2 Coríntios 13

Kent Hughes · Citado em PreceptAustin

2 Coríntios 13

Hughes - The apostle’s judgments will be eminently measured and fair—a terrifying thought if taken to heart. Ryrie - Paul warned that, if necessary, trials were going to be held when he came, in which Jewish rules of evidence-giving would be applied (Dt 19:15). Murray Harris (The Second Epistle to the Corinthians - NIGTC) summarizes the considerations of Paul's declaration this is the third time I am coming to you: While all agree that the third anticipated visit is a personal visit, there is disagreement as to the nature of these two previous “comings,” whether Paul speaks of coming in person or by letter or planning to come but not carrying out that plan. They could be reckoned as two “epistolary” comings (previous letter and 1 Corinthians, or 1 Corinthians and 2 Corinthians 1–9), one personal and one “epistolary” visit (Acts 18:1 and 1 Corinthians), a willingness to come on two previous occasions, two earlier intentions or decisions to come which were never fulfilled, preparations made on two previous occasions for visits which did not eventuate, one actual and one intended visit (Acts 18:1 and 2 Cor. 1:15–16, 23) (Dockx 193), or two previous actual visits (Acts 18:1 and the painful visit). Although some slight textual and grammatical ambiguities exist in 2Co 12:14 and 2Co 13:1, all contextual considerations favor the last proposal, that these verses refer to two actual visits by Paul to Corinth. It would have been inept for Paul to reckon one or two letters as visits when his imminent third visit was decidedly personal.127 Phillip E Hughes on this is the third time I am coming to you: - As Allo, Plummer, Lightfoot, Alford, Olshausen, Hodge, and others point out, the opening sentence of this verse is capable of only one natural and unforced meaning, namely, that Paul, having already visited the Corinthians on two occasions is now on the point of coming to them for the third time. An ambiguity of sense is apparent to those alone who approach the sentence with the preconception that Paul had previously paid only one actual visit to Corinth, so that it becomes necessary to understand him to mean: “This is the third time that I am coming to you in intention”. An even more unsatisfactory interpretation is that of Beza and some others, who wish to explain the comings in question as being of an epistolary nature, so that the two previous comings should be understood of Paul’s two earlier epistles to the Corinthians, and the third, impending, coming of this present letter. The question of the number of Paul’s visits to Corinth has already been discussed in the commentary above on 12:14. Mormons Answered Verse by Verse - David Reed 2 Corinthians 13:1 In the mouth of two or three witnesses shall every word be established. Sometimes Mormons will use this verse, or others like it, to argue along these lines: At least two witnesses are needed to establish something as truth. The Bible is only one witness, so a second witness was needed. God provided the Book of Mormon as that second witness, thus establishing the gospel of Christ. The principal flaw in this argument is that it fails to recognize that the Bible itself is actually a collection of sixty-six books by dozens of writers. If more than one witness is needed to establish the gospel of Christ, then we have Matthew and Mark and Luke and John and Paul, and so on, each of whom wrote separate testimonies on separate scrolls. It was only years later that the accounts written by these different individuals were assembled together and bound into a single volume as the Bible. There is no basis for claiming that the Book of Mormon was needed as a second witness in addition to the Bible. QUESTION - What does the Bible say about church discipline? ANSWER - Church discipline is the process of correcting sinful behavior among members of a local church body for the purpose of protecting the church, restoring the sinner to a right walk with God, and renewing fellowship among the church members. In some cases, church discipline can proceed all the way to excommunication, which is the formal removal of an individual from church membership and the informal separation from that individual. Matthew 18:15–20 gives the procedure and authority for a church to practice church discipline. Jesus instructs us that one individual (usually the offended party) is to go to the offending individual privately. If the offender refuses to acknowledge his sin and repent, then two or three others go to confirm the details of the situation. If there is still no repentance—the offender remains firmly attached to his sin, despite two chances to repent—the matter is taken before the church. The offender then has a third chance to repent and forsake his sinful behavior. If at any point in the process of church discipline, the sinner heeds the call to repent, then “you have gained your brother” (verse 15, ESV). However, if the discipline continues all the way through the third step without a positive response from the offender, then, Jesus said, “let him be to you as a Gentile and a tax collector” (verse 17, ESV). The process of church discipline is never pleasant just as a father never delights in having to discipline his children. Sometimes, though, church