Բ Կորնթացիներ / 2 Corinthians - 13 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter the apostle threatens to be severe against obstinate sinners, and assigns the reason thereof (ver. 1-6); then he makes a suitable prayer to God on the behalf of the Corinthians, with the reasons inducing him thereto (ver. 7-10), and concludes his epistle with a valediction and a benediction, ver. 11-14.
Adam Clarke: Commentary on the Bible - 1831
The apostle again says that this is the third time he has purposed to come and see them; and threatens that he will, by the power of Christ, punish every incorrigible sinner, Co2 13:1-4. Exhorts them to examine themselves, whether they be in the faith, Co2 13:5, Co2 13:6. Prays that they may do no evil, Co2 13:7. And shows how ardently he wished their complete restoration to unity and purity, Co2 13:8, Co2 13:9. Tells them for what reason he writes to them, Co2 13:10. Bids them farewell, Co2 13:11, Gives them some directions, and concludes with his apostolical benediction, Co2 13:12-14.
Albert Barnes: Notes on the Bible - 1834
13:0: This closing chapter Co2 13:1-14 of the Epistle relates to the following subjects.
I. The assurance of Paul that he was about to come among them Co2 13:1-4, and that he would certainly inflict punishment on all who deserved His enemies had reproached him as being timid and pusillanimous; see the notes on Co2 10:1-2, Co2 10:10-11. They had said that he was powerful to threaten, but afraid to execute. It is probable that they had become more bold in this from the fact that he had twice proposed to go there and had failed. In reply to all this, he now in conclusion solemnly assures them that he was coming, and that in all cases where an offence was proved by two or three witnesses, punishment would be inflicted; He assures them Co2 13:2 that he would not spare; and that since they sought a proof that Christ had sent him they should witness that proof in the punishment which he would inflict Co2 13:3; for that Christ was now clothed with power and was able to execute punishment, though he had been crucified; Co2 13:4.
II. Paul calls on them solemnly to examine themselves and to see whether they had any true religion; Co2 13:5-6. In the state of things which existed there; in the corruption which had abounded in the church, he solemnly commands them to institute a faithful inquiry, to know whether they had not been deceived; at the same time expressing the hope that it would appear as the result of their examination that they were not reprobates.
III. He earnestly prays to God that they might do no evil; that they might be found to be honest and pure, whatever might be thought of Paul himself or whatever might become of him; Co2 13:7. Their repentance would save. Paul from exerting his miraculous power in their punishment, and might thus pRev_ent the proof of his apostolic authority which they desired, and the consequence might be that they might esteem him to be a reprobate, for he could not exert his miraculous power except in the cause of truth; Co2 13:8. Still he was willing to be esteemed an impostor if they would do no evil.
IV. He assures them that he earnestly wished their perfection, and that the design of his writing to them severe as he had appeared, was their edification; Co2 13:9-10.
V. Then he bids them an affectionate and tender farewell, and closes with the usual salutations and benedictions; Co2 13:11-14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Co2 13:1, He threatens severity, and the power of his apostleship, against obstinate sinners; Co2 13:5, And, advising them to a trial of their faith, Co2 13:7, and to a reformation of their sins before his coming, Co2 13:11. he concludes his epistle with a general exhortation and a prayer.
John Gill
INTRODUCTION TO 2 CORINTHIANS 13
In this chapter the apostle continues his resolution to come to the Corinthians, and to threaten with severity the incorrigible among them, giving the reasons of it; prays to God that they might so behave, that there might be no occasion for the exercise of it; and concludes the epistle with very useful exhortations, and hearty wishes of good things to them. He intimates to them again, that he intended this third time to come unto them, when he would not spare them, as they might expect he would not; partly because they had such repeated warnings, reproofs, and admonitions from him, 2Cor 13:1 and partly because many of them had sinned before, and were stubborn and obstinate, and had not repented, 2Cor 13:2 as also because they had tempted him, and demanded a proof of his power and authority, and of Christ speaking in him, 2Cor 13:3 and whereas this sprung from the outward appearance of the apostle, whose bodily presence was weak, he observes to them the instance of Christ himself in human nature, who was crucified through weakness, and yet lives by the power of God; and so he and his fellow ministers were weak like Christ, and for his sake, and yet lived, and should live by the power of God; so that their outward appearance was no proof of their want of the power of Christ in them, 2Cor 13:4 besides, he directs them to themselves for a proof of it; who upon examination would find, that they were in the faith, and Christ was in them; which was owing to the ministry of the apostle, as a means and instrument; and so they had a proof in themselves of Christ's speaking in the apostle, and being mighty in, and towards them, or else they must be reprobate, injudicious, and disapproved persons, 2Cor 13:5 but whether they were such persons or not, he was confident that he would not be found such; but would appear to be in the faith, to have Christ in him, and to have power and authority from him, 2Cor 13:6 however, the apostle's hearty prayer for them was, that they might be kept from evil; and that they might do that which is good, and so be approved of God and men; and there be no occasion to use any severity with them, when he should come among them, 2Cor 13:7 otherwise he could do nothing against the truth, could not connive at error and sin, but must use the power and authority he had to crush everything of that kind, and defend truth, 2Cor 13:8 and so far was he from glorying in his power, and priding himself with it, that it was a pleasure to him to have no occasion to make use of it, by which it might seem as if he was without it; and it rejoiced him, when they stood fast in the faith, and walked as became the Gospel, and so needed not the rod of reproof and correction; nay, he could even wish, that they were wholly perfect, and free from all blame, and every kind of charge, 2Cor 13:9 and the end he had in the writing in the manner he did, being absent from them, was, lest when he should come among them, he should be obliged to make use of his power he had from Christ for edification, and not destruction; to prevent which, he wrote and admonished them, in order to bring them to repentance, that so he might have no occasion to use severity and sharpness, 2Cor 13:10 and then he takes his farewell of them, by giving them some exhortations to harmony, unity, peace, and love among themselves, 2Cor 13:11 gives the salutations of all the saints unto them, 2Cor 13:13 and then his own, with which he concludes the epistle, which is a wish of all the blessings of grace from all the three persons, Father, Son, and Spirit, 2Cor 13:14.
John Wesley
I am coming this third time - He had been coming twice before, though he did not actually come.
Robert Jamieson, A. R. Fausset and David Brown
HE THREATENS A SEVERE PROOF OF HIS APOSTOLIC AUTHORITY, BUT PREFERS THEY WOULD SPARE HIM THE NECESSITY FOR IT. (2Cor 13:1-14)
This is the third time I am coming to you--not merely preparing to come to you. This proves an intermediate visit between the two recorded in Acts 18:1; Acts 20:2.
In the mouth of two or three witnesses shall every word be established--Quoted from Deut 19:15, Septuagint. "I will judge not without examination, nor will I abstain from punishing upon due evidence" [CONYBEARE and HOWSON]. I will no longer be among you "in all patience" towards offenders (2Cor 12:12). The apostle in this case, where ordinary testimony was to be had, does not look for an immediate revelation, nor does he order the culprits to be cast out of the church before his arrival. Others understand the "two or three witnesses" to mean his two or three visits as establishing either (1) the truth of the facts alleged against the offenders, or (2) the reality of his threats. I prefer the first explanation to either of the two latter.
13:113:1: Այս երիցս անգամ գա՛մ առ ձեզ. զի ՚ի բերանոյ երկո՛ւց եւ երի՛ց վկայից հաստատեսցի ամենայն բան[4163]։ [4163] Յոմանս պակասի. Երից վկայից հաստա՛՛։
1 Այս երրորդ անգամն է, որ գալու եմ ձեզ մօտ, որպէսզի երկու կամ երեք վկաների բերանով հաստատուի ամէն բան:
13 Այս երրորդ անգամն է ձեզի կու գամ. երկու կամ երեք վկաներու բերնէ պիտի հաստատուի ամէն բան։
Այս երիցս անգամ գամ առ ձեզ, զի ի բերանոյ երկուց եւ երից վկայից հաստատեսցի ամենայն բան:

13:1: Այս երիցս անգամ գա՛մ առ ձեզ. զի ՚ի բերանոյ երկո՛ւց եւ երի՛ց վկայից հաստատեսցի ամենայն բան[4163]։
[4163] Յոմանս պակասի. Երից վկայից հաստա՛՛։
1 Այս երրորդ անգամն է, որ գալու եմ ձեզ մօտ, որպէսզի երկու կամ երեք վկաների բերանով հաստատուի ամէն բան:
13 Այս երրորդ անգամն է ձեզի կու գամ. երկու կամ երեք վկաներու բերնէ պիտի հաստատուի ամէն բան։
zohrab-1805▾ eastern-1994▾ western am▾
13:11: В третий уже раз иду к вам. При устах двух или трех свидетелей будет твердо всякое слово.
13:1  τρίτον τοῦτο ἔρχομαι πρὸς ὑμᾶς· ἐπὶ στόματος δύο μαρτύρων καὶ τριῶν σταθήσεται πᾶν ῥῆμα.
13:1. Τρίτον (To-third) τοῦτο (to-the-one-this) ἔρχομαι ( I-come ) πρὸς (toward) ὑμᾶς: (to-ye) ἐπὶ ( upon ) στόματος ( of-a-mouth ) δύο ( of-two ) μαρτύρων ( of-witnesses ) καὶ ( and ) τριῶν ( of-three ) σταθήσεται ( it-shall-be-stood ) πᾶν ( all ) ῥῆμα . ( an-uttering-to )
13:1. ecce tertio hoc venio ad vos in ore duorum vel trium testium stabit omne verbumBehold, this is the third time I am coming to you: In the mouth of two or three witnesses shall every word stand.
1. This is the third time I am coming to you. At the mouth of two witnesses or three shall every word be established.
This [is] the third [time] I am coming to you. In the mouth of two or three witnesses shall every word be established:

1: В третий уже раз иду к вам. При устах двух или трех свидетелей будет твердо всякое слово.
13:1  τρίτον τοῦτο ἔρχομαι πρὸς ὑμᾶς· ἐπὶ στόματος δύο μαρτύρων καὶ τριῶν σταθήσεται πᾶν ῥῆμα.
13:1. ecce tertio hoc venio ad vos in ore duorum vel trium testium stabit omne verbum
Behold, this is the third time I am coming to you: In the mouth of two or three witnesses shall every word stand.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-10: Собираясь посетить Коринф в третий раз, Апостол увещает Коринфян исправиться - иначе он поступит с ними по всей строгости. Он явится пред ними во всей силе Апостола Христова, хотя ему не хотелось бы применять к ним строгие меры.

1: Неизвестно, когда Апостол во второй раз посещал Коринф. Но во всяком случае такое посещение имело действительно место, и как-нибудь иначе перетолковывать слова Апостола - нет никакого основания. Апостол хочет указанием на троекратное посещение им Коринфа внушить Коринфянам, что он достаточно, с точки зрения ветхозаветного закона, свидетельствовал им об их отступлении от строгих требований христианской нравственности: закон для достоверности свидетельства требовал не более трех лиц, которые присутствовали при известном событии, нуждавшемся в доказательстве (Втор XII:6).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Apostle Asserts His Claims.A. D. 57.
1 This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established. 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, that, if I come again, I will not spare: 3 Since ye seek a proof of Christ speaking in me, which to you-ward is not weak, but is mighty in you. 4 For though he was crucified through weakness, yet he liveth by the power of God. For we also are weak in him, but we shall live with him by the power of God toward you. 5 Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates? 6 But I trust that ye shall know that we are not reprobates.

In these verses observe,

I. The apostle threatens to be severe against obstinate sinners when he should come to Corinth, having now sent to them a first and second epistle, with proper admonitions and exhortations, in order to reform what was amiss among them. Concerning this we may notice, 1. The caution with which he proceeded in his censures: he was not hasty in using severity, but gave a first and second admonition. So some understand his words (v. 1): This is the third time I am coming to you, referring to his first and second epistles, by which he admonished them, as if he were present with them, though in person he was absent, v. 2. According to this interpretation, these two epistles are the witnesses he means in the first verse, referring rather to the direction of our Saviour (Matt. xvii. 16) concerning the manner how Christians should deal with offenders before they proceed to extremity than to the law of Moses (Deut. xvii. 6; xix. 15) for the behaviour of judges in criminal matters. We should go, or send, to our brother, once and again, to tell him of his fault. Thus the apostle had told these Corinthians before, in his former epistle, and now he tells them, or writes to those who heretofore had sinned, and to all others, giving warning unto all before he came in person the third time, to exercise severity against scandalous offenders. Others think that the apostle had designed and prepared for his journey to Corinth twice already, but was providentially hindered, and now informs them of his intentions a third time to come to them. However this be, it is observable that he kept an account how often he endeavoured, and what pains he took with these Corinthians for their good: and we may be sure that an account is kept in heaven, and we must be reckoned with another day for the helps we have had for our souls, and how we have improved them. 2. The threatening itself: That if (or when) he came again (in person) he would not spare obstinate sinners, and such as were impenitent, in their scandalous enormities. He had told them before, he feared God would humble him among them, because he should find some who had sinned and had not repented; and now he declares he would not spare such, but would inflict church-censures upon them, which are thought to have been accompanied in those early times with visible and extraordinary tokens of divine displeasure. Note, Though it is God's gracious method to bear long with sinners, yet he will not bear always; at length he will come, and will not spare those who remain obstinate and impenitent, notwithstanding all his methods to reclaim and reform them.

II. The apostle assigns a reason why he would be thus severe, namely, for a proof of Christ's speaking in him, which they sought after, v. 3. The evidence of his apostleship was necessary for the credit, confirmation, and success, of the gospel he preached; and therefore such as denied this were justly and severely to be censured. It was the design of the false teachers to make the Corinthians call this matter into question, of which yet they had not weak, but strong and mighty proofs (v. 3), notwithstanding the mean figure he made in the world and the contempt which by some was cast upon him. Even as Christ himself was crucified through weakness, or appeared in his crucifixion as a weak and contemptible person, but liveth by the power of God, or in his resurrection and life manifests his divine power (v. 4), so the apostles, how mean and contemptible soever they appeared to the world, did yet, as instruments, manifest the power of God, and particularly the power of his grace, in converting the world to Christianity. And therefore, as a proof to those who among the Corinthians sought a proof of Christ's speaking in the apostle, he puts them upon proving their Christianity (v. 5): Examine yourselves, &c. Hereby he intimates that, if they could prove their own Christianity, this would be a proof of his apostleship; for if they were in the faith, if Jesus Christ was in them, this was a proof that Christ spoke in him, because it was by his ministry that they did believe. He had been not only an instructor, but a father to them. He had begotten them again by the gospel of Christ. Now it could not be imagined that a divine power should go along with his ministrations if he had not his commission from on high. If therefore they could prove themselves not to be reprobates, not to be rejected of Christ, he trusted they would know that he was not a reprobate (v. 6), not disowned by Christ. What the apostle here says of the duty of the Corinthians to examine themselves, &c., with the particular view already mentioned, is applicable to the great duty of all who call themselves Christians, to examine themselves concerning their spiritual state. We should examine whether we be in the faith, because it is a matter in which we may be easily deceived, and wherein a deceit is highly dangerous: we are therefore concerned to prove our own selves, to put the question to our own souls, whether Christ be in us, or not; and Christ is in us, except we be reprobates: so that either we are true Christians or we are great cheats; and what a reproachful thing is it for a man not to know himself, not to know his own mind!
Adam Clarke: Commentary on the Bible - 1831
13:1: This is the third time I am coming to you - These words are nearly the same with those Co2 12:14; and probably refer to the purpose which he had twice before formed of seeing them. But the latter clause seems to attach a different meaning to the passage; at least so it has been understood by some learned men.
Schoettgen thus interprets the whole: the first coming of the apostle to Corinth was when he personally visited them, and there founded the Christian Church. By his second coming we are to understand his first epistle to them; and, by his being now ready to come to them the third time, we are to understand this second epistle, which he was then going to send them. These were the two witnesses, and the apostle the third, which he gave to the Corinthians concerning the truth of his own ministry, or the falsity of the ministry of the pretended apostle.
Calmet contends that the apostle had been twice before at Corinth, and that he now purposed to go a third time; and that these visits were the two or three witnesses to which the apostle appeals.
Dr. Lightfoot thinks that the two or three witnesses were Stephanas, Fortunatus, and Achaicus, sent to assure them of his coming. But this opinion cannot be supported.
With respect to the two or three witnesses establishing the subject, Dr. Whitby says. "Though these words seem to be cited from Deu 19:15, rather than from Mat 18:16, it being rare to find this apostle citing any thing from the New Testament, without calling it an ordinance of the Lord, yet it is probable that he here alludes to the practice there prescribed for the reclaiming of offenders. And then his first epistle being written with this introduction: Paul an apostle, and Sosthenes; his second thus: Paul and Timotheus; may pass for two or three witnesses; and his presence the third time in person, to exercise his censures on those offenders, before the body of the Church, may bear a fair resemblance to our Lord's prescription in the above case: If thy brother offend," etc. - So far Whitby. See my notes on Mat 18:16 (note).
Albert Barnes: Notes on the Bible - 1834
13:1: This is the third time ... - see the note on Co2 12:14. For an interesting view of this passage, see Paley's Horae Paulinae on this Epistle, No. 11: It is evident that Paul had been to Corinth but once before this, but he had resolved to go before a second time, but had been disappointed.
In the mouth of two or three witnesses ... - This was what the Law of Moses required; Deu 20:16; see the note on Joh 8:17; compare Mat 18:16. But in regard to its application here, commentators are not agreed. Some suppose that Paul refers to his own epistles which he had sent to them as the two or three witnesses by which his promise to them would be made certain; that he had purposed it and promised it two or three times, and that as this was all that was required by the Law, it would certainly be established. This is the opinion of Bloomfield, Rosenmuller, Grotius, Hammond, Locke, and some others. But, with all the respect due to such great names, it seems to me that this would be trifling and childish in the extreme. Lightfoot supposes that he refers to Stephanas, Fortunatus, and Achaicus, who would be witnesses to them of his purpose; see Co1 16:17. But the more probable opinion, it seems to me, is that of Doddridge, Macknight, and others, that he anticipated that there wound be necessity for the administration of discipline there, but that he would feel himself under obligation in administering it to adhere to the reasonable maxim of the Jewish Law. No one should be condemned or punished where there was not at least two or three witnesses to prove the offence. But where there were, discipline would be administered according to the nature of the crime.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:1: the third: Co2 12:14
In: Num 35:30; Deu 17:6, Deu 19:15; Kg1 21:10, Kg1 21:13; Mat 18:16, Mat 26:60, Mat 26:61; Joh 8:17, Joh 8:18; Heb 10:28, Heb 10:29
John Gill
This is the third time I am coming to you,.... Or "am ready to come to you", as the Alexandrian copy reads, as in 2Cor 12:14. Though he had been as yet but once at Corinth, and is to be reckoned and accounted for, either after this manner; he had been "once" with them when he first preached the Gospel to them, and was the means of their conversion, and laid, the foundation of their church state, of which there is some account in Acts 18:1 he came to them a "second" time, by writing his first epistle, when he desired to be considered by them, as though he was present with them, 1Cor 5:3 and now a "third" time by this second epistle, in which he also speaks as if he was among them, see the following verse; or else in this way, he had been actually in person with them one time, and had been about to come in purpose and preparation a "second" time, but was prevented, and now was just ready a "third" time to set forward in his journey to them; see 2Cor 12:14 and so the Syriac version reads it here, "this is the third time that I am ready to come to you", and which our version also favours. The Alexandrian copy and some others, the Complutension edition, the Vulgate Latin and Ethiopic versions, read, "behold, this third time", &c. in order to raise and fix their attention to what he was saying, or about to say:
in the mouth of two or three witnesses shall every word be established; referring to Deut 19:15 which he applies much in the same manner Christ does in Mt 18:16 and which it is probable he had in view; signifying hereby, that he proceeded in a judicial way, according to due form of law, and in such a manner as Christ had directed; and that they were to look upon his several comings in the sense now explained, to be as so many witnesses, whereby the several charges exhibited against them were fully attested and confirmed, so that things were now ripe for judgment, and for a final sentence to pass upon them.
13:213:2: Յառա՛ջ ասացի, եւ դարձեալ կանխա՛ւ ասեմ, յանդիման երկի՛ցս անգամ. եւ այժմ ՚ի բացո՛ւստ գրեմ յառաջագոյն յանցուցելո՛ցն՝ եւ այլո՛ցն ամենեցուն. զի եթէ եկի՛ց դարձեալ՝ ո՛չ խնայեցից[4164]։ [4164] Ոմանք. Յանդիման երիցս... գրեմ վասն յառա՛՛... դարձեալ՝ ոչ անխայեցից։
2 Առաջ ասել եմ եւ դարձեալ կանխաւ ասում եմ, որպէս թէ երկրորդ անգամ ներկայ լինեմ ձեր մէջ, թէեւ այժմ հեռուից գրում եմ նախապէս յանցանք գործածներին եւ բոլոր միւսներին. եթէ դարձեալ գամ, չեմ խնայելու ձեզ,
2 Նախապէս ըսեր եմ եւ նորէն կանխաւ կ’ըսեմ որպէս թէ երկրորդ անգամ ներկայ կը գտնուիմ՝ թէեւ հիմա հեռուէն կը գրեմ, առաջուան մեղանչողներուն եւ բոլոր միւսներուն, որ եթէ նորէն գամ՝ պիտի չխնայեմ.
Յառաջ ասացի, եւ դարձեալ կանխաւ ասեմ [66]յանդիման երկիցս անգամ, եւ այժմ ի բացուստ [67]գրեմ յառաջագոյն յանցուցելոցն եւ այլոցն ամենեցուն, զի եթէ եկից դարձեալ, ոչ խնայեցից:

