2 Corinthians 13: Final Warnings and Conclusion

Introduction

For the general setting on which this chapter rests, see the introduction to chapter 10. In this chapter, Paul brings his epistle to a close. In the first portion, he continues his warning that he fully intends to use his apostolic power against any he finds yet unrepentant when he arrives. Since the recalcitrant Saints want proof that Christ speaks through him, he assures them that his actions will prove his apostolic authority. He therefore bids them to do a self-examination to make sure they themselves are yet in the faith. In the process, he states they will discover that Paul and his associates do have that spirit. He assures them, however, that it is his hope that they will find themselves in possession of the spirit even if he should hypothetically be found not to, for the truth of the matter must prevail. Therefore, even if he should be found weak, he is thrilled with their strength, and his prayer is for their further development in this area. It is for this latter reason, he assures them, that he is motivated to write. He really does not want to have to use harsh measures against them because, ultimately, the Lord gave him the assignment with its accompanying authority not to tear down but to build up. In the closing verses, the Apostle admonishes his audience to leave in peace so that God’s love may have place in them and then closes with his benediction.

The chapter clearly “communicates a resounding note of accountability”¹ but with an undertone of care and concern. The Apostle sincerely does not want to deal with these people harshly. Even so, his heavenly assigned mission demands that he build them up even if he must tear some down to do so. He assures his audience that he will not hesitate to fulfill his divine mandate one way or another. It is their choice.

Warning of Impending Discipline (13:1–4)

Greek Text

1 Τρίτον τοῦτο ἔρχομαι πρὸς ὑμᾶς· ἐπὶ στόματος δύο μαρτύρων καὶ τριῶν σταθήσεται πᾶν ῥῆμα. 2 προείρηκα καὶ προλέγω ὡς παρὼν τὸ δεύτερον καὶ ἀπὼν νῦν, τοῖς προημαρτηκόσιν καὶ τοῖς λοιποῖς πᾶσιν, ὅτι ἐὰν ἔλθω εἰς τὸ πάλιν οὐ φείσομαι,3 ἐπεὶ δοκιμὴν ζητεῖτε τοῦ ἐν ἐμοὶ λαλοῦντος Χριστοῦ· ὃς εἰς ὑμᾶς οὐκ ἀσθενεῖ ἀλλὰ δυνατεῖ ἐν ὑμῖν,4 καὶ γὰρ ἐσταυρώθη ἐξ ἀσθενείας, ἀλλὰ ζῇ ἐκ δυνάμεως θεοῦ. καὶ γὰρ ἡμεῖς ἀσθενοῦμεν ἐν αὐτῷ, ἀλλὰ ζήσομεν σὺν αὐτῷ ἐκ δυνάμεως θεοῦ εἰς ὑμᾶς. [SBLGNT]

Translation Notes and Comments

13:1 This is the third time I am coming to you / This is the third time I will come to you: Paul repeats his intent to come to Corinth (12:14). He does so as a means of introducing the next segment of his address.² His first visit was his months-long stay when he brought the gospel to them. The second appears to have been his quick trip made during his work in Ephesus that resulted in his sending them the severe letter.

The verb ἔρχομαι (erchomai), “to come,” though in the present tense, has a future cast and therefore is rendered “will come.”³ This usage stresses the idea that the anticipated event, in this case Paul’s visit, will be realized shortly and with certainty.⁴ The Apostle’s statement should be seen less as one of intent and more as one of exasperation.

In the mouth of two or three witnesses shall every word be established / “By the mouth of two or three witnesses every matter will be established”: Paul quotes from the Old Testament scripture Deuteronomy 19:15. Doing so enables him to focus specifically on the point he wants to make. The verse stands as the basis of Old Testament distillery action. It establishes the procedure that such action requires more than one witness. Though no fewer than two are demanded, more can be brought to the case, the use of the numeral “three” not limiting the number of witnesses.⁵

Paul uses the quote without the usual introduction, “It is written.” He likely feels he does not need to because his audience will recognize that, through the paraphrase, he is indicating the second reason for his upcoming visit.⁶ It will focus on disciplinary action of some kind.

But who or what are the witnesses, and about what do they witness? One idea is that Paul is referring to a justification some of his enemies are using to bring formal charges against him. If that is the case, he is signaling that he is well aware of their planned action. Another is that he is referring to his own warnings against his adversaries, two of which have already been given during his first and second visits among them, and the third is about to be executed.⁷ In this case, he is signaling that his disciplinary actions will be unilateral. Another is that he plans to hold a formal inquiry, one that will follow all necessary regulations, including the use of witnesses to sustain charges.⁸ Based on Restoration practice, even during the early period of Church history, a disciplinary counsel rather than the sole and independent action of the Apostle himself, though not certain, seems more in order.

13:2 I told you before, and foretell you, as if I were present, the second time; and being absent now I write to them which heretofore have sinned, and to all other / I have warned those who sinned before as well as all the others, like I did when I was present on my second visit and I am now warning them when I am not present: This is a rather complicated clause in Greek and takes some parsing to get at its sense. The aorist verb προεῖπον (proeipon) means “to tell beforehand,” often connoting a warning.⁹ It is here found in the first person singular of the perfect tense and can be rendered as both “I have told beforehand” and “I have warned.” The verb προλέγω (prolegō) also means “to tell beforehand.”¹⁰ Thus we render the phrase προείρηκα καὶ προλέγω (proeirēka kai prolegō) as “I have warned and am warning.”

The next phrase is introduced by the conjunction ὡς (hōs), “as, like”¹¹ (with an understood “I did”). The conjunction modifies the verb πάρειμι (pareimi), “to be present,”¹² found here as a present participle used circumstantially in a temporal sense, thus rendered “when I was present.” The articular neuter adjective τὸ δεύτερον (to deuteron) is used adverbially with the sense “the second time,”¹³ referring to his second visit to the area.

Next phrase is introduced by the conjunction καί (kai), “and,” followed by the verb ἄπειμι (apeimi), “to be absent,”¹⁴ also as a present participle used circumstantially in a temporal sense, thus meaning “when I am not present.” The adverb νῦν (nyn), “now,”¹⁵ reinforces the temporal sense of the participle. The phrase “I am warning them” is not in the Greek but is inferred by context, and we have added it in our Rendition for clarity.

The verb προαμαρτάνω (proamartanō) means “to sin previously.”¹⁶ It is found here as a plural participle in the perfect tense and with its modifying definite article τοῖς (tois), “those who,” refers to all who had sinned before Paul’s second visit and were warned by him at that time. The perfect tense suggests these people had not taken his warning seriously and, therefore, refused to repent.