discipline is necessary. The purpose of church discipline is not to be mean-spirited or to display a holier-than-thou attitude. Rather, the goal of church discipline is the restoration of the individual to full fellowship with both God and other believers. The discipline is to start privately and gradually become more public. It is to be done in love toward the individual, in obedience to God, and in godly fear for the sake of others in the church. The Bible’s instructions concerning church discipline imply the necessity of church membership. The church and its pastor are responsible for the spiritual well-being of a certain group of people (members of the local church), not of everyone in the city. In the context of church discipline, Paul asks, “What business is it of mine to judge those outside the church? Are you not to judge those inside?” (1 Corinthians 5:12). The candidate for church discipline has to be “inside” the church and accountable to the church. He professes faith in Christ yet continues in undeniable sin. The Bible gives an example of church discipline in a local church—the church of Corinth (1 Corinthians 5:1–13). In this case, the discipline led to excommunication, and the apostle Paul gives some reasons for the discipline. One is that sin is like yeast; if allowed to exist, it spreads to those nearby in the same way that “a little yeast works through the whole batch of dough” (1 Corinthians 5:6–7). Also, Paul explains that Jesus saved us so that we might be set apart from sin, that we might be “unleavened” or free from that which causes spiritual decay (1 Corinthians 5:7–8). Christ’s desire for His bride, the church, is that she might be pure and undefiled (Ephesians 5:25–27). The testimony of Christ Jesus (and His church) before unbelievers is important, too. When David sinned with Bathsheba, one of the consequences of his sin was that the name of the one true God was blasphemed by God’s enemies (2 Samuel 12:14). Hopefully, any disciplinary action a church takes against a member is successful in bringing about godly sorrow and true repentance. When repentance occurs, the individual can be restored to fellowship. The man involved in the 1 Corinthians 5 passage repented, and Paul later encouraged the church to restore him to full fellowship with the church (2 Corinthians 2:5–8). Unfortunately, disciplinary action, even when done correctly and in love, is not always successful in bringing about restoration. Even when church discipline fails to bring about repentance, it is still needed to accomplish other good purposes such as maintaining a good testimony in the world. We have all likely witnessed the behavior of a youngster who is always allowed to do as he pleases with no consistent discipline. It is not a pretty sight. Nor is the overly permissive parent loving, for a lack of guidance dooms the child to a dismal future. Undisciplined, out-of-control behavior will keep the child from forming meaningful relationships and performing well in any kind of setting. Similarly, discipline in the church, while never enjoyable or easy, is necessary at times. In fact, it is loving. And it is commanded by God. GotQuestions.org 2 Corinthians 13:2 I have previously said when present the second time, and though now absent I say in advance to those who have sinned in the past and to all the rest as well, that if I come again I will not spare anyone, Amplified - I have already warned those who sinned formerly and all the rest also, and I warn them now again while I am absent, as I did when present on my second visit, that if I come back, I will not spare [them], The Message On my second visit I warned that bunch that keeps sinning over and over in the same old ways that when I came back I wouldn’t go easy on them. Now, preparing for the third, I’m saying it again from a distance. If you haven’t changed your ways by the time I get there, look out. The Living Bible I have already warned those who had been sinning when I was there last; now I warn them again and all others, just as I did then, that this time I come ready to punish severely and I will not spare them. NLT I have already warned those who had been sinning when I was there on my second visit. Now I again warn them and all others, just as I did before, that next time I will not spare them. ESV I warned those who sinned before and all the others, and I warn them now while absent, as I did when present on my second visit, that if I come again I will not spare them-- NIV I already gave you a warning when I was with you the second time. I now repeat it while absent: On my return I will not spare those who sinned earlier or any of the others, I have previously said: 2Co 1:23 10:1,2,8-11 12:20 1Co 4:19-21 5:5 though now absent: 2Co 13:10 to those who have sinned in the past: 2Co 12:21 2 Corinthians 13 Resources - Multiple Sermons and Commentaries Related Passages: 2 Corinthians 12:21 I am afraid that when I come again my God may humiliate me before you, and I may mourn over many of those who have sinned in the past and not repented of the impurity, immorality and sensuality which they have practiced. ANOTHER WARNING TO UNREPENTANT SINNERS I have previously said when present the second time - A better translation in context (I will not spare) is the ESV "I warned