13:2: Յառա՛ջ ասացի, եւ դարձեալ կանխա՛ւ ասեմ, յանդիման երկի՛ցս անգամ. եւ այժմ ՚ի բացո՛ւստ գրեմ յառաջագոյն յանցուցելո՛ցն՝ եւ այլո՛ցն ամենեցուն. զի եթէ եկի՛ց դարձեալ՝ ո՛չ խնայեցից[4164]։
[4164] Ոմանք. Յանդիման երիցս... գրեմ վասն յառա՛՛... դարձեալ՝ ոչ անխայեցից։
2 Առաջ ասել եմ եւ դարձեալ կանխաւ ասում եմ, որպէս թէ երկրորդ անգամ ներկայ լինեմ ձեր մէջ, թէեւ այժմ հեռուից գրում եմ նախապէս յանցանք գործածներին եւ բոլոր միւսներին. եթէ դարձեալ գամ, չեմ խնայելու ձեզ,
2 Նախապէս ըսեր եմ եւ նորէն կանխաւ կ’ըսեմ որպէս թէ երկրորդ անգամ ներկայ կը գտնուիմ՝ թէեւ հիմա հեռուէն կը գրեմ, առաջուան մեղանչողներուն եւ բոլոր միւսներուն, որ եթէ նորէն գամ՝ պիտի չխնայեմ.
zohrab-1805▾ eastern-1994▾ western am▾
13:22: Я предварял и предваряю, как бы находясь [у вас] во второй раз, и теперь, отсутствуя, пишу прежде согрешившим и всем прочим, что, когда опять приду, не пощажу.
13:2  προείρηκα καὶ προλέγω ὡς παρὼν τὸ δεύτερον καὶ ἀπὼν νῦν τοῖς προημαρτηκόσιν καὶ τοῖς λοιποῖς πᾶσιν, ὅτι ἐὰν ἔλθω εἰς τὸ πάλιν οὐ φείσομαι,
13:2. προείρηκα (I-had-come-to-utter-before-unto) καὶ (and) προλέγω (I-forth-before,"ὡς (as) παρὼν (being-beside) τὸ (to-the-one) δεύτερον (to-second) καὶ (and) ἀπὼν (being-off) νῦν (now,"τοῖς (unto-the-ones) προημαρτηκόσιν ( unto-having-had-come-to-un-adjust-along-before ) καὶ (and) τοῖς (unto-the-ones) λοιποῖς ( unto-remaindered ) πᾶσιν , ( unto-all ,"ὅτι (to-which-a-one) ἐὰν (if-ever) ἔλθω (I-might-have-had-came) εἰς (into) τὸ (to-the-one) πάλιν (unto-furthered) οὐ (not) φείσομαι , ( I-shall-spare ,"
13:2. praedixi et praedico ut praesens bis et nunc absens his qui ante peccaverunt et ceteris omnibus quoniam si venero iterum non parcamI have told before and foretell, as present and now absent, to them that sinned before and to all the rest, that if I come again, I will not spare.
2. I have said beforehand, and I do say beforehand, as when I was present the second time, so now, being absent, to them that have sinned heretofore, and to all the rest, that, if I come again, I will not spare;
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, that, if I come again, I will not spare:

2: Я предварял и предваряю, как бы находясь [у вас] во второй раз, и теперь, отсутствуя, пишу прежде согрешившим и всем прочим, что, когда опять приду, не пощажу.
13:2  προείρηκα καὶ προλέγω ὡς παρὼν τὸ δεύτερον καὶ ἀπὼν νῦν τοῖς προημαρτηκόσιν καὶ τοῖς λοιποῖς πᾶσιν, ὅτι ἐὰν ἔλθω εἰς τὸ πάλιν οὐ φείσομαι,
13:2. praedixi et praedico ut praesens bis et nunc absens his qui ante peccaverunt et ceteris omnibus quoniam si venero iterum non parcam
I have told before and foretell, as present and now absent, to them that sinned before and to all the rest, that if I come again, I will not spare.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Этот стих лучше перевести так: "уже я говорил вам, и теперь говорю на будущее время - при моем втором пребывании у вас и теперь находясь не с вами вместе, - именно тем, которые прежде грешили и всем остальным вместе: когда опять приду, то не пощажу!"
Adam Clarke: Commentary on the Bible - 1831
13:2: I told you before, etc. - As Calmet maintains that Paul had already been twice at Corinth, it is well to hear his reasons: "St. Paul came to Corinth the latter end of the year of our Lord 52, and remained there eighteen months, Act 18:1, etc. He came there a second time in the year 55, but stayed only a short time, as he had to return speedily to Ephesus, Co1 16:7; hence it is that St. Luke makes no mention of this second journey in the Acts. Finally he determined to visit them a third time; as in effect he did about the year 57. Of his second voyage to Corinth, which is not mentioned in the Acts, he speaks expressly in this verse." I do not see sufficient evidence to induce me to subscribe to this opinion of Calmet. I believe the apostle had been but once before at Corinth; and this matter is set in a clear point of view by Dr. Paley. See the Introduction, Section 11.
I will not spare - I will inflict the proper punishment on every incorrigible offender. It does appear, from all the apostle's threatenings, that he was possessed of a miraculous power, by which he could inflict punishment on offenders; that he could deliver the body to Satan for the destruction of the flesh, that the spirit might be saved in the day of the Lord Jesus, Co1 4:21; Co1 5:5. What he says he told them before probably relates to Co1 4:21 : Shall I come with a rod, etc.
Albert Barnes: Notes on the Bible - 1834
13:2: I told you before - That I would not spare offenders; that I would certainly punish them. He had intimated this before in the First Epistle Co1 4:21; Co1 5:1-13.
And foretell you - Now apprise you of my fixed determination to punish every offender as he deserves.
As if I were present, the second time - The mention of the second time here proves that Paul had been with them but once before. He had formed the resolution to go to them, but had been disappointed. The time when he had been with them is recorded in Act 18:1 ff. He now uses the same language to them which he says he would use if he were with them, as he had expected to be, the second time. See the remarks of Paley on this passage, referred to above.
And being absent - see the note on Co1 5:3.
To them which have heretofore sinned - To all the offenders in the church. They had supposed that he would not come to them Co1 4:18, or that if he came he would not dare to inflict punishment, 2 Cor. 9-11. They had, therefore, given themselves greater liberty, and had pursued their own course, regardless of his authority and commands.
I will not spare - I will punish them. They shall not escape.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:2: told: Co2 1:23, Co2 10:1, Co2 10:2, Co2 10:8-11, Co2 12:20; Co1 4:19-21, Co1 5:5
being: Co2 13:10
heretofore: Co2 12:21
John Gill
I told you before, and foretell you as if I were present a second time,.... He means, that he had in his former epistle faithfully told them of their evils, and admonished them for them; and now he sends to them a second time before his coming, and again admonishes them, as if he was upon the spot with them; so that they had, as before, three witnesses, also a first and second admonition; which, should they be without success, he must proceed further:
and being absent now, I write to them which heretofore have sinned; before he wrote his first epistle, of which he had information, and had faithfully reproved and admonished them; see 2Cor 12:21.
And to all other; that might since be drawn into a compliance with sinful practices, through their example; or as the Arabic version renders it, "to the rest of the congregation"; who would be witnesses for him, and against them, that he had admonished them a first, and a second time: and by his present writing declares,
that if I come again; for, not knowing what might fall out to prevent him, though he was bent upon coming, and ready for it, nor what was the will of God about it, he does not choose to be positive in the matter; and therefore writes conditionally, and with a guard, and no doubt with a submission to the divine will:
I will not spare; this was the reason why as yet he had not been at Corinth, because he was willing to spare them; see 2Cor 1:23 being loath to come to severities, if gentler methods would take effect; but now having used all proper means, he is at a point, aud determined not to spare, but to use his apostolical rod, or that power which the Lord had given him in an extraordinary way, as an extraordinary officer, to punish incorrigible offenders, in such manner as the incestuous person, and Hymenaeus and Philetus had been used by him.
John Wesley
All the rest - Who have since then sinned in any of these kinds. I will not spare - I will severely punish them.
Robert Jamieson, A. R. Fausset and David Brown
Rather, "I have already said (at my second visit), and tell you (now) beforehand, AS (I did) WHEN I WAS PRESENT THE SECOND TIME, SO also NOW in my absence (the oldest manuscripts omit the 'I write,' which here wrongly follows in English Version Greek text) to them which heretofore have sinned (namely, before my second visit, 2Cor 12:21), and to all others (who have sinned since my second visit, or are in danger of sinning)." The English Version, "as if I were present the second time," namely, this next time, is quite inconsistent with 2Cor 13:1, "this is the third time I am coming to you," as Paul could not have called the same journey at once "the second" and "the third time" of his coming. The antithesis between "the second time" and "now" is palpable.
if I come again, &c.--that is, whensoever I come again (Acts 20:2). These were probably the very words of his former threat which he now repeats again.
13:313:3: Եթէ զփո՛րձ ինչ խնդրէք զՔրիստոսի, որ ինեւ՛ս ընդ ձե՛զ խօսի. որ հզօրացեա՛լն է ՚ի ձեզ, եւ ո՛չ տկարացեալ[4165]։ [4165] Ոմանք. ԶՔրիստոսէ, որ ինեւ ընդ ձեզ։
3 որ ապացոյց էք փնտռում, թէ ինձնով Քրիստոս է որ ձեզ հետ խօսում է, Քրիստոս, որ հզօր է ձեր մէջ եւ ոչ թէ տկար:
3 Քանի որ Քրիստոսին ինձմով խօսելուն ապացոյցը կը փնտռէք։ Ան ձեր վրայ տկարացած չէ, հապա ձեր մէջ զօրացած է.
եթէ զփորձ ինչ խնդրէք զՔրիստոսի որ ինեւս ընդ ձեզ խօսի, որ հզօրացեալն է ի ձեզ, եւ ոչ տկարացեալ:

13:3: Եթէ զփո՛րձ ինչ խնդրէք զՔրիստոսի, որ ինեւ՛ս ընդ ձե՛զ խօսի. որ հզօրացեա՛լն է ՚ի ձեզ, եւ ո՛չ տկարացեալ[4165]։
[4165] Ոմանք. ԶՔրիստոսէ, որ ինեւ ընդ ձեզ։
3 որ ապացոյց էք փնտռում, թէ ինձնով Քրիստոս է որ ձեզ հետ խօսում է, Քրիստոս, որ հզօր է ձեր մէջ եւ ոչ թէ տկար:
3 Քանի որ Քրիստոսին ինձմով խօսելուն ապացոյցը կը փնտռէք։ Ան ձեր վրայ տկարացած չէ, հապա ձեր մէջ զօրացած է.
zohrab-1805▾ eastern-1994▾ western am▾
13:33: Вы ищете доказательства на то, Христос ли говорит во мне: Он не бессилен для вас, но силен в вас.
13:3  ἐπεὶ δοκιμὴν ζητεῖτε τοῦ ἐν ἐμοὶ λαλοῦντος χριστοῦ· ὃς εἰς ὑμᾶς οὐκ ἀσθενεῖ ἀλλὰ δυνατεῖ ἐν ὑμῖν.
13:3. ἐπεὶ (upon-if) δοκιμὴν (to-an-assessment) ζητεῖτε (ye-seek-unto) τοῦ (of-the-one) ἐν (in) ἐμοὶ (unto-ME) λαλοῦντος (of-speaking-unto) χριστοῦ: (of-Anointed) ὃς (which) εἰς (into) ὑμᾶς (to-ye) οὐκ (not) ἀσθενεῖ (it-un-vigoreth-unto,"ἀλλὰ (other) δυνατεῖ (it-ableth-unto) ἐν (in) ὑμῖν, (unto-ye,"
13:3. an experimentum quaeritis eius qui in me loquitur Christi qui in vos non infirmatur sed potens est in vobisDo you seek a proof of Christ that speaketh in me, who towards you is not weak, but is mighty in you?
3. seeing that ye seek a proof of Christ that speaketh in me; who to you-ward is not weak, but is powerful in you:
Since ye seek a proof of Christ speaking in me, which to you- ward is not weak, but is mighty in you:

3: Вы ищете доказательства на то, Христос ли говорит во мне: Он не бессилен для вас, но силен в вас.
13:3  ἐπεὶ δοκιμὴν ζητεῖτε τοῦ ἐν ἐμοὶ λαλοῦντος χριστοῦ· ὃς εἰς ὑμᾶς οὐκ ἀσθενεῖ ἀλλὰ δυνατεῖ ἐν ὑμῖν.
13:3. an experimentum quaeritis eius qui in me loquitur Christi qui in vos non infirmatur sed potens est in vobis
Do you seek a proof of Christ that speaketh in me, who towards you is not weak, but is mighty in you?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Пусть Коринфяне не думают, что Апостол угрожает им, совершенно не имея силы привести в исполнение свои угрозы. Нет, в нем говорит Сам Христос, а Христос уже показал среди них Свою силу или покажет.
Adam Clarke: Commentary on the Bible - 1831
13:3: Since ye seek a proof of Christ - The conversion of the Corinthians was to themselves a solid proof that Christ spoke by the apostle; and therefore he could, with great propriety, say that this power of Christ, far from being weak, was mighty among them.
Albert Barnes: Notes on the Bible - 1834
13:3: Since ye seek a proof of Christ speaking in me - see the notes on the pRev_ious chapters. They had called in question his apostolic authority; they had demanded the evidence of his divine commission. He says that he would now furnish such evidence by inflicting just punishment on all offenders, and they should have abundant proof that Christ spoke by him, or that he was inspired.
Which to you-ward is not weak - Or who, that is, Christ, is not weak, etc. Christ has manifested his power abundantly toward you, that is, either by the miracles that had been performed in his name; or by the diseases and calamities which they had suffered on account of their disorders and offences (see the note on Co1 11:30); or by the force and efficacy of his doctrine. The connection, it seems to me, requires that we should understand it of the calamities which had been inflicted by Christ on them for their sins, and which Paul says would be inflicted again if they did not repent. The idea is, that they had had ample demonstration of the power of Christ to inflict punishment, and they had reason to apprehend it again.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:3: ye seek: Co2 10:8-10
Christ: Co2 2:10; Mat 10:20, Mat 18:18-20; Luk 21:15; Co1 5:4, Co1 5:5
which: Co2 2:6, Co2 3:1-3, Co2 12:12; Co1 9:1-3
Geneva 1599
(1) Since ye seek a proof of Christ speaking in me, which to you-ward is not weak, but is (a) mighty in you.
(1) A most sharp reprehension, because, while they despise the apostle's admonitions, they tempt Christ's own patience: and also while they condemn him as wretched and miserable, they lay nothing against him, which is not common to him with Christ.
(a) And will be most mighty to be avenged upon you, when need will be.
John Gill
Since ye seek a proof of Christ speaking in me,.... This is the reason why he was determined, that should he come among them, he would not spare them, because they called in question his apostleship, and demanded a proof of it; which, of all men, they had the least reason to do; for they themselves were the seals of his apostleship, and the signs of an apostle had been done among them; they queried whether he was an ambassador of Christ, and was sent by him, and in his name; whether the message he came with was from him, and whether the Gospel he preached was his voice; and particularly whether he had such a power to punish delinquents, as he threatened them with the exercise of; a strange infatuation of the false apostles this, since Christ, who sent him, was with him, and spoke in him, and by him:
which to you-ward, says he,
is not weak, but is mighty in you; the Gospel of Christ, at the first preaching of it to them by him, was the power of God unto salvation to them; and was attended with divers signs and wonders, and gifts of the Holy Ghost; and besides, they had instances of the power of Christ towards them in an awful way, in punishing sinners; as in the delivery of the incestuous person to Satan, which was done by his Spirit being with them when assembled; and by smiting many of them with sickness, diseases, and infirmities, and with death itself, who had sinned, 1Cor 5:4. Wherefore, seeing after all these instances of the voice and power of Christ in him, they yet questioned his apostolical authority, and sought proof of it; and especially since this was not so much a tempting of him, as a tempting of Christ in him, he was resolved not to spare them.
Robert Jamieson, A. R. Fausset and David Brown
Since--The reason why he will not spare: Since ye challenge me to give a "proof" that Christ speaks in me. It would be better if ye would "prove your own selves" (2Cor 13:5). This disproves the assertion of some that Scripture nowhere asserts the infallibility of its writers when writing it.
which--"who" (Christ).
is not weak--in relation to you, by me and in this very Epistle, in exercising upon you strong discipline.
mighty in you--has given many proofs of His power in miracles, and even in punishing offenders (2Cor 5:11, 2Cor 5:20-21). Ye have no need to put me to the proof in this, as long ago Christ has exhibited great proofs of His power by me among you (2Cor 12:12) [GROTIUS]. It is therefore not me, but Christ, whom ye wrong: it is His patience that ye try in despising my admonitions, and derogating from my authority [CALVIN].
13:413:4: Զի թէպէտ եւ խաչեցաւ ՚ի մերմէ՛ տկարութենէ, այլ կենդանի՛ է զօրութեամբն Աստուծոյ. եւ մեք թէպէտ եւ տկարանայցե՛մք վասն նորա, այլ կենդանի՛ լիցուք ընդ նմա զօրութեամբն Աստուծոյ[4166]։ դկ [4166] Ոմանք. Այլ եւ կենդանի է զօ՛՛։ Ոմանք յաւելուն. Նմա զօրութեամբն Աստուծոյ ՚ի ձեզ։
4 Թէպէտեւ նա խաչուեց մեր տկարութեան պատճառով[67], բայց կենդանի է Աստծու զօրութեամբ: Եւ մենք էլ թէեւ տկարանում ենք նրա համար[68], բայց կենդանի կը լինենք նրա հետ Աստծու զօրութեամբ:[68] Յունարէնն ունի՝ խաչուեց տկարութեամբ: ">[67], բայց կենդանի է Աստծու զօրութեամբ: Եւ մենք էլ թէեւ տկարանում ենք նրա համար
4 Որ թէպէտ խաչուեցաւ տկարութիւնով, բայց կենդանի է Աստուծոյ զօրութիւնով. քանզի մենք ալ թէպէտ կը տկարանանք անով, բայց կենդանի պիտի ըլլանք անոր հետ Աստուծոյ զօրութիւնովը ձեր մէջ։
Զի թէպէտ եւ խաչեցաւ [68]ի մերմէ տկարութենէ``, այլ կենդանի է զօրութեամբն Աստուծոյ. եւ մեք թէպէտ եւ տկարանայցեմք [69]վասն նորա``, այլ կենդանի լիցուք ընդ նմա զօրութեամբն [70]Աստուծոյ:

13:4: Զի թէպէտ եւ խաչեցաւ ՚ի մերմէ՛ տկարութենէ, այլ կենդանի՛ է զօրութեամբն Աստուծոյ. եւ մեք թէպէտ եւ տկարանայցե՛մք վասն նորա, այլ կենդանի՛ լիցուք ընդ նմա զօրութեամբն Աստուծոյ[4166]։ դկ
[4166] Ոմանք. Այլ եւ կենդանի է զօ՛՛։ Ոմանք յաւելուն. Նմա զօրութեամբն Աստուծոյ ՚ի ձեզ։
4 Թէպէտեւ նա խաչուեց մեր տկարութեան պատճառով[67], բայց կենդանի է Աստծու զօրութեամբ: Եւ մենք էլ թէեւ տկարանում ենք նրա համար[68], բայց կենդանի կը լինենք նրա հետ Աստծու զօրութեամբ:
[68] Յունարէնն ունի՝ խաչուեց տկարութեամբ: ">[67], բայց կենդանի է Աստծու զօրութեամբ: Եւ մենք էլ թէեւ տկարանում ենք նրա համար
4 Որ թէպէտ խաչուեցաւ տկարութիւնով, բայց կենդանի է Աստուծոյ զօրութիւնով. քանզի մենք ալ թէպէտ կը տկարանանք անով, բայց կենդանի պիտի ըլլանք անոր հետ Աստուծոյ զօրութիւնովը ձեր մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
13:44: Ибо, хотя Он и распят в немощи, но жив силою Божиею; и мы также, [хотя] немощны в Нем, но будем живы с Ним силою Божиею в вас.
13:4  καὶ γὰρ ἐσταυρώθη ἐξ ἀσθενείας, ἀλλὰ ζῇ ἐκ δυνάμεως θεοῦ. καὶ γὰρ ἡμεῖς ἀσθενοῦμεν ἐν αὐτῶ, ἀλλὰ ζήσομεν σὺν αὐτῶ ἐκ δυνάμεως θεοῦ εἰς ὑμᾶς.
13:4. καὶ (and) γὰρ (therefore) ἐσταυρώθη (it-was-en-staked) ἐξ (out) ἀσθενείας, (of-an-un-vigoring-of,"ἀλλὰ (other) ζῇ (it-lifeth-unto) ἐκ (out) δυνάμεως (of-an-ability) θεοῦ. (of-a-Deity) καὶ (And) γὰρ (therefore) ἡμεῖς (we) ἀσθενοῦμεν (we-un-vigor-unto) ἐν (in) αὐτῷ, (unto-it,"ἀλλὰ (other) ζήσομεν (we-shall-life-unto) σὺν (together) αὐτῷ (unto-it) ἐκ (out) δυνάμεως (of-an-ability) θεοῦ (of-a-Deity) [εἰς "[into) ὑμᾶς]. (to-ye]."
13:4. nam et si crucifixus est ex infirmitate sed vivit ex virtute Dei nam et nos infirmi sumus in illo sed vivemus cum eo ex virtute Dei in vobisFor although he was crucified through weakness, yet he liveth by the power of God. For we also are weak in him: but we shall live with him by the power of God towards you.
4. for he was crucified through weakness, yet he liveth through the power of God. For we also are weak in him, but we shall live with him through the power of God toward you.
For though he was crucified through weakness, yet he liveth by the power of God. For we also are weak in him, but we shall live with him by the power of God toward you:

4: Ибо, хотя Он и распят в немощи, но жив силою Божиею; и мы также, [хотя] немощны в Нем, но будем живы с Ним силою Божиею в вас.
13:4  καὶ γὰρ ἐσταυρώθη ἐξ ἀσθενείας, ἀλλὰ ζῇ ἐκ δυνάμεως θεοῦ. καὶ γὰρ ἡμεῖς ἀσθενοῦμεν ἐν αὐτῶ, ἀλλὰ ζήσομεν σὺν αὐτῶ ἐκ δυνάμεως θεοῦ εἰς ὑμᾶς.
13:4. nam et si crucifixus est ex infirmitate sed vivit ex virtute Dei nam et nos infirmi sumus in illo sed vivemus cum eo ex virtute Dei in vobis
For although he was crucified through weakness, yet he liveth by the power of God. For we also are weak in him: but we shall live with him by the power of God towards you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Апостол обосновывает высказанную им мысль. Да, прежде Господь явился немощным человеком, и люди сделали с Ним, что захотели. Но теперь Он воскрес и жив силою Бога. Точно также и Апостол, прежде являвшийся в Коринфе в страхе и трепете (1Кор.II:1, 2), скоро явится там вооруженный силою от Бога, которую он и проявить в отношении к Коринфянам, если они окажутся непокорными.
Adam Clarke: Commentary on the Bible - 1831
13:4: For though he was crucified through weakness - It is true Christ was crucified, and his crucifixion appeared to be the effect of his weakness; yet even this was not so; he gave up his life, none could take it away from him; and in his last struggle, had he even been deficient in power, he could have had more than twelve legions of angels to support him against the high priest's mob, Mat 26:53; but how then could the Scripture be fulfilled? And had he not died, how could the human race have been saved?
Yet he liveth by the power of God - Though he appeared to be crucified through his own weakness, yet he now liveth by the power of God; exerting an almighty energy by which all things are subject to him.
We also are weak in him - Because we are on Christ's side we appear to you as weak as he did to the Jews; but it is not so, for we live with him - under the same influence, and partaking of the same life; manifesting by our preaching and miracles the power of God towards you. While I do not use the rod, I appear to you weak; I will use it, and then you shall find me to be strong.
Albert Barnes: Notes on the Bible - 1834
13:4: For though he was crucified through weakness - Various modes have been adopted of explaining the phrase "through weakness." The most probable explanation is that which refers it to the human nature which he had assumed Phi 2:7-8; Pe1 3:18, and to the appearance of weakness which he manifested. He did not choose to exert his power. He appeared to his enemies to be weak and feeble. This idea would be an exact illustration of the point before the apostle. He is illustrating his own conduct, and especially in the fact that he had not exerted his miraculous powers among them in the punishment of offenders; and he does it by the example of Christ, who though abundantly able to have exerted his power and to have rescued himself from his enemies, yet was willing to appear weak, and to be crucified. It is very clear:
(1) That the Lord Jesus seemed to his enemies to be weak and incapable of resistance.
(2) that he did not put forth his power to protect his life. He in fact offered no resistance, as if he had no power.
(3) he had a human nature that was especially sensitive, and sensible to suffering; and that was borne down and crushed under the weight of mighty woes; see my notes on Isa 53:2-3. From all these causes he seemed to be weak and feeble; and these appear to me to be the principal ideas in this expression.
Yet he liveth - He is not now dead. Though he was crucified, yet he now lives again, and is now capable of exerting his great power He furnishes proof of his being alive, in the success which attends the gospel, and in the miracles which are performed in his name and by his power. There is a living Redeemer in heaven; a Redeemer who is able to exert all the power which he ever exerted when on earth; a Redeemer, therefore, who is able to save the soul; to raise the dead; to punish all his foes.
By the power of God - In raising him from the dead and placing him at his own right hand; see Eph 1:19-21. Through the power of God he was brought from the tomb, and has a place assigned him at the head of the universe.
For we also are weak in him - Margin, "with him." We his apostles, also, are weak in virtue of our connection with him. We are subject to infirmities and trials; we seem to have no power; we are exposed to contempt; and we appear to our enemies to be destitute of strength. Our enemies regard us as feeble; and they despise us.
But we shall live with him ... - That is, we shall show to you that we are alive. By the aid of the power of God we shall show that we are not as weak as our foes pretend; that we are invested with power; and that we are able to inflict the punishment which we threaten. This is one of the numerous instances in which Paul illustrated the case before him by a reference to the example and character of Christ. The idea is, that Christ did not exert his power, and appeared to be weak, and was put to death. So Paul says that he had not exerted his power, and seemed to be weak. But, says he, Christ lives, and is clothed with strength; and so we, though we appear to be weak, shall exert among you, or toward you, the power with which he has invested us, in inflicting punishment on our foes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:4: he was: Luk 22:43, Luk 22:44; Joh 10:18; Co1 15:43; Phi 2:7, Phi 2:8; Heb 5:7; Pe1 3:18
yet: Act 2:36, Act 4:10-12; Rom 6:4, Rom 6:9, Rom 6:10, Rom 14:9; Eph 1:19-23; Phi 2:9-11; Pe1 3:18, Pe1 3:22; Rev 1:17, Rev 1:18
we also: Co2 4:7-12, Co2 10:3, Co2 10:4, Co2 10:10; Co1 2:3
in him: or, with him, Phi 3:10; Ti2 2:11, Ti2 2:12
but: Act 3:16; Rom 6:8-11
Geneva 1599
For though he was crucified through (b) weakness, yet he liveth by the power of God. For we also are weak in him, but we shall live with him by the power of God toward you.
(b) Regarding that base form of a servant which he took upon him when he abased himself.
John Gill
For though he was crucified through weakness,.... Of the human nature; for the nature which Christ assumed was in all things like to ours, excepting sin; it was subject to all sinless infirmities; it was mortal, passible, liable to sufferings, and death, and so he came to be crucified; though not against his will, or without his previous assent; as God, he was able to have prevented his crucifixion if he would; he gave an instance of his power over men, at the time of his apprehension, by striking them down to the ground; and told Pilate his judge at his trial, that he could have no power to crucify him, if it was not given him from above; and he showed his superiority over devils when upon the cross, by spoiling principalities and powers; so that his crucifixion was not owing to want of power as God, but he became capable of it through his weakness as man:
but yet he lives by the power of God; he was raised from the dead by a divine power; by his own power as God, as well as by his Father's, and so was declared to be the Son of God with power; and he lives at the right hand of God as man and Mediator, vested with all power in heaven and in earth; though, in the days of his flesh, he appeared so weak, mean, and despicable: now the apostle mentions this case of our Lord's, to deter the Corinthians from despising him, on account of his outward weakness and meanness; and from hence buoying themselves up, and in which they were encouraged by the false apostles, that he had not, and could not exercise the power he talked of; they had observed what mean figure he made when he was among them; and whatever weight there might be in his letters, yet his bodily presence was weak, and his speech contemptible; wherefore he sets before them the instance of Christ, who though he appeared very weak in his state of humiliation, yet he now lives in power, to assist and strengthen his ministers, in every branch of their work; and suggests, that as it was with Christ, it was, and would be in some measure with him, and his fellow ministers:
for we also are weak in him: like him, and for his sake, they were subject to infirmities, reproaches, persecutions, and distresses; carried about daily the dying of the Lord Jesus; bore a very great resemblance to him in his state of humiliation; were very much as he was in this world, and bore much for his name's sake; the Alexandrian copy and the Syriac version read, "with him"; being crucified with him, and dead with him:
but we shall live with him by the power of God towards you; which is not to be understood of being raised by Christ to an immortal life, and of living with him in glory; though this is a certain truth, that such who suffer with Christ, shall live and reign, and be glorified together with him; but of the life, power, and efficacy of the ministers of Christ, and of Christ in and with them, displayed in the lively ministration of the word and ordinances, in the vigorous discharge of all the branches of their office; not only in preaching, but in rebuking, admonishing, laying on of censures, and punishing criminals; and especially regards the powerful exertion and use of the apostolic rod; for this life is not only with Christ, or through Christ being in them, notwithstanding all their outward weakness, and by the power of God, which supports them under all, and enables them to perform their work, but is "towards you"; the Corinthians, to be exercised towards them, to be seen among them, and felt by them.
John Wesley
He was crucified through weakness - Through the impotence of human nature. We also are weak with him - We appear weak and despicable by partaking of the same sufferings for his sake. But we shall live with him - Being raised from the dead. By the power of God in you - By that divine energy which is now in every believer, 2Cor 13:5.
Robert Jamieson, A. R. Fausset and David Brown
though--omitted in some of the oldest manuscripts; then translate, "For He was even crucified," &c.
through weakness--Greek, "from weakness"; that is, His assumption of our weakness was the source, or necessary condition, from which the possibility of His crucifixion flowed (Heb 2:14; Phil 2:7-8).
by--Greek, "from"; "owing to."
the power of God--the Father (Rom 1:4; Rom 6:4; Eph 1:20).
weak in him--that is, in virtue of our union with Him, and after His pattern, weakness predominates in us for a time (exhibited in our "infirmities" and weak "bodily presence," 2Cor 10:10; 2Cor 12:5, 2Cor 12:9-10; and also in our not putting into immediate exercise our power of punishing offenders, just as Christ for a time kept in abeyance His power).
we shall live with him--not only hereafter with Him, free from our present infirmities, in the resurrection life (Phil 3:21), but presently in the exercise of our apostolic authority against offenders, which flows to us in respect to you from the power of God, however "weak" we now seem to you. "With Him," that is, even as He now exercises His power in His glorified resurrection life, after His weakness for a time.
13:513:5: Փորձեցէ՛ք զանձինս ձեր, եթէ կայցէք ՚ի նո՛յն հաւատս. քննեցէ՛ք զանձինս, եթէ ո՛չ գիտէք զանձինս, զի Քրիստոս Յիսուս ՚ի ձե՛զ է, բայց եթէ անպիտա՛նք իցէք[4167]։ [4167] Ոմանք. Եթէ կա՞յք ՚ի նոյն... եթէ ոչ գիտիցէք... եթէ անպիտանք իցէք։
5 Քննեցէ՛ք դուք ձեզ՝ տեսնելու, թէ նոյն հաւատի մէ՞ջ էք. փորձեցէ՛ք դուք ձեզ. չգիտէ՞ք, թէ Քրիստոս Յիսուս ձեր մէջ է, այլապէս կը լինէիք անպիտան:
5 Փորձեցէք ձեր անձերը թէ հաւատքին մէ՞ջն էք. քննեցէք ձեր անձերը. չէ՞ք գիտեր թէ Յիսուս Քրիստոս ձեր մէջն է, միայն եթէ անպիտան չըլլաք։
Փորձեցէք զանձինս ձեր, եթէ կայցէք ի նոյն հաւատս. քննեցէք զանձինս, եթէ ո՞չ գիտէք զանձինս, զի Քրիստոս Յիսուս ի ձեզ է, բայց եթէ անպիտանք իցէք:

13:5: Փորձեցէ՛ք զանձինս ձեր, եթէ կայցէք ՚ի նո՛յն հաւատս. քննեցէ՛ք զանձինս, եթէ ո՛չ գիտէք զանձինս, զի Քրիստոս Յիսուս ՚ի ձե՛զ է, բայց եթէ անպիտա՛նք իցէք[4167]։
[4167] Ոմանք. Եթէ կա՞յք ՚ի նոյն... եթէ ոչ գիտիցէք... եթէ անպիտանք իցէք։
5 Քննեցէ՛ք դուք ձեզ՝ տեսնելու, թէ նոյն հաւատի մէ՞ջ էք. փորձեցէ՛ք դուք ձեզ. չգիտէ՞ք, թէ Քրիստոս Յիսուս ձեր մէջ է, այլապէս կը լինէիք անպիտան:
5 Փորձեցէք ձեր անձերը թէ հաւատքին մէ՞ջն էք. քննեցէք ձեր անձերը. չէ՞ք գիտեր թէ Յիսուս Քրիստոս ձեր մէջն է, միայն եթէ անպիտան չըլլաք։
zohrab-1805▾ eastern-1994▾ western am▾
13:55: Испытывайте самих себя, в вере ли вы; самих себя исследывайте. Или вы не знаете самих себя, что Иисус Христос в вас? Разве только вы не то, чем должны быть.
13:5  ἑαυτοὺς πειράζετε εἰ ἐστὲ ἐν τῇ πίστει, ἑαυτοὺς δοκιμάζετε· ἢ οὐκ ἐπιγινώσκετε ἑαυτοὺς ὅτι ἰησοῦς χριστὸς ἐν ὑμῖν; εἰ μήτι ἀδόκιμοί ἐστε.
13:5. Ἑαυτοὺς (To-selves) πειράζετε (ye-should-pierce-to) εἰ (if) ἐστὲ (ye-be) ἐν (in) τῇ (unto-the-one) πίστει, (unto-a-trust,"ἑαυτοὺς (to-selves) δοκιμάζετε: (ye-should-assess-to) ἢ (or) οὐκ (not) ἐπιγινώσκετε (ye-acquaint-upon) ἑαυτοὺς (to-selves) ὅτι (to-which-a-one) Ἰησοῦς (an-Iesous) Χριστὸς (Anointed) ἐν (in) ὑμῖν; (unto-ye?"εἰ (If) μήτι (lest-a-one) ἀδόκιμοί ( un-assessed-of ) ἐστε. (ye-be)
13:5. vosmet ipsos temptate si estis in fide ipsi vos probate an non cognoscitis vos ipsos quia Christus Iesus in vobis est nisi forte reprobi estisTry your own selves if you be in the faith: prove ye yourselves. Know you not your own selves, that Christ Jesus is in you, unless perhaps you be reprobates?
5. Try your own selves, whether ye be in the faith; prove your own selves. Or know ye not as to your own selves, that Jesus Christ is in you? unless indeed ye be reprobate.
Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates:

5: Испытывайте самих себя, в вере ли вы; самих себя исследывайте. Или вы не знаете самих себя, что Иисус Христос в вас? Разве только вы не то, чем должны быть.
13:5  ἑαυτοὺς πειράζετε εἰ ἐστὲ ἐν τῇ πίστει, ἑαυτοὺς δοκιμάζετε· ἢ οὐκ ἐπιγινώσκετε ἑαυτοὺς ὅτι ἰησοῦς χριστὸς ἐν ὑμῖν; εἰ μήτι ἀδόκιμοί ἐστε.
13:5. vosmet ipsos temptate si estis in fide ipsi vos probate an non cognoscitis vos ipsos quia Christus Iesus in vobis est nisi forte reprobi estis
Try your own selves if you be in the faith: prove ye yourselves. Know you not your own selves, that Christ Jesus is in you, unless perhaps you be reprobates?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-6: Вместо того чтобы испытывать, пребывает ли в Павле Христос, Коринфянам следует испытывать самих себя - в вере ли они? Конечно, не может быть, чтобы они утвердили грустный факт - что в них нет Христа: это могло бы случиться в том случае, когда бы они на деле были не тем, чем они должны быть как христиане. А это может случиться - они слишком упорны в грехах своих... Об Апостоле же пусть они не беспокоятся: он помнит свои обязанности по отношению ко Христу!
Adam Clarke: Commentary on the Bible - 1831
13:5: Examine yourselves, whether ye be in the faith - Ἑαυτους πειραζετε· Try yourselves; pierce your hearts; bore yourselves throughout; try yourselves by what I have written, and see whether ye retain the true faith of the Gospel.
Prove your own selves - Ἑαυτους δοκιμαζετε· Put yourselves to the test, as you would try gold or silver suspected of adulteration. No more take that for Gospel which is not so, than you would take adulterated money for sterling coin. This is a metaphor taken from testing or assaying adulterated metals.
Know ye not your own selves - Are ye not full of wisdom and understanding? And is it not as easy to find out a spurious faith as it is to detect a base coin? There is an assay and touchstone for both. If base metal be mixed with the pure you can readily detect it; and as easily may you know that you are in the faith as you can know that base metal is mixed with the pure. Does Jesus Christ dwell in you? You have his Spirit, his power, his mind, if ye be Christians; and the Spirit of Christ bears witness with your spirit that ye are the children of God. And this is the case except ye be reprobates; αδοκιμοι, base counterfeit coin; mongrel Christians. This metaphor holds excellently here. They had a Judaizing Christian among them; such, presumptively, was the false apostle: they had received his Judaico-Christian doctrine, and were what the prophet said of some of the Israelites in his time. Reprobate silver, adulterated coin, shall men call them, Jer 6:30. And thus, when they were brought to the test, they were found reprobate; that is, adulterated with this mixture of bad doctrine. There is no other kind of reprobation mentioned here than that which refers to the trial and rejection of adulterated coin; and, by way of metaphor, to the detection of false Christianity. This reprobation came of the people themselves: they, not God, adulterated the pure metal. Man pollutes himself; then God reprobates the polluted.
Albert Barnes: Notes on the Bible - 1834
13:5: Examine yourselves - see the note on Co1 11:28. The particular reason why Paul calls on them to examine themselves was, that there was occasion to fear that many of them had been deceived. Such had been the irregularities and disorders in the church at Corinth; so ignorant had many of them shown themselves of the nature of the Christian religion, that it was important, in the highest degree, for them to institute a strict and impartial examination to ascertain whether they had not been altogether deceived. This examination, however, is never unimportant or useless for Christians; and an exhortation to do it is always in place. So important are the interests at stake, and so liable are the best to deceive themselves, that all Christians should be often induced to examine the foundation of their hope of eternal salvation.
Whether ye be in the faith - Whether you are true Christians. Whether you have any true faith in the gospel. Faith in Jesus Christ, and in the promises of God through him, is one of the distinguishing characteristics of a true Christian; and to ascertain whether we have any true faith, therefore, is to ascertain whether we are sincere Christians. For some reasons for such an examination, and some remarks on the mode of doing it; see the note on Co1 11:28.
Prove your own selves - The word used here (δοκιμάζετε dokimazete) is stronger than that before used, and rendered "examine" (πειράζετε peirazete). This word, prove, refers to assaying or trying metals by the powerful action of heat; and the idea here is, that they should make the most thorough trial of their religion, to see whether it would stand the test; see the note on Co1 3:13. The proof of their piety was to be arrived at by a faithful examination of their own hearts and lives; by a diligent comparison of their views and feelings with the word of God; and especially by making trial of it in life. The best way to prove our piety is to subject it to actual trial in the various duties and responsibilites of life. A man who wishes to prove an axe to see whether it is good or not, does not sit down and look at it, or read all the treatises which he can find on axe-making, and on the properties of iron and steel, valuable as such information would be; but he shoulders his axe and goes into the woods, and puts it to the trial there.
If it cuts well; if it does not break; if it is not soon made dull, he understands the quality of his axe better than he could in any other way. So if a man wishes to know what his religion is worth, let him try it in the places where religion is of any value. Let him go into the world with it. Let him go and try to do good; to endure affliction in a proper manner; to combat the errors and follies of life; to admonish sinners of the error of their ways; and to urge forward the great work of the conversion of the world, and he will soon see there what his religion is worth - as easily as a man can test the qualities of an axe. Let him not merely sit down and think, and compare himself with the Bible and look at his own heart - valuable as this may be in many respects - but let him treat his religion as he would anything else - let him subject it to actual experiment. That religion which will enable a man to imitate the example of Paul or Howard, or the great Master himself, in doing good, is genuine.
That religion which will enable a man to endure persecution for the name of Jesus; to bear calamity without complaining; to submit to a long series of disappointments and distresses for Christ's sake, is genuine. That religion which will prompt a man unceasingly to a life of prayer and self-denial; which will make him ever conscientious, industrious, and honest; which will enable him to warn sinners of the errors of their ways, and which will dispose him to seek the friendship of Christians, and the salvation of the world, is pure and genuine. That will answer the purpose. It is like the good axe with which a man can chop all day long, in which there is no flaw, and which does not get dull, and which answers all the purposes of an axe. Any other religion than this is worthless.
Know ye not your own selves - That is, "Do you not know yourselves?" This does not mean, as some may suppose, that they might know of themselves, without the aid of others, what their character was; or that they might themselves ascertain it; but it means that they might know themselves, that is, their character, principles, conduct. This proves that Christians may know their true character. If they are Christians, they may know it with as undoubted certainty as they may know their character on any other subject. Why should not a man be as able to determine whether he loves God as whether he loves a child, a parent, or a friend? What greater difficulty need there be in understanding the character on the subject of religion than on any other subject; and why should there be anymore reason for doubt on this than on any other point of character? And yet it is remarkable, that while a child has no doubt that he loves a parent, or a husband a wife, or a friend a friend, almost all Christians are in very great doubt about their attachment to the Redeemer and to the great principles of religion.
Such was not the case with the apostles and early Christians. "I know," says Paul," whom I have believed, and am persuaded that he is able to keep that which I have committed to him," etc.; Ti2 1:12. "We know.' says John, speaking in the name of the body of Christians, "that we have passed from death unto life;" Jo1 3:14. "We know that we are of the truth;" Jo1 3:19. "We know that he abideth in us;" Jo1 3:24. "We know that we dwell in him;" Jo1 4:13; see also Joh 5:2, Joh 5:19-20. So Job said, "I know that my Redeemer liveth, and that he shall stand in the latter day upon the earth," etc.; Job 19:25. Such is the current language of scripture. Where, in the Bible, do the sacred speakers and writers express doubts about their attachment to God and the Redeemer? Where is such language to be found as we hear from almost all professing Christians, expressing entire uncertainty about their condition; absolute doubt whether they love God or hate him; whether they are going to heaven or hell; whether they are influenced by good motives or bad; and even making it a matter of merit to be in such doubt, and thinking it wrong not to doubt?
What would be thought of a husband that should make it a matter of merit to doubt whether he loved his wife; or of a child that should think it wrong not to doubt whether he loved his father or mother? Such attachments ought to be doubted - but they do not occur in the common relations of life. On the subject of religion, people often act as they do on no other subject; and if it is right for one to be satisfied of the sincerity of his attachments to his best earthly friends, and to speak of such attachment without wavering or misgiving, it cannot be wrong to be satisfied with regard to our attachment to God, and to speak of that attachment, as the apostles did, in language of undoubted confidence.
How that Jesus Christ is in you - To be in Christ, or for Christ to be in us, is a common mode in the Scriptures of expressing the idea that we are Christians. It is language derived from the close union which subsists between the Redeemer and his people: see the phrase explained in the note on Rom 8:10.
Except ye be reprobates - see the note on Rom 1:28. The word rendered "reprobates" (ἀδόκιμοι adokimoi) means properly not approved, rejected: that which will not stand the trial. It is properly applicable to metals, as denoting that they will not bear the tests to which they are subjected, but are found to be base or adulterated. The sense here is, that they might know that they were Christians, unless their religion was base, false, adulterated; or such as would not bear the test. There is no allusion here to the sense which is sometimes given to the word "reprobate," of being cast off or abandoned by God, or doomed by him to eternal ruin in accordance with an eternal purpose. Whatever may be the truth on that subject, nothing is taught in regard to it here. The simple idea is, that they might know that they were Christians, unless their religion was such as would not stand the test, or was worthless.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:5: Examine: Psa 17:3, Psa 26:2, Psa 119:59, Psa 139:23, Psa 139:24; Lam 3:40; Eze 18:28; Hag 1:5, Hag 1:7; Co1 11:28, Co1 11:31; Gal 6:4; Heb 4:1, Heb 12:15; Jo1 3:20, Jo1 3:21; Rev 2:5, Rev 3:2, Rev 3:3
in the faith: Col 1:23, Col 2:7; Ti1 2:15; Tit 1:13, Tit 2:2; Pe1 5:9
Know: Co1 3:16, Co1 6:2, Co1 6:15, Co1 6:19, Co1 9:24; Jam 4:4
Jesus Christ: Co2 6:16; Joh 6:56, Joh 14:23, Joh 15:4, Joh 17:23, Joh 17:26; Rom 8:10; Gal 2:20, Gal 4:19; Eph 2:20-22, Eph 3:17; Col 1:27, Col 2:19; Pe1 2:4, Pe1 2:5
reprobates: Co2 13:6, Co2 13:7; Jer 6:30; Rom 1:28; Ti2 3:8; Tit 1:16; Co1 9:27; Heb 6:8
Geneva 1599
(2) Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?
(2) He confirms that which he spoke about the power of God appearing in his ministry, and he gathers by the mutual relation between the people's faith and the minister's preaching, that they must either reverence his apostleship, upon whose doctrine their faith is grounded, or they must condemn themselves of infidelity, and must confess themselves not to be of Christ's body.
John Gill
Examine yourselves whether ye be in the faith,.... These words are to be considered in connection with 2Cor 13:3 for seeing they sought and demanded a proof the voice and power of Christ in the apostle, he directs them to self examination, to look within themselves, to try, prove, and recognise their own souls; where if things were right, they would find a proof of Christ's speaking in him, to them: he advises them to examine the state of their own souls, and see whether they were in the faith; either in the doctrine of faith, having a spiritual and experimental knowledge of it, true love and affection for it, an hearty belief of it, having felt the power of it upon their souls, and abode in it; whether, as the Syriac version reads it, , "ye stand in the faith", firm and stable; or in the grace of faith, either of miracles, or that which is connected with salvation; and which if they were in it, and had it, is attended with good works; operates by love to Christ and to his people; by which souls go out of themselves to Christ, live upon him, receive from him, and give him all the glory of salvation: and if this was their case, he desires to know how they came by their faith; and suggests, that their light in the doctrine of the Gospel, and their faith in Christ Jesus, as well as the miraculous gifts many of them were possessed of, were through his ministry as the means; and this was a full proof of Christ's speaking in him:
prove your own selves. Know ye not your own selves, how that Jesus Christ is in you; by which he means, that if they took a survey of things in their own souls, it would appear that Christ was in them; not as he is in all the world, filling heaven and earth with his presence; or as he is in every rational creature, as the Creator and author of the light of nature; but in a special and spiritual manner, by his Spirit and grace; the Father reveals him in his people, as the foundation of their hope of glory; he himself enters and takes possession of their hearts in conversion, communicates his grace, and manifests himself, and is formed there by his Spirit; his graces are implanted, his image is stamped, his Spirit is put within them, and he himself dwells by faith: and this upon inquiry would be found to be the case of the Corinthians,
except, says the apostle,
ye are reprobates; meaning not that they were so, as such may stand opposed to the elect of God; for persons may as yet neither be in the faith, nor Christ in them, and yet both be hereafter, and so not be left of God, or consigned to destruction; but that if they were not in the doctrine of, faith, then they were reprobate concerning it, or void of judgment in it; and if they had not the grace of faith, and Christ was not in them, then they were not genuine, but nominal professors, like "reprobate silver", counterfeit coin; which when detected, would be "disapproved", not only by God, but man, as this word also signifies, and so stands opposed to them that are "approved", 2Cor 13:7 or if they did not make such an examination, probation, and recognition of themselves, they would be without probation: or as the Arabic version, without experiment. The apostle hereby brings them into this dilemma, either that if upon examination they were found to be in the faith, and Christ in them, which blessings they enjoyed through his ministry, then they did not want a proof of Christ speaking in him; but if these things did not appear in them, then they were persons of no judgment in spiritual things, were not real Christians, but insignificant and useless persons.
John Wesley
Prove yourselves - Whether ye are such as can, or such as cannot, bear the test - This is the proper meaning of the word which we translate, reprobates. Know ye not yourselves, that Jesus Christ is in you - All Christian believers know this, by the witness and by the fruit of his Spirit. Some translate the words, Jesus Christ is among you; that is, in the church of Corinth; and understand them of the miraculous gifts and the power of Christ which attended the censures of the apostle.
Robert Jamieson, A. R. Fausset and David Brown
Examine--Greek, "Try (make trial of) yourselves."
prove your own selves--This should be your first aim, rather than "seeking a proof of Christ speaking in me" (2Cor 13:3).
your own selves--I need not speak much in proof of Christ being in me, your minister (2Cor 13:3), for if ye try your own selves ye will see that Christ is also in you [CHRYSOSTOM], (Rom 8:10). Finding Christ dwelling in yourselves by faith, ye may well believe that He speaks in me, by whose ministry ye have received this faith [ESTIUS]. To doubt it would be the sin of Israel, who, after so many miracles and experimental proofs of God's presence, still cried (Ex 17:7), "Is the Lord among us or not?" (Compare Mk 8:11).
except ye be reprobates--The Greek softens the expression, "somewhat reprobates," that is, not abiding the "proof" (alluding to the same word in the context); failing when tested. Image from metals (Jer 6:30; Dan 5:27; Rom 1:28).
13:613:6: Այլ ա՛կն ունիմ թէ գիտիցէք. զի մեք ո՛չ եմք անպիտանք[4168]։ [4168] Ոմանք. Բայց ակն ունիմ եթէ գիտի՛՛։
6 Բայց յոյս ունեմ, թէ կ’իմանաք, որ մենք անպիտան չենք:
6 Բայց կը յուսամ որ պիտի գիտնաք թէ մենք խոտելի չենք։
Այլ ակն ունիմ թէ գիտիցէք, զի մեք ոչ եմք անպիտանք:

13:6: Այլ ա՛կն ունիմ թէ գիտիցէք. զի մեք ո՛չ եմք անպիտանք[4168]։
[4168] Ոմանք. Բայց ակն ունիմ եթէ գիտի՛՛։
6 Բայց յոյս ունեմ, թէ կ’իմանաք, որ մենք անպիտան չենք:
6 Բայց կը յուսամ որ պիտի գիտնաք թէ մենք խոտելի չենք։
zohrab-1805▾ eastern-1994▾ western am▾
13:66: О нас же, надеюсь, узнаете, что мы то, чем быть должны.
13:6  ἐλπίζω δὲ ὅτι γνώσεσθε ὅτι ἡμεῖς οὐκ ἐσμὲν ἀδόκιμοι.
13:6. ἐλπίζω (I-expect-to) δὲ (moreover) ὅτι (to-which-a-one) γνώσεσθε ( ye-shall-acquaint ) ὅτι (to-which-a-one) ἡμεῖς (we) οὐκ (not) ἐσμὲν (we-be) ἀδόκιμοι . ( un-assessed-of )
13:6. spero autem quod cognoscetis quia nos non sumus reprobiBut I trust that you shall know that we are not reprobates.
6. But I hope that ye shall know that we are not reprobate.
But I trust that ye shall know that we are not reprobates:

6: О нас же, надеюсь, узнаете, что мы то, чем быть должны.
13:6  ἐλπίζω δὲ ὅτι γνώσεσθε ὅτι ἡμεῖς οὐκ ἐσμὲν ἀδόκιμοι.
13:6. spero autem quod cognoscetis quia nos non sumus reprobi
But I trust that you shall know that we are not reprobates.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:6: Ye shall know that we are not reprobates - Ye have had, and ye shall have, the fullest proof that I have preached the true faith among you; and that God has confirmed it by his testimony; and thus that I am proved and manifested to be what I ought to be, and shown to be approved of God.
Albert Barnes: Notes on the Bible - 1834
13:6: But I trust ... - The sense of this verse is," Whatever may be the result of your examination of yourselves, I trust (Greek I hope) you will not find us false and to be rejected; that is, I trust you will find in me evidence that I am commissioned by the Lord Jesus to be his apostle." The idea is, that they would find when he was among them, that he was endowed with all the qualifications needful to confer a claim to the apostolic office.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:6: Co2 13:3, Co2 13:4, Co2 13:10, Co2 12:20
Geneva 1599
(3) But I trust that ye shall know that we are not reprobates.
(3) He appeases that sharpness, trusting that they will show themselves towards their faithful apostle, able and willing to be taught. And he also adds this, that he does not seek his own fame and estimation, so that they may serve their saviour, which is the only mark that he shoots at.
John Gill
But I trust that ye shall know,.... Whether they were reprobates or not, the apostle would not pretend to say; that he left to themselves, and of which they were capable of making judgment for themselves: however, he hoped and believed, that he and his fellow apostles would give such proof of themselves, as that they should know certainly
that we, says he,
are not reprobates; men void of judgment in the doctrines of the Gospel, but have light, knowledge, and understanding in them; or useless and unprofitable in the ministry, but were the savour of life unto life to many; were ministers by whom others believed; were successful labourers in the Lord's vineyard, and builders in his house; and were made very useful for the conversion, comfort, and edification of many souls: or that they were not men disapproved either by God, or his people; since as they faithfully served Christ in the ministration of the Gospel, they were acceptable to God, and approved of men: or were not men without a proof of Christ speaking in them; they might assure themselves they would have too soon, for some of them, an evidence of that power and authority which Christ had lodged in them, to punish such as repented not of their evils.
John Wesley
And I trust ye shall know - By proving yourselves, not by putting my authority to the proof.
Robert Jamieson, A. R. Fausset and David Brown
we . . . not reprobates--not unable to abide the proof to which ye put us (2Cor 13:6). "I trust that" your own Christianity will be recognized by you (observe, "ye shall know," answers to "know your own selves," 2Cor 13:5) as sufficient "proof" that ye are not reprobates, but that "Christ speaks in me," without needing a proof from me more trying to yourselves. If ye doubt my apostleship, ye must doubt your own Christianity, for ye are the fruits of my apostleship.
13:713:7: Այլ խնդրե՛մք յԱստուծոյ՝ զի մի՛ ինչ արասցէ ձեզ չար. ո՛չ զի մեք ընտի՛րք երեւեսցուք, այլ զի դուք զբարի՛ս գործիցէք. եւ մեք անպիտա՛նք գտանիցիմք[4169]։ [4169] Բազումք. Եւ մեք անպիտանք իցեմք։
7 Եւ աղաչում ենք Աստծուն, որ չարը ձեզ բան չանի[69]. ո՛չ որպէսզի մենք ընտիր երեւանք, այլ որպէսզի դուք բարին գործէք, հոգ չէ, թէ մենք անպիտան թուանք.[69] Յունարէնը ունի՝... որ դուք չարութիւն չգործէք:
7 Կը խնդրեմ Աստուծմէ որ դուք չարութիւն մը չընէք. ո՛չ թէ՝ որպէս զի մենք ընտիր երեւինք, հապա որպէս զի դուք բարին գործէք, թէեւ մենք անպիտան երեւնանք։
Այլ խնդրեմք յԱստուծոյ զի մի՛ ինչ [71]արասցէ ձեզ չար``. ոչ զի մեք ընտիրք երեւեսցուք, այլ զի դուք զբարիս գործիցէք, եւ մեք անպիտանք գտանիցիմք:

13:7: Այլ խնդրե՛մք յԱստուծոյ՝ զի մի՛ ինչ արասցէ ձեզ չար. ո՛չ զի մեք ընտի՛րք երեւեսցուք, այլ զի դուք զբարի՛ս գործիցէք. եւ մեք անպիտա՛նք գտանիցիմք[4169]։
[4169] Բազումք. Եւ մեք անպիտանք իցեմք։
7 Եւ աղաչում ենք Աստծուն, որ չարը ձեզ բան չանի[69]. ո՛չ որպէսզի մենք ընտիր երեւանք, այլ որպէսզի դուք բարին գործէք, հոգ չէ, թէ մենք անպիտան թուանք.
[69] Յունարէնը ունի՝... որ դուք չարութիւն չգործէք:
7 Կը խնդրեմ Աստուծմէ որ դուք չարութիւն մը չընէք. ո՛չ թէ՝ որպէս զի մենք ընտիր երեւինք, հապա որպէս զի դուք բարին գործէք, թէեւ մենք անպիտան երեւնանք։
zohrab-1805▾ eastern-1994▾ western am▾
13:77: Молим Бога, чтобы вы не делали никакого зла, не для того, чтобы нам показаться, чем должны быть; но чтобы вы делали добро, хотя бы мы казались и не тем, чем должны быть.
13:7  εὐχόμεθα δὲ πρὸς τὸν θεὸν μὴ ποιῆσαι ὑμᾶς κακὸν μηδέν, οὐχ ἵνα ἡμεῖς δόκιμοι φανῶμεν, ἀλλ᾽ ἵνα ὑμεῖς τὸ καλὸν ποιῆτε, ἡμεῖς δὲ ὡς ἀδόκιμοι ὦμεν.
13:7. εὐχόμεθα ( We-goodly-hold ) δὲ (moreover) πρὸς (toward) τὸν (to-the-one) θεὸν (to-a-Deity) μὴ (lest) ποιῆσαι (to-have-done-unto) ὑμᾶς (to-ye) κακὸν (to-disrupted) μηδέν, (to-lest-moreover-one,"οὐχ (not) ἵνα (so) ἡμεῖς (we) δόκιμοι ( assessed-of ) φανῶμεν, (we-might-have-had-been-manifested,"ἀλλ' (other) ἵνα (so) ὑμεῖς (ye) τὸ (to-the-one) καλὸν (to-seemly) ποιῆτε, (ye-might-do-unto,"ἡμεῖς (we) δὲ (moreover) ὡς (as) ἀδόκιμοι ( un-assessed-of ) ὦμεν. (we-might-be)
13:7. oramus autem Deum ut nihil mali faciatis non ut nos probati pareamus sed ut vos quod bonum est faciatis nos autem ut reprobi simusNow we pray God that you may do no evil, not that we may appear approved, but that you may do that which is good and that we may be as reprobates.
7. Now we pray to God that ye do no evil; not that we may appear approved, but that ye may do that which is honourable, though we be as reprobate.
Now I pray to God that ye do no evil; not that we should appear approved, but that ye should do that which is honest, though we be as reprobates:

7: Молим Бога, чтобы вы не делали никакого зла, не для того, чтобы нам показаться, чем должны быть; но чтобы вы делали добро, хотя бы мы казались и не тем, чем должны быть.
13:7  εὐχόμεθα δὲ πρὸς τὸν θεὸν μὴ ποιῆσαι ὑμᾶς κακὸν μηδέν, οὐχ ἵνα ἡμεῖς δόκιμοι φανῶμεν, ἀλλ᾽ ἵνα ὑμεῖς τὸ καλὸν ποιῆτε, ἡμεῖς δὲ ὡς ἀδόκιμοι ὦμεν.
13:7. oramus autem Deum ut nihil mali faciatis non ut nos probati pareamus sed ut vos quod bonum est faciatis nos autem ut reprobi simus
Now we pray God that you may do no evil, not that we may appear approved, but that you may do that which is good and that we may be as reprobates.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Стих этот в русском переводе неясен. Лучше перевести его согласно с толкованием Златоуста и Феофилакта так: "мы молим Бога, чтобы вы не делали никакого зла - молим не о том (ina здесь указывает на содержание молитвы), чтобы нам показаться" и т. д. Апостол так любит Коринфян, что охотно, для их благополучия, отказывается от возможности проявить в Коринфе свою силу и власть.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Apostle Asserts His Claims.A. D. 57.
7 Now I pray to God that ye do no evil; not that we should appear approved, but that ye should do that which is honest, though we be as reprobates. 8 For we can do nothing against the truth, but for the truth. 9 For we are glad, when we are weak, and ye are strong: and this also we wish, even your perfection. 10 Therefore I write these things being absent, lest being present I should use sharpness, according to the power which the Lord hath given me to edification, and not to destruction.

Here we have,

I. The apostle's prayer to God on the behalf of the Corinthians, that they might do no evil, v. 7. This is the most desirable thing we can ask of God, both for ourselves and for our friends, to be kept from sin, that we and they may do no evil; and it is most needful that we often pray to God for his grace to keep us, because without this we cannot keep ourselves. We are more concerned to pray that we may not do evil than that we may not suffer evil.

II. The reasons why the apostle put up this prayer to God on behalf of the Corinthians, which reasons have a special reference to their case, and the subject-matter about which he was writing to them. Observe, he tells them, 1. It was not so much for his own personal reputation as for the honour of religion: "Not that we should appear approved, but that you should do that which is honest, or decent, and for the credit of religion, though we should be reproached and vilified, and accounted as reprobates," v. 7. Note, (1.) The great desire of faithful ministers of the gospel is that the gospel they preach may be honoured, however their persons may be vilified. (2.) The best way to adorn our holy religion is to do that which is honest, and of good report, to walk as becomes the gospel of Christ. 2. Another reason was this: that they might be free from all blame and censure when he should come to them. This is intimated in v. 8, We can do nothing against the truth, but for the truth. If therefore they did not do evil, nor act contrary to their profession of the gospel, the apostle had no power nor authority to punish them. He had said before (ch. x. 8) and says here (v. 10) that the power which the Lord had given him was to edification, not to destruction; so that, although the apostle had great powers committed to him for the credit and advancement of the gospel, yet he could not do anything to the disparagement of the truth, nor the discouragement of those who obeyed it. He could not, that is, he would not, he dared not, he had no commission to act against the truth; and it is remarkable how the apostle did rejoice in this blessed impotency: "We are glad," says he (v. 9), "when we are weak and you are strong; that is, that we have no power to censure those who are strong in faith and fruitful in good works." Some understand this passage thus: "Though we are weak through persecutions and contempt, we bear it patiently, and also joyfully, while we see that you are strong, that you are prosperous in holiness, and persevering in well-doing." For, 3. He desired their perfection (v. 9); that is, that they might be sincere, and aim at perfection (sincerity is our gospel-perfection), or else he wished there might be a thorough reformation among them. He not only desired that they might be kept from sin, but also that they might grow in grace, and increase in holiness, and that all that was amiss among them might be rectified and reformed. This was the great end of his writing this epistle, and that freedom he used with them by writing these things (those friendly admonitions and warnings), being absent, that so, being present, he should not use sharpness (v. 10), that is, not proceed to the utmost extremity in the exercise of the power which the Lord had given him as an apostle, to revenge all disobedience, ch. x. 6.
Adam Clarke: Commentary on the Bible - 1831
13:7: I pray to God that ye do no evil - That ye do not persist in that course which will oblige me to use the power of Christ, with which I am endued, to punish you. Some apply this prayer to the apostle himself: Now I pray to God that I may do You no evil - that I may not be obliged to use my apostolic rod, and inflict evil upon you.
Not that we should appear approved - We do not wish to give this proof that we are approved of God, by inflicting this punishment on the transgressors.
But that ye should do that which is honest - That ye may do that which is right and seemly, το καλον, though we should be, in consequence of that, as reprobates - as persons not approved of God; because your reformation will prevent the exercise of this power, which would otherwise have given an awful proof that we are approved of God.
Albert Barnes: Notes on the Bible - 1834
13:7: Now I pray to God that ye do no evil - I earnestly desire that you may do right, and only right; and I beseech God that it may be so, whatever may be the result in regard to me, and whatever may be thought of my claims to the apostolic office. This is designed to mitigate the apparent severity of the sentiment in Co2 13:6. There he had said that they would find him fully endowed with the power of an apostle. They would see that he was able abundantly to punish the disobedient. They would have ample demonstration that he was endowed by Christ with all the powers appropriate to an apostle, and that all that he had claimed had been well founded, all that he threatened would be executed. But this seemed to imply that he desired that there should be occasion for the exercise of that power of administering discipline; and he, therefore, in this verse, removes all suspicion that such was his wish, by saying solemnly, that he prayed to God that they might never do wrong; that they might never give him occasion for the exercise of his power in that way, though as a consequence he would be regarded as a reprobate, or as having no claims to the apostolic office. He would rather be regarded as an impostor; rather lie under the reproach of his enemies that he had no claims to the apostolic character, than that they, by doing wrong, should give him occasion to show that he was not a deceiver.
Not that we should appear approved - My great object, and my main desire, is not to urge my claims to the apostolic office and clear up my own character; it is that you should lead honest lives, whatever may become of me and my reputation.
Though we be as reprobates - I am willing to be regarded as rejected, disapproved, worthless, like base metal, provided you lead honest and holy lives. I prefer to be so esteemed, and to have you live as becomes Christians, than that you should dishonor your Christian profession, and thus afford me the opportunity of demonstrating, by inflicting punishment, that I am commissioned by the Lord Jesus to be an apostle. The sentiment is, that a minister of the gospel should desire that his people should walk worthy of their high calling, whatever may be the estimate in which he is held. He should never desire that they should do wrong - how can he do it? - in order that he may take occasion from their wrongdoing to vindicate, in any way, his own character, or to establish a reputation for skill in administering discipline or in governing a church. What a miserable condition it is - and as wicked as it is miserable - for a man to wish to take advantage of a state of disorder, or of the faults of others, in order to establish his own character, or to obtain reputation. Paul spurned and detested such a thought; yet it is to be feared it is sometimes done.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:7: I pray: Co2 13:9; Ch1 4:10; Mat 6:13; Joh 17:15; Phi 1:9-11; Th1 5:23; Ti2 4:18
approved: Co2 6:4, Co2 10:18; Rom 16:10; Co1 11:19; Ti2 2:15; Jam 1:12 *Gr.
honest: Co2 8:21; Rom 12:17, Rom 13:13; Phi 4:8; Ti1 2:2; Pe1 2:12
as reprobates: Co2 6:8, Co2 6:9, Co2 10:10; Co1 4:9-13
Geneva 1599
Now I pray to God that ye do no evil; not that we should appear approved, but that ye should do that which is honest, though we be as (c) reprobates.
(c) In men's judgment.
John Gill
Now l pray to God,.... A strong mark of the apostle's affection for them. For though they used him so ill, he took every way and method to do them good; he not only wrote to them, sent the brethren to them, but put up his supplications at the throne of grace for them: The Alexandrian copy, the Vulgate Latin, and Ethiopic versions, read, "we pray", &c. And one of his petitions for them was,
that ye do no evil; which, though impracticable and impossible, considering the situation of the people of God in this world, yet is desirable by every good man, both for himself and others; and was desired by the apostle, partly that their consciences might not be wounded, their souls grieved, their peace broke in upon, and their comforts lost; and partly that the name of God, and his cause and truths, might not be blasphemed; and chiefly that he might have no opportunity of exercising his apostolical rod for their correction:
not that we should appear approved. This was a clear case that he sought their good, and not his own credit, and the exercise of power; if they committed evil, his faithfulness would be seen in reproving, rebuking, and exhorting them; and if they continued impenitent, his apostolical authority would be manifest in their punishment, so that he would appear approved, or with a proof of the power of Christ in him; but this he did not desire, but most earnestly wished there might be no occasion for any such evidence:
but that they should do that which is honest; or "good", both in the sight of God and men, that which is according to the will of God, springs from love, is done in faith, and with a view to the glory of God; and the apostle's praying, both that they might be kept from evil, and do that which is good, shows the impotence of man's free will, the necessity of the grace of God to abstain from sin, and perform good works; and this the apostle earnestly desired,
though, says be,
we be as reprobates; weak and infirm persons, incapable of giving any proof of the power of Christ, and appear as such, who have no marks of apostolical authority. The apostle chose rather to be looked upon as a poor, mean, and insignificant person, than that they should sin, and require the exercise of his chastising rod, whereby he would be seen to be what they called in question.
John Wesley
I pray God that ye may do no evil - To give me occasion of showing my apostolical power. I do not desire to appear approved - By miraculously punishing you. But that ye may do that which is good, though we should be as reprobates - Having no occasion to give that proof of our apostleship.
Robert Jamieson, A. R. Fausset and David Brown
I pray--The oldest manuscripts read, "we pray."
not that we should appear approved--not to gain credit for ourselves, your ministers, by your Christian conduct; but for your good [ALFORD]. The antithesis to "reprobates" leads me to prefer explaining with BENGEL, "We do not pray that we may appear approved," by restraining you when ye do evil; "but that ye should do what is right" (English Version, "honest").
though we be as reprobates--though we be thereby deprived of the occasion for exercising our apostolic power (namely, in punishing), and so may appear "as reprobates" (incapable of affording proof of Christ speaking in us).
13:813:8: Զի ո՛չ կարեմք ինչ հակառա՛կ կալ ճշմարտութեանն. այլ վերակացո՛ւ եմք ճշմարտութեանն։
8 քանի որ չենք կարող հակառակել ճշմարտութեանը, այլ պաշտպան ենք ճշմարտութեան:
8 Վասն զի ճշմարտութեան դէմ ոչինչ կրնանք ընել, հապա ճշմարտութեան համար։
Զի ոչ կարեմք ինչ հակառակ կալ ճշմարտութեանն, այլ վերակացու եմք ճշմարտութեանն:

13:8: Զի ո՛չ կարեմք ինչ հակառա՛կ կալ ճշմարտութեանն. այլ վերակացո՛ւ եմք ճշմարտութեանն։
8 քանի որ չենք կարող հակառակել ճշմարտութեանը, այլ պաշտպան ենք ճշմարտութեան:
8 Վասն զի ճշմարտութեան դէմ ոչինչ կրնանք ընել, հապա ճշմարտութեան համար։
zohrab-1805▾ eastern-1994▾ western am▾
13:88: Ибо мы не сильны против истины, но сильны за истину.
13:8  οὐ γὰρ δυνάμεθά τι κατὰ τῆς ἀληθείας, ἀλλὰ ὑπὲρ τῆς ἀληθείας.
13:8. οὐ (Not) γὰρ (therefore) δυνάμεθά ( we-able ) τι (to-a-one) κατὰ (down) τῆς (of-the-one) ἀληθείας, (of-an-un-secluding-of,"ἀλλὰ (other) ὑπὲρ (over) τῆς (of-the-one) ἀληθείας. (of-an-un-secluding-of)
13:8. non enim possumus aliquid adversus veritatem sed pro veritateFor we can do nothing against the truth: but for the truth.
8. For we can do nothing against the truth, but for the truth.
For we can do nothing against the truth, but for the truth:

8: Ибо мы не сильны против истины, но сильны за истину.
13:8  οὐ γὰρ δυνάμεθά τι κατὰ τῆς ἀληθείας, ἀλλὰ ὑπὲρ τῆς ἀληθείας.
13:8. non enim possumus aliquid adversus veritatem sed pro veritate
For we can do nothing against the truth: but for the truth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Разъясняя свою мысль, Апостол говорит, что он ничего не будет иметь против Коринфян, если они будут стоять в истине: он сам всегда стоит за истину. Зачем ему карать их, если они действительно имеют веру?
Adam Clarke: Commentary on the Bible - 1831
13:8: For we can do nothing against the truth, but for the truth - As we are the apostles of God, we cannot bring to you any false doctrine; and, as we profess to be under the influence of God's Spirit, we cannot do any thing that is opposed to that truth, or which might be prejudicial to it. On the contrary, what we say and do is for that truth, to propagate and establish it. The Gospel of Jesus is truth; and my testimony concerning it is truth also. In my coming, and in my rod, you have nothing to fear, if you retain and abide in this truth.
Albert Barnes: Notes on the Bible - 1834
13:8: For we - That is, we the apostles.
Can do nothing against the truth ... - That is, we who are under the influence of the Spirit of God; who have been commissioned by him as apostles, can do nothing that shall be against the great system of truth which we are appointed to promulgate and defend. You need, therefore, apprehend no partial or severe discipline from us; no unjust construction of your conduct. Our aim is to promote the truth, and to do what is right; and we cannot, therefore, by any regard to our own reputation, or to any personal advantage, do what is wrong, or countenance, or desire what is wrong in others. We must wish that which is right to be done by others, whatever may be the effect on us - whether we are regarded as apostles or deceivers. I suppose, therefore, that this verse is designed to qualify and confirm the sentiment in the pRev_ious verse, that Paul meant to do only right; that he wished all others to do right; and that whatever might be the effect on his own reputation, or however he might be regarded, he could not go against the great system of gospel truth which he preached, or even desire that others should ever do wrong, though it might in any way be for his advantage. It was a fixed principle with him to act only in accordance with truth; to do what was right.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:8: Co2 13:10, Co2 10:8; Num 16:28-35; Kg1 22:28; Kg2 1:9-13, Kg2 2:23-25; Pro 21:30; Pro 26:2; Mar 9:39, Mar 16:17-19; Luk 9:49-56; Act 4:28-30, Act 5:1-11, Act 13:3-12; Act 19:11-17; Co1 5:4, Co1 5:5; Ti1 1:20; Heb 2:3, Heb 2:4
John Gill
For we can do nothing against the truth,.... The apostles had no power, nor could they, nor did they desire to exercise any against such who received the truth of the Gospel in the love of it; who continued in it, walked in it, and held it fast; who worshipped God in Spirit and in truth, and who walked uprightly, and as became the truth; for as the law is not made for such persons, but the reverse, so the authority the apostles had received from Christ was not to be exercised upon such:
but for the truth: for the sake of defending the truth against those that dropped, denied, and opposed it; and for the honour of it, by chastising, correcting, reproving, censuring, and punishing such, who either contradicted it, or caused it to be blasphemed and spoken evil of.
John Wesley
For we can do nothing against the truth - Neither against that which is just and right, nor against those who walk according to the truth of the gospel.
Robert Jamieson, A. R. Fausset and David Brown
Our apostolic power is given us that we may use it not against, but for the furtherance of, the truth. Where you are free from fault, there is no scope for its exercise: and this I desire. Far be it from me to use it against the innocent, merely in order to increase my own power (2Cor 13:10).
13:913:9: Խրա՛խ եմք՝ յորժամ մե՛ք տկարանայցեմք, եւ դուք զօրաւո՛րք իցէք. զդո՛յն իսկ եւ աղօթս առնեմք զձե՛ր հաստատութիւնդ։
9 Ուրախ ենք, երբ մենք տկար ենք, եւ դուք զօրաւոր էք: Նոյն բանի համար էլ աղօթում ենք, որ դուք հաստատուն լինէք:
9 Քանզի ուրախ ենք՝ երբ մենք կը տկարանանք ու դուք զօրաւոր կ’ըլլաք եւ մենք ալ այդ ձեր հաստատութեանը համար կ’աղօթենք։
Խրախ եմք, յորժամ մեք տկարանայցեմք, եւ դուք զօրաւորք իցէք. զդոյն իսկ եւ աղօթս առնեմք` զձեր հաստատութիւնդ:

13:9: Խրա՛խ եմք՝ յորժամ մե՛ք տկարանայցեմք, եւ դուք զօրաւո՛րք իցէք. զդո՛յն իսկ եւ աղօթս առնեմք զձե՛ր հաստատութիւնդ։
9 Ուրախ ենք, երբ մենք տկար ենք, եւ դուք զօրաւոր էք: Նոյն բանի համար էլ աղօթում ենք, որ դուք հաստատուն լինէք:
9 Քանզի ուրախ ենք՝ երբ մենք կը տկարանանք ու դուք զօրաւոր կ’ըլլաք եւ մենք ալ այդ ձեր հաստատութեանը համար կ’աղօթենք։
zohrab-1805▾ eastern-1994▾ western am▾
13:99: Мы радуемся, когда мы немощны, а вы сильны; о сем-то и молимся, о вашем совершенстве.
13:9  χαίρομεν γὰρ ὅταν ἡμεῖς ἀσθενῶμεν, ὑμεῖς δὲ δυνατοὶ ἦτε· τοῦτο καὶ εὐχόμεθα, τὴν ὑμῶν κατάρτισιν.
13:9. χαίρομεν (We-joy) γὰρ (therefore) ὅταν (which-also-ever) ἡμεῖς (we) ἀσθενῶμεν, (we-might-un-vigor-unto,"ὑμεῖς (ye) δὲ (moreover) δυνατοὶ ( able ) ἦτε: (ye-might-be) τοῦτο (to-the-one-this) καὶ (and) εὐχόμεθα , ( we-goodly-hold ) τὴν (to-the-one) ὑμῶν (of-ye) κατάρτισιν. (to-an-adjusting-down)
13:9. gaudemus enim quando nos infirmi sumus vos autem potentes estis hoc et oramus vestram consummationemFor we rejoice that we are weak and you are strong. This also we pray for, your perfection.
9. For we rejoice, when we are weak, and ye are strong: this we also pray for, even your perfecting.
For we are glad, when we are weak, and ye are strong: and this also we wish, [even] your perfection:

9: Мы радуемся, когда мы немощны, а вы сильны; о сем-то и молимся, о вашем совершенстве.
13:9  χαίρομεν γὰρ ὅταν ἡμεῖς ἀσθενῶμεν, ὑμεῖς δὲ δυνατοὶ ἦτε· τοῦτο καὶ εὐχόμεθα, τὴν ὑμῶν κατάρτισιν.
13:9. gaudemus enim quando nos infirmi sumus vos autem potentes estis hoc et oramus vestram consummationem
For we rejoice that we are weak and you are strong. This also we pray for, your perfection.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10: В дополнение к сказанному им о молитве (ст. 7-й), Апостол замечает, что ему даже приятно оказаться немощным, т. е. не проявлять своей карающей власти над Коринфянами. Если они сильны, т. е. пребывают в истинной вере, идут по пути христианского совершенства, то Апостол только радуется этому. Он и послание свое пишет им для того, чтобы укрепить их в вере: ему не хочется являться разорителем благополучия Коринфской церкви, а таким он явился бы, если бы нашел Коринфян продолжающими свою греховную жизнь. Нет, он хочет созидать, а не разорять их церковь.
Adam Clarke: Commentary on the Bible - 1831
13:9: For we are glad, when we are weak - It will give me indescribable pleasure that I should still appear to be poor, despicable, and destitute of this extraordinary power with which God has clothed me, so that you be strong in all the gifts and graces of the Holy Spirit.
And this also we wish, even your perfection - We cannot be satisfied that persons, with such eminent endowments, and who have once received the truth as it is in Jesus, should be deficient in any of the graces that constitute the mind of Christ; such as brotherly love, charity, harmony, unity, and order. I have given the above paraphrase to this verse, because of the last term καταρτισιν, which we render perfection. Καταρτισις, from κατα, intensive, andαρτιζω, to fit or adapt, signifies the reducing of a dislocated limb to its proper place; and hence, as Beza says on this passage: "The apostle's meaning is, that whereas the members of the Church were all, as it were, dislocated and out of joint, they should be joined together in love; and they should endeavor to make perfect what was amiss among them, either in faith or morals."
It is a metaphor, also, taken from a building; the several stones and timbers being all put in their proper places and situations, so that the whole building might be complete, and be a proper habitation for the owner. The same figure, though not in the same terms, the apostle uses, Eph 2:20-22.
The perfection or rejointing which the apostle wishes is that which refers to the state of the Church in its fellowship, unity, order, etc. And perfection in the soul is the same, in reference to it, as perfection in the Church is to its order and unity. The perfection or rejointing of the soul implies its purification, and placing every faculty, passion, and appetite in its proper place; so that the original order, harmony, unity, and purity of the soul may be restored; and the whole builded up to be a habitation of God through the Spirit, Eph 2:22.
Albert Barnes: Notes on the Bible - 1834
13:9: For we are glad when we are weak ... - We rejoice in your welfare, and are willing to submit to self-denial and to infirmity if it may promote your spiritual strength. In the connection in which this stands it seems to mean, "I am content to appear weak, provided you do no wrong; I am willing not to have occasion to exercise my power in punishing offenders, and had rather lie under the reproach of being actually weak, than to have occasion to exercise my power by punishing you for wrongdoing; and provided you are strong in the faith and in the hope of the gospel, I am very willing, nay, I rejoice that I am under this necessity of appearing weak."
And this also we wish - I desire this in addition to your doing no evil.
Even your perfection - The word used here (κατάρτισις katartisis) occurs nowhere else in the New Testament, though the verb from which it is derived (καταρτίζω katartizō) occurs often; Mat 4:21; Mat 21:16; Mar 1:19; Luk 6:40; Rom 9:22; Co1 1:10; Co2 13:11; Gal 6:1; Th1 3:10, et al.; see the note on Co2 13:11. On the meaning of the word see Rom 9:22. The idea of restoring, putting in order, fitting, repairing, is involved in the word "always," and hence, the idea of making perfect; that is, of completely restoring anything to its proper place. Here it evidently means that Paul wished their entire reformation - so that there should be no occasion for exercising discipline. Doddridge renders it, "perfect good order." Macknight, "restoration." For this restoration of good order Paul had diligently labored in these epistles; and this was an object near to his heart.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:9: when: Co2 13:8, Co2 11:30, Co2 12:5-10; Co1 4:10
even: Co2 13:7, Co2 13:11, Co2 7:1; Eph 4:13; Phi 3:12-15; Col 1:28, Col 4:12; Th1 3:10; Ti2 3:17; Heb 6:1, Heb 12:23, Heb 13:21; Pe1 5:10
Geneva 1599
For we are glad, when we are weak, and ye are strong: and this also we wish, [even] your (d) perfection.
(d) That all things may be in good order among you, and the members of the church restored into their place, which have been shaken and are out of place.
John Gill
For we are glad when we are weak,.... Appear to be so, look like persons disarmed of all power and authority; the apostles rejoiced when they had no occasion of exerting themselves, and of exercising that high office, and extraordinary commission they had received of Christ Jesus:
and ye are strong; stand fast in the doctrine of faith, and are lively and active in the exercise of the grace of faith; are strong in Christ, and in his grace, and in the power of his might, to withstand every temptation of Satan, every corruption of their own hearts, and to perform every duty aright.
And this also we wish, even your perfection; or restoration, or jointing in again; a metaphor taken from the setting of bones that are dislocated and out of joint; for the church at Corinth was like a disjointed body, and the apostle's wish was, that their animosities might cease, their divisions be healed, their disorders rectified, and each member be in its proper place, behaving as became the Gospel of Christ; see 1Cor 1:10.
John Wesley
For we rejoice when we are weak - When we appear so, having no occasion to show our apostolic power. And this we wish, even your perfection - In the faith that worketh by love.
Robert Jamieson, A. R. Fausset and David Brown
are glad--Greek, "rejoice."
when we are weak--having no occasion for displaying our power; and so seeming "weak," as being compassed with "infirmities" (2Cor 10:10; 2Cor 11:29-30).
ye . . . strong--"mighty" in faith and the fruits of the Spirit.
and--not in the oldest manuscripts.
we wish--Greek, "pray for."
your perfection--literally, "perfect restoration"; literally, that of a dislocated limb. Compare 2Cor 13:11, "Be perfect," the same Greek word; also in 1Cor 1:10, "perfectly joined together"; Eph 4:12, "the perfecting of the saints."
13:1013:10: Վասն ա՛յնորիկ զայս ՚ի հեռո՛ւստ գրեմ. զի մի՛ յորժամ եկից՝ սաստկութեամբ վարեցայց՝ ըստ իշխանութեանս, զոր ե՛տ ինձ Տէր ՚ի շինել՝ եւ ո՛չ ՚ի քակել[4170]։ [4170] Ոմանք. ՚Ի հեռուստ գրեմք։
10 Ուստի հեռուից գրում եմ այս բանը, որ, երբ գամ, խստութեամբ չվարուեմ Տիրոջ ինձ տուած իշխանութեամբ, որ շինելու համար է եւ ոչ՝ քանդելու:
10 Ուստի ասիկա կը գրեմ ձեզի հեռուէն, որ չըլլայ թէ երբ գամ՝ սաստկութեամբ վարուիմ այն իշխանութեանը համեմատ, որ Տէրը ինծի տուաւ շինելու եւ ո՛չ թէ քակելու համար։
Վասն այնորիկ զայս ի հեռուստ գրեմ, զի մի՛ յորժամ եկից, սաստկութեամբ վարեցայց ըստ իշխանութեանս, զոր ետ ինձ Տէր ի շինել եւ ոչ ի քակել:

