[May] the
Ἡ (Hē)
Article - Nominative Feminine Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

grace
χάρις (charis)
Noun - Nominative Feminine Singular
Strong's Greek 5485: From chairo; graciousness, of manner or act.

of the
τοῦ (tou)
Article - Genitive Masculine Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Lord
Κυρίου (Kyriou)
Noun - Genitive Masculine Singular
Strong's Greek 2962: Lord, master, sir; the Lord. From kuros; supreme in authority, i.e. controller; by implication, Master.

Jesus
Ἰησοῦ (Iēsou)
Noun - Genitive Masculine Singular
Strong's Greek 2424: Of Hebrew origin; Jesus, the name of our Lord and two other Israelites.

Christ,
Χριστοῦ (Christou)
Noun - Genitive Masculine Singular
Strong's Greek 5547: Anointed One; the Messiah, the Christ. From chrio; Anointed One, i.e. The Messiah, an epithet of Jesus.

and
καὶ (kai)
Conjunction
Strong's Greek 2532: And, even, also, namely.

the
ἡ (hē)
Article - Nominative Feminine Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

love
ἀγάπη (agapē)
Noun - Nominative Feminine Singular
Strong's Greek 26: From agapao; love, i.e. Affection or benevolence; specially a love-feast.

of
τοῦ (tou)
Article - Genitive Masculine Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

God,
Θεοῦ (Theou)
Noun - Genitive Masculine Singular
Strong's Greek 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

and
καὶ (kai)
Conjunction
Strong's Greek 2532: And, even, also, namely.

the
ἡ (hē)
Article - Nominative Feminine Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

fellowship
κοινωνία (koinōnia)
Noun - Nominative Feminine Singular
Strong's Greek 2842: From koinonos; partnership, i.e. participation, or intercourse, or benefaction.

of the
τοῦ (tou)
Article - Genitive Neuter Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Holy
Ἁγίου (Hagiou)
Adjective - Genitive Neuter Singular
Strong's Greek 40: Set apart by (or for) God, holy, sacred. From hagos; sacred.

Spirit
Πνεύματος (Pneumatos)
Noun - Genitive Neuter Singular
Strong's Greek 4151: Wind, breath, spirit.

[be] with
μετὰ (meta)
Preposition
Strong's Greek 3326: (a) gen: with, in company with, (b) acc: (1) behind, beyond, after, of place, (2) after, of time, with nouns, neut. of adjectives.

all
πάντων (pantōn)
Adjective - Genitive Masculine Plural
Strong's Greek 3956: All, the whole, every kind of. Including all the forms of declension; apparently a primary word; all, any, every, the whole.

of you.
ὑμῶν (hymōn)
Personal / Possessive Pronoun - Genitive 2nd Person Plural
Strong's Greek 4771: You. The person pronoun of the second person singular; thou.
(14) The grace of the Lord Jesus Christ . . .--It is not without a special significance that the Epistle which has been, almost to the very close, the most agitated and stormy of all that came from St. Paul's pen, should end with a benediction which, as being fuller than any other found in the New Testament, was adopted from a very early period in the liturgies of many Eastern churches, such as Antioch, Caesarea, and Jerusalem (Palmer, Origines. Liturg. i. 251). It may be noted that it did not gain its present position in the Prayer Book of the Church of England till the version of A.D. 1662, not having appeared at all till A.D. 1559, and then only at the close of the Litany.

The order of the names of the three Divine Persons is itself significant. Commonly, the name of the Father precedes that of the Son, as, e.g., in 2Corinthians 1:2; Romans 1:7; 1Corinthians 1:3. Here the order is inverted, as though in the Apostle's thoughts there was no "difference or inequality" between them, the question of priority being determined by the sequence of thought, and not by any essential distinction. To those who trace that sequence here there will seem sufficient reason for the order which we actually find. St. Paul had spoken of the comfort brought to his own soul by the words which he heard in vision from the lips of the Lord Jesus, "My grace is sufficient for thee" (2Corinthians 12:9). He had spoken of that grace as showing itself in self-abnegation for the sake of man (2Corinthians 8:9). What more natural than that the first wish of his heart for those who were dear to him should be that that grace might be with them, working on them and assimilating them to itself? But the "favour," or "grace," which thus flowed through Christ was derived from a yet higher source. It was the love of God in Christ reconciling the world unto Himself (2Corinthians 5:18-20), the love of the Eternal Father that was thus manifested in the "grace" of the Son. Could he separate those divine acts from that of Him whom he knew at once as the Spirit of God and the Spirit of Christ? (Romans 8:9-14; 1Corinthians 2:11; 1Corinthians 6:11; Galatians 4:6.) Was it not through their participation, their fellowship in that Spirit (the phrase meets us again in Philippians 2:1) shedding down the love of God in their hearts (Romans 5:5) that the grace of Christ and the love of the Father were translated from the region of abstract thoughts or mere empty words into the realities of a living experience?[60]