those who sinned before and all the others" Colin Kruse on previously said (warned) - Paul uses the perfect tense (proeirēka, lit. ‘I have warned’), which locates the warning in the past while underlining its continuing applicability down to the present. In what follows, Paul both updates his warning and pinpoints for us the time when he first issued it: and I warn them now while absent, as I did when present on my second visit. The occasion of the original warning was the apostle’s ‘second visit’, i.e. the ‘painful’ visit during which he had been attacked by the offender (cf. 2:5; 7:12). From the present context we learn that Paul did not conclude his second visit before uttering dire warnings to those who were still unrepentant for their previous sins. (Tyndale NT Commentary online - 2 Corinthians 13) And though now absent I say in advance to those who have sinned in the past and to all the rest as well - Yes, Paul is absent and it appears he is fearful of the old adage being proven true in Corinth that when the cat's away, the mice will play! That if I come again I will not spare (pheidomai) anyone - Paul is warning "I will not go easy on them!" This reminds me of the old saying "spare the rod, spoil the child"." Anyone is not in the original Greek, but clearly in the context Paul is giving an all-inclusive, sweeping warning to the Corinthians! As noted below the verb pheidomai is a strong word, not an idle threat, but a clear warning that unrepentant Corinthians would receive what their sin called for! Homer Kent - On his previous visit, Paul had said, “If I come again, I will not spare.” The “if” was now about to be realized. Sufficient time had elapsed for these sins in the church to be dealt with. If they had not, no more delay could be expected. (A Heart Opened Wide: Studies in 2 Corinthians)

2 Coríntios 13

Hughes - “For we have no power against the truth, but for the truth. 2Co 13:10 10:8 Nu 16:28-35 1Ki 22:28 2Ki 1:9-13 2:23-25 Pr 21:30 Pr 26:2 Mk 9:39 16:17-19 Lu 9:49-56 Ac 4:28-30 5:1-11 13:3-12 Ac 19:11-17 1Co 5:4,5 1Ti 1:20 Heb 2:3,4 2 Corinthians 13 Resources - Multiple Sermons and Commentaries For (gar) introduces an explanation of what he has just stated. Charles Hodge - This verse is connected with the last clause of the preceding. ‘We shall, in one sense, be ἀδόκιμοι (without evidence) if you do what is right, for we can do nothing against the truth, but are powerful only for the truth.’ That is, ‘We can exercise the apostolic and supernatural power which is the evidence of Christ speaking in us, only in behalf of the truth.’ We can do (dunamai) (absolutely) nothing against the truth, but only for the truth - This is not an easy verse to interpret. One thought is that Paul says he can do nothing outside of the sphere of truth. P E Hughes has a cogent explanation - The conjunction “for” indicates that there is a close logical connection with what precedes. The train of thought is as follows: Should Paul come to Corinth and find everything in order, then he will have no occasion for giving the threatened proof of his apostolic authority by the adoption of stern measures, for there can be no power (in the sense of display of authority) against the truth, but only for (on behalf of) the truth. That is to say, a powerful demonstration of authority when the truth is established in a church would be a perversion of authority; for such a display of power is justified only when serious error and misconduct are present and require to be driven out so that the cause of the truth may be vindicated. It will be a matter of rejoicing to Paul, therefore, if the state of the church when he arrives in Corinth is such that he may be “weak”, that is, under no necessity to enforce authority; for this will mean that the Corinthians are “powerful”—not merely in the sense that they give evidence of spiritual power (though this is inevitably involved), but more precisely in the sense that they have disciplined themselves, and thus obviated the necessity for him to come to them with a rod. THOUGHT - Great point by P E Hughes - What Paul writes here throws particular light upon the office of the Christian pastor. He must not be so timid as to shrink from openly imposing discipline when circumstances demand it. But at the same time he must always remember that, in contrast to the great ones of this world who exercise their authority as tyrannical and domineering overlords, it is not his part to be overbearing. He must not allow authority to degenerate into authoritarianism. He must never forget that, in conformity with the teaching and example of Him who is the Head of the Church, he who would be great must be the minister and servant of all (Mk. 10:42ff.). An overbearing spirit, ambition for preferment, and notions of superiority must be shunned by him as the marks of hirelings and false leaders. Like Paul, he will rejoice when the spiritual well-being of his people is such that, so far as the display of his authority is concerned, he can move among them in “weakness”. Colin Kruse - The truth is best understood here as the gospel, and what Paul asserts is that he could never act in a way that is contrary to the gospel or its implications.