2 Corinthians 7
7:1 a Paul wanted the church to be a holy people, filled with God’s presence.• because we fear God: We should be reverent in the presence of a holy God (see study note on 5:11).
Summary for 2Cor 7:2-4: 7:2-4 b Please open your hearts to us: Paul picks up his plea from 6:11-13 c (see study note on 6:14–7:1). Paul had a deep concern for the churches (11:28 d), expressed by seeking a close bond of fellowship. When he was misunderstood, he explained his actions, as he does here.
• We have not ... taken advantage of anyone: That is, by taking their money.
7:4 e All our troubles might refer to Paul’s many hardships (6:5 f) or his problems with the Corinthians themselves. Either way, he was filled with joy because the church’s response had greatly encouraged him (as he explains in 7:5-16 g).
Summary for 2Cor 7:5-7: 7:5-7 h Paul’s joy leads him to tell about his recent meeting with Titus, whose presence was a joy when he joined Paul in Macedonia (see study note on 2:14–7:4; Acts 20:1-2 i).
• Initially, Paul had no rest (this Greek word is used in 2 Cor 2:13 j, where it is rendered “peace of mind”) but only conflict, battles, and fear. Paul was deeply discouraged, but he received encouragement from God, who encourages those who are discouraged (cp. Ps 42:5-6 k). Titus arrived from Corinth with the news that Paul’s letter (see 2 Cor 2:3-4 l) had done its work (7:8-16 m). This was the chief cause of Paul’s joy.
Summary for 2Cor 7:8-13: 7:8-13a n Paul was sorry at first that he had sent his previous letter (see 2:3-4 o). Now he was not sorry, realizing that the pain had been worthwhile, for the severe letter had brought the church in Corinth to repentance. They had rebuked the offending person—perhaps too strongly (see 2:6-11 p).
Summary for 2Cor 7:9-10: 7:9-10 q Two kinds of sorrow are mentioned: (1) Worldly sorrow that lacks repentance leads to spiritual death (e.g., see Matt 27:3-6 r; Heb 12:16-17 s). (2) Sorrow that leads us away from sin leads to salvation, as it did when the church in Corinth responded positively to Paul’s rebuke.
Summary for 2Cor 7:13-16: 7:13b-16 t The way the Corinthians had welcomed and obeyed Titus as Paul’s agent endeared the Corinthians to Titus and delighted Paul. The crisis at Corinth was over, and Paul had complete confidence that all was well.
7:14 u All along Paul had been optimistic, despite his fears, about the outcome of Titus’s trip to Corinth.
2 Corinthians 8
Summary for 2Cor 8:1-15: 8:1–9:15 v Paul now turns his attention to the collection for the Jerusalem church (8:4 w; 9:1 x). This relief fund was intended to aid the poverty-stricken saints in the holy city (Acts 11:27-30 y; Rom 15:25-27 z, 31 aa; Gal 2:10 ab). Paul had earlier given instructions about this matter (1 Cor 16:1-2 ac); now it was time to collect the funds (2 Cor 8:6 ad). Paul hoped this gift from Gentile congregations to the Jewish church would cement relations between the two groups in the early Christian community.Summary for 2Cor 8:1-2: 8:1-2 ae The churches in Macedonia included the church in Philippi, which we know from Acts and Philippians was being tested by many troubles and was very poor. Yet they were generous in sending gifts to Paul and in supporting the collection (8:4-5 af; Phil 1:5 ag; 2:25-30 ah; 4:15-20 ai).
8:6 aj Titus would start taking up the collection when he returned to Corinth carrying this letter from Paul in Macedonia.
8:7 ak This is the key verse in Paul’s exposition on Christian giving (8:1–9:15 al). The Corinthians had a reputation for spiritual gifts (1 Cor 1:5-7 am; 14:12 an). Now, they must be leaders in this gracious act of giving, which is a hallmark of true spirituality (cp. 1 Cor 13:1-13 ao). God had been lavish in his goodness to the Corinthians, so they should be generous to the Jewish believers in their need (2 Cor 9:13 ap). This would be recognized as a sign of unity in Christ.