The adjective λοιπός (loipos), “that which remains,”¹⁷ found here as a plural, together with its adjective πᾶσιν (pasin), “all,”¹⁸ refers to “all the others,” but just who Paul has in mind is ambiguous. It could include those who had fallen into sin since Paul’s last visit, those who had sinned before then but whom he had not personally confronted, or those under the influence of the interlopers. Whatever the case, Paul’s point is that he will not overlook improper behavior on the part of anyone this time.

that, if I come again, I will not spare / that if I come again, I will not spare anyone: The conditional conjunction ἐάν (ean), “if,” with the aorist subjunctive refers to a condition that is “uncertain of fulfillment, but still likely”¹⁹—namely, Paul’s upcoming visit.²⁰ Here Paul combines the conjunction with the aorist subjunctive form of the verb ἔρχομαι (erchomai), “to come,” thus connoting that Paul thinks it is likely that the confrontation will take place.²¹

The future form of the verb φείδομαι (pheidomai), “to spare,” means to “save from loss or discomfort.”²² The negative particle οὐ (ou), “not,” indicates that no such leniency will be taken.

13:3 Since ye seek a proof of Christ speaking in me / since you demand proof of Christ speaking in me: This phrase does not begin a new thought, as in the KJV, but concludes the previous one. The conjunction ἐπεί (epei), “since,” marks a reason or cause²³ and signals why Paul will not spare any who continue to resist his warnings.

The verb ζητέω (zēteō) usually means “to seek,”²⁴ but in this instance, context suggests a stronger rendering, thus “demand.”²⁵ The noun δοκιμή (dokimē) usually refers both to a testing process and also the results of that process, “proof.”²⁶

The preposition ἐν (en), “in,” denotes not the place but the agent of the action.²⁷ The verb λαλέω (laleō), found here as a present participle, usually means “to speak or talk,”²⁸ but in this context, it nuances the Savior’s delegated authority. What Paul is saying is that those resisting him “have challenged his Apostolic authority”²⁹ and, by this means, forced his hand.

which to you-ward is not weak / who is not weak in dealing with you: The relative pronoun ὃς (hos), “who,”³⁰ refers to Jesus, not Paul. This and the next phrase make up a short digression in which the Apostle emphasizes the present reality of how Christ continues to deal with the Saints. In this phrase, Paul’s emphasis is on the Savior’s manifest strength as experienced by Paul’s audience.

The verb ἀσθενέω (astheneō), “to be weak,” refers to that which lacks strength either from being ill, incapacitated, limited, or powerless³¹ but nuances ineffectiveness or impotence.³² Paul negates these limitations with the use of the particle οὐ (ou), “not,” and thereby tacitly emphasizes the unlimited capacity and power of the Lord.

In the prepositional phrase εἰς ὑμᾶς (eis hymas), the preposition can denote a reference to something, thus “in respect to you,”³³ or it can denote a special aspect, thus “toward” or “in dealing with you.” The latter seems better since it hints at an interpersonal relationship with the Lord.³⁴

but is mighty in you / but is powerful among you: The conjunction ἀλλά (alla), “but,”³⁵ marks an emphatic contrast with the weakness mentioned above and thus emphasizes the power of God. The verb δυνατέω (dynateō), “be effective,” denotes a display of capability.³⁶ Since its cognates are δύναμις (dymamis) and δυνατός (dynatos), both referring to what is powerful and mighty, we have rendered the word as “powerful” with the idea that it is by the display of God’s power that God is effective among the Saints. This is likely a reference to the displays of power that began at the time Paul introduced the gospel to these people and continued after he left (1 Cor. 12:4–11).

In the prepositional phase ἐν ὑμῖν (en hymin), the preposition “in you” could mean that Christlike power is exercised “in” or “through” each individual or that it is exercised “among” them—that is, as a body.³⁷ Given Paul’s treatment of spiritual gifts in 1 Corinthians 12 and 14, the latter seems the better choice.

13:4 For though he was crucified through weakness / For indeed, he was crucified because of weakness: The sentence begins with the phrase καὶ γάρ (kai gar), “for indeed,”³⁸ a phrase that Paul uses to stress a point; in this case it focuses on the Lord’s ἀσθενεία (astheneia), “weakness.” For the range of meanings, see above. The preposition ἐκ (ek), “because of,”³⁹ points to an ultimate condition, in this case the Lord’s self-assumed powerlessness, that allowed this event to happen.⁴⁰

It was this state that allowed the crucifixion to happen. In a theological sense, the noun referred to those self-imposed conditions that made it possible for Christ to suffer and die.⁴¹ These were a result of his condescension, by which he came into mortality and took upon himself “the image” or “form of man” (Mosiah 7:27; 13:34) and suffered as mortals do. It was the “weakness” that his mission imposed that both allowed and forced him to suffer “temptation, and pain of body, hunger, thirst, and fatigue” (Mosiah 3:7) and required him to yield when his enemies considered him to be but “a man, and say that he [had] a devil and [to] scourge him, and [to] crucify him” (Mosiah 3:9).

yet he liveth by the power of God / and yet he lives because of the power of God: The conjunction ἀλλά (alla), “and, yet,” denotes a slightly adversative condition.⁴² It plays off the notion of weakness, thus enhancing the idea of power.

The verb ζάω (zaō), “to live,” does not, in the present context, denote mortal life but rather the transcendent condition of the Divine, one that can be partially realized by the righteous during mortality.⁴³

As above, the preposition ἐκ (ek), “because of,”⁴⁴ points to the ultimate condition that leads to an event. In this case, it is God’s strength as displayed in the Resurrection.⁴⁵ The noun δύναμις (dynamis), “power, might, strength,” also carries the nuance of working wonders.⁴⁶ The phrase stresses the idea that the Savior’s weakness, which allowed for his death, did not stop God’s power from bringing him back to life.

For we also are weak in him / For indeed we are weak in him: On the meaning and thrust of the phrase καὶ γάρ (kai gar), see above. On the verb ἀσθενέω (astheneō), “weak,” see Translation Notes for 13:3.

There is an important manuscript variation with this verse. Some manuscripts have ἐν αὐτῷ (en autō), “in him,” while others have σύν αὐτῷ (syn autō), “with him.” The two textual variants are both possible, and support for each is nearly equally divided.⁴⁷ With the first variant, the preposition ἐν (en), “in,” denotes a “close association within a limit” and points to a very personal association between two parties displayed by the controlling influence of one over the other.⁴⁸ In this case, it would indicate that Paul and his associates carry the same self-imposed weakness as did the Lord; that is, they are deliberately humble and, thus, not willing to push themselves on the Corinthian Saints as they work with and among them. With the second variant, the preposition σύν (syn), “with,” denotes an association with another under some condition.⁴⁹ In this case, it would indicate that the missionaries, as viewed by some of the Corinthians Saints, are weak in the same way that the world saw Jesus—that is, lacking influence, station, and power.⁵⁰ The context gives slight preference to the first nuance.

but we shall live with him by the power of God toward you / but we shall live together with him because of the power of God toward you: The conjunction ἀλλά (alla), signals the expression of a contrast;⁵¹ here it is weakness with power.