(Tyndale NT Commentary online - 2 Corinthians 13) Murray Harris - This verse, which has the appearance of being proverbial, may in this context bear one of two meanings. (1) Paul’s concern was that truth, especially the truth of the gospel (cf. 4:2; 6:7), should prevail at all costs—even if it involved his exposure as a false apostle and counterfeit Christian (vv. 6, 7). He would never be able to bring himself to hinder the advance of the truth or to propagate falsehood, such as a “different gospel” (11:4), without first changing his identity as an apostle. (2) Paul did not need to exercise his apostolic authority where “truth” already existed, but was able and willing, if necessary, to act decisively to establish “truth,” i.e., to restore the Corinthians to wholeness (v. 9b). 2 Corinthians 13:9 For we rejoice when we ourselves are weak but you are strong; this we also pray for, that you be made complete. when: 2Co 13:8 11:30 12:5-10 1Co 4:10 this we also pray for, that you be made complete: 2Co 13:7,11 2Co 7:1 Eph 4:13 Php 3:12-15 Col 1:28 4:12 1Th 3:10 2Ti 3:17 Heb 6:1 12:23 13:21 1Pe 5:10 2 Corinthians 13 Resources - Multiple Sermons and Commentaries Related Passages: 2 Corinthians 7:1+ (SPIRITUALLY "COMPLETE") Therefore, having these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness (COMPARE "BE MADE COMPLETE") in the fear of God. PAUL'S SELFLESS LOVE FOR THE CORINTHIANS For we rejoice (chairo) when we ourselves are weak (astheneo) but you are strong (dunato)- Here we see Paul's selfless, pastor's heart to be filled with join when the Corinthians were living obedient lives. Weak...strong in context would be figurative senses, of spiritual weakness. He desires that the Corinthian church be strong in the sense manifesting spiritual power, prowess and ability in the midst of a crooked and perverse generation like the city of Corinth. If the Corinthians are strong, he is perfectly content with being weak (in sense he had not need to exercise authority) before them. A T Robertson on rejoice when we ourselves are weak - Paul had far rather be weak in the sense of failing to exercise his apostolic power because they did the noble thing. He is no Jonah who lamented when Nineveh repented. Colin Kruse - This statement reinforces that of v. 7, and recasts it in general terms. Paul is prepared, as he said in v. 7, to appear to have failed as long as the Corinthians do what is right. Now in more general terms he says that he is prepared, even glad, to be weak if that means strength for his converts. During his ministry, Paul had discovered that very often weakness in himself was the concomitant of power at work in others (cf. 2Co 4:11–12; 2Co 12:7–10), a fact which rested upon God’s decision to use the weak things of this world to achieve his purposes (cf. 1Co 1:26–29). The sort of strength Paul looked for in his converts was the strength of commitment to the gospel and the outworking of that commitment in moral renewal in their lives.(Tyndale NT Commentary online - 2 Corinthians 13) Marvin Vincent on we ourselves are weak - Practically the same as unapproved. When your good conduct deprives us of the power of administering discipline, we are weak. P E Hughes (continues his previous note) - It will be a matter of rejoicing to Paul, therefore, if the state of the church when he arrives in Corinth is such that he may be “weak”, that is, under no necessity to enforce authority; for this will mean that the Corinthians are “powerful”—not merely in the sense that they give evidence of spiritual power (though this is inevitably involved), but more precisely in the sense that they have disciplined themselves, and thus obviated the necessity for him to come to them with a rod. Alfred Plummer - Jonah was angry because the repentance of the Ninevites caused his prediction of their overthrow to be unfulfilled; but the Apostle is delighted whenever his Corinthians repent, or prove themselves to be in no need of repentance, and thus cause his promised demonstration of Apostolic power (vv. 3, 4) to be unfulfilled. The γάρ indicates that this verse is a confirmation of v. 8. Homer Kent - Therefore, Paul could rejoice whenever the situation in the churches was healthy. When the church at Corinth showed itself to be “strong” in the sense of spiritual maturity in dealing with sin and rejecting false teachers, then Paul and the other apostles were happy to desist from displays of strong authority. Being “weak” in that sense was no disgrace. Rather, it was an indication that things were going well. Paul found no pleasure in figuratively wielding a club. In fact, he was praying for this matter of their restoration. “Made complete” (“perfection,” (KJV, NIV) translates a word (katartisin) that occurs only here in the New Testament. Some of its cognates convey the idea of restoring, mending, equipping, bringing to a suitable state, or making complete. The apostle’s concern was not to show power, but to mend broken lives and bring them to an appropriate level of Christian maturity. (A Heart Opened Wide: Studies in 2 Corinthians) This we also pray (euchomai) for, that you be made complete - Even though Paul is in somewhat of a "defensive mode" (in defending his apostleship), his prayers are other centered, not self centered. Paul's desire for his spiritual children in Corinth was they their spiritual lives might be characterized by adequacy and maturity, that they might be fully qualified as it were. Be made complete (2676) is a noun katartisis (from katartizo - to be made fully ready, equipped, in order) is used only here (hapax legomen) in the NT. The idea is of bringing them to completion and fit for godly purposes. Growing in holiness is the idea. Some translations favor the interpretation "that you might be restored" (2Co 13:9ESV), which in the context of the significant spiritual turmoil is clearly one of Paul's goals for the Corinthians. Plummer - This is an additional thing that we pray for, even your perfecting.’ To pray that they may go on to perfection is a great deal more than merely praying that they may do nothing evil (2Co 13:7)...The original idea (of katartisis) is that of ‘fitting together,’ whether of setting bones or reconciling parties, and hence in N.T. the verb is often used of setting right what has previously gone wrong, rectifying and restoring, rather than merely bringing onwards to perfection. Colin Kruse - It is a mark of the apostle’s Christian maturity and commitment to the purposes of God that in the face of the defection of his converts, and their calling into question of his own apostolate, his overriding concern is not self-justification, but rather their improvement.(Tyndale NT Commentary online - 2 Corinthians 13) Hughes offers an excellent comment on made complete - He longs to see them fully integrated in the communion of the Church as their proper sphere of life and function, harmoniously and fruitfully articulated as members together in the body of Christ. The active force of the Greek noun which Paul uses here is brought out by the rendering “perfecting” of our English version.The word denotes a correct articulating of limbs and joints in the body, a resetting of what has been broken and dislocated, and hence a restoration of harmonious and efficient functioning. It carries no suggestion of what is known theologically as “perfectionism”. Rejoice (5463) chairo means to be "cheer" full, calmly happy, well-off, and general feeling of delight and well-being. Chairo implies and imparts joy. Chairo is used in a whole range of situations in which the emotion of joy is evoked. To be in a state of happiness and well being (often independent of what is happening when the Source of the joy is the Spirit!). Chairo was used in greetings. Predominant in the usage of chairo is the focus on rejoicing over the redemptive deeds of God that come to fruition in the gospel in the person of the Messiah, Jesus Christ. I like Webster's definition of rejoice as "to give joy to"! Does your presence in the room bring joy to others? I hope you are convicted because I am! Chairo in Corinthian letters - 1 Co. 7:30; 1 Co. 13:6; 1 Co. 16:17; 2 Co. 2:3; 2 Co. 6:10; 2 Co. 7:7; 2 Co. 7:9; 2 Co. 7:13; 2 Co. 7:16; 2Co. 13:9; 2Co. 13:11 Weak (770) astheneo from asthenes = without strength, powerless from a = without + sthenos = strength, bodily vigor) means to be feeble (in any sense), to be diseased, impotent, sick, to lack strength, to be infirm, to be weak. In the Corinthian letters - 1 Co. 8:11; 1 Co. 8:12; 2 Co. 11:21; 2 Co. 11:29; 2 Co. 12:10; 2Co. 13:3; 2Co. 13:4; 2Co. 13:9 Strong (mighty, possible) (1415) dunatos from dunamai = referring to power one has by virtue of inherent ability;cf dunamis) means powerful, able, strong. Dunatos in Corinthians - 1Co. 1:26; 2Co. 10:4; 2Co. 12:10; 2Co. 13:9 2 Corinthians 13:10 For this reason I am writing these things while absent, so that when present I need not use severity, in accordance with the authority which the Lord gave me for building up and not for tearing down. P E Hughes - 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 building up, and not for casting down. I am writing 2Co 2:3 10:2 12:20,21 1Co 4:21 so that when present I need not use severity: 2Co 13:2,8 Titus 1:13 in accordance with the authority : 2Co 10:8 2 Corinthians 13 Resources - Multiple Sermons and Commentaries Related Passage: 2Cor 10:8+ (PAUL'S PRIMARY PURPOSE - BUILD UP) For even if I boast somewhat further about our authority (exousia), which the Lord gave for building you up (oikodome) and not for destroying you (kathairesis), I will not be put to shame, PAULS' PRIMARY PURPOSE TO BUILD UP THE CORINTHIAN CHURCH This passage will conclude the Paul's defense which began in 2Co 10:1. For this reason - "For this cause" Plummer says "It is because he desires their restoration and perfecting that he sends this letter before coming himself." I am writing these things while absent, so that when present (when I arrive) I need not use severity (apotomos), in accordance with the authority (exousia) which the Lord gave me for building up (oikodome) and not for tearing down (kathairesis) - Paul is hopeful his stern words in 2Cor 10:1-13:10 prove to bring the Corinthians to their senses, for then he will not have to be severe when he comes. Notice how this statement refutes the charge of the false teachers that he was "meek when face to face with you, but bold toward you when absent!" (2Co 10:1). He will not be "meek when face to face with" them if they fail to receive his loving warnings! As Plummer says "he writes sharply, that he may not have to act sharply." If he has to use his apostolic authority, he will, but even then he uses it not to