2 Corinthians 13:11-13

Paul begins this passage with the word λοιπόν signifying that he is coming to the end of his writing. The correct meaning of λοιπόν is “finally” as rendered by the NRSV. Paul says “Finally, brothers…” Murray J. Harris says of the use of brothers in Greek adelphos, “Paul uses the term here in addressing the whole Corinthian congregation in order to remind them of the unity that believers have in Christ.”[1] In Paul the use of adelphos usually is inclusive of sisters, the NRSV is correct in rendering it, brothers and sisters. It is not a way to making the bible gender neutral, in this sense the Bible is gender sensitive. The meaning of χαίρετε has been contested. Most Bible translations go with “farewell” whereas commentaries go with “rejoice.”[2] The eight uses of this word in the New Testament are often rejoice, and this passage would be unique if it is to be translated “farewell”. Five of the eight uses are in the Pauline corpus. It makes sense to say “Finally, brothers rejoice” rather than “Finally, brothers’ farewell”. Had Paul intended to say farewell he will not have said “finally”.

After this, Paul gives four imperatives in the present tense. He says to the Corinthians, “put things in order, listen to my appeal, agree with one another, live in peace” v.13. The fact that they are in the present imperative (commands) signify that they to characterize the Christian life continually. These commands relate to the situation which Paul has already addressed in this letter. “Put things in order” has the connotation of aiming for perfection. Putting this in order will have the result of complete restoration with God and members of the community.[3] “Listen to my appeal (parakaleisthe)” could either be taken as a passive or middle.[4] If middle then it is something the Corinthians are to do to one another if passive something that God is to make them do. It is possible that Paul has two meanings in mind. If God “encourage them” they are in turn to “encourage or exhort one another.” The last two “agree with one another” and “live in peace” directly address the issue of factionalism at Corinth. David E. Garland is right to observe that, “These five imperatives, “rejoice,” “be restored,” “be comforted,” “be of one mind,” and “live in peace,” sum up Paul’s aspirations for the church.”[5]

Paul concludes verse 13 by declaring that “and the God of love and peace will be with you”, the question which arises is whether if “and then” has the connotation of results coming from doing these things? Will God of love and peace be with them because they obeyed Paul’s imperative or they will obey these imperatives because the God of love and peace is with them? If we take the parallel in Phil 4:9 seriously there is no doubt that the later is what Paul has in mind.[6] The phrase should be seen as a promise that the God of love and peace “will empower them to respond to the exhortations for the healing of the church.”[7]

In verse 12 Paul asks the church to “greet one another with a holy kiss”. This practice was common in the ancient world especially between family members and friends among Jews. People often kissed each other as they greet and saying goodbye.[8] Paul’s kiss is different because it is not just an ordinary kiss but a holy kiss. The kiss is “holy” because it is the manifestation of love, not self-interest. The kiss is an expression of genuine fellowship in Christ and because it is a kiss done by the saints hoi hagioi.[9] Given that a kiss was predominantly exchanged between family members, it is then “a sign of mutual fellowship among persons of mixed social background, nationality, race, and gender who are joined together as a new family in Christ.”[10] This certainly signifies that Paul sees the Christian community as a family where all are brothers and sisters. The divisions have been eroded and now in the Christian community all “one in Christ Jesus” (Gal 3:28).

Not only are they to greet one another, but that they are to receive greetings from the Christian community which Paul is a part (v.12). The Christian community around the world are concerned about the Corinthian brethren’s spiritual welfare, as such, they send their greetings.[11] Paul shows that he is not the only one who is concerned about the church at Corinth, other saints are also concerned.[12] Since the greetings in the ancient near east had the aspect of wishing the “other” well, the Christian community demonstrates its concern for the Corinthians by sending greetings.[13]

