2 โครินธ์ 13:11 วิจารณ์

In this chapter the apostle threatens to be severe against obstinate sinners, and assigns the reason thereof (Co2 13:1-6); then he makes a suitable prayer to God on the behalf of the Corinthians, with the reasons inducing him thereto (Co2 13:7-10), and concludes his epistle with a valediction and a benediction (Co2 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 hearty good wishes for their spiritual welfare. In order to this, 1. He gives them several good exhortations. (1.) To be perfect, or to be knit together in love, which would tend greatly to their advantage as a church, or Christian society. (2.) To be of good comfort under all the sufferings and persecutions they might endure for the cause of Christ or any calamities and disappointments they might meet with in the world. (3.) To be of one mind, which would greatly tend to their comfort; for the more easy we are with our brethren the more ease we shall have in our own souls. The apostle would have them, as far as was possible, to be of the same opinion and judgment; however, if this could not be attained, yet, (4.) He exhorts them to live in peace, that difference in opinion should not cause an alienation of affections - that they should be at peace among themselves. He would have all the schisms that were among them healed, that there should be no more contention and wrath found among them, to prevent which they should avoid debates, envyings, backbitings, whisperings, and such like enemies to peace. 2. He encourages them with the promise of God's presence among them: The God of love and peace shall be with you, Co2 13:11. Note, (1.) God is the God of love and peace. He is the author of peace, and lover of concord. He hath loved us, and is willing to be at peace with us; he commands us to love him, and to be reconciled to him, and also that we love one another, and be at peace among ourselves. (2.) God will be with those who live in love and peace. He will love those who love peace; he will dwell with them here, and they shall dwell with him for ever. Such shall have God's gracious presence here, and be admitted to his glorious presence hereafter. 3. He gives directions to them to salute each other, and sends kind salutations to them from those who were with him, Co2 13:12, Co2 13:13. He would have them testify their affection to one another by the sacred rite of a kiss of charity, which was then used, but has long been disused, to prevent all occasions of wantonness and impurity, in the more declining and degenerate state of the church. II. The apostolical benediction (Co2 13:14): The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Thus the apostle concludes his epistle, and thus it is usual and proper to dismiss worshipping assemblies. This plainly proves the doctrine of the gospel, and is an acknowledgment that Father, Son, and Spirit, are three distinct persons, yet but one God; and herein the same, that they are the fountain of all blessings to men. It likewise intimates our duty, which is to have an eye by faith to Father, Son, and Holy Ghost - to live in a continual regard to the three persons in the Trinity, into whose name we were baptized, and in whose name we are blessed. This is a very solemn benediction, and we should give all diligence to inherit this blessing. The grace of Christ, the love of God, and the communion (or communication) of the Holy Ghost: the grace of Christ as Redeemer, the love of God who sent the Redeemer, and all the communications of this grace and love, which come to us by the Holy Ghost; it is the communications of the Holy Ghost that qualify us for an interest in the grace of Christ, and the love of God: and we can desire no more to make us happy than the grace of Christ, the love of God, and the communion of the Holy Ghost. Amen.