On the verb ζάω (zaō), “to live,” see above. It is likely that the nuance here looks less at resurrection and more at the high spiritual quality of life the righteous can have during mortality.⁵² The preposition σύν (syn), “with, together with,” denotes, in the present context, being in association with another⁵³ and suggests a harmonious relationship with the Lord.

The phrase ἐκ δυνάμεως θεός (ek dynameōs theou), “the power of God,” again looks less at the resurrective power of God and more at the authority carried by Paul and his associates.

The preposition εἰς (eis), “for, to, with respect to,”⁵⁴ marks a point of reference, here specifically to the Corinthian branch as a whole. Though it can carry a sense of benefaction,⁵⁵ context suggests that it sounds a note of warning to these people.⁵⁶ Thus the phrase εἰς ὑμᾶς (eis hymas), “toward you, in reference to you,” signals that Paul’s godly power will manifest itself though the apostolic display of sanctions his authority will impose on the Church.⁵⁷

Analysis and Summary

This chapter begins with Paul’s note that this will be his third visit to these people. The tone carries a suggestion of exasperation that such is necessary. Like other branches, they should have been well on their way to self-governance in the discipline of the gospel. They are not, even though he has visited them twice alread,y each serving as a witness to his position. By referring to Deuteronomy 19:15, he stresses that the law of witnesses has been fulfilled, and if he arrives and finds them yet unrepentant, it will not result in sorrow like he had when he wrote his earlier harsh letter. This time he will meet unrepentant sinners with unmitigated severity.⁵⁸ There is no doubt that he plans to hold a formal inquiry conforming to the strictest requirements of ecclesiastical procedure.⁵⁹ He will spare none from his scrutiny (13:2).

Noteworthy is Paul’s change of pronouns from the third-person plural “we” to the first-person singular pronoun “I.” No longer are his references to his work in association with his fellow missionaries. He now focuses on what he personally intends to do and in doing so brings his apostolic authority to center stage. Of course, he has no authority or power other than his word, but that “word” is not of human origin. His word is that of the Lord, for as he has informed these Saints already, “the kingdom of God is not demonstrated by mere [human] words, but by power” (1 Cor. 4:20, NR).⁶⁰

He informs his audience that he has delayed his visit thus far in the hope that such an action will not be necessary (compare 1:23). He then explains why he will take strict action if he does find it necessary: some have challenged his apostolic authority, demanding that he show some sign that Christ speaks through him (13:3). Using his sense of irony, he assures them that his proof will be the opposite of what they likely expect: stern judgment rather than obsequious allowance. His detractors may have based their position on Paul’s actions when he visited them the second time. He apparently had used “the meekness and gentleness of Christ” (10:1), but to no avail. As a result, conditions forced him to withdraw for a time to let matters settle (1:23; 2:1). He then sent them the “severe letter,” an ultimatum as it were, in an attempt to restore his position. This act seems to have worked, as Titus reported, among a large segment of the Saints (7:7, 9–11, 13–16)—likely because such an action fit better with the culture in which the Church sat. These people were accustomed to more callous modes of treatment, especially when being disciplined, not only by both Roman magistrates and local officials but also by members of the upper crust toward those of the lower. That such unkind behavior should not be the case within the Christian community does not seem to have registered with some. Hence, some felt no compunction in yielding to the interlopers’ mistreatment of them (11:20).⁶¹

It is on this basis that these Saints would view Paul’s threatened disciplinary action as proof that he does carry the authority of the Lord. Though Paul does not say so, it would appear his judgment could go so far as excommunications if necessary.⁶² There is good reason why Paul must use such rather harsh measures. The sinners certainly need to be held accountable for their recalcitrance for the sake of spiritual welfare of the Church as a whole, but their spiritual health also depends on their relationship with God’s true Apostle. That requires not only that they move into a moral life but also reject false teachings and those who promulgate them, most notably the false apostles.⁶³

Paul’s mention of the Lord leads him into a short digression. In it, he plays on his paradoxical theme of strength through weakness. He tells his audience that the one who commissioned Paul, even in the Apostle’s weakness, is not himself weak but has displayed his power among the Saints in two ways: through the majesty of the Resurrection by which the Lord overmastered death, and through his empowering of the Saints in discharging their duties.⁶⁴ Paul admits that Jesus was crucified through weakness (ἀσθένεια, astheneia; compare Philip. 2:8 and 1 Pet. 3:18), but that weakness was self-assumed. Even so, he now lives in might through God’s power. By that same power, the Apostle assures his audience, they, too, shall live with Christ.

The force of 13:2 reveals Paul’s desire that his strong language will have the same effect his “severe letter” did in bringing repentance and humility, but to a larger group. Hence, his focus changes from fear that he will be forced to use severe discipline to a much more optimistic hope that the Corinthians will see that an outward lack of power such as the Lord demonstrated is actually not a sign of real weakness and that this is true of Paul as well. Godly power, he insists, will allow all to live with the Lord. Its result would be further reconciliation, allowing the Apostle to fulfill his God-given mission to “build up” the kingdom, rather than tearing down these people. This is possible, Paul’s language reveals, because the power of Christ is yet active among them.⁶⁵

In 13:4, the Apostle draws a parallel. Christ was crucified because of weakness. Admittedly, he only assumed that weakness temporarily, for he always had access to divine power, but he became weak so that God’s will could be accomplished through him. This point is important because the “weakness” of the Lord is often taken to refer exclusively to his human frailty and apparent defenselessness before both Jewish and Roman authorities. Rather, the phrase seems more pointed toward the Savior’s posture of nonretaliation due to his willingness to follow his determined obedience even into the most torturous of deaths (Philip. 2:5–8).⁶⁶

In much the same way, Paul and his associates are “weak in him,” or in the imposition they have placed on themselves to properly carry out his work. By virtue of their relationship with the Savior they must be “weak” in the same way he was—that is, by “choosing a posture of humble obedience before God rather than a power posture that exerts control through power (10:1).”⁶⁷ Paul, especially, refuses to dominate by imposing on their faith and generosity.

Paul’s point, however, is that the Savior’s display of weakness did not stop God from giving the Son eternal life. In the same way, weakness will not stop the Father from working in and through the Apostle and his fellow missionaries. Indeed, Paul will display that very power toward these Saints as he uses his authority to purge the Church, if necessary, of the unrepentant and defiant.

