For the rest, brethren, rejoice, be perfect, take exhortation, be of one mind, have peace; and the God of peace and of love shall be with you.

“And not only now let us seem to believe and give heed, when we are admonished by the elders; but also when we take our departure home, let us remember the commandments of the Lord, and not be allured back by worldly lusts, but let us often and often draw near and try to make progress in the Lord's commands, that we all having the same mind may be gathered together for life.”

“What means, "for the rest, brethren, rejoice?" Thou hast pained, terrified, thrown them into an agony, made them to tremble and fear, and how biddest thou them rejoice? 'Why, for this very reason I bid them rejoice. For,' he says, 'if what is your part follow upon mine, there will be nothing to prevent that joy. For all my part has been done; I have suffered long, I have delayed, I have forborne to cut off, I have besought, I have advised, I have alarmed, I have threatened, so as by every means to gather you in unto the fruit of repentance. And now it behoveth that your part be done, and so your joy will be unfading.' "Be perfected." What is, "be perfected?" 'Be complete, fill up what is deficient.' "Be comforted." For, since their trials were numerous, and their perils great, he says, '"be comforted," both by one another, and by us, and by your change unto the better. For if ye should have joy of conscience and become complete, nothing is wanting unto your cheerfulness and comfort. For nothing doth so produce comfort as a pure conscience, yea, though innumerable trials surround.' "Be of the same mind, live in peace." The request he made in the former Epistle also, at the opening. For it is possible to be of one mind, and yet not to live in peace, [for instance], when people agree in doctrine, but in their dealings with each other are at variance. But Paul requires both. "And the God of love and peace shall be with you." For truly he not only recommends and advises, but also prays. For either he prays for this, or else foretells what shall happen; or rather, both. 'For if ye do these things,' he says, 'for instance, if ye be "of one mind" and "live in peace," God also will be with you, for He is "the God of love and of peace," and in these things He delighteth, He rejoiceth. Hence shall peace also be yours from His love; hence shall every evil be removed. This saved the world, this ended the long war, this blended together heaven and earth, this made men angels. This then let us also imitate, for love is the mother of countless good things. By this we were saved, by this all those unspeakable good things [come] to us.'”

