in unity. "The grace of Christ" comes first, for it is only by it we come to "the love...
The benediction which proves the doctrine of the Divine Trinity in unity. "The grace of Christ" comes first, for it is only by it we come to "the love of God" the Father (Joh 14:6). The variety in the order of Persons proves that "in this Trinity none is afore or after other" [Athanasian Creed].

JFB: 2Co 13:14 - -- Joint fellowship, or participation, in the same Holy Ghost, which joins in one catholic Church, His temple, both Jews and Gentiles. Whoever has "the f...
Joint fellowship, or participation, in the same Holy Ghost, which joins in one catholic Church, His temple, both Jews and Gentiles. Whoever has "the fellowship of the Holy Ghost," has also "the grace of our Lord Jesus Christ," and "the love of God"; and vice versa. For the three are inseparable, as the three Persons of the Trinity itself [CHRYSOSTOM]. The doctrine of the Trinity was not revealed clearly and fully till Christ came, and the whole scheme of our redemption was manifested in Him, and we know the Holy Three in One more in their relations to us (as set forth summarily in this benediction), than in their mutual relations to one another (Deu 29:29).

JFB: 2Co 13:14 - -- Omitted in the oldest manuscripts. Probably added subsequently for the exigencies of public joint worship.
Omitted in the oldest manuscripts. Probably added subsequently for the exigencies of public joint worship.
Clarke: 2Co 13:10 - -- Therefore I write these things - I only threaten you now, by this epistle, to put you on your guard, and lead you to reformation before I visit you ...
Therefore I write these things - I only threaten you now, by this epistle, to put you on your guard, and lead you to reformation before I visit you that I may not then have to use sharpness,

Clarke: 2Co 13:11 - -- Finally - Λοιπον· All that remains for me now to write is, to wish you all manner of happiness, and so to take my leave
Finally -

Clarke: 2Co 13:11 - -- Farewell - A good wish, from our old mother tongue, compounded of to go, and fairly, properly, or with felicity ; go on prosperously! This is the sp...
Farewell - A good wish, from our old mother tongue, compounded of to go, and fairly, properly, or with felicity ; go on prosperously! This is the spirit of this good wish
The Greek

Clarke: 2Co 13:11 - -- Be perfect - Καταρτιζεσθε· Be compact; get into joint again; let unity and harmony be restored. See the note on 2Co 13:9
Be perfect -

Clarke: 2Co 13:11 - -- Be of good comfort - Παρακαλεισθε· Receive admonition; for παρακαλεω signifies to admonish, beg, entreat, and also to comf...
Be of good comfort -

Clarke: 2Co 13:11 - -- Be of one mind - Το αυτο φρονειτε· Think the same; let there be no dissensions among you. Be of the same creed, and let disputes ab...
Be of one mind -

Clarke: 2Co 13:11 - -- Live in peace - Ειρηνευετε· Cultivate peace; or, as he says elsewhere, Follow peace, and pursue it, Heb 12:14. Cultivate a peaceable di...
Live in peace -

Clarke: 2Co 13:11 - -- 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...
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 neighbor, 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.

Clarke: 2Co 13:12 - -- Greet one another with a holy kiss - Use every means by which a good understanding may be brought about. Let the spirit of friendship live among you...
Greet one another with a holy kiss - Use every means by which a good understanding may be brought about. Let the spirit of friendship live among you, and encourage its continuance by every friendly act. See the note on Rom 16:16.

Clarke: 2Co 13:13 - -- All the saints - The Christians of Macedonia or Philippi, from which he wrote this epistle. In the primitive Church a saint and a Christian were the...
All the saints - The Christians of Macedonia or Philippi, from which he wrote this epistle. In the primitive Church a saint and a Christian were the same thing; for the Christian religion calls every man to be holy.