With great expertise, Paul beautifully and skillfully makes his argument. In the last two verses, he adeptly

ties the authenticity of his apostolic ministry not to a power inherent in himself, but ultimately to the power of God, which was preeminently demonstrated in the resurrection of Christ. Thus, when we consider the relational quadrangle and flow of power through these relationships, we find that God’s power underlies all that Paul proclaims here. God’s power was manifested in the resurrection of Christ in the past, will be manifested in Paul’s resurrection in the future, and presently manifests itself in Paul’s christocentric ministry to the Corinthians at present. Paul, in relationship with Christ, manifests the power of the living God in the church. There can be no greater authentication of Paul’s ministry.⁶⁸

A Plea for Self-Examination (13:5–10)

Greek Text

5 Ἑαυτοὺς πειράζετε εἰ ἐστὲ ἐν τῇ πίστει, ἑαυτοὺς δοκιμάζετε· ἢ οὐκ ἐπιγινώσκετε ἑαυτοὺς ὅτι Ἰησοῦς Χριστὸς ἐν ὑμῖν; εἰ μήτι ἀδόκιμοί ἐστε. 6 ἐλπίζω δὲ ὅτι γνώσεσθε ὅτι ἡμεῖς οὐκ ἐσμὲν ἀδόκιμοι.7 εὐχόμεθα δὲ πρὸς τὸν θεὸν μὴ ποιῆσαι ὑμᾶς κακὸν μηδέν, οὐχ ἵνα ἡμεῖς δόκιμοι φανῶμεν, ἀλλʼ ἵνα ὑμεῖς τὸ καλὸν ποιῆτε, ἡμεῖς δὲ ὡς ἀδόκιμοι ὦμεν.8 οὐ γὰρ δυνάμεθά τι κατὰ τῆς ἀληθείας, ἀλλὰ ὑπὲρ τῆς ἀληθείας.9 χαίρομεν γὰρ ὅταν ἡμεῖς ἀσθενῶμεν, ὑμεῖς δὲ δυνατοὶ ἦτε· τοῦτο καὶ εὐχόμεθα, τὴν ὑμῶν κατάρτισιν.10 διὰ τοῦτο ταῦτα ἀπὼν γράφω, ἵνα παρὼν μὴ ἀποτόμως χρήσωμαι κατὰ τὴν ἐξουσίαν ἣν ὁ κύριος ἔδωκέν μοι, εἰς οἰκοδομὴν καὶ οὐκ εἰς καθαίρεσιν. [SBLGNT]

Translation Notes and Comments

13:5 Examine yourselves, whether ye be in the faith / Test yourselves to see if you are in the faith: Though the verb πειράζω (peirazō), found here as an imperative, can be translated as “to tempt,” here it has the sense of “to endeavor to discover the nature or character of something by testing,” thus “try, make trial of, put to the test.”⁶⁹ The plural reflexive pronoun ἑαυτούς (heautous), “[your]selves,” points to the direction the test should take. Paul’s point is that it is not he but they who need to be proved.

The phrase ἐν τῇ πίστει (en tē pistei), “in the faith,” refers both to membership in the community of the faithful (compare 1 Cor. 16:13) and also to their personal relationship with the Lord.

prove your own selves / Examine yourselves: The verb δοκιμάζω (dokimazō), “examine,” found here as an imperative, has a similar meaning as πειράζω (peirazō, see above) but carries the additional nuance of making “a critical examination of something to determine genuineness.”⁷⁰ Again, the plural reflexive pronoun ἑαυτούς (heautous), “[your]selves,” shows the direction the examination needs to take.

Know ye not your own selves, how that Jesus Christ is in you / Or don’t you realize that Jesus Christ is in you?: The conjunction ἤ (ē), “or,” marks an alternative.⁷¹ Here it refers to that which is necessary for the Saints to properly test themselves.

The verb ἐπιγινώσκω (epiginōskō), “to recognize,” “to know,” “to come to understand,”⁷² in the present context, leans more toward “realize,” meaning to be fully aware of something.⁷³

The phrase ἐν ὑμῖν (en hymin) could mean “among you,” but the twice repeated “yourselves” shows that it refers to the power of the Savior that should be dwelling “in” these people.⁷⁴

except ye be reprobates / unless, of course, you fail the test: The phrase εἰ μήτι (ei mēti), “if surely not,” can also be translated as “except, lest, unless.” Its use indicates that a negative response to a question is expected and is more emphatic than a simple μή (mē), hence our use of the phrase “of course” to express this nuance.⁷⁵

The adjective ἀδόκιμος (adokimos)⁷⁶ is formed by adding the negative prefix ἀ- (a-), “not,”⁷⁷ to the adjective δόκιμος (dokimos), denoting something “pertaining to being genuine on the basis of testing.”⁷⁸ The resultant meaning is “not approved (by test).”⁷⁹

13:6 But I trust that ye shall know that we are not reprobates / Now I hope you will understand that we have not failed the test: The conjunction δέ (de), “but, and, now,”⁸⁰ links this statement to the one before and suggests that, given the above information, Paul hopes that these people will realize its implications—namely, that he and his companions have not failed the test.

The verb ἐλπίζω (elpizō), “to hope,” denotes a view that looks forward to something, fully believing that it will be realized.⁸¹

The verb γινώσκω (ginōskō), “to know,” “understand,”⁸² found here in the future tense, also carries the nuance of both grasping the significance of and acknowledging something.⁸³ The tense looks to Paul’s hope for this outcome during his upcoming visit.⁸⁴

13:7 Now I pray to God that ye do no evil / And we pray to God that you will not do anything wrong: The verb εὔχομαι (euchomai), “to pray,”⁸⁵ is found here as a present plural, and by this means, Paul brings his fellow missionaries back into the picture. The verb, though in the present tense, has an imperfective aspect, thus suggesting that Paul is either presently praying for them or that his prayer has been ongoing for some time.⁸⁶ By placing the word first in the sentence, Paul makes his action of caring emphatic, thus emphasizing the hope that moves from him and his companions (in 13:6) to his audience.⁸⁷

The substantive adjective κακός (kakos) has a broad range of meanings, all denoting what is bad but pointing more specifically to anything that hurts a person’s soul and separates him or her from God. Its primary nuances are “evil, harm, wrong.”⁸⁸ Context (12:20–21) suggests the “wrong” Paul has in mind is any refusal to see to it that repentance is carried out.⁸⁹

not that we should appear approved / not so that we will appear to have passed the test: The conjunction ἵνα (hina), “so that,”⁹⁰ denotes the purpose of something⁹¹ but with the addition of the particle οὐ (ou), “not,” emphasizes what is not the objective of an act, in this case Paul’s prayer.

The verb φαίνω (phainō), “to appear,”⁹² found here as an aorist subjunctive passive, denotes that which makes an appearance or impression on the mind. On the adjective δόκιμος (dokimos), “approved (by test),” see 13:5 above.

With this phrase, Paul states that the prayers of him and his fellow workers are not intended to validate their own position at the expense of the Corinthian Saints.

but that ye should do that which is honest / but so that you will do what is right: The conjunction ἀλλά (alla), “but,” points back to the content or purpose of the missionaries’ prayer. As in the phrase above, the conjunction ἵνα (hina), “so that,” marks purpose.

The substantive adjective καλός (kalos), “good,”⁹³ like its antonym κακός (kakos), has a wide range of meanings, but basically all point to those attributes that bring one in line with God and his salvation. Its primary nuances are “good, proper, moral, right.”⁹⁴ Here it likely refers to following Paul’s demands that they purge the evil that is among them before he arrives.