tear them down but to build them up. Plummer adds "Chastisement, if needed, would, of course, be for their building up; but at the moment it would look like demolition." Colin Kruse on I am writing these things - This statement of purpose fits well with the content of chs. 10–13, in which Paul has repeatedly threatened a severe use of authority (10:5–6, 11; 12:20; 13:1–4). Despite these repeated threats Paul hoped all along that it would not prove necessary to carry them out (10:2; 12:19–21). We may say, then, the purpose of chs. 10–13 was to recall the Corinthians to their senses so that they would reject the false gospel and false claims of Paul’s opponents and also live out in their lives the moral implications of the gospel and so forestall a severe use of authority by Paul. (Tyndale NT Commentary online - 2 Corinthians 13) P E Hughes - Paul is saying that if he writes with sharpness when absent it is with the purpose of obviating the need for acting with sharpness when present. There is, however, no renunciation of authority on his part, but his conduct is governed by the principle that (as he has previously stated in 10:8) his authority has been entrusted to him by the Lord to be used for constructive, not destructive, ends. And so the Corinthians must understand that all that he does and says, whether present or absent, is directed towards the building up of themselves (12:19). His opponents in Corinth have in effect challenged him to come and give a display of force such as might impress the secular world, but which he well knows would do more to cast down than to build up the church there. He has indeed made it perfectly plain that this time he will come and exhibit his authority by inflicting stern punishment on any who deserve it; but he will be much happier (and so will they) if the effect of this strongly worded letter is such that when he comes he finds them “such as he would” (12:20), so that he may be with them in gentleness rather than severity. If there is punishment, it will be because it is merited; if there is no punishment, it will be because they have purged themselves of offences. In either case his authority will be acknowledged and their edification will be promoted. The decision now rests with them as to whether he is to come to them “with a rod or in love and a spirit of meekness” (cf. 1 Cor. 4:21). Plummer concludes the stern warning section commenting that "Throughout the passage the Apostle’s mind hovers between hope and fear, hope that the condition of the Corinthian Church may be better than he has been led to believe, and fear that he may have to use very drastic measures. There has been wrongdoing; of that there can be no doubt; he witnessed it himself during his second visit. But they may have repented, and there may have been no recurrence of grievous evils. On the other hand, the wrongdoers may be still impenitent, and others may be following their bad examples. He has no prejudice against any of them, and it will be a great delight to him to find that his misgivings are now baseless. But it is fair to them to declare plainly, that there will be a thorough investigation, and that impenitent transgressors, if they exist, will be severely dealt with. That unwelcome thought is now dismissed, and with a few affectionate sentences the Apostle brings his storm-tossed letter into a haven of love and peace. Homer Kent asks a great question - Did this letter achieve its purpose? Christian readers sincerely hope so, although direct evidence is lacking. Murray J. Harris has suggested several indications that it was successful. First, Romans was written after Paul arrived at Corinth on this visit, and no particular difficulties are reflected. Second, his plans to visit Rome and then Spain would hardly have been so well-formed if the church from which he was writing was in complete disarray. Third, the Corinthians did complete the collection as Paul was urging (Rom. 15:26–27). Fourth, the preservation of 2 Corinthians by that congregation argues for the acceptance of Paul’s mission. (A Heart Opened Wide: Studies in 2 Corinthians) Severity (664) apotomos from apo = from, a preposition indicating separation or dissociation + temno = to cut as with a knife or ax) is an adverb which means literally "in a manner which cuts off". Figuratively apotomos means abruptly, curtly, sharply, precipitously, harshly, rigorously. Only 2Cor 13:10 and Titus 1:13. 2 Corinthians 13:11 Finally, brethren, rejoice, be made complete, be comforted, be like-minded, live in peace; and the God of love and peace will be with you. The Message And that’s about it, friends. Be cheerful. Keep things in good repair. Keep your spirits up. Think in harmony. Be agreeable. Do all that, and the God of love and peace will be with you for sure. AMP Finally, brethren, farewell (rejoice)! Be strengthened (perfected, completed, made what you ought to be); be encouraged and consoled and comforted; be of the same [agreeable] mind one with another; live in peace, and [then] the God of love [Who is the Source of affection, goodwill, love, and benevolence toward men] and the Author and Promoter of peace will be with you. The Living Bible I close my letter with these last words: Be happy. Grow in Christ. Pay attention to what I have said. Live in