8:9 aq The model for generous giving is the Lord himself, who was rich in the Father’s presence (John 17:5 ar, 24 as) yet became poor by accepting a human existence and death on the cross (see Phil 2:6-11 at). By that self-giving sacrifice, he could make people rich with the blessings of salvation.
8:10 au What you started a year ago was the collection of an offering for Jerusalem, prompted by 1 Cor 16:1-2 av. So this letter is to be dated at least one year after 1 Corinthians.
8:15 aw Paul quotes from Exod 16:18 ax to say that there is a mutual responsibility among Christians: Affluent believers (the Corinthians) should help poor believers (in Jerusalem) so that all may have enough.
Summary for 2Cor 8:18-24: 8:18-24 ay Two other Christian men would travel with Titus to Corinth in order to guard against any criticism over the handling of the relief funds that they collected (8:20-21 az). Titus and his companions would ensure that the money was properly handled. The identity of the two companions is unknown.
8:23 ba they bring honor to Christ: Paul’s last phrase is even more expressive in Greek (literally they are the glory of Christ)—they are examples of Christians who reflect the Lord’s splendor (3:1-18 bb).
2 Corinthians 9
Summary for 2Cor 9:1-5: 9:1-5 bc Two motives reinforce the spirit of love in giving: (1) to emulate the Macedonians, who in their poverty had been forthcoming in their generosity (9:2 bd); and (2) not to shame Paul or themselves, since he had boasted about the Corinthians’ generosity to the Macedonians (9:3-5 be). To ensure the timely gathering of the collection at Corinth, Paul would send the delegates (8:16-24 bf) in advance to make sure the gift you promised is ready.9:6 bg Paul turns to agriculture for an illustration of the benefits of generosity. A farmer who expects a rich harvest must sow many seeds.
9:7 bh It is the spirit of giving that counts, “For God loves a person who gives cheerfully.” Cheerfulness in giving is contrasted with giving reluctantly (literally out of sorrow) or in response to pressure.
Summary for 2Cor 9:8-9: 9:8-9 bi As the Scriptures say: The quotation from Ps 112:9 bj supports the assurance that God, who provides for all human needs, will reward generosity.
Summary for 2Cor 9:10-14: 9:10-14 bk The Corinthians’ generosity would be matched by God’s generosity (9:10-11 bl). It would also meet the needs of Jewish Christians (9:12 bm), honor God (9:13 bn), show believers in Jerusalem that their Gentile brothers and sisters were genuine believers (9:13 bo), and result in the Jewish believers’ intercessory prayer and affection for the Gentile believers (9:14 bp). Paul envisioned a united, worldwide Christian church, composed of believing Jews and Gentiles who are all one in Christ Jesus (Gal 3:28 bq; Eph 2:11-22 br), which would become a powerful witness to the Lord’s work of reconciliation.
2 Corinthians 10
Summary for 2Cor 10:1-13:13: 10:1–13:13 bs In this section, Paul defends his ministry as an apostle.• These chapters pose several problems arising from a distinct change of tone and style. Chapters 1–9 bt are full of joy stemming from the reconciliation of sinners with God and of the Corinthians with Paul. Yet from this point on, Paul is on the defensive. These chapters are full of harsh words, bitter recriminations, passionate irony, and rebuke. The remarkable break at 10:1 bu has inspired a number of explanations: (1) These chapters might be a separate letter, perhaps the “severe letter” sent earlier to Corinth (2:3-4 bv; 7:8-9 bw). (2) It might be that, while the majority of the church members were obedient to the appeal for reconciliation, there was still a rebellious minority to whom Paul addressed these four chapters. (3) More likely, a new situation had arisen since Titus first brought back his glowing report of restored harmony (7:5-16 bx). In this scenario, some anti-Paul missionaries had arrived in Corinth and launched a virulent campaign against the apostolic message of good news (see 11:4 by, 13-15 bz). They claimed that Paul was no real apostle or even a true Christian (10:7 ca) and that he had no right to come to Corinth with the gospel message since it was territory that belonged to them (10:15-16 cb). They brought an alien message (11:4 cc) and exercised a domineering spirit. In short, they were doing Satan’s work (11:13-15 cd). Paul, concerned upon hearing of this new situation, reasserts his apostolic authority and engages in a form of writing that is distasteful to him (11:1 ce, 16-17 cf; 12:1 cg) by boasting of his weaknesses and trials. Paul’s apostolic authority is real and powerful, yet it is conditioned and controlled by the love exhibited by the crucified Jesus (10:1 ch; 13:4-10 ci).
