2 Corinthians 13:14

Contextual Overview

¹¹ Now, brothers and sisters, be filled with joy. Try to make everything right, and do what I have asked you to do. Agree with each other, and live in peace. Then the God of love and peace will be with you. ¹¹ Finally, brethren, farewell. Mend your ways, heed my appeal, agree with one another, live in peace, and the God of love and peace will be with you. ¹¹ Finallye brethren fare ye well be perfect be of good comforte be of one mynde lyve in peace and the God of love and peace shalbe with you. ¹¹ Finally, brothers, rejoice. Be perfected, be comforted, be of the same mind, live in shalom, and the God of love and shalom will be with you. ¹¹ Finally, brothers and sisters, rejoice, mend your ways, be comforted, be like-minded, live in peace; and the God of love and peace will be with you. ¹¹ Now, brothers and sisters, I say good-bye. Live in harmony. Do what I have asked you to do. Agree with each other, and live in peace. Then the God of love and peace will be with you. ¹¹ Finally, brothers, farewell. Be perfected; be comforted; be of the same mind; live in peace: and the God of love and peace shall be with you. ¹¹ Finally, brethren, farewell. Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace will be with you. 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. ¹¹ Finally, brothers, rejoice. Be perfected, be comforted, be of the same mind, live in peace, and the God of love and peace will be with you.

Bible Verse Review
  from Treasury of Scripure Knowledge

The grace: Numbers 6:23-27, Matthew 28:19, John 1:16, John 1:17, Romans 1:7, Romans 16:20, Romans 16:24, 1 Corinthians 16:23, Revelation 1:4, Revelation 1:5

the love: Romans 5:5, Romans 8:39, Ephesians 6:23, 1 John 3:16, Jude 1:21

the communion: John 4:10, John 4:14, John 7:38, John 14:15-17, Romans 8:9, Romans 8:14-17, 1 Corinthians 3:16, 1 Corinthians 6:19, 1 Corinthians 12:13, Galatians 5:22, Ephesians 2:18, Ephesians 2:22, Ephesians 5:9, Philippians 2:1, 1 John 1:3, 1 John 3:24

Amen: Matthew 6:13, Matthew 28:20, Romans 16:20, Romans 16:27, 1 Corinthians 14:16

Reciprocal: Leviticus 9:22 - his hand Joshua 6:27 - the Lord 1 Samuel 3:19 - the Lord Psalms 67:1 - God Psalms 72:15 - prayer John 5:23 - all men John 14:26 - Holy Ghost Acts 15:11 - that Acts 15:40 - being Romans 15:33 - be 1 Corinthians 15:43 - in power 2 Corinthians 8:9 - the grace 2 Corinthians 13:11 - with Galatians 1:3 - General Galatians 6:18 - the grace Ephesians 2:5 - grace ye Ephesians 6:24 - Grace Philippians 4:23 - General Colossians 4:18 - Grace 1 Timothy 1:14 - the grace 2 Timothy 4:22 - The Lord Philemon 1:3 - General Hebrews 7:7 - the less 1 Peter 1:2 - Grace 1 John 5:7 - The Father Revelation 22:21 - General

Cross-References

Genesis 13:10
And Lot lifted up his eyes and saw that the Jordan Valley was well watered everywhere like the garden of the Lord , like the land of Egypt, in the direction of Zoar. (This was before the Lord destroyed Sodom and Gomorrah.)

Genesis 13:10
And Lot lifted up his eyes, and saw all the Plain of the Jordan, that it was well watered everywhere, before Yahweh destroyed Sodom and Gomorrah, like the garden of Yahweh, like the land of Egypt, as you go to Zoar.

Genesis 13:10
Lot looked all around and saw the whole Jordan Valley and that there was much water there. It was like the Lord 's garden, like the land of Egypt in the direction of Zoar. (This was before the Lord destroyed Sodom and Gomorrah.)

Genesis 13:10
Lot looked up and saw the whole region of the Jordan. He noticed that all of it was well-watered (before the Lord obliterated Sodom and Gomorrah) like the garden of the Lord , like the land of Egypt, all the way to Zoar.

Genesis 13:10
And Lot lifted up his eyes, and beheld all the plain of Jordan, that it [was] well watered every where, before the LORD destroyed Sodom and Gomorrah, [even] as the garden of the LORD, like the land of Egypt, as thou comest to Zoar.