Paul concludes the letter with a complete benediction. He writes, “The grace of the Lord Jesus Christ, the love of God, and the communion of the Holy Spirit be with all of you.” (v.13). This verse lays the groundwork for what later known as the doctrine of the Trinity. However, Paul’s intention is not to construct the doctrine of the Trinity but to talk about the Corinthians’ experience of God, even the order of the persons of the Trinity bears witness to this fact. For Paul “we come to Christ and so encounter God and then receive his Spirit.”[14] With reference to “fellowship of the Holy Spirit”, some scholars have stressed the subjective genitive that is “sharing in common from” and others have stressed the objective genitive that is “participation in” the Holy Spirit.[15] Given that evidence is equally balanced, it could be that Paul has two ideas in mind. He wants the Corinthians to experience participation in the Holy Spirit, yet this participation results in deep relationships among believers.[16] Watson rightly notes that “posing this as an either / or question may fail “to do justice to the richness of Paul’s thought.”[17] In Kenya (where I live), after the worship service, members of the Christian community hold each other’s hand and say the benediction to each other. We should then not only say these words to each other as part of a ritual but mean what we say when we utter these words. The closest to this is the ancient practice of wishing each other the peace of Christ, where the people of God would say “May the peace of Christ be with you” and the response “and also with you”. These are good Christian practices that we should continue to practice. The church more than ever is in need of the fulfillment of this benediction in our faith, worship, and community life. The continued existence of the church’s ministry “depends on it.”[18] The God who calls the church into existence is the Triune God who has revealed himself as Father, Son and Holy Spirit. Blessed Trinity!

Soli Deo Gloria [1] Murray J. Harris, The Second Epistle to the Corinthians: A Commentary on the Greek Text, New International Greek Testament Commentary (W.B. Eerdmans Pub. Co.; Paternoster Press, 2005), 932. [2] Harris, The Second Epistle to the Corinthians, 932. [3] Frank G Carver, 2 Corinthians: A Commentary in the Wesleyan Tradition (Kansas City, Mo.: Beacon Hill Press of Kansas City, 2009), 371. [4] Carver, 2 Corinthians, 371. [5] David E. Garland, 2 Corinthians, vol. 29, The New American Commentary (Broadman & Holman Publishers, 1999), 553. [6] Harris, The Second Epistle to the Corinthians, 925. [7] Carver, 2 Corinthians, 372. [8] Carver, 2 Corinthians, 372. [9] Harris, The Second Epistle to the Corinthians, 936. [10] Garland, 2 Corinthians, vol. 29, 554-555. . [11] Carver, 2 Corinthians, 372. [12] Harris, The Second Epistle to the Corinthians, 937. [13] Harris, The Second Epistle to the Corinthians, 937. [14] Harris, The Second Epistle to the Corinthians, 938. [15] III Witherington Ben, Conflict and Community in Corinth: A Socio-Rhetorical Commentary on 1 and 2 Corinthians (Wm. B. Eerdmans Publishing Co., 1995), 475. [16] Harris, The Second Epistle to the Corinthians, 941. [17] Nigel Watson, The Second Epistle to the Corinthians (London: Epworth Press, 1993), 151. [18] Carver, 2 Corinthians, 238.

Soli Deo Gloria

BIBLIOGRAPHY

Carver, Frank G. 2 Corinthians: A Commentary in the Wesleyan Tradition. Kansas City, Mo.: Beacon Hill Press of Kansas City, 2009.

Garland, David E. 2 Corinthians. Vol. 29. The New American Commentary. Broadman & Holman Publishers, 1999.

Harris, Murray J. The Second Epistle to the Corinthians: A Commentary on the Greek Text. New International Greek Testament Commentary. W.B. Eerdmans Pub. Co.; Paternoster Press, 2005.

Watson, Nigel. The Second Epistle to the Corinthians. London: Epworth Press, 1993.

Witherington, III, Ben. Conflict and Community in Corinth: A Socio-Rhetorical Commentary on 1 and 2 Corinthians. Wm. B. Eerdmans Publishing Co., 1995.