Clarke: 2Co 13:14 - -- The grace of the Lord Jesus Christ - All the favor and beneficence that come from and through the Redeemer of the world; as the Lord, the ruler and ...
The grace of the Lord Jesus Christ - All the favor and beneficence that come from and through the Redeemer of the world; as the Lord, the ruler and governor of all things; as Jesus, the Savior of all men by his passion and death; as Christ, the distributer of all that Divine unction which enlightens, comforts, harmonizes, and purifies the mind. May this most exalted, glorious, and all-sufficient Savior, be ever with you

Clarke: 2Co 13:14 - -- And the love of God - God, your Maker, in that infinite love which induced him to create the world, and form man in his own image and in his own lik...
And the love of God - God, your Maker, in that infinite love which induced him to create the world, and form man in his own image and in his own likeness, that he might be capable of knowing, loving, and enjoying him for ever; and God in the fullest manifestations of that love which caused him to give his only begotten Son, to the end that they who believe on him should not perish, but have everlasting life. May this God of love, and this love of God, be ever with you

Clarke: 2Co 13:14 - -- And the communion of the Holy Ghost - May that Holy Spirit, that Divine and eternal energy which proceeds from the Father and the Son; that heavenly...
And the communion of the Holy Ghost - May that Holy Spirit, that Divine and eternal energy which proceeds from the Father and the Son; that heavenly fire that gives light and life, that purifies and refines, sublimes and exalts, comforts and invigorates, make you all partakers with himself
This text, as well as that, Mat 3:16, Mat 3:17, and that other, Mat 28:19, strongly marks the doctrine of the holy Trinity. See the note on Mat 28:19. And had not the apostle been convinced that there was a personality in this ever-blessed and undivided Trinity, he could not have expressed himself thus. And had not our Lord intended to be understood in this way, he would not have given such a commission to his apostles, to baptize the nations in the name of the Father, and of the Son, and of the Holy Ghost. The doctrine is the teaching of God, let men make of it what they please. And the genuine Church of God have ever received and understood it in this way

Clarke: 2Co 13:14 - -- Amen - This word is wanting, as usual, in almost every MS. of authority. Amen seems to have been anciently added at the conclusion of books, exactly...
Amen - This word is wanting, as usual, in almost every MS. of authority. Amen seems to have been anciently added at the conclusion of books, exactly as we add the word, finis , both merely signifying the end
As to the inscription, it is wanting, either in whole or in part, in almost all the ancient MSS. The principal forms in which it exists are the following
- To the Corinthians, the second
- The second to the Corinthians is completed
- The second to the Corinthians is finished
- To the Corinthians, the second, written from Philippi
- Written from Philippi by Titus
- Written from Philippi by Titus and Luke
- By Titus, Barnabas, and Luke
- The Second Epistle to the Corinthians was written from Philippi of Macedonia, and sent by Titus, Syriac
- The End of the Epistle. It was written from the city of Philippi by Titus and Luke. Praise be to God for ever, Arabic
- In the Vulgate there is no subscription; nor in the Ethiopic
- Written in Philippi of Macedonia, and sent by Titus and Luke, Coptic
- The Second Epistle to the Corinthians is ended; which was written from Philippi of Macedonia, by Titus and Luke, Syr. Philox
It has been often remarked that no dependence can be placed on many of the subscriptions to the sacred books, which are found in MSS. and versions, because those subscriptions were not written by the authors of those books, but were afterwards added by the transcribers or copiers, who followed either tradition or their own judgment. It is generally allowed that this second epistle was written from Macedonia; and probably from the city of Philippi, in that province. See the introduction and preface to this epistle
Finished the correction for a new edition, Dec. 13th, 1831. A. C
Calvin: 2Co 13:10 - -- 10.According to the power In the first place, he arms the strictness of which he speaks, with the authority of God, that it may not appear to be th...
10.According to the power In the first place, he arms the strictness of which he speaks, with the authority of God, that it may not appear to be thunder without lightning, or a rashly excited onset. 970 Farther, he lets them know, that he would rather employ his power to another purpose, for which it was peculiarly designed — the promoting of their edification. “I shall not rashly have recourse to cruel remedies, nor will I give indulgence to my passion, but will simply execute the commission that the Lord has given me.”
When he speaks of power given him for edification, and not for destruction, he employs these terms for a somewhat different purpose from what he had done previously in 2Co 10:8. For in that passage there was a commendation of the Gospel from the advantage it yields — because what is for our advantage is wont to be agreeable, and is willingly received by us. Here, however, he simply means to declare, that although he might justly inflict upon the Corinthians a severe blow, yet it was much more his inclination to exercise his power for their advantage, than for their destruction — the former being its proper design. For as the Gospel, in its own nature, is the power of God unto salvation, (Rom 1:16,) and an odor of life unto life, (2Co 2:15,) but in a way of contingency, is an odor of death; so the authority, which is conferred upon the Ministers of it, ought to be salutary to the hearers. If, on the other hand, it turns out to their condemnation, that is contrary to its nature. The meaning, therefore, is this: “Do not, through your own fault, allow that to turn to your destruction, which God has appointed for salvation.” In the mean time, the Apostle admonishes all pastors by his example, in what manner they should limit the use of their power.

