All the saints salute you – <\/B>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.<\/P><\/p>\nFuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Verse 13<\/span>. All the saints<\/B><\/I>] The Christians<\/I> of Macedonia<\/I> or Philippi, from which he wrote this epistle. In the primitive Church a saint<\/I> and a Christian<\/I> were the same thing; for the Christian religion calls every man to be holy<\/I>.<\/P><\/p>\n That is, all about me in these parts of Macedonia wish you all happiness, and by me send the remembrance of their love and respects to you. <\/P> <\/p>\n All the saints salute you.<\/strong> 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;<\/p>\n [See comments on Ro 16:16]<\/span>.<\/p>\n The grace of the Lord Jesus Christ and the love of God, and the communion of the Holy Ghost, be with you all <\/B> ( <\/SPAN><\/span>). This benediction is the most complete of them all. It presents the persons of the Trinity in full form. From 2Th 3:17<\/span> it appears that Paul wrote the greeting or benediction with his own hand. We know from Ro 15:19<\/span> that Paul went round about unto Illyricum before, apparently, he came on to Corinth. When he did arrive (Ac 20:1-3<\/span>) the troubles from the Judaizers had disappeared. Probably the leaders left after the coming of Titus and the brethren with this Epistle. The reading of it in the church would make a stir of no small proportions. But it did the work. <\/P><\/p>\n <\/strong><\/p>\n 1) “All the saints,”<\/strong> (hoi hagioi pantes) 11 all the holy ones (saints),” sanctified ones, from where Paul was writing in Macedonia, probably from the church at Thessalonica, Php_4:22.<\/p>\n 2) “Salute you,”<\/strong> (aspozontai humas) “salute or greet all of you,” as Christian friends of mutual concerns, Pro 18:24<\/span>.<\/p>\n (13) All the saints salute you.<\/strong>The salutation in the First Epistle came, it will be remembered, from the brethren of the Church of Asia. This comes from the saints of Philippi. The phrase, familiar as it is, is not without interest, as showing that St. Paul, wherever he might be, informed the Church of one locality when he was writing to another, and so made them feel that they were all members of the great family of God.<\/p>\n 13. <\/strong> All the saints<\/strong> A salute <\/strong> probably from the Church at Philippi to the Church at Corinth, two noble bodies of the young Christian republic.<\/p>\n 2Co 13:13<\/span> . Concluding wish of blessing whether written by his own hand (Hofmann) is an open question full and solemn as in no other Epistle, tripartite<\/em> in accordance with the divine Trinity, [403] from which the three highest blessings of eternal salvation come to believers.<\/p>\n The grace of Christ<\/em> (comp. Rom 5:15<\/span> ; Rom 1:7<\/span> ; 1Co 1:3<\/span> ; 2Co 1:2<\/span> ; 2Co 8:9<\/span> ; Gal 6:18<\/span> ; Eph 1:2<\/span> ; Php 1:2 ; 2Th 1:2<\/span> ; Phm 1:25<\/span> ), which is continuously active in favour of His own (Rom 8:34<\/span> ; 2Co 12:8<\/span> ), is first adduced, because it is the medians<\/em> , Rom 5:1<\/span> ; Rom 8:34<\/span> , between believers and the love of God<\/em> , that causa principalis<\/em> of the grace of Christ (Rom 5:8<\/span> ), as it also forms the presupposition of the efficacy of the Spirit<\/em> , Rom 8:1-2<\/span> . The fellowship of the Holy Spirit<\/em> that is, the participation in the gracious efficacy of the Holy Spirit [404] is named last, because it is the consequence of the two former (Rom 8:9<\/span> ; Gal 4:6<\/span> ), and continues (Rom 7:6<\/span> ; Rom 8:4<\/span> ff., Rom 8:26<\/span> f.) and brings to perfection (Rom 8:11<\/span> ; Gal 6:8<\/span> ) their work in me.<\/p>\n ] sc.<\/em> . Seal of holy apostolic love after so much severe censure, one thing<\/em> for all<\/em> .<\/p>\n [403] On the old liturgical use of this formula of blessing, see Constit. apost<\/em> . viii. 5. 5, viii. 12. 3.