Summary for 2Cor 10:1-6: 10:1-6 cj Paul states his own clear intentions and sincerity by defending himself against the suspicion that he is acting from human motives. 10:1 ck you think I am timid in person: See 10:10 cl. Paul could write bold letters at a distance, but they mistook his personal gentleness and kindness as weakness. However, they forgot that he had the authority of Christ (12:19 cm; 13:3-5 cn, 7 co, 10 cp; 1 Cor 4:21 cq).
Summary for 2Cor 10:3-5: 10:3-5 cr A military metaphor enforces Paul’s rebuttal: Paul’s weapons have divine power over spiritual strongholds (see 4:3-4 cs).
Summary for 2Cor 10:7-11: 10:7-11 ct The rival teachers were evidently claiming to be Christ’s representatives in some superior way that excluded Paul because of his weakness. Here he defines having true authority as distinct from being a domineering authoritarian. His authority was to build up God’s people, not to demolish them (see 13:10 cu), yet he intended to deal firmly with these rivals when he came to Corinth (see 13:1 cv).
10:10 cw Paul’s letters are sometimes difficult and demanding, as other Christians also found (cp. 2 Pet 3:16 cx).
• in person he is weak: Paul had no domineering presence, bulldozing people into submission (cp. 2 Cor 1:24 cy; 1 Cor 2:1-5 cz). The earliest descriptions of Paul’s personal appearance (Acts of Paul and Thecla, around AD 200) depict him as “a man of small height, almost bald, with crooked legs, but with a good body and eyebrows meeting. His nose was hooked, full of grace, for sometimes he appeared like a man and sometimes had the face of an angel.”
• his speeches are worthless: Unlike Apollos (Acts 18:24 da), Paul was not an eloquent preacher or captivating orator when he came to Corinth (2 Cor 11:6 db; 1 Cor 2:3-4 dc). His message, however, was charged with a power no human rhetoric could command, as it was given in the Holy Spirit.
10:12 dd Paul now charges his enemies with a set of false values, since they attached great importance to themselves.
Summary for 2Cor 10:13-16: 10:13-16 de Paul had not trespassed on the limits God set for his missionary service, which includes our working with you. So he justifies his integrity and authority, insisting that when he first came to Corinth (Acts 18:1-17 df) he did so in response to God’s call. Paul was determined not to enter someone else’s territory (see Rom 15:20 dg), but he was the first to travel all the way to Corinth with the Good News of Christ. His more recent opponents visited the church much later (2 Cor 11:4 dh), so their claim to Corinth as their territory was empty.
Summary for 2Cor 10:17-18: 10:17-18 di Paul quotes Jer 9:24 dj to the effect that all missionaries are directed by the Lord. So boasting doesn’t count for much. Only as the Lord praises us for our service can success have any significance.