With this phrase, Paul clarifies the essence of the heartfelt prayer of these missionaries.

though we be as reprobates / even if we seem to have failed the test: The conjunction δέ (de), “but,”⁹⁵ marks a contrast. It points to the difference between what the missionaries want for their audience (doing right) and how they themselves might, hypothetically, be found (having failed). The verb εἰμί (eimi), “to be,” is found here as a present subjunctive, the mood suggesting mere possibility as something indefinite and together with the comparative particle ὡς (hōs), “as, like, as if,”⁹⁶ is thus rendered “as if we seem to have,”⁹⁷ referring to the spiritual test. In this instance, however, the probability of this happening is unlikely. On the adjective ἀδόκιμος (adokimos), “not approved (by test),” see 13:5 above.

In this phrase, Paul again assures his audience of the purity of his prayer. He assures them that all he and his companions want is to do right, even if it should prove that he does not measure up in the eyes of some.

This sentence is very complex and thus can lead to some difficulty in understanding Paul’s point. The Apostle uses a four-part structure wherein parts one and three contain his antithetical prayer for these people (“not to do evil,” “to do good”) and parts two and four focus on him and his companions. The first portion of his prayer (that they do no evil) is negatively juxtaposed with part two, his status (“not that we may appear to pass the test”). Likewise, the second part of his prayer (that they do good) is negatively juxtaposed with part four, his concession against him and his fellow workers (that they, especially he, seem not to have passed the test). His point is that the moral welfare for the Saints is more important to him than his being seen as passing the test.

13:8 For we can do nothing against the truth / For we cannot do anything against the truth: The conjunction γάρ (gar), “because, for,”⁹⁸ signals that the reason for an action will be given. The verb δύναμαι (dynamai) means “to be able.”⁹⁹ The particle οὐ (ou), “not,” negates the ability.

The preposition κατά (kata) can denote opposition, thus “against,”¹⁰⁰ but in the present context it carries more of the idea of hurting something—namely, “the truth”—which the Apostle cannot do no matter the consequences.

The object of the preposition is ἀλήθεια (alētheia), “truth.” The noun denotes reality¹⁰¹ and refers to “the quality of being in accord with what is true.”¹⁰² The phrase stresses the accuracy, reliability, and inspiration behind what the missionaries speak. In the present context, however, Paul is likely, if obliquely, referring to his own power and authority bestowed upon him by the Savior.¹⁰³

but for the truth / but for the sake of truth: The preposition ὑπέρ (hyper), “for the sake of,”¹⁰⁴ denotes the cause, end, or purpose for some state, belief, or action. In this case, it is “the truth.” As noted above, the noun “truth” is most likely a somewhat-veiled reference to the Christ-invested authority that Paul holds and his willingness to use it.

13:9 For we are glad, when we are weak, / For we rejoice when we are weak: The conjunction γάρ (gar) marks a cause or reason for an action.¹⁰⁵ The verb χαίρω (chairō), “rejoice,” denotes a state of happiness or well-being.¹⁰⁶

For the verb ἀσθενέω (astheneō), “weak,” see Translation Notes for 13:3 above. Here it references Paul’s decorum of humility and graciousness, in imitation of that of the Savior (see 13:4), which he has used and hopes again to use in dealing with these people.

and ye are strong / but you are strong: The conjunction δέ (de), “but,” marks a contrast between weakness and strength.¹⁰⁷ The adjective δύνατός (dynatos), “strong,” refers to capability, competence, strength,¹⁰⁸ and here, conformance to gospel standards.

and this also we wish, even your perfection / Indeed, this is what we pray for: your inner strength: The demonstrative pronoun αὐτπός (autos), “certainly, indeed,” acts as an intensive marker emphasizing its object.¹⁰⁹ The verb εὐχομαι (euchomai) can mean “to desire, to wish,”¹¹⁰ though in the present context it is better understood as “to pray for.”

The noun κατάρτισις (katartisis), “maturity, restoration, inner strength,”¹¹¹ denotes making something or someone “completely adequate or sufficient.”¹¹² Context suggests that Paul is referring to the outcome of restoring the Corinthian Saints’ relationship with him and Christ through excising iniquity from among them. The result of this exercise will be the inner strengthening of both the community and the individual as they mature as Christians.¹¹³

13:10 Therefore I write these things being absent / Therefore, I write these things when I am absent: The phrase διὰ τοῦτο (dia touto), “therefore,” marks the reason or cause for an action stated in a previous section.¹¹⁴ In this case, it refers to Paul’s hope for the Saints’ spiritual strength. The plural neuter adjective ταῦτα (tauta), “these things,” refers to the harsh words Paul is writing to them.¹¹⁵

The verb ἄπειμι (apeimi), “be absent/away,” ¹¹⁶ is found here as a circumstantial present participle with a temporal sense: “when I am away.”

lest being present I should use sharpness / so that when I am present, I may not have to deal with you severely: The conjunction ἵνα (hina), “so that,” marks the reason why an action is done. The verb πάρειμι (pareimi), “to be present,” found here as a participle, is also used circumstantially in a temporal sense: “when I am present.”

The verb χράομαι (chraomai), “to make use of, employ,”¹¹⁷ is found here as an aorist subjunctive, the mood suggesting possibility only. The particle μή (mē), “not,” negates the force of the verb and thus is rendered “may not have to deal with.”

The adverb ἀποτόμως (apotomōs) means “severely, rigorously”¹¹⁸ and looks to the kind of action Paul hopes not to have to take.

according to the power which the Lord hath given me to edification / according to the authority the Lord has given me for the purpose of building up: The preposition κατά (kata), in the present context, means “in accordance with”¹¹⁹ and points specifically to the obligation that Jesus placed on Paul.

The noun ἐξουσία (exousia), “power, authority,” can have a forensic force, denoting a judicial power that must be obeyed. This kind of authority can be delegated and in being so gives the receiver the right to rule and to judge.¹²⁰ In a religious context, it denotes divine power, whether expressed by Deity or an agent.¹²¹

On the noun οἰκοδομή (oikodomē), “construction,” “edification, building up,” see Translation Notes for 12:19.¹²² Here we need note only that in a religious context it denotes spiritual edification and strengthening.¹²³ The preposition εἰς (eis), “to, toward,” here has the sense of “for the purpose of.”¹²⁴As Paul noted in the previous chapter, his Christ-given charge and authority lie in building up the kingdom among the Gentiles.

and not to destruction / and not for tearing down: The noun καθαίρεσις (kathairesis) means “destruction by tearing down.”¹²⁵ The particle οὐκ (ouk), “not,” negates the act. Though Paul rightly held the power to correct, rebuke, and straiten the branches of the Church, that was not the primary mission the Lord assigned him, and therefore he is pleased if he does not have to do so.