<\/p>\n [404] Estius, Calovius, and Hammond understand . of the communicatio activa<\/em> of the Holy Spirit, which, doubtless, as . . would be genitivus subjecti<\/em> , is in accordance with the preceding clauses, and not at variance with the linguistic usage of in itself (Fritzsche, ad Rom<\/em> . III. pp. 81, 287), but is in opposition to the usage throughout in the N. T. (see on Rom 15:26<\/span> ; 1Co 10:16<\/span> ), and not in keeping with passages like Phi 2:1<\/span> ; 1Co 1:9 ; 2Pe 1:4<\/span> , passages which have as their basis the habitually employed conception of the participation<\/em> in the divine, which takes place in the case of the Christian. Hence also not: familiaris consuetudo<\/em> with the Holy Spirit (Ch. F. Fritzsche, Opusc<\/em> . p. 276). Theophylact well remarks: , , , , , .<\/p>\n 13 All the saints salute you. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 13. All the saints salute you<\/strong> ] Sanctity is no enemy to courtesy; it doth not remove but rectify it. <\/p>\n 13.<\/strong> ] Concluding benediction<\/em> ; remarkable for the distinct recognition of the Three Persons in the Holy Trinity, and thence adopted by the Christian Church in all ages as the final blessing in her Services. The grace of our Lord Jesus Christ<\/strong> is put first; “nam per gratiam Christi venitur ad Patris amorem.” Bengel.<\/p>\n <\/strong> . <\/strong> <\/strong> . <\/strong> <\/strong> . <\/strong> <\/strong> .] communion, fellowship<\/strong> , gen. obj. not ‘ communicatio activa<\/em> ,’ gen. subj. . , , , , , , , Theophyl., and similarly cum. Chrys. adds, p. 652, , . , . .<\/p>\n <\/strong> ] “And this blessing he invokes, not on a few individuals, or on any one section of the Corinthian Church, but expressly on every portion and every individual of those with whom, throughout these two Epistles, he had so earnestly and so variously argued and contended. As in the first, so in the second Epistle, but still more emphatically, as being here his very last words, his prayer was, that this happiness might be ‘with them all’ ( ).” Stanley. Compare, for the same emphatic , Rom 1:5<\/span> ; Rom 1:8<\/span> ; Rom 4:16<\/span> ; [Rom 16:24<\/span> ,] &c.: and for following its substantive and unemphatic, ib. Rom 8:32<\/span> ; Rom 8:37<\/span> ; 1Co 7:17<\/span> ; 1Co 10:1<\/span> , &c.<\/p>\n <\/p>\n 2Co 13:13<\/span> . . . . .: the Grace of the Lord Jesus Christ<\/em> (his concluding salutation in Rom., 1 Cor., Gal., Phil., Philm., 1 and 2 Thess.), and the Love of God<\/em> (see on 2Co 5:14<\/span> ), and the Fellowship of the Holy Spirit<\/em> (as at Phi 2:1<\/span> , and cf.<\/em> 1Co 1:9<\/span> ; 1Co 10:16<\/span> ) be with you all<\/em> , even with those who opposed him. The ordinary conclusion of a letter of the period was , as was the introductory greeting (see on 2Co 1:1<\/span> ). But St. Paul has a signature of his own, which he calls the (2Th 3:17<\/span> ); viz.<\/em> , he always ends with a prayer that Christ’s grace<\/em> may rest on his correspondents, either in the form . . . or in the abbreviated form (as in Eph., Col.<\/em> and the Pastorals). Here, and here only, he fills it out so as to embrace the Three Persons of the Blessed Trinity. Possibly the phrase the “God of Love” in 2Co 13:11<\/span> has suggested here mention of the “Love of God,” i.e.<\/em> , the love which God has for man; and a prayer for the “Fellowship of the Holy Spirit,” i.e.<\/em> , the which is the Spirit’s gift, is a fitting conclusion to a letter addressed to a community agitated by faction and strife and jealousy (2Co 12:20<\/span> ). But whatever were the thoughts which suggested this triple benediction ( cf.<\/em> Num 6:23<\/span> f.), it remains, as Bengel says, “egregium de SS. Trinitate testimonium”. It offers a devotional parallel to the Baptismal Formula (Mat 28:19<\/span> ); and the order of its clauses receives its explanation in later words of St. Paul: f1 (Eph 2:18<\/span> ). It is the Grace of Christ which leads us towards the Love of God, and the Love of God when realised through the Spirit’s power promotes the love of man (1Jn 4:11<\/span> ), the holy fellowship fostered by the indwelling Spirit.<\/p>\n . . . . This subscription is found (in substance) in [66] [67] , the Harclean and Bohairic vss. and in many cursives, but has no real authority. The mention of Titus and Luke is plainly derived from chap. 2Co 8:18<\/span> . A few cursives add the name of Barnabas; the Peshitto mentions Titus only. The form of subscription in the best MSS., [68] [69] [70] 17, is simply .<\/p>\n [66] Codex Mosquensis (sc. ix.), edited by Matthi in 1782.