2 Corinthians 11
Summary for 2Cor 11:1-6: 11:1-6 dk Paul finds it necessary, if distasteful, to justify his actions because of the close link he claims with the church (11:2 dl) and because his enemies were enticing the Corinthian believers away from Christ. 11:1 dm Paul takes on an ironic tone in saying, I hope you will put up with a little more of my foolishness. He again asks with irony, Please bear with me (or But indeed you are putting up with me, a translation that makes the irony even more pointed).11:2 dn The church is called to be a pure bride to one husband—Christ. This metaphor goes back to the Old Testament, where Israel is the bride of the Lord (Isa 54:5 do; 62:5 dp). Paul saw himself as the “best man” (the bridegroom’s close friend) who acted for the bridegroom (cp. John 3:29 dq).
11:3 dr The false teachers were pulling the Corinthian believers away from pure and undivided devotion to Christ. In this they are doing the work of Satan, just as the serpent did in Eden (11:14 ds; see Gen 3:4 dt, 13 du).
11:4 dv The false missionaries in Corinth evidently preached a different Jesus, a different kind of Spirit, and a different kind of gospel than the one the Corinthians had believed. It is difficult to know exactly what these false teachers preached; most likely, they promoted a powerful, dominant Christ and sidelined the suffering of the cross. They probably saw themselves as equally powerful preachers, exempt from hardship and trial. Paul’s message, by contrast, centered on Christ crucified (13:4 dw), and Paul’s own sufferings were a mark of true apostleship (12:1-12 dx). The nature of this difference is the heart of Paul’s defense of his apostleship in chs 10–13 dy.
Summary for 2Cor 11:5-6: 11:5-6 dz These false teachers claimed authority as “super apostles,” and they despised Paul’s lack of sophisticated eloquence (10:10 ea).
11:7 eb Paul was preaching God’s Good News ... without expecting anything in return. Paul’s policy as a church planter (1 Cor 9:3-14 ec) was to earn his living by his trade of tentmaking (Acts 18:3 ed; 20:34 ee) rather than being supported by the new churches (1 Thes 2:9 ef; 2 Thes 3:8-9 eg). His enemies in Corinth criticized him for this. In Greek thought, religious teachers could rightfully claim financial support; Paul’s refusal provided his enemies with an argument that his apostleship was counterfeit.
Summary for 2Cor 11:8-9: 11:8-9 eh Paul had been accepting . . . contributions ... from Macedonia—i.e., Philippi (Phil 4:15-19 ei). Paul’s apparent inconsistency made the Corinthians suspicious of his motives or doubtful of his love toward them (2 Cor 11:11 ej).
11:12 ek Paul’s motive in refusing to accept support from the Corinthians (11:7-11 el) was to show them what true Christian service is like in contrast to the ministry of those who were looking for an opportunity to boast.
Summary for 2Cor 11:13-15: 11:13-15 em Paul fiercely condemns the false teachers in Corinth (cp. Gal 1:6-9 en). Although the false teachers wanted to claim that their work was just like Paul’s (2 Cor 11:12 eo), they were in fact false apostles and deceitful workers (cp. Phil 3:2 ep). Just as Satan changed himself into an angel of light to deceive Eve (as described in the Jewish apocryphal book The Life of Adam and Eve), so his servants also disguise themselves as servants of righteousness. Satan’s servants claim to be God’s servants, but their deeds are wicked, and their punishment is sure (cp. 2 Cor 5:10 eq).
Summary for 2Cor 11:16-29: 11:16-29 er Paul plays the part of a boastful fool (see also 12:11-13 es) so that he may present his true credentials as a suffering apostle. The intruders’ arrogant spirit impels Paul to adopt a style of writing that matches their behavior, all in irony.
11:19 et The Corinthians were proud of their capacity to understand deep religious issues, and they valued teachers who made a pretense of learning. Paul came with a different agenda (1 Cor 2:1-16 eu).
Summary for 2Cor 11:20-21: 11:20-21a ev The Corinthian church had welcomed the intruders even when they exploited and insulted them. They even saw Paul’s refusal to exploit them as too “weak.”
Summary for 2Cor 11:21-29: 11:21b-29 ew Rather than boasting about his strengths and successes like the false teachers did, Paul boasts in weakness and defeat, pointing away from himself and toward God.