Analysis and Summary

At this point (13:5), Paul turns the tables on his audience. Where some demanded he prove that Christ “speaks in him,” he now demands—twice!—that the congregation examine themselves (πειράζω, peirazō). The object of that self-examination is to see if they are “in the faith.” The articular noun shows that, in this context, faith is not a mere human response to or disposition of belief. Often, “for Paul, faith not only takes its orientation from the content of the Gospel, it is born of it. Indeed, faith’s origin in the proclaimed word is of fundamental importance for Paul.”¹²⁶ Here the Apostle aligns with the Book of Mormon, wherein faith is a response to what one hears and is willing to act on by making and keeping covenants. Through that action, confirmation comes, and faith is rewarded (Alma 32:26–43). In the present context, however, Paul looks at the content of faith or, in other words, the system of belief held by (or that should be held by) the Christian community at large.¹²⁷

To push his point, he asks a rhetorical question requiring a positive answer, “Or don’t you realize [ἐπιγινώσκω, epiginōskō] that Jesus Christ is in you?” (13:5, NR). In no way could the members of his audience deny the reality of the living Spirit that had operated and continues to operate both among and in them. But Paul includes an ironic barb, “unless, of course, you fail the test.” Such could happen only if they could not detect any action of the Spirit in their lives. Even though they lived in a less-than-ideal harmonious condition, through the grace of God they still enjoyed the amazing and palpable impact of the Spirit personally.¹²⁸ Indeed, it continually manifested itself in both public and private ways. To deny that such is the case is, for them, unthinkable. That being a fact, there is only one conclusion they can draw, as Paul notes in 13:6: the Apostle himself must also possess that same spirit. And why? Because it was he who initially brought the gospel with its attendant spiritual gifts to the Corinthians. Thus the positive result of the Corinthians’ self-examination is proof of God’s endorsement of Paul and his companions. As he notes in 13:6, he fully anticipates that such will be fully proven during his upcoming visit.

Though the apostle’s expressed view of some of these people has been rather harsh, we see that he is actually motivated by his love for them. He can be patient with them because of his perspective on how evil works. From his point of view, evil rules in the unrejuvenated human soul and causes a person to do wrong even when it is not his or her deliberate intent (see Rom. 7:15–21; compare 2 Ne. 4:16–35). It expresses itself in malevolent acts, with the result that the sinner not only is separated from God but also comes under his severe judgment. In doing so, she or he experiences spiritual death rather than eternal life. Overcoming this evil nature by human desire or will alone is impossible (compare Mosiah 16:4–5; Alma 22:14; 34:9; 42:7–15). For that reason, the solution to the human problem cannot be found in human effort, no matter how hard one struggles. Paul witnesses that it can only be accomplished through Christ’s victorious conquest of evil through the power of the cross and the Resurrection (Rom. 7:25; compare 2 Ne. 9:10; Mosiah 3:19; Alma 22:14; Hel. 14:15–17). Paul’s admonitions to shun or lay aside evil must be seen in this context (Rom. 12:17, 21; 16:19; 1 Cor. 10:6; Col. 3:5; compare 1 Pet. 3:11). Human victory is possible only because Christ has stripped evil of its power. It is ultimately only through the force of justification and sanctification that evil is rooted out of the human breast, allowing goodness to reign (compare Mosiah 14:11; D&C 20:30–31; Moses 6:60). Thus “the one who is justified is in the sphere of influence” of the Redeemer, who has “conquered evil and gives the Spirit. Hence believers do not face the powers of evil without strength (Rom. 13:10; 1 Cor. 13:5; 2 Cor. 13:7).”¹²⁹

In this light, it is easy to see why in 13:7 Paul opens his heart to the Corinthians, noting his sincere prayer in their behalf and why he makes it. His prayer “that you will do what is right” is balanced by his prayer “that you will do nothing wrong” (NR). Together they suggest that the rightness he hopes for is that they will accept his demands to expunge the evil from among them before he arrives.¹³⁰ He also assures them that there is nothing self-centered in his motive. He has no desire to prove he and his companions have passed the test of authenticity at the expense of his audience, even if it appears that the missionaries seem to fail the test.

But how would they appear to have failed the test (ἀδόκιμος, adokimos)? Some of his detractors have demanded proof that Christ speaks through the Apostle or, in other words, that he carries authentic apostolic authority. Paul assures them that his use of that authority against the recalcitrant will be the proof they demand (13:1–3). Even though he is most willing to make a very public and undeniable display of that power, he prefers that these people repent, even though it would mean he would not exhibit his authority, and hence he would appear to have failed that test. Though his enemies might view his lack of force as showing weakness, the true Saints will understand that in reality he is powerful. But Paul’s ultimate concern is not with their perception of him but with the spiritual welfare of the branch as a whole as well as that of each individual.¹³¹ As he has made clear in 12:19, the goal driving all he does is to build these people up.

Thus in 13:8 he can proclaim that his whole motivation rests upon one thing: the truth. The former portion of this letter has made clear that his purpose is to openly proclaim the truth (4:2), which he had done throughout this ministry (6:7; 7:14; 12:6). By this means he has shown that the “truth of Christ” is in him (11:10) or, in other words, that what he teaches he has received from the Savior himself. His whole work, as he notes earlier in this letter, is to manifest the truth “by the open proclamation” through which “we commend ourselves to everyone’s conscience in the sight of God” (4:2, NR). Indeed, truthful speech, as he notes, “is essential to his commendation as an apostle and agent of God (6:7).”¹³² His words reveal his understanding that truth is found exclusively in the gospel of Christ Jesus. In it, when properly viewed, the Saint can see the saving response of the Father to human blindness, a blindness often caused by deception, either human or demonic (4:3–4; 11:3, 12–15).¹³³

For this reason, all that Paul does is in support or to reinforce the end purposes of the gospel. So strong is his conviction of the truth that he cannot fight against it.¹³⁴ Even so, in the present context, “the truth” seems to point in but one direction: Paul’s Christ-given authority and his ability to use it. Thus this sentence, though mild, stands as the Apostle’s warning that he will not forsake his use of power if he finds it necessary.