Calvin: 2Co 13:11 - -- 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 i...
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.

Calvin: 2Co 13:14 - -- 14.The grace of the Lord Jesus He closes the Epistle with a prayer, which contains three clauses, in which the sum of our salvation consists. In the ...
14.The grace of the Lord Jesus He closes the Epistle with a prayer, which contains three clauses, in which the sum of our salvation consists. In the first place, he desires for them the grace of Christ; secondly, the love of God; and, thirdly, the communion of the Spirit The term grace does not here mean unmerited favor, but is taken by metonymy, to denote the whole benefit of redemption. The order, however, may appear to be here inverted, because the love of God is placed second, while it is the source of that grace, and hence it is first in order. I answer, that the arrangement of terms in the Scriptures is not always so very exact; but, at the same time, this order, too, corresponds with the common form of doctrine, which is contained in the Scriptures — that
when we were enemies to God,
we were reconciled by the death of his Son, (Rom 5:10,)
though the Scripture is wont to speak of this in two ways. For it sometimes declares what I have quoted from Paul — that there was enmity between us and God, before we were reconciled through Christ. On the other hand, we hear what John says — that
God so loved the world, that he gave his only-begotten Son, etc. (Joh 3:16.)
The statements are apparently opposite; but it is easy to reconcile them; because in the one case we look to God, and in the other to ourselves. For God, viewed in himself, loved us before the creation of the world, and redeemed us for no other reason than this — because he loved us. As for us, on the other hand, as we see in ourselves nothing but occasion of wrath, that is, sin, we cannot apprehend any love of God towards us without a Mediator. Hence it is that, with respect to us, the beginning of love is from the grace of Christ. According to the former view of the matter, Paul would have expressed himself improperly, had he put the love of God before the grace of Christ, or, in other words, the cause before the effect; but according to the latter, it were a suitable arrangement to begin with the grace of Christ, which was the procuring cause of God’s adopting us into the number of his sons, and honoring us with his love, whom previously he regarded with hatred and abhorrence on account of sin.
The fellowship of the Holy Spirit is added, because it is only under his guidance, that we come to possess Christ, and all his benefits. He seems, however, at the same time, to allude to the diversity of gifts, of which he had made mention elsewhere, (2Co 12:11;) because God does not give the Spirit to every one in a detached way, but distributes to each according to the measure of grace, that the members of the Church, by mutually participating, one with another, may cherish unity.
Defender -> 2Co 13:14
Defender: 2Co 13:14 - -- This is the only one of Paul's epistles which he closes with such a full Trinitarian benediction. Nevertheless, it fully reveals his faith in the tri-...
This is the only one of Paul's epistles which he closes with such a full Trinitarian benediction. Nevertheless, it fully reveals his faith in the tri-unity of the Godhead, a doctrine absolutely unique to Christianity among all the varied religions and philosophies of the world. It is also a doctrine vital to the true Christian life, for each person is vitally involved in the creation, redemption, guidance and ultimate glorification of each believer."
TSK: 2Co 13:10 - -- I write : 2Co 2:3, 2Co 10:2, 2Co 12:20,2Co 12:21; 1Co 4:21
lest : 2Co 13:2, 2Co 13:8; Tit 1:13
according : 2Co 10:8

TSK: 2Co 13:11 - -- 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 ...
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


TSK: 2Co 13:13 - -- Rom 16:16, Rom 16:21-23; Phi 4:21, Phi 4:22; Phm 1:23, Phm 1:24; Heb 13:24; 1Pe 5:13; 2Jo 1:13; 3Jo 1:14

