The love of the body of Christ elsewhere reached out to enfold the Corinthians in unity. Perhaps Paul meant "all the saints" with him where he was in Macedonia when he wrote this epistle. [source][source][source]
"Like the "holy kiss," this epistolary greeting was an expression of unity within the one body of Christ." [1][source]
Context Summary
2 Corinthians 13:7-14 - How To Be Built Up
None can really injure the truth or stop its victorious progress. As well try to stop the sunrise. We often help others most in our weakness, because then we rely most on the Spirit of God. It is the noblest end of life to build up others through our own expenditure, even to the draining of our strength and resources. The world is apt at destruction; and indeed not much art is required for pulling down. But the divine work is to build; we have God's authority for that.
The valedictory address is very touching. Be perfected, 2 Corinthians 13:11, r.v., is really "be adjusted," "properly jointed," "articulated." God desires to set us as a skilful surgeon sets a dislocated limb. Let Him do it; let the Comforter comfort; let love and peace enter with the Holy Dove; and see that the inner atmosphere does not hinder the gracious healing work of the Spirit of God.
Note the threefold benediction, which maintains the doctrine of the Trinity, 2 Corinthians 13:14. The love of the Father is the fountain of all; the grace of the Lord Jesus is the channel for all; while the communion of the Holy Spirit brings us into partnership with the aims and resources of God. The salutation of the saints and the divine benediction are the worthy close of this noble letter [source]
Chapter Summary: 2 Corinthians 13
1Paul threatens severity, and the power of his apostleship, against obstinate sinners 5And, advising them to a trial of their faith, 7and to a reformation of their sins before his coming, 11he concludes his epistle with a general exhortation and a prayer
Greek Commentary for 2 Corinthians 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 [η χαρις του Κυριου Ιησου Χριστου και η αγαπη του τεου και η κοινωνια του αγιου πνευματος μετα παντων υμων] This benediction is the most complete of them all. It presents the persons of the Trinity in full form. From 2 Thessalonians 3:17 it appears that Paul wrote the greeting or benediction with his own hand. We know from Romans 15:19 that Paul went round about unto Illyricum before, apparently, he came on to Corinth. When he did arrive (Acts 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.sa120 [source]
Reverse Greek Commentary Search for 2 Corinthians 13:13
1 Corinthians 2:11The spirit of man that is in him [αντρωπος] The self-consciousness of man that resides in the man or woman (generic term for mankind, το πνευμα του τεου anthrōpos). The Spirit of God (το εν αυτωι to pneuma tou theou). Note the absence of Πνευμα to en autōi It is not the mere self-consciousness of God, but the personal Holy Spirit in his relation to God the Father. Paul‘s analogy between the spirit of man and the Spirit of God does not hold clear through and he guards it at this vital point as he does elsewhere as in Romans 8:26 and in the full Trinitarian benediction in 2 Corinthians 13:13. Pneuma in itself merely means breath or wind as in John 3:8. To know accurately Paul‘s use of the word in every instance calls for an adequate knowledge of his theology, and psychology. But the point here is plain. God‘s Holy Spirit is amply qualified to make the revelation claimed here in 1 Corinthians 2:6-10. [source]
1 Corinthians 2:11The Spirit of God [το εν αυτωι] Note the absence of Πνευμα to en autōi It is not the mere self-consciousness of God, but the personal Holy Spirit in his relation to God the Father. Paul‘s analogy between the spirit of man and the Spirit of God does not hold clear through and he guards it at this vital point as he does elsewhere as in Romans 8:26 and in the full Trinitarian benediction in 2 Corinthians 13:13. Pneuma in itself merely means breath or wind as in John 3:8. To know accurately Paul‘s use of the word in every instance calls for an adequate knowledge of his theology, and psychology. But the point here is plain. God‘s Holy Spirit is amply qualified to make the revelation claimed here in 1 Corinthians 2:6-10. [source]
Galatians 6:18 [] The farewell salutation is much briefer than that in2 Corinthians 13:13, but identical with that inPhilemon 1:25. He calls them “brethren” (αδελποι adelphoi) in spite of the sharp things spoken to them.sa120 [source]