<\/p>\n [67] Codex Angelicus (sc. ix.), at Rome, collated by Tischendorf and others.<\/p>\n [68] Codex Sinaiticus (sc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.<\/p>\n [69] Codex Alexandrinus (sc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).<\/p>\n [70] Codex Vaticanus (sc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.<\/p>\n saints. See Act 9:13. salute. Same as “greet”, 2Co 13:12. <\/p>\n 13.] Concluding benediction; remarkable for the distinct recognition of the Three Persons in the Holy Trinity, and thence adopted by the Christian Church in all ages as the final blessing in her Services. The grace of our Lord Jesus Christ is put first; nam per gratiam Christi venitur ad Patris amorem. Bengel.<\/p>\n . . . .] communion,-fellowship, gen. obj.-not communicatio activa, gen. subj.- . , , , , , , , Theophyl., and similarly cum. Chrys. adds, p. 652, , . , . .<\/p>\n ] And this blessing he invokes, not on a few individuals, or on any one section of the Corinthian Church, but expressly on every portion and every individual of those with whom, throughout these two Epistles, he had so earnestly and so variously argued and contended. As in the first, so in the second Epistle, but still more emphatically, as being here his very last words, his prayer was, that this happiness might be with them all ( ). Stanley. Compare, for the same emphatic , Rom 1:5; Rom 1:8; Rom 4:16; [Rom 16:24,] &c.: and for following its substantive and unemphatic, ib. Rom 8:32; Rom 8:37; 1Co 7:17; 1Co 10:1, &c.<\/p>\n 2Co 13:13. ) This prayer corresponds in both epistles. The first epistle, indeed, has also its own conclusion and prayer; but yet because the first epistle is taken up and renewed in many important particulars by the second, this prayer is also suitable to it, and in the very universality of the prayer, the apostle seems also to have had reference to the first epistle.-, grace) This is mentioned in the first place, for by the grace of Christ we come to the love of the Father. [An admirable testimony to the Holy Trinity.-V. g.]- , the love of God) 2Co 13:11.- , the communion) which has also come to you Gentiles, and which produces harmony.[94]<\/p>\n [94] Bengel, J. A. (1860). Vol. 3: Gnomon of the New Testament (M. E. Bengel & J. C. F. Steudel, Ed.) (J. Bryce, Trans.) (434-437). Edinburgh: T&T Clark.<\/p>\n 2Co 13:13<\/p>\n 2Co 13:13 <\/p>\n All the saints salute you.-The saints joining in the salutation can only mean those who were present with Paul in Macedonia at the time of writing. <\/p>\n Rom 16:16, Rom 16:21-23, Phi 4:21, Phi 4:22, Phm 1:23, Phm 1:24, Heb 13:24, 1Pe 5:13, 2Jo 1:13, 3Jo 1:14 <\/p>\n Reciprocal: 1Co 16:20 – the brethren Eph 3:18 – with 2Ti 4:21 – and all<\/p>\n 2Co 13:13. All the saints refers to those associated with Paul at this time. They joined the apostle in friendly salutation to the brethren at Corinth.<\/p>\n Verse 13<\/strong> <\/strong> Those who were with Paul sent their greetings to them as brethren. <\/p>\n All the saints salute you. [That is, all the saints with me in Macedonia.] <\/p>\n B. The salutation 13:13<\/span><\/p>\n The love of the body of Christ elsewhere reached out to enfold the Corinthians in unity. Perhaps Paul meant "all the saints" with him where he was in Macedonia when he wrote this epistle.<\/p>\n "Like the ’holy kiss,’ this epistolary greeting was an expression of unity within the one body of Christ." [Note: Harris, p. 405.] <\/span><\/p>\n All the saints salute you. 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. Fuente: Albert Barnes’ Notes on the Bible Verse 13. All the saints] The Christians of Macedonia … Continue reading “Exegetical and Hermeneutical Commentary of 2 Corinthians 13:13”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-29002","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/29002","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=29002"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/29002\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=29002"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=29002"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=29002"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Gary Hampton Commentary on Selected Books<\/b><\/i><\/h4>\n
Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"