11:22 ex Are they Hebrews? So am I: A Jewish heritage was seen by Paul’s opponents as a qualification for ministry (see Phil 3:5 ey).
• Are they Israelites? So am I: An Israelite was a member of the covenant community by circumcision (cp. John 1:47 ez; Rom 9:4 fa). Paul had this badge also and was in fact a Pharisee, a most devoted follower of Torah (Acts 26:4-5 fb; Rom 11:1 fc; Phil 3:5-6 fd).
• Are they descendants of Abraham? This is yet another of Paul’s opponents’ claims to God’s favor based on ethnic identity. Elsewhere, Paul clarifies who can truly be called Israelites and descendants of Abraham (see Rom 2:28-29 fe; Gal 3:16 ff, 26-29 fg). Here, he ironically adopts the erroneous perspective of his opponents to beat them at their own game.
Summary for 2Cor 11:23-27: 11:23-27 fh I have served him far more! Paul’s service to Christ had entailed Christlike sufferings and toils. Some of the difficulties in this litany are recorded in Acts.
Summary for 2Cor 11:23-24: 11:23-24 fi in prison more often: E.g., see Acts 16:22-23 fj. Clement of Rome says that Paul was imprisoned a total of seven times.
• thirty-nine lashes: This punishment was prescribed in Deut 25:1-3 fk. The Jewish leaders punished Paul as a renegade Jew, and he faced death again and again.
11:25 fl Three times I was beaten with rods: Paul suffered this Roman punishment at Philippi, though as a Roman citizen he should have been exempted (Acts 16:22-24 fm, 37 fn).
• Once I was stoned: At Lystra (Acts 14:19 fo).
• Three times I was shipwrecked: These events are otherwise unknown; Paul’s shipwreck on the voyage to Rome would come later (Acts 27:1-44 fp).
Summary for 2Cor 11:26-27: 11:26-27 fq Paul’s many long journeys are recorded in Acts 13–28 fr. These trips involved facing danger and enduring hardship.
11:28 fs In addition to physical difficulties, Paul felt the burden of concern (or anxiety) for all the churches. No church gave Paul more cause for concern than Corinth.
11:30 ft the things that show how weak I am: Paul develops this theme in 12:1-10 fu.
Summary for 2Cor 11:32-33: 11:32-33 fv As a final “boast” of his weakness, Paul tells the story of his escape from Damascus a few years after his conversion (see Acts 9:23-25 fw; Gal 1:15-18 fx).
• King Aretas IV of Nabataea controlled Damascus only after AD 37, following the death of the emperor Tiberius (see Josephus, Antiquities 18.5.1-3); the mention of Aretas dates Paul’s escape from Damascus between AD 37 and the end of Aretas’s reign in AD 39 or 40.
2 Corinthians 12
Summary for 2Cor 12:1-7: 12:1-7 fy Paul’s accusers at Corinth leveled the charge that Paul did not have ecstatic spiritual experiences. He was no mystic, they said, but a plain person with no impressive gift (see 10:10 fz). So even though Paul’s authority did not come from visions and revelations from the Lord, he reveals his secret that he did, in fact, have such experiences. 12:1 ga This boasting will do no good: See study note on 11:21b-29.12:2 gb I was caught up (literally I know a man in Christ who was caught up): In Greek, Paul demurely uses third person to speak of himself.
• The third heaven is a Jewish expression for the immediate presence of God.
• fourteen years ago: That is, about AD 43.
Summary for 2Cor 12:3-4: 12:3-4 gc Paul wasn’t sure whether he was in a trance or actually taken to heaven.
• But I do know that I was caught up: Literally But I know such a man, that he was caught up; see study note on 12:2.
Summary for 2Cor 12:5-7: 12:5-7a gd Paul could boast about his experience (12:2-4 ge), but it was no source of confidence in his ministry. He never makes mystical experience a proof of his apostolic authority—his life and his message must be the proof. He instead boasts about his weaknesses (11:23-33 gf).