INTRODUCTION TO 2 CORINTHIANS 13 In this chapter the apostle continues his resolution to come to the Corinthians, and to threaten with severity the incorrigible among them, giving the reasons of it; prays to God that they might so behave, that there might be no occasion for the exercise of it; and concludes the epistle with very useful exhortations, and hearty wishes of good things to them. He intimates to them again, that he intended this third time to come unto them, when he would not spare them, as they might expect he would not; partly because they had such repeated warnings, reproofs, and admonitions from him, Co2 13:1 and partly because many of them had sinned before, and were stubborn and obstinate, and had not repented, Co2 13:2 as also because they had tempted him, and demanded a proof of his power and authority, and of Christ speaking in him, Co2 13:3 and whereas this sprung from the outward appearance of the apostle, whose bodily presence was weak, he observes to them the instance of Christ himself in human nature, who was crucified through weakness, and yet lives by the power of God; and so he and his fellow ministers were weak like Christ, and for his sake, and yet lived, and should live by the power of God; so that their outward appearance was no proof of their want of the power of Christ in them, Co2 13:4 besides, he directs them to themselves for a proof of it; who upon examination would find, that they were in the faith, and Christ was in them; which was owing to the ministry of the apostle, as a means and instrument; and so they had a proof in themselves of Christ's speaking in the apostle, and being mighty in, and towards them, or else they must be reprobate, injudicious, and disapproved persons, Co2 13:5 but whether they were such persons or not, he was confident that he would not be found such; but would appear to be in the faith, to have Christ in him, and to have power and authority from him, Co2 13:6 however, the apostle's hearty prayer for them was, that they might be kept from evil; and that they might do that which is good, and so be approved of God and men; and there be no occasion to use any severity with them, when he should come among them, Co2 13:7 otherwise he could do nothing against the truth, could not connive at error and sin, but must use the power and authority he had to crush everything of that kind, and defend truth, Co2 13:8 and so far was he from glorying in his power, and priding himself with it, that it was a pleasure to him to have no occasion to make use of it, by which it might seem as if he was without it; and it rejoiced him, when they stood fast in the faith, and walked as became the Gospel, and so needed not the rod of reproof and correction; nay, he could even wish, that they were wholly perfect, and free from all blame, and every kind of charge, Co2 13:9 and the end he had in the writing in the manner he did, being absent from them, was, lest when he should come among them, he should be obliged to make use of his power he had from Christ for edification, and not destruction; to prevent which, he wrote and admonished them, in order to bring them to repentance, that so he might have no occasion to use severity and sharpness, Co2 13:10 and then he takes his farewell of them, by giving them some exhortations to harmony, unity, peace, and love among themselves, Co2 13:11 gives the salutations of all the saints unto them, Co2 13:13 and then his own, with which he concludes the epistle, which is a wish of all the blessings of grace from all the three persons, Father, Son, and Spirit, Co2 13:14.

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 Co2 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.

And not only now let us seem to believe and give heed, when we are admonished by the elders; but also when we take our departure home, let us remember the commandments of the Lord, and not be allured back by worldly lusts, but let us often and often draw near and try to make progress in the Lord's commands, that we all having the same mind may be gathered together for life.

What means, "for the rest, brethren, rejoice?" Thou hast pained, terrified, thrown them into an agony, made them to tremble and fear, and how biddest thou them rejoice? 'Why, for this very reason I bid them rejoice. For,' he says, 'if what is your part follow upon mine, there will be nothing to prevent that joy. For all my part has been done; I have suffered long, I have delayed, I have forborne to cut off, I have besought, I have advised, I have alarmed, I have threatened, so as by every means to gather you in unto the fruit of repentance. And now it behoveth that your part be done, and so your joy will be unfading.'

"Be perfected." What is, "be perfected?" 'Be complete, fill up what is deficient.'

"Be comforted." For, since their trials were numerous, and their perils great, he says, '"be comforted," both by one another, and by us, and by your change unto the better. For if ye should have joy of conscience and become complete, nothing is wanting unto your cheerfulness and comfort. For nothing doth so produce comfort as a pure conscience, yea, though innumerable trials surround.'

"Be of the same mind, live in peace." The request he made in the former Epistle also, at the opening. For it is possible to be of one mind, and yet not to live in peace, [for instance], when people agree in doctrine, but in their dealings with each other are at variance. But Paul requires both.

"And the God of love and peace shall be with you." For truly he not only recommends and advises, but also prays. For either he prays for this, or else foretells what shall happen; or rather, both. 'For if ye do these things,' he says, 'for instance, if ye be "of one mind" and "live in peace," God also will be with you, for He is "the God of love and of peace," and in these things He delighteth, He rejoiceth. Hence shall peace also be yours from His love; hence shall every evil be removed. This saved the world, this ended the long war, this blended together heaven and earth, this made men angels. This then let us also imitate, for love is the mother of countless good things. By this we were saved, by this all those unspeakable good things [come] to us.'

The joy referred to here will come when the Corinthians mend their ways, after which it will be possible for them to mature in faith. But before that there will be consolation, enabling them to abandon the pleasure of the present in favor of hope for things to come. The peace of God is one thing, but the peace of the world is another. People in the world have peace, but it works to their damnation. The peace of Christ is free from sins, and therefore it is pleasing to God. A person who has peace will also have love, and the God of both will protect him forever.