TSK: 2Co 13:14 - -- The grace : Num 6:23-27; Mat 28:19; Joh 1:16, Joh 1:17; Rom 1:7, Rom 16:20,Rom 16:24; 1Co 16:23; Rev 1:4, Rev 1:5
the love : Rom 5:5, Rom 8:39; Eph 6:...
The grace : Num 6:23-27; Mat 28:19; Joh 1:16, Joh 1:17; Rom 1:7, Rom 16:20,Rom 16:24; 1Co 16:23; Rev 1:4, Rev 1:5
the love : Rom 5:5, Rom 8:39; Eph 6:23; 1Jo 3:16; Jud 1:21
the communion : Joh 4:10,Joh 4:14, Joh 7:38, Joh 14:15-17; Rom 8:9, Rom 8:14-17; 1Co 3:16, 1Co 6:19, 1Co 12:13; Gal 5:22; Eph 2:18, Eph 2:22, Eph 5:9; Phi 2:1; 1Jo 1:3, 1Jo 3:24

collapse allCommentary -- Word/Phrase Notes (per Verse)
Barnes: 2Co 13:10 - -- Therefore I write these things ... - This is a kind of apology for what he had said, and especially for the apparently harsh language which he ...
Therefore I write these things ... - This is a kind of apology for what he had said, and especially for the apparently harsh language which he had felt himself constrained to use. He had reproved them; he had admonished them of their faults; he had threatened punishment, all of which was designed to prevent the necessity of severe measures when he should be with them.
Lest being present I should use sharpness - In order that when I come I may not have occasion to employ severity; see the sentiment explained in the note on 2Co 10:2.
According to the power ... - That I may not use the power with which Christ has invested me for maintaining discipline in his church. The same form of expression is found in 2Co 10:8; see the note on that place.

Barnes: 2Co 13:11 - -- Finally, brethren - ( λοιπὸν loipon ). The remainder; all that remains is for me to bid you an affectionate farewell. The word here...
Finally, brethren - (
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.


Barnes: 2Co 13:13 - -- All the saints salute you - That is, all who were with Paul, or in the place where he was. The Epistle was written from Macedonia, probably fro...
All the saints salute you - That is, all who were with Paul, or in the place where he was. The Epistle was written from Macedonia, probably from Philippi. See the introduction, section 3.