However, as he notes in 13:9, it is not his use of power that will cause both him and his companions to rejoice. On the contrary, it is that they might appear to some to be weak. This causes him such delight because it means he will not have to negatively display his apostolic power. This is because these people have, as he asked, gotten rid of the evil among them either through repentance or expungement.¹³⁵ His words stress that his concern for their spiritual welfare outweighs by far any anxiety he might have over his personal reputation.¹³⁶ He highlights the degree to which this is true as he shares with them another item for which he prays: their spiritual strength (κατάρτισις, katartisis). “He wants them to move beyond the spiritual muddle caused by the interloping and false teachers and the Corinthians’ bad, immoral choices. Then their community will be put in order and restored to a healthy progress in faith.”¹³⁷

In 13:10, Paul states clearly why he has spoken so harshly to these people (chaps. 10–13)—to clearly let them know his goal is to promote both repentance and spiritual strengthening. But behind his goal, he is offering them a chance to restore their relationship with him. If that happens, then his epistolary efforts will have been as effective as he desires, for he will not have to exercise the degree of harshness his letter both carries and threatens. Instead, he will be able to use his apostolic powers for the primary reason Christ gave them to him: to edify, build up, and strengthen the branches of the Church, not to tear down the people.¹³⁸

Conclusion (13:11–13)

Greek Text

11 Λοιπόν, ἀδελφοί, χαίρετε, καταρτίζεσθε, παρακαλεῖσθε, τὸ αὐτὸ φρονεῖτε, εἰρηνεύετε, καὶ ὁ θεὸς τῆς ἀγάπης καὶ εἰρήνης ἔσται μεθʼ ὑμῶν. 12 ἀσπάσασθε ἀλλήλους ἐν ἁγίῳ φιλήματι. ἀσπάζονται ὑμᾶς οἱ ἅγιοι πάντες.13 ἡ χάρις τοῦ κυρίου Ἰησοῦ Χριστοῦ καὶ ἡ ἀγάπη τοῦ θεοῦ καὶ ἡ κοινωνία τοῦ ἁγίου πνεύματος μετὰ πάντων ὑμῶν. [SBLGNT]

Translation Notes and Comments

13:11 Finally, brethren, farewell / Finally, brothers and sisters, rejoice: The adverb λοιπόν (loipon), “finally,” signals that the conclusion of a subject is coming, but in this instance it carries the nuance of “otherwise” or “beyond these matters.”¹³⁹ On the plural noun ἀδελφοι (adelphoi), rendered “brothers and sisters,” see Translation Notes for 1:8.

The verb χαίρω (chairō), found here as an imperative, means to “rejoice, be glad.”¹⁴⁰ Though it is often used in the imperative mood as a simple warm greeting,¹⁴¹ that is not the case here. Context gives two reasons: first, because in 13:9 Paul clearly uses it in the fuller sense of rejoicing; and second, because it is followed by four additional imperatives. In the present context, it carries the idea of taking great delight in something, but Paul does not say what.

Be perfect / mend your ways: The verb καταρτίζω (katartizō) means primarily to “put in order, . . . restore to a former condition, put to rights,”¹⁴² with stress on the fullness of the job done. Thus the KJV translates it as “be perfect” in the sense of reaching not flawlessness but completeness. The verb, however, is found here as an imperative passive. As such, the voice forces it to take on the nuance of “complete” or “restore yourselves,” or as we have rendered it, “mend your ways.”¹⁴³

be of good comfort / be comforted: The verb παρακαλέω (parakaleō) normally means “to urge strongly,” thus to “exhort, encourage.”¹⁴⁴ It is found here, however, as an imperative passive, the voice giving it the force of finding comfort either through a favorable change in circumstances or through positive words.¹⁴⁵

be of one mind / agree with one another: The verb φρονέω (phroneō), to “think, form/hold an opinion,” denotes the exercising of the mind, resulting in developing a position, attitude, or an opinion on a given matter.¹⁴⁶ It is found here as a plural imperative, thus imposing on these people the need to have the same mind—that is, to agree with one another.

live in peace: The verb εἰρηνεύω (eirēneuō), whether in the active voice or, as here, in the passive, means to “live in peace.”¹⁴⁷ That it is in the imperative mood makes the sentence an admonition.

and the God of love and peace shall be with you / and the God of love and peace will be with you: The conjunction καί (kai), “and,” in this instance does not signal the last piece in a series but rather the result of responding to what has come before, in this case obedience to Paul’s admonitions.¹⁴⁸

In his promise, the Apostle focuses on two attributes of God. The noun ἀγάπη (agapē), “love,” denotes a very deep, warm, and accepting affection¹⁴⁹ and more specifically looks to the motivational feelings of the Divine that causes God to act in behalf of his children. Noteworthy is that this is the only place in the Bible where the phrase “God of love” is found.¹⁵⁰

The noun εἰρήνη (eirēnē), “peace,” denotes not just a state of personal tranquility and well-being but also one of concord and harmony with others.¹⁵¹ The word also hints at messianic salvation.

The verb εἰμί (eimi), “to be,”¹⁵² is found here in the future tense (thus rendered “will be”) and thereby marks a promise.

It is noteworthy that not these attributes but the One who possesses these attributes will be with these people. The reason such is the case is because, once they have purged out the iniquity among them, they will be in accord with the Father, the Son, and their Apostle.

13:12–14: The KJV and Greek texts differ in versification at this point. The Greek text combines 13:12 with 13:13 while the KJV separates them. As a result, KJV 13:14 is 13:13 in the Greek text, and we have followed this versification in the NR.

13:12 Greet one another with an holy kiss / Greet each other with a holy kiss: The verb ἀσπάζομαι (aspozomai), “to greet,” denotes a warm exchange of welcome between parties.¹⁵³ The noun φίλημα (philēma) means “a kiss.” It is modified by the adjective ἅγιος (hagios), “holy,” thus guaranteeing its use as not only a sign of affection but also one of solemnity. It also assures all that the act does not nuance any impropriety.¹⁵⁴ The JST changes the word “kiss” to “salutation,” thus making Paul’s request conform more to western and modern practices.¹⁵⁵

KJV 13:13; NR 13:12 All the saints salute you / All the saints greet you: The reference is likely to those in the branches of Macedonia from where the Apostle was writing.

KJV 13:14; NR 13:13 The grace of the Lord Jesus Christ / May the grace of the Lord Jesus Christ: Paul’s desire again turns to a bright thread that runs through the tapestry of the whole epistle, the χάρις (charis), “grace of the Lord.” Through this benediction, as is his wont, the Apostle again subtly reminds his audience of the place the Messiah, his Atonement, and his resultant power play in their salvation.

and the love of God: With this phrase, Paul mentions another bright thread that runs though his work. The noun ἀγάπη (agapē), “love,” connected with God the Father, denotes that pure motivational force that stands behind all that he does in behalf of his children. The genitive case in which the noun “God” is found can be taken in one of two ways. It could be subjective, indicating the love given by God, or objective, meaning one’s love for God. Given the context, the former seems to be the case because the Apostle is wishing them a gift from God.¹⁵⁶

and the communion of the Holy Ghost, be with you all. Amen / and the companionship of the Holy Spirit be with all of you: The noun κοινωνία (koinōnia), “communion, fellowship,” denotes a shared association of mutual interest.¹⁵⁷ The genitive case in which the noun “Holy Spirit” is found can be taken in two ways. As an objective generative, it points to the Saints’ relationship with the Holy Ghost, and as a subjective genitive, it refers to having the presence of the Spirit dwell among and in them. Context suggests the latter.¹⁵⁸ The grammar makes an important if subtle theological point here. That a person can have a relationship with “the Holy Spirit” shows that the Spirit is not a “force” or “influence” but an actual person.¹⁵⁹

The word “amen” is not in the Greek text but was added by the KJV translators.