I, he says, have done my part; it remains for you to act in accordance with me. For if you correct your life, you will gain unfading joy in your conscience, even though I grieved you with my words. That is, be perfect both in teaching and in life, and supply that which is lacking in you. Since there were many temptations and dangers, he says to them: seek consolation in yourselves, in one another, and in your own change for the better; for a good conscience is a great consolation. He was asking them about this, as people who were in disagreement, in his first epistle as well (1 Cor. 1:10). Being of one mind relates to dogmas, while being at peace ("be at peace") — a concept opposite to discord — refers to people's relations with one another. Therefore Paul demands both. He not only exhorts them but also prays for them. Or else these words contain not a prayer but a prediction that if you mutually preserve peace, then God will be with you. God is called the God of love either because He is its source, or because He abundantly manifests it in us, or because where there is love, there He is and is its Lord. Likewise, He is called the God of peace either because He is its source, or because He reconciled the heavenly with the earthly, or because He is its Lord, as of His own possession.

Having rebuked those deceived by false apostles, the Apostle now comforts those who have persisted in his faith and doctrine. First, he gives an admonition; secondly, he adds a greeting (v. 12). In regard to the first he does two things. First, he gives the salutation; secondly, the reward of a fulfilled admonition (v. 11d). But he admonishes them on three points: first, what they should have been in themselves; secondly, in regard to their neighbor (v. 11b); thirdly, how all should act towards one another (v. 11c). They should have two qualities in themselves. The first is joy in the good they had; hence he says: finally brethren, who have been constant, farewell [rejoice] in the things you have done for God's service. This is necessary, if you are to be just and virtuous, because no one is just or virtuous who does not take joy in just and virtuous activities. Therefore it says in Ps. 100 (2, Vulgate): "Sing joyfully to God, all the earth: serve the Lord with gladness"; "Rejoice in the Lord always; again I will say, Rejoice" (Phil. 4:4). Indeed, a person should always rejoice because joy keeps a man in good condition, whereas one cannot continue long that which causes sorrow. Secondly, the good should have in themselves a zeal for perfection; in regard to this he says, mend your ways [be perfect], i.e., always tend to what is perfect: "Therefore let us leave the elementary doctrine of Christ and go on to maturity [perfectionem]" (Heb. 6:1). What is said here is not a precept to be perfect, but always tend toward perfection. And this is necessary because a person who does not aim at progressing is in danger of falling back. For we notice that unless the rowers strive to go forward, the ship always goes backward. This is what the Lord said: "You, therefore, must be perfect, as your heavenly Father is perfect" (Matt. 5:48). To our neighbor we must give exhortations to good; in regard to this he says, heed my appeal: "And he gave to every one of them commandment concerning his neighbour" (Sir. 17:12, Vulgate); "He who exhorts, in his exhortation" (Rom. 12:8); "And let him who hears say 'Come'" (Rev. 22:17). There are two things which should be common to all, namely, that they agree: therefore he says, agree with one another; and that they be at peace: hence he says, live in peace. These two things are so related that one is external and the other internal. For it is clear that bodies cannot be preserved and kept orderly unless the members are mutually coordinated. In like manner neither the Church nor the members of the Church, unless they are in proper order and united one with another. But there is a double union required for uniting the members of the Church: one is interior, that is, that they agree by faith in regard to the intellect by believing the same things, and by love in the will by loving the same things. Hence he says, agree with one another, i.e., agree in regard to matters of faith, and love the same things with the affection of charity. For true wisdom is present when the activity of the intellect is perfected and consummated by the repose and delight experienced by the affections: "That together you may with one voice glorify the God and Father of our Lord Jesus Christ" (Rom. 15:6); "That all of you agree" (1 Cor. 1:10); "Complete my joy by being of the same mind, having the same love, being in full accord and of one mind" (Phil. 2:2). The other is exterior, namely, peace: therefore he says, live in peace among yourselves: "Strive for peace with all men" (Heb. 12:14); "Seek peace, and pursue it" (Ps. 34:15); "Now may the Lord of peace himself give you peace at all times in all ways" (2 Th. 3:16). Then when he says, the God of love and peace will be with you, he mentions the reward given to those who fulfil these admonitions. As if to say: if you keep peace among you, the God of love and peace will be with you. In regard to this it should be noted that among the Gentiles was a custom that certain gifts be used as names for the gods, because although there is but one God, nevertheless certain special gifts were used for naming the gods from those gifts. Thus, from the gift of peace they call a god the god of peace, and from the gift of salvation, the god of salvation. Alluding to this practice, the Apostle says: the God of love and peace will be with you, not that peace is one god, as they said, but Christ is called the God of peace because he is the giver of peace and is one who loves: "My peace I give to you" (Jn. 14:27); "For God is not a God of confusion but of peace" (1 Cor. 14:53); "God's love has been poured into our hearts through the Holy Spirit which has been given to us" (Rom. 5:5). He is also the author of peace: "In me you may have peace. In the world you have tribulation" (Jn. 16:33); "His abode has been established in peace" (Ps. 71:3, Vulgate). Furthermore, he is not only the God of peace, but also of love; hence, he says: the God of love and peace will be with you. This is so, because a person who exists in true peace of heart and body exists in charity, and "He who abides in love abides in God, and God abides in him" (1 Jn. 4:16); and because a person merits only through peace and love: "If a man loves me, he will keep my word, and my Father will love him" (Jn. 14:23).