Barnes: 2Co 13:14 - -- The grace of the Lord Jesus Christ - see the note, Rom 16:20. This verse contains what is usually called the apostolic benediction - the form w...
The grace of the Lord Jesus Christ - see the note, Rom 16:20. This verse contains what is usually called the apostolic benediction - the form which has been so long, and which is almost so universally used, in dismissing religious assemblies. It is properly a prayer, and it is evident that the optative
And the love of God - May the love of God toward you be manifest. This must refer especially to the Father, as the Son and the Holy Spirit are mentioned in the other members of the sentence. The "love of God"here referred to is the manifestation of his goodness and favor in the pardon of sin, in the communication of his grace, in the comforts and consolations which he imparts to his people, in all that constitutes an expression of love. The love of God brings salvation; imparts comfort; pardons sin; sanctifies the soul; fills the heart with joy and peace; and Paul here prays that all the blessings which are the fruit of that love may be with them.
And the communion of the Holy Ghost - compare note, 1Co 10:16. The word "communion"(
Amen - This word is missing, says Clarke, in almost every ms. of any authority. It was however early affixed to the Epistle.
In regard to this closing verse of the Epistle, we may make the following remarks:
(1) It is a prayer; and if it is a prayer addressed to God, it is no less so to the Lord Jesus and to the Holy Spirit. If so, it is right to offer worship to the Lord Jesus and to the Holy Spirit.
\caps1 (2) t\caps0 here is a distinction in the divine nature; or there is the existence of what is usually termed three persons in the Godhead. If not. why are they mentioned in this manner? If the Lord Jesus is not divine and equal with the Father, why is he mentioned in this connection? How strange it would be for Paul, an inspired man, to pray in the same breath, "the grace of a man or an angel"and "the love of God"be with you! And if the "Holy Spirit"be merely an influence of God or an attribute of God, how strange to pray that the "love of God"and the participation or fellowship of an "influence of God,"or an "attribute of God"might be with them!
\caps1 (3) t\caps0 he Holy Spirit is a person, or has a distinct personality. He is not an attribute of God, nor a mere divine influence. How could prayer be addressed to an attribute, or an influence? But here, nothing can be plainer than that there were favors which the Holy Spirit, as an intelligent and conscious agent, was expected to bestow. And nothing can be plainer than that they were favors in some sense distinct from those which were conferred by the Lord Jesus, and by the Father. Here is a distinction of some kind as real as that between the Lord Jesus and the Father; here are favors expected from him distinct from those conferred by the Father and the Son; and there is, therefore, here all the proof that there can be, that there is in some respects a distinction between the persons here referred to and that the Holy Spirit is an intelligent, conscious agent.
\caps1 (4) t\caps0 he Lord Jesus is not inferior to the Father, that is, he has an equality with God. If he were not equal, how could he be mentioned, as he here is, as bestowing favors like God, and especially why is he mentioned first? Would Paul, in invoking blessings, mention the name of a mere man or an angel before that of the eternal God?
\caps1 (5) t\caps0 he passage, therefore, furnishes a proof of the doctrine of the Trinity that has not yet been answered, and, it is believed, cannot be. On the supposition that there are three persons in the adorable Trinity, united in essence and yet distinct in some respects, all is plain and clear. But on the supposition that, the Lord Jesus is a mere man, an angel, or an archangel, and that the Holy Spirit is an attribute, or an influence from God, how unintelligible, confused, strange does all become! That Paul, in the solemn close of the Epistle, should at the same time invoke blessings from a mere creature, and from God, and from an attribute, surpasses belief. But that he should invoke blessings from him who was the equal with the Father, and from the Father himself, and from the Sacred Spirit sustaining the same rank, and in like manner imparting important blessings, is in accordance with all that we should expect, and makes all harmonious and appropriate.
\caps1 (6) n\caps0 othing could be a more proper close of the Epistle; nothing is a more appropriate close of public worship, than such an invocation. It is a prayer to the ever-blessed God, that all the rich influences which he gives as Father, Son, and Holy Spirit, may be imparted; that all the benefits which God confers in the interesting relations in which he makes himself known to us may descend and bless us. What more appropriate prayer can be offered at the close of public worship? How seriously should it be pronounced, as a congregration is about to separate, perhaps to come together no more! With what solemnity should all join in it, and how devoutly should all pray, as they thus separate, that these rich and inestimable blessings may rest upon them! With hearts uplifted to God it should be pronounced and heard; and every worshiper should leave the sanctuary deeply feeling that what he most needs as he leaves the place of public worship; as he travels on the journey of life; as he engages in its duties or meets its trials; as he looks at the grave and eternity, is the grace of the Lord Jesus Christ, the love of God, and the blessings which the Holy Spirit imparts in renewing, and sanctifying, and comforting His people. What more appropriate prayer than this for the writer and reader of these notes! May that blessing rest alike upon us, though we may be strangers in the flesh, and may those divine and heavenly influences guide us alike to the same everlasting kingdom of glory.
In regard to the subscription at the end of this Epistle, it may be observed, that it is missing in a great part of the most ancient mss., and is of no authority whatever; see the notes at the end of the Epistle to the Romans, and 1 Corinthians. In this case, however, this subscription is in the main correct, since there is evidence that it was written from Macedonia, and not improbably from Philippi. See the introduction to this Epistle.
Poole: 2Co 13:10 - -- The apostle here lets them know with how much tenderness he dealt with them; and whereas they might have charged him with sharpness in his letters, ...
The apostle here lets them know with how much tenderness he dealt with them; and whereas they might have charged him with sharpness in his letters, he assures them, that he therefore had so wrote, that he might prevent sharper dealings with them when he should come to them, by their hearkening to the admonitions of his letter; for otherwise, he tells them, that after he came he must deal more sharply with them in the execution of that power with which Christ had intrusted him. Yet he further tells them, that that power was for their good, not for their harm; for their edification, not for their destruction: which is the same with what he had said, 2Co 10:8 , and in the verse immediately preceding.

Poole: 2Co 13:11 - -- Finally, brethren, farewell: the apostle shutteth up his Epistle according to the ordinary form of conclusions of letters, wishing all happiness to t...
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
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.

Poole: 2Co 13:12 - -- See Poole on "Rom 16:16" . See Poole on "1Co 16:20" . It was an ancient custom and of common use, when friends met, for them (as a token of mutual l...
See Poole on "Rom 16:16" . See Poole on "1Co 16:20" . It was an ancient custom and of common use, when friends met, for them (as a token of mutual love and friendship) to kiss each other: the Christians used it also at their ecclesiastical assemblings. It must not be looked upon as a precept, obliging all Christians to do the like; but only as directing those that then did use it, to use it innocently, chastely, sincerely, and holily.

Poole: 2Co 13:13 - -- That is, all about me in these parts of Macedonia wish you all happiness, and by me send the remembrance of their love and respects to you.
That is, all about me in these parts of Macedonia wish you all happiness, and by me send the remembrance of their love and respects to you.