2 Thessalonians 2:16And God our Father [και ο τεος ο πατηρ ημων] It is uncertain whether the first article ο ho is genuine as it is absent in B D. Usually Paul has the Father before Christ except here, 2 Corinthians 13:13; Galatians 1:1. [source]
Revelation 1:4The seven Spirits [τῶν ἑπτὰ πνευμάτων] Paul nowhere joins the Spirit with the Father and the Son in his opening salutations. The nearest approach is 2 Corinthians 13:13. The reference is not to the seven principal angels (Revelation 8:2). These could not be properly spoken of as the source of grace and peace; nor be associated with the Father and the Son; nor take precedence of the Son, as is the case here. Besides, angels are never called spirits in this book. With the expression compare Revelation 4:5, the seven lamps of fire, “which are the seven Spirits of God:” Revelation 3:1, where Jesus is said to have “the seven Spirits of God.” Thus the seven Spirits belong to the Son as well as to the Father (see John 15:26). The prototype of John's expression is found in the vision of Zechariah, where the Messiah is prefigured as a stone with seven eyes, “the eyes of the Lord, which run to and fro through the whole earth” (Zechariah 3:9; Zechariah 4:10). Compare also the same prophet's vision of the seven-branched candlestick (Zechariah 4:2). Hence the Holy Spirit is called the Seven Spirits; the perfect, mystical number seven indicating unity through diversity (1 Corinthians 12:4). Not the sevenfold gifts of the Spirit are meant, but the divine Personality who imparts them; the one Spirit under the diverse manifestations. Richard of St. Victor (cited by Trench, “Seven Churches”) says: “And from the seven Spirits, that is, from the sevenfold Spirit, which indeed is simple in nature, sevenfold in grace.”-DIVIDER-
[source]
Greek Commentary for 2 Corinthians 13:13
This benediction is the most complete of them all. It presents the persons of the Trinity in full form. From 2 Thessalonians 3:17 it appears that Paul wrote the greeting or benediction with his own hand. We know from Romans 15:19 that Paul went round about unto Illyricum before, apparently, he came on to Corinth. When he did arrive (Acts 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.sa120 [source]
Reverse Greek Commentary Search for 2 Corinthians 13:13
God is the agent Old word from κοινωνος Koinéōnos partner for partnership, participation as here and 2 Corinthians 13:13.; Philemon 2:1; Philemon 3:10. Then it means fellowship or intimacy as in Acts 2:42; Galatians 2:9; 2 Corinthians 6:14; 1 John 1:3, 1 John 1:7. And particularly as shown by contribution as in 2 Corinthians 8:4; 2 Corinthians 9:13; Philemon 1:5. It is high fellowship with Christ both here and hereafter. [source]
Old word from κοινωνος Koinéōnos partner for partnership, participation as here and 2 Corinthians 13:13.; Philemon 2:1; Philemon 3:10. Then it means fellowship or intimacy as in Acts 2:42; Galatians 2:9; 2 Corinthians 6:14; 1 John 1:3, 1 John 1:7. And particularly as shown by contribution as in 2 Corinthians 8:4; 2 Corinthians 9:13; Philemon 1:5. It is high fellowship with Christ both here and hereafter. [source]
The self-consciousness of man that resides in the man or woman (generic term for mankind, το πνευμα του τεου anthrōpos). The Spirit of God (το εν αυτωι to pneuma tou theou). Note the absence of Πνευμα to en autōi It is not the mere self-consciousness of God, but the personal Holy Spirit in his relation to God the Father. Paul‘s analogy between the spirit of man and the Spirit of God does not hold clear through and he guards it at this vital point as he does elsewhere as in Romans 8:26 and in the full Trinitarian benediction in 2 Corinthians 13:13. Pneuma in itself merely means breath or wind as in John 3:8. To know accurately Paul‘s use of the word in every instance calls for an adequate knowledge of his theology, and psychology. But the point here is plain. God‘s Holy Spirit is amply qualified to make the revelation claimed here in 1 Corinthians 2:6-10. [source]
Note the absence of Πνευμα to en autōi It is not the mere self-consciousness of God, but the personal Holy Spirit in his relation to God the Father. Paul‘s analogy between the spirit of man and the Spirit of God does not hold clear through and he guards it at this vital point as he does elsewhere as in Romans 8:26 and in the full Trinitarian benediction in 2 Corinthians 13:13. Pneuma in itself merely means breath or wind as in John 3:8. To know accurately Paul‘s use of the word in every instance calls for an adequate knowledge of his theology, and psychology. But the point here is plain. God‘s Holy Spirit is amply qualified to make the revelation claimed here in 1 Corinthians 2:6-10. [source]