The apostle again says that this is the third time he has purposed to come and see them; and threatens that he will, by the power of Christ, punish every incorrigible sinner, Co2 13:1-4. Exhorts them to examine themselves, whether they be in the faith, Co2 13:5, Co2 13:6. Prays that they may do no evil, Co2 13:7. And shows how ardently he wished their complete restoration to unity and purity, Co2 13:8, Co2 13:9. Tells them for what reason he writes to them, Co2 13:10. Bids them farewell, Co2 13:11, Gives them some directions, and concludes with his apostolical benediction, Co2 13:12-14.

Finally - Λοιπον· All that remains for me now to write is, to wish you all manner of happiness, and so to take my leave. Farewell - A good wish, from our old mother tongue, compounded of to go, and fairly, properly, or with felicity; go on prosperously! This is the spirit of this good wish. The Greek χαιρετε signifies nearly the same thing. Χαιρω means to be very joyous; χαιρετε, be joyous and happy, be ever prosperous; this was among the last words which Cyrus, when dying, spoke to his friends. Be perfect - Καταρτιζεσθε· Be compact; get into joint again; let unity and harmony be restored. See the note on Co2 13:9. Be of good comfort - Παρακαλεισθε· Receive admonition; for παρακαλεω signifies to admonish, beg, entreat, and also to comfort. Receive admonition, that ye may receive comfort. If ye take my advice, ye shall have consolation; if ye do not, ye will have nothing but misery and wo. Be of one mind - Το αυτο φρονειτε· Think the same; let there be no dissensions among you. Be of the same creed, and let disputes about that religion which should be the bond of peace for ever subside. Live in peace - Ειρηνευετε· Cultivate peace; or, as he says elsewhere, Follow peace, and pursue it, Heb 12:14. Cultivate a peaceable disposition, and neither say nor do any thing which has a tendency to irritate each other. And the God of love and peace shall be with you - While ye are full of contentions, dissensions, and discord, peace can have no place among you; and as to love, the fulfilling of the law, that worketh no ill to its 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.

HE THREATENS A SEVERE PROOF OF HIS APOSTOLIC AUTHORITY, BUT PREFERS THEY WOULD SPARE HIM THE NECESSITY FOR IT. (Co2 13:1-14) This is the third time I am coming to you--not merely preparing to come to you. This proves an intermediate visit between the two recorded in Act 18:1; Act 20:2. In the mouth of two or three witnesses shall every word be established--Quoted from Deu 19:15, Septuagint. "I will judge not without examination, nor will I abstain from punishing upon due evidence" [CONYBEARE and HOWSON]. I will no longer be among you "in all patience" towards offenders (Co2 12:12). The apostle in this case, where ordinary testimony was to be had, does not look for an immediate revelation, nor does he order the culprits to be cast out of the church before his arrival. Others understand the "two or three witnesses" to mean his two or three visits as establishing either (1) the truth of the facts alleged against the offenders, or (2) the reality of his threats. I prefer the first explanation to either of the two latter.

farewell--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" (Co2 1:24; Phi 4:4). Be perfect--Become perfect by filling up what is lacking in your Christian character (Eph 4:13). be of good comfort-- (Co2 1:6; Co2 7:8-13; Th1 4:18).