harmony and peace. And may the God of love and peace be with you. KJV 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. NET 2 Corinthians 13:11 Finally, brothers and sisters, rejoice, set things right, be encouraged, agree with one another, live in peace, and the God of love and peace will be with you. BGT 2 Corinthians 13:11 Λοιπόν, ἀδελφοί, χαίρετε, καταρτίζεσθε, παρακαλεῖσθε, τὸ αὐτὸ φρονεῖτε, εἰρηνεύετε, καὶ ὁ θεὸς τῆς ἀγάπης καὶ εἰρήνης ἔσται μεθ᾽ ὑμῶν. NLT 2 Corinthians 13:11 Dear brothers and sisters, I close my letter with these last words: Be joyful. Grow to maturity. Encourage each other. Live in harmony and peace. Then the God of love and peace will be with you. ESV 2 Corinthians 13:11 Finally, brothers, rejoice. Aim for restoration, comfort one another, agree with one another, live in peace; and the God of love and peace will be with you. NIV 2 Corinthians 13:11 Finally, brothers, good-by. Aim for perfection, listen to my appeal, be of one mind, live in peace. And the God of love and peace will be with you. GNT 2 Corinthians 13:11 Λοιπόν, ἀδελφοί, χαίρετε, καταρτίζεσθε, παρακαλεῖσθε, τὸ αὐτὸ φρονεῖτε, εἰρηνεύετε, καὶ ὁ θεὸς τῆς ἀγάπης καὶ εἰρήνης ἔσται μεθ᾽ ὑμῶν. YLT 2 Corinthians 13:11 Henceforth, brethren, rejoice; be made perfect, be comforted, be of the same mind, be at peace, and the God of the love and peace shall be with you; CSB 2 Corinthians 13:11 Finally, brothers, rejoice. Become mature, be encouraged, be of the same mind, be at peace, and the God of love and peace will be with you. NKJ 2 Corinthians 13:11 Finally, brethren, farewell. Become complete. Be of good comfort, be of one mind, live in peace; and the God of love and peace will be with you. NRS 2 Corinthians 13:11 Finally, brothers and sisters, farewell. Put things in order, listen to my appeal, agree with one another, live in peace; and the God of love and peace will be with you. NAB 2 Corinthians 13:11 Finally, brothers, rejoice. Mend your ways, encourage one another, agree with one another, live in peace, and the God of love and peace will be with you. NJB 2 Corinthians 13:11 To end then, brothers, we wish you joy; try to grow perfect; encourage one another; have a common mind and live in peace, and the God of love and peace will be with you. GWN 2 Corinthians 13:11 With that, brothers and sisters, I must say goodbye. Make sure that you improve. Accept my encouragement. Share the same attitude and live in peace. The God of love and peace will be with you. BBE 2 Corinthians 13:11 Let this be my last word, brothers; be glad; be complete; be comforted; be of the same mind; be at peace with one another: and the God of love and peace will be with you. Finally, brethren: Lu 9:61 Ac 15:29 18:21 23:30 Php 4:4 1Th 5:16 *Gr: be made complete: 2Co 13:9 Mt 5:48 Joh 17:23 Jas 1:4 1Pe 5:10 be comforted: 2Co 1:4 Mk 10:49 Ro 15:13 1Th 4:18 2Th 2:16,17 be like-minded: Ro 12:16,18 15:5,6 1Co 1:10 Eph 4:3 Php 1:27 2:1-3 3:16 4:2 1Pe 3:8 live in peace: Ge 37:4 45:24 Mk 9:50 Ro 12:18 14:19 1Th 5:13 2Ti 2:22 Heb 12:14 Jas 3:17,18 1Pe 3:11 the God: Ro 15:33 Ro 16:20 Php 4:9 1Th 5:23 Heb 13:20 1Jn 4:8-16 with: 2Co 13:14 Mt 1:23 2Th 3:16 Rev 22:21 2 Corinthians 13 Resources - Multiple Sermons and Commentaries Related Passages: Romans 15:33 Now the God of peace be with you all. Amen. Romans 16:20 The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus be with you. Philippians 4:9 The things you have learned and received and heard and seen in me, practice these things, and the God of peace will be with you. 1 Thessalonians 5:23 Now may the God of peace Himself sanctify you entirely; and may your spirit and soul and body be preserved complete, without blame at the coming of our Lord Jesus Christ. Hebrews 13:20 Now the God of peace, who brought up from the dead the great Shepherd of the sheep through the blood of the eternal covenant, even Jesus our Lord, PAUL'S PARTING COMMANDS AND PRAYER FOR LOVE AND PEACE 2 Corinthians 13:11-13 are Paul's final exhortations and benediction. Finally (loipos lit, as to what remains), brethren (adelphos) - After all the turmoil they have caused Paul, he still sees them as his brethren. Brethren in Corinthians (much more frequent in first letter) - 1 Co. 1:1; 1 Co. 1:10; 1 Co. 1:11; 1 Co. 1:26; 1 Co. 2:1; 1 Co. 3:1; 1 Co. 4:6; 1 Co. 5:11; 1 Co. 6:5; 1 Co. 6:6; 1 Co. 6:8; 1 Co. 7:12; 1 Co. 7:14; 1 Co. 7:15; 1 Co. 7:24; 1 Co. 7:29; 1 Co. 8:11; 1 Co. 8:12; 1 Co. 8:13; 1 Co. 9:5; 1 Co. 10:1; 1 Co. 11:33; 1 Co. 12:1; 1 Co. 14:6; 1 Co. 14:20; 1 Co. 14:26; 1 Co. 14:39; 1 Co. 15:1; 1 Co. 15:6; 1 Co. 15:31; 1 Co. 15:50; 1 Co. 15:58; 1 Co. 16:11; 1 Co. 16:12; 1 Co. 16:15; 1 Co. 16:20; 2 Co. 1:1; 2 Co. 1:8; 2 Co. 2:13; 2 Co. 8:1; 2 Co. 8:18; 2 Co. 8:22; 2 Co. 8:23; 2 Co. 9:3; 2 Co. 9:5; 2 Co. 11:9; 2 Co. 12:18; 2 Co. 13:11 Plummer points out that "The change to an affectionate tone here, after the vehemence and severity of 2Co 10:1–13:10, is as natural and intelligible as the change in the opposite direction between 2Cor 9 and 2Cor 10 is unnatural and perplexing. Rejoice (chairo), be made complete (katartizo), be comforted (parakaleo), be like-minded, (phroneo - agree with one another- NET, live in harmony - NLT) live in peace (eireneuo) - Paul signs off with a barrage of commands in the present imperative none of which can be obeyed without