Poole: 2Co 13:14 - -- The free love of our Lord Jesus Christ shown in the application of his redemption; that grace which floweth from him as the Fountain of grace, or...
The free love of our Lord Jesus Christ shown in the application of his redemption; that grace which floweth from him as the Fountain of grace, or cometh by him as the Mediator between God and man; the actual love of God; that good-will by which God the Father embraceth creatures in Christ, and for his sake; and all the gracious communications of the Holy Spirit of God, (by which he strengtheneth, quickeneth, or comforteth the souls of God’ s people),
be with you all Whether you value me or not, I heartily wish you well, and all the best things. In this text is an eminent proof of the Trinity, all the Persons being distinctly named in it (as in the commission about baptism). The apostle calleth the Father, God; the Son, Lord: he attributeth love to the Father; (moved by which he sent his only begotten Son into the world, Joh 3:16 ); grace to the Son, who loved us freely, and died for the fellowship or
communion of the Holy Ghost by whom the Father and Son communicate their love and grace to the saints.
Amen is here used as a particle of wishing or desiring the thing before mentioned; it is the same with: Let it so be. Whether added by the apostle, or subjoined by the church of Corinth, upon the reading this Epistle among them, (as some think), is not material.
The second (epistle) to the Corinthians was written from Philippi ( a city) of Macedonia, by Titus and Lucas
If the subscriptions to the apostolical Epistles were parts of the text and holy writ, we have it here determined, who that other brother was, mentioned 2Co 8:22 , sent along with Titus to carry this letter, and the benevolence of the churches of Macedonia. But it is observed, that even in this subscription there is a certain evidence, that the subscriptions of the Epistles are no part of canonical writ; for in some Greek copies it is said to be sent by Paul and Timothy; whereas Paul was the writer of it, not the messenger, and in Macedonia when it was sent; and Timothy is joined with him in the writing, 2Co 1:1 .
PBC -> 2Co 13:11
See WebbSr: FAREWELL FOR 1931
Haydock: 2Co 13:10 - -- We write this for the edification of Christ's mystical body, and to cause all men to enter; not for its destruction, and to compel many to abandon it.
We write this for the edification of Christ's mystical body, and to cause all men to enter; not for its destruction, and to compel many to abandon it.

Haydock: 2Co 13:11 - -- Rejoice. Greek: Chairete, bene valete. In this sense the Greeks used this term at the conclusion of their writings; and Greek: Loipon, to denote ...
Rejoice. Greek: Chairete, bene valete. In this sense the Greeks used this term at the conclusion of their writings; and Greek: Loipon, to denote that the writer of speaker was hastening to a conclusion. (Pastorini) ---
Be perfect. [3] Literally, in the Latin be exhorted. (Witham)
===============================
[BIBLIOGRAPHY]
Exhortamini, Greek: parakaleisthe, consolemini, consolationem capite.
====================

Haydock: 2Co 13:12 - -- This was customary with both Jews and Persians, as we learn from Xenophon and Herodotus, and with other oriental nations. And in process of time, fro...
This was customary with both Jews and Persians, as we learn from Xenophon and Herodotus, and with other oriental nations. And in process of time, from the custom of common life, it was introduced into ecclesiastial assemblies. The ancients were in the habit before they began their meal to embrace each other, to manifest by that sign their mutual cordiality and friendship; then they contributed their alms, that they might give a substantial proof of what was represented by their kiss of charity. (Pastorini)

Haydock: 2Co 13:13 - -- For my part, I wish you, with all my heart, that the grace of our Lord Jesus Christ, the charity of God, and the communion of his holy Spirit, may dwe...
For my part, I wish you, with all my heart, that the grace of our Lord Jesus Christ, the charity of God, and the communion of his holy Spirit, may dwell with you all. Amen is wanted in the Greek, but was added by the Church of Corinth, which was accustomed to make this reply as often as this epistle was read. When we recall to our mind the excess of corruption that had reigned in the city of Corinth under paganism, excess attested by profane authors, and which St. Paul brings to their recollection, (1 Corinthians vi. 9.) we are all astonishment that in the short space of four years the gospel had operated amongst the faithful of this church, such a prodigious change in their manners, and that they were become capable of receiving lessons of morality so very pure as is this of the apostle. (Bergier.)
Gill: 2Co 13:10 - -- Therefore I write these things being absent,.... Assuring them of his power and authority, expressing his concern for their welfare, earnestly desirin...
Therefore I write these things being absent,.... Assuring them of his power and authority, expressing his concern for their welfare, earnestly desiring that they might be kept from evil, and perform good works; and that they might be in a more honourable, orderly, and comfortable situation, whilst he was absent from them, and before he came among them:
lest, being present, I should use sharpness; meaning severe reproofs and censures, or rather the exercise of the apostolic rod:
according to the power the Lord haft given me, to edification, and not to destruction; by striking persons dead, as Ananias and Sapphira were by Peter; or by delivering them up to Satan to have corporeal punishment inflicted on them, as were Hymenaeus and Philetus, and the incestuous person by the Apostle Paul; which, though it was for the destruction of the flesh, yet for the salvation of their souls, and for the good, use, and edification of the rest of the society, that they might take warning thereby, and shun the evils which were the occasion of such severity.