Summary for 2Cor 12:7-10: 12:7b-10 gg We do not know what the thorn in Paul’s flesh was (cp. Num 33:55 gh; Ezek 28:24 gi; Hos 2:6 gj); we only know that its purpose was to keep him from becoming proud, to prick the bubble of pride.
• It was a messenger from Satan—that is, something or someone evil—so Paul prayed to the Lord to take it away. The Lord answered each petition the same way: “My grace is all you need. My power works best in weakness.” Paul’s human weakness was an opportunity for the power of Christ to work through him by God’s grace. Paul accepted his suffering because Christ’s strength showed itself through his weakness.
Summary for 2Cor 12:11-13: 12:11-13 gk Paul reviews his apostolic credentials; he continues to play the role of a fool, making proud boasts because his detractors have forced him to do so (see study note on 11:16-29). Paul, too, has a commission as an apostle, one sent by God himself, with all the signs to validate it. 12:11 gl “super apostles”: See 11:5 gm.
12:12 gn Included in Paul’s credentials was his ability to deal patiently with difficult people such as the Corinthians.
12:13 go The only thing I failed to do refers to his not taking payment for his services (see 11:7-11 gp).
• Please forgive me for this wrong! This request is ironic and tongue-in-cheek.
Summary for 2Cor 12:14-15: 12:14-15 gq the third time: Paul’s first visit was his initial evangelism at Corinth (Acts 18:1-18 gr); the second was the unscheduled “painful visit” (2 Cor 2:1 gs). Paul contemplates what he hopes will be a happier visit, but there is still some suspicion and a need to clear the air.
• I will not be a burden: Paul did not want their money but rather that they would fully accept his authority. That is why he would gladly spend himself for them rather than accept payment from them.
Summary for 2Cor 12:16-18: 12:16-18 gt Some of the Corinthians still believed that Paul had deceived them by trickery. They might have insinuated that Paul was helping himself to the proceeds of the collection for the Jerusalem church (chs 8–9 gu). The answer to this charge is a reminder of the integrity of Titus and the other brother (see 8:18-24 gv). The integrity of Paul and his associates should debunk such false charges.
12:19 gw Paul is not simply offering a defense of his conduct and motives; he wants to assure his dear friends of his genuine love and Christian service for the well-being of the church.
Summary for 2Cor 12:20-21: 12:20-21 gx Paul feared encountering renewed rebellion and resistance during his upcoming visit, with the Corinthians relapsed into their old ways.
• and you won’t like my response: If Paul had to, he would deal sternly with flagrant sinners (cp. 1:23–2:17 gy; 1 Cor 4:21 gz).
12:21 ha Paul fears that God will humble me in your presence—a reprise of the previous visit (2:1 hb), when the Corinthians had rebuffed and humiliated Paul.
• The vices listed were among the Corinthians’ old sins (see 6:14–7:1 hc; 1 Corinthians Book Introduction, “Setting”).
2 Corinthians 13
Summary for 2Cor 13:1-2: 13:1-2 hd Announcing his intention to return to Corinth the third time (see study note on 12:14-15), Paul found confirmation of his plan in the Scriptures. The reason for this quotation is not clear, but perhaps, given the context of Deut 19:15 he, Paul wanted to warn them that every transgression (listed in 2 Cor 12:20-21 hf) would be judged on his arrival. The two or three witnesses against the Corinthian offenders were Paul’s letters or visits and the promise of his coming the third time.Summary for 2Cor 13:3-4: 13:3-4 hg Christ speaks through me: Paul represented Christ to the Corinthian congregation, and he would exercise God’s power in dealing with them.
• Paul’s weakness was patterned on the humiliation of Christ, who was crucified in weakness (see 8:9 hh). Paul’s judgment on the sinners would be tempered by the constraint of Christ’s love (5:14-21 hi).