[60] The note, added by some unknown transcriber, though having no shadow of authority, is, probably, in this instance, as has been shown in the Notes on 2Corinthians 8:16-22, a legitimate inference from the data furnished by the Epistle.

And so the Epistle ends, not, we may imagine, if we may once picture to ourselves the actual genesis of the letter, without a certain sense of relief and of repose. It had been a hard and difficult task to dictate it. The act of dictation had been broken by the pauses of strong emotion or physical exhaustion. The Apostle had had to say things that went against the grain, of which he could not feel absolutely sure that they were the right things to say. (See Note on 2Corinthians 11:17.) And now all is done. He can look forward to coming to the Corinthian Church, not with a rod, but in love and in the spirit of meekness (1Corinthians 4:21). What the actual result of that visit was we do not know in detail, but there are at least no traces of disappointment in the tone of the Epistle to the Romans, which was written during that visit. He has been welcomed with a generous hospitality (Romans 16:23). He has not been dis-appointed in the collection for the saints (Romans 15:26) either in Macedonia or Achaia. If we trace a reminiscence of past conflicts in the warning against those who cause divisions (Romans 16:18), it is rather with the calmness of one who looks back on a past danger than with the bitterness of the actual struggle.

Verse 14. - The grace of our Lord, etc. This is the only place where the full apostolic benediction occurs, and is alone sufficient to prove the doctrine of the Trinity. St. Paul seems to feel that the fullest benediction is needed at the close of the severest letter. With you all. The word "all" is here introduced with special tenderness and graciousness. Some have sinned before; some have not repented; yet he has for them all one prayer and one blessing and one "seal of holy apostolic love? The superscription, though of no authority, may here correctly state that the letter was written at Philippi, and conveyed thence to Corinth by Titus and (possibly) Luke (see 2 Corinthians 8:16-22). These are the last recorded words addressed by St. Paul to the Corinthian Church. The results produced by the letter and by his visit of three months (Acts 20:2, 3) were probably satisfactory, for we hear no more of any troubles at Corinth during his lifetime, and the spirit in which he writes the letter to the Romans from Corinth seems to have been unwontedly calm. He had been kindly welcomed (Romans 15:23), and the collection, about which he had been so anxious, seems to have fully equalled his expectations, for as we know (Romans 16:18; Acts 20:4), he conveyed it to Jerusalem in person with the delegates of the Churches. We gain a subsequent glimpse of the Corinthian Church. Some thirty-five years later, when a letter, which is still extant, was addressed to them by St. Clement of Rome, they were still somewhat inclined to be turbulent, disunited, and sceptical (see 'Ep. ad Corinthians,' 3, 4, 13, 14, 37, etc.); but still there are some marked signs of improvement. About A.D. they were visited by Hegesippus (Eusebius, 'Hist. Eccl.,' 4:22), who spoke very favourably of them, especially of their obedience and liberality. Their bishop, Dionysius, was at that time exercising a widespread influence (Eusebius 'Hist. Eccl.,' 4:23).



13:11-14 Here are several good exhortations. God is the Author of peace and Lover of concord; he hath loved us, and is willing to be at peace with us. And let it be our constant aim so to walk, that separation from our friends may be only for a time, and that we may meet in that happy world where parting will be unknown. He wishes that they may partake all the benefits which Christ of his free grace and favour has purchased; the Father out of his free love has purposed; and the Holy Ghost applies and bestows.Amen Christ Communion Fellowship Ghost Grace Harmony Holy Jesus Love SpiritAmen Christ Communion Fellowship Ghost Grace Harmony Holy Jesus Love Spirit2 Corinthians 13:14 NIV
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Alphabetical: all and be Christ fellowship God grace Holy Jesus Lord love May of Spirit the with you

NT Letters: 2 Corinthians 13:14 The grace of the Lord Jesus Christ (2 Cor. 2C iiC 2Cor ii cor iicor) Christian Bible Study Resources, Dictionary, Concordance and Search Tools