Gill: 2Co 13:11 - -- Finally, brethren, farewell,.... Or "rejoice", with spiritual joy in Christ, their Saviour and Redeemer; in his person, in whom they were accepted; in...
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.

Gill: 2Co 13:13 - -- All the saints salute you. Being all interested in the same divine favour, redeemed by the same blood, and sanctified by the same grace, they have a c...
All the saints salute you. Being all interested in the same divine favour, redeemed by the same blood, and sanctified by the same grace, they have a common concern for each other's welfare; See Gill on Rom 16:16.

Gill: 2Co 13:14 - -- The grace of the Lord Jesus Christ.... Meaning either the love of Christ; see 2Co 8:9 which is the same with that of his Father's, is as early, and of...
The grace of the Lord Jesus Christ.... Meaning either the love of Christ; see 2Co 8:9 which is the same with that of his Father's, is as early, and of the same nature, being a love of complacency and delight; and which, as it is without beginning, will be without end. This is the ground and foundation of all he has done and underwent for his people; of his becoming their surety; of his incarnation, obedience, sufferings, and death in their room and stead; an interest in which, though they always have, yet they have not always an abiding sense of it with them, which is what the apostle here prays for: or else by the grace of Christ is meant the fulness of grace that is in him as Mediator; which is desired to be with the saints as the object of their trust and dependence; to be strong in, draw living water with joy out of, receive and derive daily from; not forsake it, and hew out broken cisterns, but continually apply to, and make use of it, as the fountain of gardens, the well of living waters, and streams from Lebanon; to be with them as a supply to their wants, to furnish them with every thing they stand in need of, and to enable them to do his will and work: or else the redeeming grace of Christ is particularly designed, and the intent of the petition is, that they might see their interest in it, and in all the branches of it; as that they were redeemed by his blood from sin, law, and wrath, had all their sins expiated and forgiven through his sacrifice, and were justified from all things by his righteousness.
And the love of God; the Father, as the Arabic version adds very justly, as to the sense, though it is not in the text; meaning the love of God to his people, which is eternal, from everlasting to everlasting, free and undeserved, special and peculiar, is dispensed in a sovereign way, is unchangeable, abides for ever, is the source and spring of all the blessings both of grace and glory. Now when this is entreated to be with all the saints, it does not suppose that it is ever from them, or that it can be taken away from them, but whereas they may be without a comfortable sense of it, and a view of interest in it, the apostle prays, that in this respect it might be with them; that they might be directed into it, have it shed abroad in their hearts, and they be rooted and grounded in it, and comprehend for themselves the height, and depth, and length, and breadth of it.
And the communion of the Holy Ghost; either a larger communication of the gifts and graces of the Spirit of God, called "the supply of the Spirit", Phi 1:19 necessary to carry on the good work of grace, and perform it to the end; or else that communion and fellowship which the Spirit of God leads the saints into with the Father, by shedding abroad his love in their hearts, and with the Son, by taking of the things of Christ, and showing them to them; and also that nearness which the spirits of believers have with the Spirit of God, when he witnesses to their spirits that they are the children of God, becomes the earnest of the inheritance in their hearts, and seals them up unto the day of redemption: all which is requested by the apostle, to
be, says he,
with you all; or "with your company", or "congregations", as the Arabic version reads it, with all the saints; for their interest in the love of the Father, in the grace of the Son, and in the favour of the Spirit, is the same, whatever different sense and apprehensions they may have thereof. This passage contains no inconsiderable proof of a trinity of persons in the Godhead, to whom distinct things are here ascribed, and of them asked, equal objects of prayer and worship. "Amen" is by way of assent and confirmation, and as expressive of faith in the petitions, and of earnest desire to have them fulfilled. According to the subscription at the end of this epistle, it was written by the apostle when he was at Philippi, a city of Macedonia, and transcribed by Titus and Lucas, and by them sent or carried to the Corinthians; which seems to be agreeable to what is suggested in the epistle itself, though these subscriptions are not to he depended upon. The Syriac version only mentions Luke; and some copies read, by Titus, Barnabas, and Luke.