Analysis and Summary

Having expressed clearly in the previous section of his epistle his intent and purpose in writing, the Apostle now (13:11) brings the whole to a close. He does so, as he has done in other letters, by admonishing his audience to carry on in a certain way with a promise of what will happen if they do (1 Thes. 5:14–23; Philip. 4:4–7). His words suggest that he discernibly directed his comments to the particular circumstances of the church addressed.¹⁶⁰ That is certainly the case here.

He heads his list with the admonition to “rejoice” (χαίρω, chairō). Though his ministry has been plagued by suffering, rejection, and both mental and physical hardships, nonetheless he has experienced the joy that comes through the strength and grace that the gospel of Christ gives (1:24; 2:3; 6:10; 7:4, 13). He wants the Saints, who have suffered and still do suffer, to feel the same.¹⁶¹

Second, he admonishes them to “mend their ways” (καταρτίζω, katartizō). They desperately need to repair the damage that has been done to their relationship with God, Christ, Paul, and one another and restore the order demanded by a Christian community. Only in this way can they heal the breach between them, recover their spiritual, theological, and practical bearings, and find that unity in Christ that the Savior demands of his people.¹⁶²

Third, he admonishes them to “be comforted” or “encouraged” (παρακαλέω, parakaleō). The reference is to what he has taught and admonished them though the course of this letter. His words suggest that he feels that they are fully capable of meeting the conditions he has set down and can therefore be heartened rather than discouraged by what he has said. Though he has been forced to use harsh words to get these people to move against the unrighteous among them, Paul’s desired effect for his letter overall is that of comfort. Reading just chapters 10–13 most certainly would have left some, if not most, of his readers in distress, but taking the epistle as a whole, as Paul wishes, the Saints should realize that God is yet with them and that it is the Apostle’s intent to let them know that, because of this, all can be regained.

Fourth, he admonishes them agree with one another (φρονέω, phroneō). The focus of his comment does not rule out individual opinion in matters of little consequence to the faith, but he does want them to be agreed on matters concerning faith and their expression of it. Paul’s letter clearly shows areas of division where there should have been none. Examples include definitions of what constitutes spirituality (10:2–7), the nature of apostolic authority (11:1–12:14), the degree to which God’s old covenant is overtaken by the new (3:3–18), and the improperness of continuing in a gentile lifestyle (6:16–7:1). In these matters there should have been no division, for as his letter has pointed out, the correct position on all such matters is clear and nonnegotiable.

Fifth, he admonishes them to live in peace (εἰρήνη, eirēnē). This admonition is closely related to and grows out of the one above. Doctrinal and policy disputes have ravaged the unity of the branches (12:20–13:2), but if they will just find unity in what they believe and their expressions of faith, they will also find accord in their dealings with one another.

On the basis of following these admonitions, the Apostle can assure them that “the God of love and peace” will be with them (13:11). The implications is that if they will but yield to Paul’s demands, God will bestow upon them these heavenly attributes, and thus they will enjoy peace and warm association with both him and one another.

In 13:12–14, Paul closes his letter using the valedictory formula followed within both the Christian and larger Greco-Roman communities, but with some variance. The command to “greet” others is common. It denotes the extension of a warm welcome and recognition. Paul, however, denotes just how such a greeting was to be given: with a holy kiss. There is little known about this greeting ritual, which is a bit surprising since it seems to have been a central practice among various branches of the Church and endorsed by Paul (1 Cor. 16:20; 1 Thes. 5:26). Though it is not certain, it is likely that such a kiss was not mouth to mouth but mouth to cheek. The gesture was a show of respect and honor, often used by disciples to honor their teachers,¹⁶³ and was also designed to, ideally, quell contention and bring unity among the members. Further, in a society rife with the potentially harsh social hierarchies of the patron/client relationship, this Christian act of love, properly motivated, could transcend these social boundaries and work toward establishing a family of equals.¹⁶⁴

The Apostle closes with a heartfelt prayer that, though brief, is very theologically profound and imposing.¹⁶⁵ It reflects the experience that being a Saint allows on both the individual and collective levels. It is on these levels that the grace of Christ acts to lift, purify, and enable.¹⁶⁶ By apprehending this grace, Saints feel and enjoy the love of God (8:9; Rom. 5:5). Being the “God of love” (11:13), he is also the one who loves his children (compare Rom. 9:25) and provides mercy, comfort, and resurrected life (1:3; 9–10). By further apprehending this grace, Saints gain the companionship of the Holy Ghost with all its powers, gifts, and blessings.¹⁶⁷

Significantly, the benediction shows Paul’s understanding of the Godhead as composed of three distinct individuals. There is the “God of love and peace,” who is also the Father of his Son, the Lord Jesus Christ from whom mercy flows. Finally, there is the Holy Spirit, with whom fellowship can be achieved, thus showing that such is neither a “force” nor an “influence” but an actual personage.¹⁶⁸

Noteworthy is that here, at end of his epistle, Paul once again enjoins grace and peace. His wont is to open his epistles with the apostolic pronouncement of “grace and peace” and often to close with the inverted echo “peace and grace” of that desire. Here he follows his admonition that his audience live in peace with a reference to the “grace of Christ.” In this way, he “envelops the letter within the Gospel, signaling that all that he has said to the church in addressing its particular needs is nothing other than an expression of the Gospel.”¹⁶⁹ As he has made clear, his life reflects that of his Lord, who, though he took upon himself the weakness of humanity, overcame it through the power of God.¹⁷⁰ Paul is doing the same and asks the Saints to follow suit, for therein lies the power that grows out of weakness, if they will let it.

It would be nice to know how effective Paul’s letter turned out to be. History, unfortunately, has not left anything but vague hints that it was successful, leading to a pleasant and fruitful visit. These hints are based on the assumption that the apostle stayed in Corinth during the three-month period he was in Greece (Acts 20:2–3) and there wrote his epistle to the Romans. That work gives evidence that the collection from the area for the Jerusalem poor had been completed (Rom. 15:26–27), a task Paul would have finalized before going back to the east. If that is the case, then his comments in Romans 15:30–31 apply. Though he expresses some apprehension in these verses, it is not for the present but the future. His personal circumstances seem to be okay at the time as he writes from Corinth. Further, he tells his Roman readers that he plans to visit them before pushing on westward to Spain (Rom. 15:24, 28). Such a move seems unreasonable if the Church in Corinth were still in disarray, since it would no longer serve as his western anchor.¹⁷¹ Unfortunately, these hints are not conclusive. We must note, however, that at some point the Corinthian church definitely turned away from Paul, reverting back to its old ways.¹⁷²

The force of the epistle can, however, warn others of the danger of disunity, engaging in the ways of the world, discounting Church doctrine, and leaving behind apostolic authority. It can also reinforce the idea that power comes through unity, following priesthood authority, and ascribing to and living Church doctrine. By these means, the way is opened for the powers of the three members of the Godhead to flow into one’s life, as Paul declares, to lift, empower, bless, and save.