Genesis 13:10
Lot lifted up his eyes, and saw all the plain of the Jordan, that it was well watered every where, before Yahweh destroyed Sodom and Gomorrah, like the garden of Yahweh, like the land of Egypt, as you go to Zoar.

Genesis 13:10
So Lot looked and saw that the valley of the Jordan was well watered everywhere—this was before the LORD destroyed Sodom and Gomorrah; [it was all] like the garden of the LORD, like the land of Egypt, as you go to Zoar [at the south end of the Dead Sea].

Genesis 13:10
And so Loth reiside hise iyen, and seiy aboute al the cuntrei of Jordan, which was al moistid, bifor that the Lord distriede Sodom and Gomorre, as paradis of the Lord, and as Egipt, as men comen in to Segor.

Genesis 13:10
And Lot lifteth up his eyes, and seeth the whole circuit of the Jordan that it [is] all a watered country (before Jehovah's destroying Sodom and Gomorrah, as Jehovah's garden, as the land of Egypt,) in thy coming toward Zoar,

Genesis 13:10
And Lot looked out and saw that the whole plain of the Jordan, all the way to Zoar, was well watered like the garden of the LORD, like the land of Egypt. (This was before the LORD destroyed Sodom and Gomorrah.)

Gill's Notes on the Bible

The grace of the Lord Jesus Christ.... Meaning either the love of Christ; see 2 Corinthians 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", Philippians 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.

Barnes' Notes on the Bible

The grace of the Lord Jesus Christ - see the note, Romans 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 εἴῃ eiē, “May the grace,” etc., is to be supplied. It is the expression of a desire that the favors here referred to may descend on all for whom they are thus invoked.

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, 1 Corinthians 10:16. The word “communion” (κοινωνία koinōnia) means properly participation, fellowship, or having anything in common; Acts 2:42; Rom 15:26; 1 Corinthians 1:9; 1 Corinthians 10:16; 2Co 6:14; 2 Corinthians 8:4; 2 Corinthians 9:13; Galatians 2:9; Eph 3:9; 1 John 1:3. This is also a wish or prayer of the apostle Paul; and the desire is either that they might partake of the views and feelings of the Holy Spirit; that is, that they might have fellowship with him; or that they might all in common partake of the gifts and graces which the Spirit of God imparts. He gives love, joy, peace, long-suffering, gentleness, goodness, faith Galatians 5:22, as well as miraculous endowments; and Paul prays that these things might be imparted freely to all the church in common, that all might participate in them; all might share them.

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.

(2) There 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!

(3) The 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.

(4) The 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?

(5) The 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.

(6) Nothing 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.

Clarke's Notes on the Bible

Verse 2 Corinthians 13:14. The grace of the Lord Jesus Christ — All the favour 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 Saviour 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 Saviour, be ever with you!

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!

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!

κοινωνια, which we translate fellowship and communion, signifies properly participation; having things in common; partaking with each other. This points out the astonishing privileges of true believers: they have communion with God's Spirit; share in all its gifts and graces; walk in its light; through him they have the fullest confidence that they are of God, that he is their father and friend, and has blotted out all their iniquities: this they know by the Spirit which he has given them. And is it possible that a man shall be a partaker with the Holy Ghost, and not know it! that he shall be full of light and love, and not know it! that he shall have the spirit of adoption, by which he can cry, Abba! Father! and yet know nothing of his relationship to God, but by inference from indirect proofs! In a word, that he shall have the grace of our Lord Jesus Christ, the love of God, and the communion of the Holy Ghost with him, and all the while know nothing certain of the grace, as to his portion in it; feel nothing warming from the love, as to its part in him; and nothing energetic from the communion, as to his participation in the gifts and graces of this Divine energy! This is all as absurd as it is impossible. Every genuine Christian, who maintains a close walk with God, may have as full an evidence of his acceptance with God as he has of his own existence. And the doctrine that explains away this privilege, or softens it down to nothing, by making the most gracious and safe state consistent with innumerable doubts and fears and general uncertainty, is not of God. It is a spurious gospel, which, under the show of a voluntary humility, not only lowers, but almost annihilates, the standard of Christianity.

This text, as well as that, Matthew 3:16-17, and that other, Matthew 28:19, strongly marks the doctrine of the holy TRINITY. See the note on this latter text. 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.

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.