“In what precedes, the Apostle rebuked those seduced by the false apostle; here, however, he consoles those persisting in the faith and his teaching. And first he sets down an admonition; second he appends a greeting, where he says, greet with a kiss, et cetera. Concerning the first, first he sets down the admonition; second, the reward of the fulfilled admonition, where he says, and the God of peace, et cetera. Now he admonishes them concerning three things. First, how they should conduct themselves in themselves; second, how they should conduct themselves toward their neighbors; third, how all should be toward one another. In themselves, moreover, they ought to have two goods. First, joy over the good possessed, and as to this he says, for the rest, brothers, who have been steadfast, rejoice, in those things which you do for the service of God. And this is necessary in order that you be just and virtuous, because no one is virtuous, or just, who does not rejoice in just and virtuous activity. And therefore it is said in Ps. 99:2: shout with joy to God, all the earth, serve the Lord in gladness; Phil. 4:4: rejoice in the Lord always; again I say, rejoice, et cetera. And truly one must always rejoice, because joy preserves a man in a good disposition, since no one can remain long in that which saddens him. Second, the good ought to have in themselves an emulation of perfection, and as to this he says, be perfect, that is, always strive toward advancement. Hebr. 6:1: wherefore, leaving behind the discourse of the beginning of Christ, unto perfection, et cetera. Now this, what is said here, is not a precept, namely that a man be perfect, but this, that he always strive toward perfection. And this is necessary, because he who does not study to advance is in danger of falling short. For we see that unless the rowers strive to go upward, the ship always goes downward. And therefore the Lord said, Mc. ult.: be perfect, et cetera. To neighbors, however, exhortation to good things is to be extended. And as to this he says, exhort, et cetera. Eccli. 17:12: God has commanded each one concerning his neighbor, et cetera. Rom. c. 12:8: he who exhorts, in exhorting; Apoc. ult.: let him who hears say, come. Two things, moreover, ought to be common to all, namely that they think the same thing, and therefore he says, think the same thing, and that they have peace, and therefore he says, have peace. And these two stand thus, that one is exterior, the other interior. For it is agreed that bodies cannot be preserved and ordered unless the members are ordered to one another. Likewise neither the Church, nor the members of the Church, unless they are ordered and united to one another. Now there is a twofold union necessary for uniting the members of the Church. One is interior, namely that they think the same thing through faith, as to the intellect, believing the same thing, and through love, as to the affection, loving the same thing. And therefore he says, think the same thing, that is, that you feel the same about the faith, and that you love with the affection of charity the same thing. Because then there is true wisdom, when the operation of the intellect is perfected and consummated through the quieting and delight of the affection. Whence wisdom is called, as it were, a savory knowledge. Rom. 15:6: that thus, of one mind, with one mouth you may honor God, et cetera. I Cor. 1:10: that you say the same thing, et cetera. Phil. c. 2:2: think the same thing, et cetera. The other is exterior, namely peace, and therefore he says, have peace among yourselves. Hebr. 12:14: follow after peace, et cetera. Ps. 33:15: seek peace. II Thess. 3:16: may the God of peace himself give you everlasting peace in every place. Consequently, when he says, and the God of peace and of love will be with you, he sets down the reward that is given to those fulfilling the aforesaid admonition; as if he were saying: if you keep peace among yourselves, the God of peace and of love will be with you. Concerning which it should be noted that among the gentiles it was customary that some named gods from gifts, because although there was only one God, nevertheless they named their individual gifts gods from those gifts, just as from the gift of peace they named the God of peace, and from the gift of health, the God of health. Alluding to this usage, the Apostle says, God of peace, et cetera. Not that peace is one God, as they said, but Christ is called the God of peace for this reason, that he is the giver of peace and its lover. Io. 14:27: my peace I give you, et cetera. I Cor. 14:33: God is not a God of dissension, but of peace. Rom. 5:5: the charity of God is poured out in our hearts, et cetera. He himself is also the author of peace. Io. 16:33: in me you will have peace, et cetera. He himself dwells in peace. Ps. 75:3: in peace his place has been made, et cetera. Likewise, he is not only the God of peace, but also of love. And therefore he says, the God of peace and of love will be with you. And this is so because he who is in true peace of heart and body is in charity, and he who abides in charity abides in God and God in him, as is said in I Io. 4:16, and because man does not merit save through peace and love. Io. 14:23: if anyone loves me, et cetera. Consequently, when he says, greet one another with a kiss, etc., he sets down the greeting, and concerning this, first he enjoins on them a mutual greeting; second he greets them on behalf of others, where he says, all greet you, etc.; third he greets them on his own behalf, where he says, the grace of God, et cetera. The mutual greeting he enjoins to be done by a kiss. Whence he says, greet one another, you yourselves, with a holy kiss. Here it should be noted that a kiss is a sign of peace. For through the mouth, in which the kiss is given, a man breathes. And therefore when men give one another mutual kisses it is a sign that they unite their spirit to peace. Now there is a feigned peace, and this is that of those who speak peace with their neighbor, but evil things are in their hearts, etc., as is said in Ps. 27:3. Which indeed is brought about through the deceit of a kiss. Prov. 27:6: better are the wounds of one who loves, et cetera. There is also an evil and shameful peace, namely when men come together to do evil. Sap. 14:22: living in a great war of ignorance, et cetera. And this is brought about through a lustful kiss. Prov. 7:13 it is said of the evil woman, that having caught the young man she kisses him, et cetera. There is also a holy peace which God makes. Phil. c. ult.: and the peace of God, which surpasses, et cetera. And this is brought about through a holy kiss, because it unites the spirit to holiness. And of this kiss it is said here, with a holy kiss. And from this the custom grew up, that the faithful and holy men, in sign of charity and union, kiss one another, and peace is given in the churches with a holy kiss. On behalf of others, moreover, he greets them, saying, all the saints greet you, because all the saints and faithful hope and desire, and by their prayers procure, our salvation; whence all the faithful of Christ hope and desire salvation for one another. Ps. 118: make me a partaker, O God, et cetera. On his own behalf, however, the Apostle greets them, saying, the grace of our Lord, et cetera. Here it should be known that there is a twofold manner of appropriating something to the divine persons. One is essential, the other causal; essentially, indeed, power is appropriated to the Father, because he is essentially power, inasmuch as he is the principle; wisdom to the Son, inasmuch as he is the Word; love to the Holy Spirit, inasmuch as he is goodness. Here, however, the Apostle does not appropriate these things in this manner, namely through essence, because thus all would be appropriated to the Holy Spirit, but he appropriates through cause. And therefore, since grace is the gift by which our sins are forgiven, Rom. c. 3:24: justified freely, etc., and the remission of sins was made for us through the Son, who, taking on our flesh, made satisfaction for our sins, Io. 1:17: grace and truth came through Jesus Christ, etc.; for this reason the Apostle attributes grace to Christ. Whence he says, the grace of our Lord, et cetera. Charity, however, is necessary for us, because we must be united to God. I Io. 4:16: he who abides in charity abides in God, et cetera. And because this is from God the Father, inasmuch as he so loved the world that he gave his only-begotten Son, as is said in Io. 3:16, Rom. 5:8: but God commends his own charity, therefore he attributes charity to himself, as the principle of this charity, when he says, and the charity of God, namely of the Father. The communication of divine things, however, comes about through the Holy Spirit, because he is the distributor of spiritual gifts. I Cor. 12:11: all these things the one and the same Spirit works. And therefore he attributes communication to the Holy Spirit, when he says, and the communication of the Holy Spirit. Or he attributes this to him because he himself is common to the other two persons. Thus, then, the Apostle in his greeting wishes for all necessary things, when he says, the grace of our Lord Jesus Christ, and the charity of God, and the communication of the Holy Spirit, be always with you all. Amen. The grace of Christ, by which we are justified and saved; the charity of God the Father, by which we are united to himself; and the communication of the Holy Spirit, distributing to us divine gifts. 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, Co2 13:11. 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, Co2 13:12, Co2 13:13. 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 (Co2 13:14): 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.”

“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 Co2 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.”

“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.”