expand allCommentary -- Verse Notes / Footnotes


NET Notes: 2Co 13:12 The versification of vv. 12 and 13 in the NET Bible (so also NRSV, NLT) is according to the versification in the NA27 and UBS4 editions of the Greek t...


NET Notes: 2Co 13:14 Most witnesses, especially later ones (א2 D Ψ Ï lat sy bo), conclude this letter with ἀμήν (amhn, “amen...
Geneva Bible: 2Co 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.
( ...

Geneva Bible: 2Co 13:12 ( 5 ) Greet one another with an holy kiss.
( 5 ) He salutes them familiarly, and in conclusion wishes well to them.

expand allCommentary -- Verse Range Notes
TSK Synopsis -> 2Co 13:1-14
TSK Synopsis: 2Co 13:1-14 - --1 He threatens severity, and the power of his apostleship, against obstinate sinners.5 And, advising them to a trial of their faith,7 and to a reforma...
MHCC -> 2Co 13:7-10; 2Co 13:11-14
MHCC: 2Co 13:7-10 - --The most desirable thing we can ask of God, for ourselves and our friends, is to be kept from sin, that we and they may not do evil. We have far more ...

MHCC: 2Co 13:11-14 - --Here are several good exhortations. God is the Author of peace and Lover of concord; he hath loved us, and is willing to be at peace with us. And let ...
Matthew Henry -> 2Co 13:7-10; 2Co 13:11-14
Matthew Henry: 2Co 13:7-10 - -- Here we have, I. The apostle's prayer to God on the behalf of the Corinthians, that they might do no evil, 2Co 13:7. This is the most desirable th...

Matthew Henry: 2Co 13:11-14 - -- 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 ...
Barclay -> 2Co 13:1-14
Barclay: 2Co 13:1-14 - --In this last chapter of the severe letter Paul finishes with four things.
(i) He finishes with a warning. He is coming again to Corinth and this time...
Constable -> 2Co 10:1--13:11; 2Co 12:19--13:11; 2Co 13:1-10; 2Co 13:11-14; 2Co 13:11-13; 2Co 13:14; 2Co 13:14
Constable: 2Co 10:1--13:11 - --IV. APPEALS CONCERNING PAUL'S APOSTOLIC AUTHORITY 10:1--13:10
In this third and last major division of his epist...

Constable: 2Co 12:19--13:11 - --C. Exhortations in view of Paul's approaching visit 12:19-13:10
As he concluded his epistle Paul looked ...

Constable: 2Co 13:1-10 - --2. Paul's warnings 13:1-10
13:1 There are at least four possibilities about what Paul meant by the two or three witnesses that would confirm his credi...

Constable: 2Co 13:11-14 - --V. CONCLUSION 13:11-14
Paul concluded this letter with an exhortation, a salutation, and a benediction. He inten...

Constable: 2Co 13:11-13 - --A. The exhortation 13:11-12
13:11 Obedience to five commands would result in one condition that Paul wanted his readers to express in a particular pra...

Constable: 2Co 13:14 - --B. The salutation 13:13
The love of the body of Christ elsewhere reached out to enfold the Corinthians i...

Constable: 2Co 13:14 - --C. The benediction 13:14
This so-called "Trinitarian benediction" is one of the most widely quoted verse...
College -> 2Co 13:1-14
College: 2Co 13:1-14 - --2 CORINTHIANS 13
3. Harsh Treatment for Sinners Warned (13:1-4)
13:1 This will be my third visit to you.
Paul's first visit to Corinth was the fou...
McGarvey: 2Co 13:10 - --For this cause I write these things while absent, that I may not when present deal sharply, according to the authority which the Lord gave me for buil...

McGarvey: 2Co 13:11 - --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 5:4...

McGarvey: 2Co 13:12 - --Salute one another with a holy kiss . [Rom 16:16 ; 1Co 16:20 ; 1Pe 5:14 . See note on 1Th 5:26]