The farewell salutation is much briefer than that in2 Corinthians 13:13, but identical with that inPhilemon 1:25. He calls them “brethren” (αδελποι adelphoi) in spite of the sharp things spoken to them.sa120 [source]
Communion with the Holy Spirit, whose first fruit is love. Galatians 5:22. Participation in His gifts and influences. Compare 2 Peter 1:4, and 2 Corinthians 13:13. [source]
Paul prefers this noble word to the customary ερρωστε errōsthe (Farewell, Be strong). See 2 Thessalonians 3:18 for identical close save added παντων pantōn (all). A bit shorter form in 1 Corinthians 16:23; Romans 16:20 and still shorter in Colossians 4:18; 1 Timothy 6:21; Titus 3:15; 2 Timothy 4:22. The full Trinitarian benediction we find in 2 Corinthians 13:13.sa120 [source]
It is uncertain whether the first article ο ho is genuine as it is absent in B D. Usually Paul has the Father before Christ except here, 2 Corinthians 13:13; Galatians 1:1. [source]
Paul nowhere joins the Spirit with the Father and the Son in his opening salutations. The nearest approach is 2 Corinthians 13:13. The reference is not to the seven principal angels (Revelation 8:2). These could not be properly spoken of as the source of grace and peace; nor be associated with the Father and the Son; nor take precedence of the Son, as is the case here. Besides, angels are never called spirits in this book. With the expression compare Revelation 4:5, the seven lamps of fire, “which are the seven Spirits of God:” Revelation 3:1, where Jesus is said to have “the seven Spirits of God.” Thus the seven Spirits belong to the Son as well as to the Father (see John 15:26). The prototype of John's expression is found in the vision of Zechariah, where the Messiah is prefigured as a stone with seven eyes, “the eyes of the Lord, which run to and fro through the whole earth” (Zechariah 3:9; Zechariah 4:10). Compare also the same prophet's vision of the seven-branched candlestick (Zechariah 4:2). Hence the Holy Spirit is called the Seven Spirits; the perfect, mystical number seven indicating unity through diversity (1 Corinthians 12:4). Not the sevenfold gifts of the Spirit are meant, but the divine Personality who imparts them; the one Spirit under the diverse manifestations. Richard of St. Victor (cited by Trench, “Seven Churches”) says: “And from the seven Spirits, that is, from the sevenfold Spirit, which indeed is simple in nature, sevenfold in grace.”-DIVIDER- [source]
Perfect passive predicate participle of τοπος hetoimazō for which verb see Matthew 20:23; Revelation 8:6; Revelation 9:7, Revelation 9:15; Revelation 16:12; Revelation 19:7; Revelation 21:2, and for its use with απο του τεου topos John 14:2. and for the kind of fellowship meant by it (Psalm 31:21; 2 Corinthians 13:13; Colossians 3:3; 1 John 1:3). [source]
Hebrew redundancy (where - there) as in Revelation 3:8; Revelation 8:9, Revelation 8:9; Revelation 13:8, Revelation 13:12; Revelation 17:9; Revelation 20:8.Prepared (ετοιμαζω hētoimasmenon). Perfect passive predicate participle of τοπος hetoimazō for which verb see Matthew 20:23; Revelation 8:6; Revelation 9:7, Revelation 9:15; Revelation 16:12; Revelation 19:7; Revelation 21:2, and for its use with απο του τεου topos John 14:2. and for the kind of fellowship meant by it (Psalm 31:21; 2 Corinthians 13:13; Colossians 3:3; 1 John 1:3).Of God “From (by) God,” marking the source as God (Revelation 9:18; James 1:13). This anticipatory symbolism is repeated in Revelation 12:13.That there they may nourish her (ινα hina ekei trephōsin autēn). Purpose clause with τρεπουσιν hina and the present for continued action: active subjunctive according to A P though C reads τρεπεται trephousin present active indicative, as is possible also in Revelation 13:17 and certainly so in 1 John 5:20 (Robertson, Grammar, p. 984), a solecism in late vernacular Greek. The plural is indefinite “they” as in Revelation 10:11; Revelation 11:9. One MSS. has trephetai (is nourished). The stereotyped phrase occurs here, as in Revelation 11:2., for the length of the dragon‘s power, repeated in Revelation 12:14 in more general terms and again in Revelation 13:5. [source]