2 Corinthians 13:11

τῆς� (אABKP, f Syrr. Copt.) rather than τῆς εἰρ. κ. τῆς�. (DL, d m Vulg. Goth. Arm.).

11. Λοιπόν. Finally, ‘as to what remains’: not ‘henceforth, from this time forward,’ which would be τοῦ λοιποῦ (Galatians 6:17; Ephesians 6:10). As compared with τὸ λοιπόν (1 Corinthians 7:29; Philippians 3:1; 2 Thessalonians 3:1), λοιπόν (1 Corinthians 1:16; 1 Corinthians 4:2; 1 Thessalonians 4:1; 2 Timothy 4:8) is rather less definite, and perhaps more colloquial. See Ellicott on 1 Thessalonians 4:1 and 2 Timothy 4:8.

ἀδελφοί. This affectionate address (2 Corinthians 1:8; 2 Corinthians 8:1), so frequent in 1 Corinthians, occurs here only in 10–13: ἀγαπητοί occurs once in each division (2 Corinthians 7:1; 2 Corinthians 12:19). S. Paul more often says simply ἀδελφοί, S. James (2 Corinthians 2:1; 2 Corinthians 2:14; 2 Corinthians 3:1; 2 Corinthians 3:10; 2 Corinthians 3:12; 2 Corinthians 5:12; 2 Corinthians 5:19) more often ἀδελφοί μου.

χαίρετε. “This word combines a parting benediction with an exhortation to cheerfulness. It is neither ‘farewell’ alone, nor ‘rejoice’ alone” (Lightfoot on Philippians 4:4). Lightfoot compares the dying words of the messenger who brought the news of the victory at Marathon, who expired on the first threshold saying, χαίρετε καὶ χαίρομεν (Plut. Mor. p. 347 c). The present imperative points to a continual and progressive state. The Vulgate has gaudete in all places (Philippians 2:18; Philippians 3:1; 1 Thessalonians 5:16). Beza has valete here, elsewhere gaudete; Calvin the same; and here the meaning of ‘farewell’ seems to prevail. Immediately after such stern words as φοβοῦμαι (2 Corinthians 12:20) and οὐ φείσομαι (2 Corinthians 13:2), he would hardly say ‘rejoice’: χαίρετε is not so much a part of the exhortation as a prelude to it. For the asyndeton comp. 2 Corinthians 11:13; 2 Corinthians 11:20; 2 Corinthians 12:10.

καταρτίζεσθε. Be perfected (Luke 6:40; 1 Corinthians 1:10); this seems to be placed first with special reference to 2 Corinthians 13:9. If χαίρετε is the first exhortation meaning ‘rejoice,’ there is a strange want of connexion between ‘rejoice’ and ‘be perfected.’ For καταρτίζειν, which is often a surgical word, of setting a joint or a bone, see the illustrations in Wetstein on Matthew 4:21 and in Suidas s.v. Chrysostom paraphrases, τέλειοι γίνεσθε καὶ�: Corn. a Lapide, integri estote, corrigite priora vitia, stringite vitae licentiam, resarcite discissam amicitiam, unionem, concordiam.

παρακαλεῖσθε. Be exhorted: exhortamini (Vulgate); ‘attend to my exhortations and intreaties.’ This fits the context much better than ‘be comforted’ or ‘comfort one another.’ Had S. Paul meant the latter, he would probably have written παρακαλεῖτε� (1 Thessalonians 4:18; 1 Thessalonians 5:11). In Hebrews 3:13 we have παρακαλεῖτε ἑαυτούς: comp. Ephesians 4:32; Colossians 3:13. In 1 Corinthians 1:10 we have the same three ideas combined, exhortation, being perfected, and being united: παρακαλῶ δὲ ὑμᾶς, ἀδελφοί, … ἵνα … μὴ ᾖ ἐν ὑμῖν σχίσματα, ἦτε δὲ κατηρτισμένοι ἐν τῷ αὐτῷ νοΐ. This exhortation to peace and unity is, therefore, the first in the First Epistle, as it is the last in the Second. In that Church of factions and divisions no change was more needed.

τὸ αὐτὸ φρονεῖτε. The same phrase is found Romans 12:16; Romans 15:6; Philippians 4:2. In Philippians 2:2 the Apostle expands the meaning of the expression, as including harmony of the affections as well as agreement in thought. The renderings, Farewell. Go on to perfection; follow my exhortations; be of the same mind, make a better connected series than, Rejoice, be perfected, be comforted, be of the same mind.

εἰρηνεύετε. Excepting Mark 9:50, this verb in the N.T. is confined to S. Paul; Romans 12:18; 1 Thessalonians 5:13. In the LXX. it is common, especially in Job and Ecclus. In 1Ma 6:60 it means ‘to make peace.’ The middle is sometimes used as the active is here; ὄπως πρὸς τοὺς κρείττους εἰρηνεύηται (Arist. Rhet. I. iv. 9).

καὶ ὁ θεὸς τῆς�. The promise is closely connected with the two preceding exhortations: ‘Be one in heart and soul, and the God of love will be with you; be at peace, and the God of peace will be with you.’ Comp. ‘If a son of peace be there, your peace shall rest upon him’ (Luke 10:6). The expression ὁ θεὸς τῆς� occurs nowhere else: comp. θεὸς πάσης παρακλήσεως (2 Corinthians 1:3). Here only in this Epistle does the Vulgate render ἀγάπη dilectio; elsewhere caritas. ὁ θεὸς τῆς εἰρήνης occurs Romans 15:33; Romans 16:20; Philippians 4:9; Hebrews 13:20; comp. 2 Thessalonians 3:16. Hence the inversion in the δ-text: see critical note.