13:10: Վասն ա՛յնորիկ զայս ՚ի հեռո՛ւստ գրեմ. զի մի՛ յորժամ եկից՝ սաստկութեամբ վարեցայց՝ ըստ իշխանութեանս, զոր ե՛տ ինձ Տէր ՚ի շինել՝ եւ ո՛չ ՚ի քակել[4170]։
[4170] Ոմանք. ՚Ի հեռուստ գրեմք։
10 Ուստի հեռուից գրում եմ այս բանը, որ, երբ գամ, խստութեամբ չվարուեմ Տիրոջ ինձ տուած իշխանութեամբ, որ շինելու համար է եւ ոչ՝ քանդելու:
10 Ուստի ասիկա կը գրեմ ձեզի հեռուէն, որ չըլլայ թէ երբ գամ՝ սաստկութեամբ վարուիմ այն իշխանութեանը համեմատ, որ Տէրը ինծի տուաւ շինելու եւ ո՛չ թէ քակելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
13:1010: Для того я и пишу сие в отсутствии, чтобы в присутствии не употребить строгости по власти, данной мне Господом к созиданию, а не к разорению.
13:10  διὰ τοῦτο ταῦτα ἀπὼν γράφω, ἵνα παρὼν μὴ ἀποτόμως χρήσωμαι κατὰ τὴν ἐξουσίαν ἣν ὁ κύριος ἔδωκέν μοι, εἰς οἰκοδομὴν καὶ οὐκ εἰς καθαίρεσιν.
13:10. Διὰ (Through) τοῦτο (to-the-one-this) ταῦτα (to-the-ones-these) ἀπὼν (being-off) γράφω, (I-scribe,"ἵνα (so) παρὼν (being-beside) μὴ (lest) ἀποτόμως (unto-cuteed-off) χρήσωμαι ( I-might-have-afforded-unto ) κατὰ (down) τὴν (to-the-one) ἐξουσίαν (to-a-being-out-unto) ἣν (to-which) ὁ (the-one) κύριος (Authority-belonged) ἔδωκέν (it-gave) μοι, (unto-me,"εἰς (into) οἰκοδομὴν (to-a-house-building) καὶ (and) οὐκ (not) εἰς (into) καθαίρεσιν. (to-a-lifting-down)
13:10. ideo haec absens scribo ut non praesens durius agam secundum potestatem quam Dominus dedit mihi in aedificationem et non in destructionemTherefore I write these things, being absent, that, being present, I may not deal more severely, according to the power which the Lord hath given me unto edification and not unto destruction.
10. For this cause I write these things while absent, that I may not when present deal sharply, according to the authority which the Lord gave me for building up, and not for casting down.
Therefore I write these things being absent, lest being present I should use sharpness, according to the power which the Lord hath given me to edification, and not to destruction:

10: Для того я и пишу сие в отсутствии, чтобы в присутствии не употребить строгости по власти, данной мне Господом к созиданию, а не к разорению.
13:10  διὰ τοῦτο ταῦτα ἀπὼν γράφω, ἵνα παρὼν μὴ ἀποτόμως χρήσωμαι κατὰ τὴν ἐξουσίαν ἣν ὁ κύριος ἔδωκέν μοι, εἰς οἰκοδομὴν καὶ οὐκ εἰς καθαίρεσιν.
13:10. ideo haec absens scribo ut non praesens durius agam secundum potestatem quam Dominus dedit mihi in aedificationem et non in destructionem
Therefore I write these things, being absent, that, being present, I may not deal more severely, according to the power which the Lord hath given me unto edification and not unto destruction.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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Adam Clarke: Commentary on the Bible - 1831
13:10: Therefore I write these things - I only threaten you now, by this epistle, to put you on your guard, and lead you to reformation before I visit you that I may not then have to use sharpness, αποτομια, a cutting off, employing thus my apostolical authority to inflict punishment; a power which God has given me, rather to be employed in your edification than in your destruction.
Albert Barnes: Notes on the Bible - 1834
13:10: Therefore I write these things ... - This is a kind of apology for what he had said, and especially for the apparently harsh language which he had felt himself constrained to use. He had reproved them; he had admonished them of their faults; he had threatened punishment, all of which was designed to pRev_ent the necessity of severe measures when he should be with them.
Lest being present I should use sharpness - In order that when I come I may not have occasion to employ severity; see the sentiment explained in the note on Co2 10:2.
According to the power ... - That I may not use the power with which Christ has invested me for maintaining discipline in his church. The same form of expression is found in Co2 10:8; see the note on that place.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:10: I write: Co2 2:3, Co2 10:2, Co2 12:20, Co2 12:21; Co1 4:21
lest: Co2 13:2, Co2 13:8; Tit 1:13
according: Co2 10:8
John Gill
Therefore I write these things being absent,.... Assuring them of his power and authority, expressing his concern for their welfare, earnestly desiring that they might be kept from evil, and perform good works; and that they might be in a more honourable, orderly, and comfortable situation, whilst he was absent from them, and before he came among them:
lest, being present, I should use sharpness; meaning severe reproofs and censures, or rather the exercise of the apostolic rod:
according to the power the Lord haft given me, to edification, and not to destruction; by striking persons dead, as Ananias and Sapphira were by Peter; or by delivering them up to Satan to have corporeal punishment inflicted on them, as were Hymenaeus and Philetus, and the incestuous person by the Apostle Paul; which, though it was for the destruction of the flesh, yet for the salvation of their souls, and for the good, use, and edification of the rest of the society, that they might take warning thereby, and shun the evils which were the occasion of such severity.
Robert Jamieson, A. R. Fausset and David Brown
Therefore--because I wish the "sharpness" to be in my letters rather than in deeds [CHRYSOSTOM].
edification . . . not to destruction--for building up . . . not for casting down. To "use sharpness" would seem to be casting down, rather than building up; therefore he prefers not to have to use it.
13:1113:11: Այսուհետեւ ե՛ղբարք, ո՛ղջ լերուք, հաստատո՛ւն կացէք, մխիթարեցարո՛ւք, միաբա՛ն լերուք, խաղաղութիւն արարէք. եւ Աստուած խաղաղութեան եւ սիրոյ՝ եղիցի ընդ ձեզ։
11 Եւ վերջապէս, եղբայրնե՛ր, ո՛ղջ եղէք, հաստատո՛ւն մնացէք, մխիթարուեցէ՛ք, միաբա՛ն եղէք, խաղաղութի՛ւն արէք. եւ խաղաղութեան ու սիրոյ Աստուածը թող լինի ձեզ հետ:
11 Վերջապէս, եղբայրներ, ո՛ղջ եղէք, հաստա՛տ կեցէք, մխիթարուեցէ՛ք, միաբան եղէք, խաղաղութիւն ըրէք եւ սիրոյ ու խաղաղութեան Աստուածը ձեզի հետ պիտի ըլլայ։
Այսուհետեւ, եղբարք, ողջ լերուք, հաստատուն կացէք, մխիթարեցարուք, միաբան լերուք, խաղաղութիւն արարէք. եւ Աստուած խաղաղութեան եւ սիրոյ եղիցի ընդ ձեզ:

13:11: Այսուհետեւ ե՛ղբարք, ո՛ղջ լերուք, հաստատո՛ւն կացէք, մխիթարեցարո՛ւք, միաբա՛ն լերուք, խաղաղութիւն արարէք. եւ Աստուած խաղաղութեան եւ սիրոյ՝ եղիցի ընդ ձեզ։
11 Եւ վերջապէս, եղբայրնե՛ր, ո՛ղջ եղէք, հաստատո՛ւն մնացէք, մխիթարուեցէ՛ք, միաբա՛ն եղէք, խաղաղութի՛ւն արէք. եւ խաղաղութեան ու սիրոյ Աստուածը թող լինի ձեզ հետ:
11 Վերջապէս, եղբայրներ, ո՛ղջ եղէք, հաստա՛տ կեցէք, մխիթարուեցէ՛ք, միաբան եղէք, խաղաղութիւն ըրէք եւ սիրոյ ու խաղաղութեան Աստուածը ձեզի հետ պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
13:1111: Впрочем, братия, радуйтесь, усовершайтесь, утешайтесь, будьте единомысленны, мирны, --и Бог любви и мира будет с вами.
13:11  λοιπόν, ἀδελφοί, χαίρετε, καταρτίζεσθε, παρακαλεῖσθε, τὸ αὐτὸ φρονεῖτε, εἰρηνεύετε, καὶ ὁ θεὸς τῆς ἀγάπης καὶ εἰρήνης ἔσται μεθ᾽ ὑμῶν.
13:11. Λοιπόν, (To-remaindered," ἀδελφοί , ( Brethrened ,"χαίρετε, (ye-should-joy,"καταρτίζεσθε, (ye-should-be-adjusted-down-to,"παρακαλεῖσθε, (ye-should-be-called-beside-unto,"τὸ (to-the-one) αὐτὸ (to-it) φρονεῖτε, (ye-should-center-unto,"εἰρηνεύετε, (ye-should-peace-of,"καὶ (and) ὁ (the-one) θεὸς (a-Deity) τῆς (of-the-one) ἀγάπης (of-an-excessing-off) καὶ (and) εἰρήνης (of-a-peace) ἔσται ( it-shall-be ) μεθ' (with) ὑμῶν. (of-ye)
13:11. de cetero fratres gaudete perfecti estote exhortamini idem sapite pacem habete et Deus dilectionis et pacis erit vobiscumFor the rest, brethren, rejoice, be perfect, take exhortation, be of one mind, have peace. And the God of grace and of love shall be with you.
11. Finally, brethren, farewell. Be perfected; be comforted; be of the same mind; live in peace: and the God of love and peace shall be with you.
Finally, brethren, farewell. Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you:

11: Впрочем, братия, радуйтесь, усовершайтесь, утешайтесь, будьте единомысленны, мирны, --и Бог любви и мира будет с вами.
13:11  λοιπόν, ἀδελφοί, χαίρετε, καταρτίζεσθε, παρακαλεῖσθε, τὸ αὐτὸ φρονεῖτε, εἰρηνεύετε, καὶ ὁ θεὸς τῆς ἀγάπης καὶ εἰρήνης ἔσται μεθ᾽ ὑμῶν.
13:11. de cetero fratres gaudete perfecti estote exhortamini idem sapite pacem habete et Deus dilectionis et pacis erit vobiscum
For the rest, brethren, rejoice, be perfect, take exhortation, be of one mind, have peace. And the God of grace and of love shall be with you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-13: Апостол заключает свое послание пожеланием Коринфянам радости, единомыслия и просить передать приветствие от всех святых.

11: Впрочем -правильнее: что касается остального, о чем я хотел бы вам сказать... Бог любви и мира, -т. е. раздающий любовь и мир.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Apostolic Benediction.A. D. 57.
11 Finally, brethren, farewell. Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you. 12 Greet one another with a holy kiss. 13 All the saints salute you. 14 The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen.

Thus the apostle concludes this epistle with,

I. A valediction. He gives them a parting farewell, and takes his leave of them for the present, with hearty good wishes for their spiritual welfare. In order to this,

1. He gives them several good exhortations. (1.) To be perfect, or to be knit together in love, which would tend greatly to their advantage as a church, or Christian society. (2.) To be of good comfort under all the sufferings and persecutions they might endure for the cause of Christ or any calamities and disappointments they might meet with in the world. (3.) To be of one mind, which would greatly tend to their comfort; for the more easy we are with our brethren the more ease we shall have in our own souls. The apostle would have them, as far as was possible, to be of the same opinion and judgment; however, if this could not be attained, yet, (4.) He exhorts them to live in peace, that difference in opinion should not cause an alienation of affections--that they should be at peace among themselves. He would have all the schisms that were among them healed, that there should be no more contention and wrath found among them, to prevent which they should avoid debates, envyings, backbitings, whisperings, and such like enemies to peace.

2. He encourages them with the promise of God's presence among them: The God of love and peace shall be with you, v. 11. Note, (1.) God is the God of love and peace. He is the author of peace, and lover of concord. He hath loved us, and is willing to be at peace with us; he commands us to love him, and to be reconciled to him, and also that we love one another, and be at peace among ourselves. (2.) God will be with those who live in love and peace. He will love those who love peace; he will dwell with them here, and they shall dwell with him for ever. Such shall have God's gracious presence here, and be admitted to his glorious presence hereafter.

3. He gives directions to them to salute each other, and sends kind salutations to them from those who were with him, v. 12, 13. He would have them testify their affection to one another by the sacred rite of a kiss of charity, which was then used, but has long been disused, to prevent all occasions of wantonness and impurity, in the more declining and degenerate state of the church.

II. The apostolical benediction (v. 14): The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Thus the apostle concludes his epistle, and thus it is usual and proper to dismiss worshipping assemblies. This plainly proves the doctrine of the gospel, and is an acknowledgment that Father, Son, and Spirit, are three distinct persons, yet but one God; and herein the same, that they are the fountain of all blessings to men. It likewise intimates our duty, which is to have an eye by faith to Father, Son, and Holy Ghost--to live in a continual regard to the three persons in the Trinity, into whose name we were baptized, and in whose name we are blessed. This is a very solemn benediction, and we should give all diligence to inherit this blessing. The grace of Christ, the love of God, and the communion (or communication) of the Holy Ghost: the grace of Christ as Redeemer, the love of God who sent the Redeemer, and all the communications of this grace and love, which come to us by the Holy Ghost; it is the communications of the Holy Ghost that qualify us for an interest in the grace of Christ, and the love of God: and we can desire no more to make us happy than the grace of Christ, the love of God, and the communion of the Holy Ghost. Amen.
Adam Clarke: Commentary on the Bible - 1831
13:11: Finally - Λοιπον· All that remains for me now to write is, to wish you all manner of happiness, and so to take my leave.
Farewell - A good wish, from our old mother tongue, compounded of to go, and fairly, properly, or with felicity; go on prosperously! This is the spirit of this good wish.
The Greek χαιρετε signifies nearly the same thing. Χαιρω means to be very joyous; χαιρετε, be joyous and happy, be ever prosperous; this was among the last words which Cyrus, when dying, spoke to his friends.
Be perfect - Καταρτιζεσθε· Be compact; get into joint again; let unity and harmony be restored. See the note on Co2 13:9.
Be of good comfort - Παρακαλεισθε· Receive admonition; for παρακαλεω signifies to admonish, beg, entreat, and also to comfort. Receive admonition, that ye may receive comfort. If ye take my advice, ye shall have consolation; if ye do not, ye will have nothing but misery and wo.
Be of one mind - Το αυτο φρονειτε· Think the same; let there be no dissensions among you. Be of the same creed, and let disputes about that religion which should be the bond of peace for ever subside.
Live in peace - Ειρηνευετε· Cultivate peace; or, as he says elsewhere, Follow peace, and pursue it, Heb 12:14. Cultivate a peaceable disposition, and neither say nor do any thing which has a tendency to irritate each other.
And the God of love and peace shall be with you - While ye are full of contentions, dissensions, and discord, peace can have no place among you; and as to love, the fulfilling of the law, that worketh no ill to its neighbor, it has necessarily taken its flight. Love cannot live, neither exist, where there are brawls, contentions, and divisions. And where neither peace nor love is to be found, there God cannot be. And if He be not there, yourselves and the devil make the whole assembly.
Albert Barnes: Notes on the Bible - 1834
13:11: Finally, brethren - (λοιπὸν loipon). The remainder; all that remains is for me to bid you an affectionate farewell. The word here rendered "farewell" (χαίρετε chairete), means usually to joy and rejoice, or to be glad; Luk 1:14; Joh 16:20, Joh 16:22; and it is often used in the sense of "joy to you," "hail!" as a salutation; Mat 26:49; Mat 27:29. It is also used as a salutation at the beginning of an epistle, in the sense of greeting; Act 15:23; Act 23:26; Jam 1:1. It is generally agreed, however, that it is here to be understood in the sense of farewell, as a parting salutation, though it may be admitted that there is included in the word an expression of a wish for their happiness. This was among the last words which Cyrus, when dying, addressed to his friends.
Be perfect - See this word explained in the notes on Co2 13:9, and Rom 9:22. It was a wish that every disorder might be removed; that all that was out of joint might be restored; that everything might be in its proper place; and that they might be just what they ought to be: A command to be perfect, however, does not prove that it has ever in fact been obeyed: and an earnest wish on the part of an apostle that others might be perfect, does not demonstrate that they were; and this passage should not be adduced to prove that any have been free from sin. It may be adduced, however, to prove that an obligation rests on Christians to be perfect, and that there is no natural obstacle to their becoming such, since God never can command us to do an impossibility. Whether anyone, but the Lord Jesus, has been perfect, however, is a question on which different denominations of Christians have been greatly divided. It is incumbent on the advocates of the doctrine of sinless perfection to produce some one instance of a perfectly sinless character. This has not yet been done.
Be of good comfort - Be consoled by the promises and supports of the gospel. Take comfort from the hopes which the gospel imparts. Or the word may possibly have a reciprocal sense, and mean, comfort one another; see Schleusner. Rosenmuller renders it, "receive admonition from all with a grateful mind, that you may come to greater perfection." It is, at any rate, the expression of an earnest wish on the part of the apostle, that they might be happy.
Be of one mind - They had been greatly distracted, and divided into different parties and factions. At the close of the Epistle he exhorts them as he had repeatedly done before, to lay aside these strifes, and to be united, and manifest the same spirit; see the notes on Rom 12:16; Rom 15:5, note; see the note also on Co1 1:10, note. The sense is, that Paul desired that dissensions should cease, and that they should be united in opinion and feeling as Christian brethren.
Live in peace - With each other. Let contentions and strifes cease. To promote the restoration of peace had been the main design of these epistles.
And the God of love and peace - The God who is all love, and who is the Author of all peace. What a glorious appellation is this! There can be no more beautiful expression, and it is as true as it is beautiful, that God is a God of love and of peace. He is infinitely benevolent; He delights in exhibiting His love; and He delights in the love which His people evince for each other. At the same time, He is the Author of peace, and He delights in peace among people. When Christians love each other they have reason to expect that the God of love will be with them; when they live in peace, they may expect the God of peace will take up His abode with them. In contention and strife we have no reason to expect His presence; and it is only when we are willing to lay aside all animosity that we may expect the God of peace will fix his abode with us.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:11: farewell: Luk 9:61; Act 15:29, Act 18:21, Act 23:30; Phi 4:4; Th1 5:16 *Gr.
Be perfect: Co2 13:9; Mat 5:48; Joh 17:23; Jam 1:4; Pe1 5:10
be of good: Co2 1:4; Mar 10:49; Rom 15:13; Th1 4:18; Th2 2:16, Th2 2:17
be of one: Rom 12:16, Rom 12:18, Rom 15:5, Rom 15:6; Co1 1:10; Eph 4:3; Phi 1:27, Phi 2:1-3, Phi 3:16, Phi 4:2; Pe1 3:8
live: Gen 37:4, Gen 45:24; Mar 9:50; Rom 12:18, Rom 14:19; Th1 5:13; Ti2 2:22; Heb 12:14; Jam 3:17, Jam 3:18; Pe1 3:11
the God: Rom 15:33, Rom 16:20; Phi 4:9; Th1 5:23; Heb 13:20; Jo1 4:8-16
with: Co2 13:14; Mat 1:23; Th2 3:16; Rev 22:21
Geneva 1599
(4) Finally, brethren, farewell. Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you.
(4) A brief exhortation, but yet such a one as comprehends all the parts of a Christian man's life.
John Gill
Finally, brethren, farewell,.... Or "rejoice", with spiritual joy in Christ, their Saviour and Redeemer; in his person, in whom they were accepted; in his righteousness, by which they were justified; in his blood, by which they were washed and cleansed; and in his fulness, from which they were supplied; and particularly, that they had such a faithful monitor, such an hearty well wisher of their souls' welfare, and who was so naturally and affectionately concerned for their good:
be perfect; seek after perfection in knowledge, grace, and holiness, and in the performance of good works: or "be restored"; or jointed and knit together, as before; see 2Cor 13:9 let every difference subside, all breaches be made up, every member take and fill up his place, and all things be done decently and in order:
be of good comfort; or "exhort" one another to the diligent discharge of duty, to love and good works; or comfort one another in all distresses, inward and outward, both by words and deeds, according to the ability God has given; or take comfort, be of good heart, do not refuse to be comforted either by God or men.
Be of one mind; in religious sentiments, in the doctrines and principles of grace, and ordinances of the Gospel; for as there is but "one Lord" to be believed in, so there is, and ought to be, but "one" system of "faith" to be received, and "one baptism" to be administered in one and the same way, to one and the same sort of persons; which sameness of judgment, in faith and worship, is very necessary to church communion, and the comfort of it; for how can two, and much less more, walk comfortably together, unless they are agreed in these things?
Live in peace both with them that are without, and them that are within, with all men, and with the members of the church; which to do, is to the credit of religion, the comfort of church members, and the joy of Christ's ministers:
and the God of love and peace shall be with you; he who is love itself, and has loved his people with an everlasting love, and who is the author and donor of spiritual and eternal peace, and who has called his people to peace, and expects and requires it among themselves, and all men, will grant to such his gracious presence; than which nothing can be more grateful and desirable.
John Wesley
Be perfect - Aspire to the highest degree of holiness. Be of good comfort - Filled with divine consolation. Be of one mind - Desire, labour, pray for it, to the utmost degree that is possible.
Robert Jamieson, A. R. Fausset and David Brown
farewell--meaning in Greek also "rejoice"; thus in bidding farewell he returns to the point with which he set out, "we are helpers of your joy" (2Cor 1:24; Phil 4:4).
Be perfect--Become perfect by filling up what is lacking in your Christian character (Eph 4:13).
be of good comfort-- (2Cor 1:6; 2Cor 7:8-13; Th1 4:18).
13:1213:12: Ողջո՛յն տուք միմեանց ՚ի համբոյր սրբութեան։ Ողջոյն տան ձեզ սո՛ւրբք ամենայն։
12 Ողջո՛յն տուէք միմեանց սուրբ համբոյրով. բոլոր սրբերը ողջունում են ձեզ:
12 Բարեւ տուէք իրարու սուրբ համբոյրով։12 Բարեւ կ’ընեն ձեզի բոլոր սուրբերը։
Ողջոյն տուք միմեանց ի համբոյր սրբութեան. ողջոյն տան ձեզ սուրբք ամենայն:

13:12: Ողջո՛յն տուք միմեանց ՚ի համբոյր սրբութեան։ Ողջոյն տան ձեզ սո՛ւրբք ամենայն։
12 Ողջո՛յն տուէք միմեանց սուրբ համբոյրով. բոլոր սրբերը ողջունում են ձեզ:
12 Բարեւ տուէք իրարու սուրբ համբոյրով։
12 Բարեւ կ’ընեն ձեզի բոլոր սուրբերը։
zohrab-1805▾ eastern-1994▾ western am▾
13:1212: Приветствуйте друг друга лобзанием святым.[13:13] Приветствуют вас все святые.
13:12  ἀσπάσασθε ἀλλήλους ἐν ἁγίῳ φιλήματι. ἀσπάζονται ὑμᾶς οἱ ἅγιοι πάντες.
13:12. Ἀσπάσασθε ( Ye-should-have-drawn-along-to ) ἀλλήλους ( to-one-to-other ) ἐν (in) ἁγίῳ (unto-hallow-belonged) φιλήματι. (unto-a-caring-to) Ἀσπάζονται ( They-draw-along-to ) ὑμᾶς (to-ye,"οἱ (the-ones) ἅγιοι ( hallow-belonged ) πάντες. (all)
13:12. salutate invicem in osculo sancto salutant vos sancti omnesSalute one another with a holy kiss. All the saints salute you.
12. Salute one another with a holy kiss.13. All the saints salute you.
Greet one another with an holy kiss. [13] All the saints salute you:

12: Приветствуйте друг друга лобзанием святым.
[13:13] Приветствуют вас все святые.
13:12  ἀσπάσασθε ἀλλήλους ἐν ἁγίῳ φιλήματι. ἀσπάζονται ὑμᾶς οἱ ἅγιοι πάντες.
13:12. salutate invicem in osculo sancto salutant vos sancti omnes
Salute one another with a holy kiss. All the saints salute you.
12. Salute one another with a holy kiss.
13. All the saints salute you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Святое лобзание -это обычный в древности символ братского общения (ср. 1Пет. V:14).
Adam Clarke: Commentary on the Bible - 1831
13:12: Greet one another with a holy kiss - Use every means by which a good understanding may be brought about. Let the spirit of friendship live among you, and encourage its continuance by every friendly act. See the note on Rom 16:16.
Albert Barnes: Notes on the Bible - 1834
13:12: Greet - Salute; see the note, Rom 16:3.
With an holy kiss - note, Rom 16:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:12: Rom 16:16; Co1 16:20; Th1 5:26; Pe1 5:14

13:13: Rom 16:16, Rom 16:21-23; Phi 4:21, Phi 4:22; Plm 1:23, Plm 1:24; Heb 13:24; Pe1 5:13; Jo2 1:13; Jo3 1:14

Geneva 1599
(5) Greet one another with an holy kiss.
(5) He salutes them familiarly, and in conclusion wishes well to them.
John Gill
Greet one another with an holy kiss. See Gill on Rom 16:16.
[13] All the saints salute you. Being all interested in the same divine favour, redeemed by the same blood, and sanctified by the same grace, they have a common concern for each other's welfare; See Gill on Rom 16:16.
13:1313:13: Շնո՛րհք Տեառն մերոյ Յիսուսի Քրիստոսի, եւ սէրն Աստուծոյ, եւ հաղորդութիւն Հոգւոյն Սրբոյ, ընդ ձեզ ամենեսին, ա՛մէն[4171]։ Առ Կորնթացիս երկրորդ՝ գրեցաւ ՚ի Փիլիպեայ, ՚ի ձեռն Տիտոսի՛ եւ Ղուկայ։ Տունք շղ̃[4172]։ [4171] Օրինակ մի. Եւ խաղաղութիւն Հոգւոյն Սրբոյ։ ՚Ի բազումս պակասի. Ընդ ձեզ ամենեսին. ամէն։[4172] ՚Ի վախճանի ոմանք. Երկրորդ թուղթ՝ գրեցաւ... Տիտոսի եւ Ղուկեայ։ ՚Ի գրչագիր օրինակաց ոմանք յայսմ վայրի յետ Երկրորդ թղթոյս Կորնթացւոց, յարեն զթուղթ մի Կորնթացւոց առ Պաւղոս. եւ Պաւղոսի առ նոսա, մակագրեալ. Թուղթ երրորդ առ Կորնթացիսն. զորս օրինակ մեր ընդ այլոց բազմաց դնէ ՚ի վախճանի Չորեքտասան թղթոց առաքելոյն. ըստ որում եւ մեք ունիմք կարգել ՚ի յաւելուած մատենիս։
13 Մեր Տէր Յիսուս Քրիստոսի շնորհը, Աստծու սէրը եւ Սուրբ Հոգու հաղորդութիւնը ձեզ հետ լինեն: Ամէն:
13 Տէր Յիսուս Քրիստոսին շնորհքը եւ Աստուծոյ սէրը ու Սուրբ Հոգիին հաղորդութիւնը ձեր ամենուն հետ ըլլայ։ Ամէն։
Շնորհք Տեառն մերոյ Յիսուսի Քրիստոսի եւ սէրն Աստուծոյ եւ հաղորդութիւն Հոգւոյն Սրբոյ ընդ ձեզ ամենեսին: Ամէն: Առ Կորնթացիս երկրորդ գրեցաւ ի Փիլիպեայ ի ձեռն Տիտոսի եւ Ղուկայ:

13:13: Շնո՛րհք Տեառն մերոյ Յիսուսի Քրիստոսի, եւ սէրն Աստուծոյ, եւ հաղորդութիւն Հոգւոյն Սրբոյ, ընդ ձեզ ամենեսին, ա՛մէն[4171]։ Առ Կորնթացիս երկրորդ՝ գրեցաւ ՚ի Փիլիպեայ, ՚ի ձեռն Տիտոսի՛ եւ Ղուկայ։ Տունք շղ̃[4172]։
[4171] Օրինակ մի. Եւ խաղաղութիւն Հոգւոյն Սրբոյ։ ՚Ի բազումս պակասի. Ընդ ձեզ ամենեսին. ամէն։
[4172] ՚Ի վախճանի ոմանք. Երկրորդ թուղթ՝ գրեցաւ... Տիտոսի եւ Ղուկեայ։ ՚Ի գրչագիր օրինակաց ոմանք յայսմ վայրի յետ Երկրորդ թղթոյս Կորնթացւոց, յարեն զթուղթ մի Կորնթացւոց առ Պաւղոս. եւ Պաւղոսի առ նոսա, մակագրեալ. Թուղթ երրորդ առ Կորնթացիսն. զորս օրինակ մեր ընդ այլոց բազմաց դնէ ՚ի վախճանի Չորեքտասան թղթոց առաքելոյն. ըստ որում եւ մեք ունիմք կարգել ՚ի յաւելուած մատենիս։
13 Մեր Տէր Յիսուս Քրիստոսի շնորհը, Աստծու սէրը եւ Սուրբ Հոգու հաղորդութիւնը ձեզ հետ լինեն: Ամէն:
13 Տէր Յիսուս Քրիստոսին շնորհքը եւ Աստուծոյ սէրը ու Սուրբ Հոգիին հաղորդութիւնը ձեր ամենուն հետ ըլլայ։ Ամէն։
zohrab-1805▾ eastern-1994▾ western am▾
13:14[13:14] Благодать Господа нашего Иисуса Христа, и любовь Бога Отца, и общение Святаго Духа со всеми вами. Аминь.
13:13  ἡ χάρις τοῦ κυρίου ἰησοῦ χριστοῦ καὶ ἡ ἀγάπη τοῦ θεοῦ καὶ ἡ κοινωνία τοῦ ἁγίου πνεύματος μετὰ πάντων ὑμῶν.
13:13. Ἡ (The-one) χάρις (a-granting) τοῦ (of-the-one) κυρίου (of-Authority-belonged) Ἰησοῦ (of-an-Iesous) [Χριστοῦ] "[of-Anointed]"καὶ (and) ἡ (the-one) ἀγάπη (an-excessing-off) τοῦ (of-the-one) θεοῦ (of-a-Deity) καὶ (and) ἡ (the-one) κοινωνία (an-en-commoning-unto) τοῦ (of-the-one) ἁγίου (of-hallow-belonged) πνεύματος (of-a-currenting-to) μετὰ (with) πάντων ( of-all ) ὑμῶν. (of-ye)
13:13. gratia Domini nostri Iesu Christi et caritas Dei et communicatio Sancti Spiritus cum omnibus vobis amen.The grace of our Lord Jesus Christ and the charity of God and the communication of the Holy Ghost be with you all. Amen.
14. The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all.
The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, [be] with you all. Amen. [The second [epistle] to the Corinthians was written from Philippi, [a city] of Macedonia, by Titus and Lucas:

[13:14] Благодать Господа нашего Иисуса Христа, и любовь Бога Отца, и общение Святаго Духа со всеми вами. Аминь.
13:13  ἡ χάρις τοῦ κυρίου ἰησοῦ χριστοῦ καὶ ἡ ἀγάπη τοῦ θεοῦ καὶ ἡ κοινωνία τοῦ ἁγίου πνεύματος μετὰ πάντων ὑμῶν.
13:13. gratia Domini nostri Iesu Christi et caritas Dei et communicatio Sancti Spiritus cum omnibus vobis amen.
The grace of our Lord Jesus Christ and the charity of God and the communication of the Holy Ghost be with you all. Amen.
14. The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Апостол перечисляет лица Святой Троицы ее в обычном порядке, показывая этим самым, что все Они равны между Собою (блаж. Феодорит).
Adam Clarke: Commentary on the Bible - 1831
13:13: All the saints - The Christians of Macedonia or Philippi, from which he wrote this epistle. In the primitive Church a saint and a Christian were the same thing; for the Christian religion calls every man to be holy.

13:14: The grace of the Lord Jesus Christ - All the favor 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 Savior 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 Savior, 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, Mat 3:16, Mat 3:17, and that other, Mat 28:19, strongly marks the doctrine of the holy Trinity. See the note on Mat 28:19. 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.

Albert Barnes: Notes on the Bible - 1834
13:13: All the saints salute you - That is, all who were with Paul, or in the place where he was. The Epistle was written from Macedonia, probably from Philippi. See the introduction, section 3.

13:14: The grace of the Lord Jesus Christ - see the note, Rom 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, Co1 10:16. The word "communion" (κοινωνία koinō nia) means properly participation, fellowship, or having anything in common; Act 2:42; Rom 15:26; Co1 1:9; Co1 10:16; Co2 6:14; Co2 8:4; Co2 9:13; Gal 2:9; Eph 3:9; Jo1 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 Gal 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.
Next: Galatians Introduction

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:14: The grace: Num 6:23-27; Mat 28:19; Joh 1:16, Joh 1:17; Rom 1:7, Rom 16:20, Rom 16:24; Co1 16:23; Rev 1:4, Rev 1:5
the love: Rom 5:5, Rom 8:39; Eph 6:23; Jo1 3:16; Jde 1:21
the communion: Joh 4:10, Joh 4:14, Joh 7:38, Joh 14:15-17; Rom 8:9, Rom 8:14-17; Co1 3:16, Co1 6:19, Co1 12:13; Gal 5:22; Eph 2:18, Eph 2:22, Eph 5:9; Phi 2:1; Jo1 1:3, Jo1 3:24
Amen: Mat 6:13, Mat 28:20; Rom 16:20, Rom 16:27; Co1 14:16
John Gill
[14] The grace of the Lord Jesus Christ.... Meaning either the love of Christ; see 2Cor 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", Phil 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.
John Wesley
The grace - Or favour. Of our Lord Jesus Christ - By which alone we can come to the Father. And the love of God - Manifested to you, and abiding in you. And the communion - Or fellowship. Of the Holy Ghost - In all his gifts and graces.
Tit is with great reason that this comprehensive and instructive blessing is pronounced at the close of our solemn assemblies; and it is a very indecent thing to see so many quitting them, or getting into postures of remove, before this short sentence can be ended.
How often have we heard this awful benediction pronounced! Let us study it more and more, that we may value it proportionably; that we may either deliver or receive it with a becoming reverence, with eyes and hearts lifted up to God, "who giveth the blessing out of Sion, and life for evermore."
Robert Jamieson, A. R. Fausset and David Brown
[14] The benediction which proves the doctrine of the Divine Trinity in unity. "The grace of Christ" comes first, for it is only by it we come to "the love of God" the Father (Jn 14:6). The variety in the order of Persons proves that "in this Trinity none is afore or after other" [Athanasian Creed].
communion--joint fellowship, or participation, in the same Holy Ghost, which joins in one catholic Church, His temple, both Jews and Gentiles. Whoever has "the fellowship of the Holy Ghost," has also "the grace of our Lord Jesus Christ," and "the love of God"; and vice versa. For the three are inseparable, as the three Persons of the Trinity itself [CHRYSOSTOM]. The doctrine of the Trinity was not revealed clearly and fully till Christ came, and the whole scheme of our redemption was manifested in Him, and we know the Holy Three in One more in their relations to us (as set forth summarily in this benediction), than in their mutual relations to one another (Deut 29:29).
Amen--omitted in the oldest manuscripts. Probably added subsequently for the exigencies of public joint worship.