• We, too, are weak: Paul’s humanity was frail, yet he could draw on Christ’s strength (12:10 hj).
Summary for 2Cor 13:5-6: 13:5-6 hk The issue is clear cut: If they cannot recognize that Jesus Christ is living among them, they are the ones who have failed the test of genuine faith (literally are disproved). There is a play on words here: They were looking for “proof” of Paul’s apostolic authority, but Paul urges them, Test yourselves (or Prove yourselves). The lack of Christ’s presence would disprove their authenticity as Christians. But Paul himself has demonstrated that he has not failed the test of apostolic authority (literally not been disproved).
Summary for 2Cor 13:7-10: 13:7-10 hl Whatever the problems Paul faced at Corinth, there is no doubt about his chief desire. He cherished the highest good for these people, that they would become mature and strong. Paul was always concerned to promote the welfare of his people, even when rebuking them. 13:7 hm that you will not do what is wrong: They would do wrong by embracing the false teachers who had appeared on the scene (11:5 hn, 13-15 ho; see study note on 10:1–13:13).
• even if that makes it look like we have failed: Paul’s motivation in ministry is to be faithful, not to appear successful (1 Cor 4:2 hp). He patterned his service on Jesus Christ himself (2 Cor 13:4 hq), who was outwardly weak and an apparent failure in dying on the cross, but who is now victorious as he lives by the mighty power of God.
13:9 hr become mature: This Greek word sometimes carries the idea of repair or completion, of restoring something to its proper condition, as in a return to good health (a related word is used in 13:11 hs, “grow to maturity”; Mark 1:19 ht, “repairing”; 1 Thes 3:10 hu, “fill”; Heb 13:21 hv, “equip”; 1 Pet 5:10 hw, “restore”).
13:10 hx Paul did not want to deal severely with the Corinthians by punishing the offenders (12:21 hy). He wanted to exercise his apostolic authority in a positive way, but his ministry required him both to strengthen and to tear . . . down (cp. Jer 1:10 hz).
• to strengthen you (or to build you up): This is Paul’s favorite expression for a stable Christian community (see Eph 4:12 ia), in which the Lord lives both in and among the believers (2 Cor 13:5 ib).
Summary for 2Cor 13:11-14: 13:11-14 ic The letter’s conclusion includes Paul’s final appeal (13:11 id), greetings (13:12-13 ie), and a blessing (13:14 if). 13:11 ig These last words are Paul’s final instructions.
• Be joyful: See also Phil 3:1 ih; 4:4 ii.
• Grow to maturity: See study note on 2 Cor 13:9—Paul’s encouragement might be that they aim for restoration.
• Encourage each other: The need for encouragement has been very prominent in 2 Corinthians, beginning with 1:3-7 ij.
• Live in harmony: Literally Be of the same mind (as in Phil 2:1-4 ik).
Summary for 2Cor 13:12-13: 13:12-13 il a sacred kiss: The kiss was a common Jewish form of salutation, not only a sign of personal affection. Common in the New Testament church (Rom 16:16 im; 1 Cor 16:20 in; 1 Thes 5:26 io; 1 Pet 5:14 ip), it may have a significance in worship services in uniting fellow believers (the “kiss of peace”). The word for sacred (Greek hagiō) is the same word that is translated God’s people (literally the saints; Greek hagioi) in the next sentence.
• God’s people here were the believers in the place from which Paul was writing in Macedonia.
13:14 iq Paul closes his letter with a prayer and blessing. He invokes the three persons of the Trinity, with the grace of the Lord Jesus Christ (see 8:9 ir) coming first. This is because we are always relying on Christ’s sacrificial love, which reconciles us to God the Father (5:18-21 is) and unites us through the fellowship of the Holy Spirit with all our fellow believers.
• The love of God provides for our needs and graciously restores us to his family.
• The fellowship of the Holy Spirit means our fellowship with the Spirit, who joins Christians together into a unity (Eph 4:3 it; Phil 2:1 iu).
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