relying on the Spirit to give the desire and power to obey. Continue to do all these things. Rejoice (chairo) "In the classics used both at meeting and at parting. Lit., hail!" See James 1:1 [Greetings = chairo] (Vincent) In parting the idea may be "joy be with you." Be made complete (katartizo) (NET = "set things right"; NRSV = "put things in order;" NAB = "mend your ways;" NLT = "grow to maturity"; NIV = "aim for perfection;" ‘Plummer = Work your way onwards to perfection.’) could be rendered be restored or "mended' like the fishing nets in Mt 4:21+, which will enable them as a church to be better "fishers of men" (wordplay intended). It should also be noted that this verb links this section with the previous one by use of the related noun katartisis, substantiating that this is a unit and that 2Co 10:1-13:10 was not a separate letter as some propose. Colin Kruse on be made complete - What Paul required by way of amendment is clear enough. He wanted the Corinthians to reject the different gospel brought by his opponents (2Co 11:1–6), to recognize his rightful claims to be their apostle (2Co 10:13–18; 11:21–23; 12:11–13), and to make sure no immoral practices were allowed in their midst (2Co 12:20–21). Paul’s appeal to the Corinthians is that they should examine themselves and amend their ways so that when he comes he will not have to be severe in the use of his authority (2Co 13:5–10).. (Tyndale NT Commentary online - 2 Corinthians 13) Kent - “Be made complete” is a command using the verb that is cognate to the noun in 2Co 13:9. Paul had prayed that this completeness or restoration might occur, but the Corinthians themselves could assist the accomplishment by submitting to God’s guidance and Paul’s instruction. (A Heart Opened Wide: Studies in 2 Corinthians) Plummer adds "There is much that requires to be amended; many deficiencies remain to be made good, even if those who have been in sin are now penitent." Vincent on be made complete - 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+ ("that you be made complete [katartizo - perfect tense] in the same mind and in the same judgment.") The verb is kindred with perfecting, 2Co 13:9. Be comforted (parakaleo) - ESV = "Comfort one another." NIV seems to be a better translation as there is no Greek for "one another" = "Listen to my appeal." Kent - “Be comforted” may be telling the Corinthians not to lose heart over the past situation, but to be encouraged by the amount of correction already achieved and look forward to better days ahead. It is possible, however, to translate the verb as “let yourselves be exhorted,” that is, “listen to my exhortation.” If this was Paul’s meaning, he was urging his readers to heed his advice. (A Heart Opened Wide: Studies in 2 Corinthians) Be like-minded (to auto phroneite - phroneo) - Plummer = 'Be harmonious in thought and aim.’ This is the great need in EVERY church! It was part of the power of the early Spirit filled church as shown by the frequent use of the great word "one accord" (homothumadon) in Acts. This would be a particular significant command (as would the next one) in a church that had experienced quarrels, disputes and divisions. Kent - This was not a demand for absence of individuality, but a plea for unity arising out of the essential principles of Christian action. (A Heart Opened Wide: Studies in 2 Corinthians)

2 Coríntios 13:5

Hughes explains that… The trouble-makers have been inciting the Corinthians to demand proof that Christ speaks in Paul. In other words, they have been impugning his apostolic authority. But Paul tells his readers that it is they themselves that they must examine and put to the proof. If such self-examination reveals that they have experience of the grace of God, then that alone is proof irrefutable that it is none other than Christ who speaks in Paul, for it was precisely through his ministry in Corinth that they received the gospel and passed from death to life. He thus appeals to their self-knowledge, which of all knowledge is the most intimate and indisputable: if they know Jesus Christ to be in themselves, then they know, by simple logic, that He is in the one who proclaimed Jesus Christ to them. The form of the question, "or do you not know yourselves, that Jesus Christ is in you?" is mildly ironical, and its tone indicates Paul's confidence that they do know quite certainly the indwelling presence of Christ in their lives. The sole awful alternative to such certain knowledge is that they are reprobates—put to the proof and rejected as spurious. This doubtless is always true of some within the Church; but it cannot be true of the Church as a whole. The very existence of the Church in Corinth testifies to the saving and transforming power of the gospel of Christ. The spiritual gifts and blessings they enjoy cannot be the experience of those who are reprobate. The Corinthian Christians are veritably Paul's epistle commendatory, addressed to the world at large (2Co 3:2); they are the seal of his apostleship in the Lord (1Cor. 9:2). The bar of their own consciences will substantiate the genuineness both of their own standing in Christ and of his authority as their apostle (cf. 2Co 4:2,5:11). (Paul's Second Epistle to the Corinthians: The English Text with Introduction, Exposition and Notes) Henry