2 Corinthians 13:13

2Co 13:13. Ἡ) 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.—χάρις, 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.]—ἡ ἀγάπη τοῦ Θεοῦ, the love of God) 2Co 13:11.—ἡ κοινωνία, the communion) which has also come to you Gentiles, and which produces harmony.[94]

[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.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

2Co_13:13. Concluding wish of blessingwhether written by his own hand (Hofmann) is an open questionfull and solemn as in no other Epistle, tripartite in accordance with the divine Trinity,[403] from which the three highest blessings of eternal salvation come to believers.

The grace of Christ (comp. Rom_5:15; Rom_1:7; 1Co_1:3; 2Co_1:2; 2Co_8:9; Gal_6:18; Eph_1:2; Php_1:2; 2Th_1:2; Phm_1:25), which is continuously active in favour of His own (Rom_8:34; 2Co_12:8), is first adduced, because it is the medians, Rom_5:1; Rom_8:34, between believers and the love of God, that causa principalis of the grace of Christ (Rom_5:8), as it also forms the presupposition of the efficacy of the Spirit, Rom_8:1-2. The fellowship of the Holy Spiritthat 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; Gal_4:6), and continues (Rom_7:6; Rom_8:4 ff., Rom_8:26 f.) and brings to perfection (Rom_8:11; Gal_6:8) their work in me.

μετὰ πάντων ὑμῶν] sc. εἴη. Seal of holy apostolic love after so much severe censure, one thing for all.

[403] On the old liturgical use of this formula of blessing, see Constit. apost. viii. 5. 5, viii. 12. 3.

[404] Estius, Calovius, and Hammond understand κοινωνία. of the communicatio activa of the Holy Spirit, which, doubtless, as τοῦ πνευμ. ἁγ. would be genitivus subjecti, is in accordance with the preceding clauses, and not at variance with the linguistic usage of κοινωνία in itself (Fritzsche, ad Rom. III. pp. 81, 287), but is in opposition to the usage throughout in the N. T. (see on Rom_15:26; 1Co_10:16), and not in keeping with passages like Php_2:1; 1Co_1:9; 2Pe_1:4,passages which have as their basis the habitually employed conception of the participation in the divine, which takes place in the case of the Christian. Hence also not: familiaris consuetudo with the Holy Spirit (Ch. F. Fritzsche, Opusc. p. 276). Theophylact well remarks: τὴν κοινωνίαν τοῦ ἁγίου πνεύματος, τουτέστι τὴν μετοχὴν αὐτοῦ καὶ τὴν μετάληψιν, καθʼ ἣν ἁγιαζόμεθα, τῇ ἐφʼ ἡμᾶς ἐπιφοιτήσει τοῦ παρακλήτου κοινωνοὶ αὐτοῦ γενόμενοι καὶ αὐτοὶ, οὐκ οὐσίᾳ, ἀλλὰ μεθέξει ὄντες.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

2Co 13:13 . ἡ χάρις τοῦ κ . κ . τ . λ .: the Grace of the Lord Jesus Christ (his concluding salutation in Rom., 1 Cor., Gal., Phil., Philm., 1 and 2 Thess.), and the Love of God (see on 2Co 5:14 ), and the Fellowship of the Holy Spirit (as at Phi 2:1 , and cf. 1Co 1:9 ; 1Co 10:16 ) be with you all , even with those who opposed him. The ordinary conclusion of a letter of the period was ἔρρωσθε , as χαίρειν was the introductory greeting (see on 2Co 1:1 ). But St. Paul has a signature of his own, which he calls the σημεῖον ἐν πάσῃ ἐπιστολῇ (2Th 3:17 ); viz. , he always ends with a prayer that Christ’s grace may rest on his correspondents, either in the form ἡ χάρις τοῦ Κυρ . Ἰη . Χρ . or in the abbreviated form ἡ χάρις (as in Eph., Col. 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 has suggested here mention of the “Love of God,” i.e. , the love which God has for man; and a prayer for the “Fellowship of the Holy Spirit,” i.e. , the κοινωνία 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 ). But whatever were the thoughts which suggested this triple benediction ( cf. Num 6:23 f.), it remains, as Bengel says, “egregium de SS. Trinitate testimonium”. It offers a devotional parallel to the Baptismal Formula (Mat 28:19 ); and the order of its clauses receives its explanation in later words of St. Paul: διʼ αὐτοῦ ἔχομεν τὴν προσαγωγὴν … ἐν ἑνὶ πνεύματι πρὸς f1τὸν πατέρα (Eph 2:18 ). 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 ), the holy fellowship fostered by the indwelling Spirit.

πρὸς Κορ . κ . τ . λ . 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 . 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 πρὸς Κορινθίους Β .

[66] Codex Mosquensis (sæc. ix.), edited by Matthæi in 1782.

[67] Codex Angelicus (sæc. ix.), at Rome, collated by Tischendorf and others.

[68] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.

[69] Codex Alexandrinus (sæc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).

[70] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

13. The final ἀμήν, (א3DKP, Vulg. Goth. Syrr. Copt.) is a liturgical addition here, as in nearly all the Epistles: אABFG, f g omit. The ἀμήν at the end of Galatians is genuine; that at the end of 2 Peter is probably genuine.

2Co 13:1-10. ADDITIONAL WARNINGS IN CONNEXION WITH HIS APPROACHING VISIT

13. Ἀσπάζονται ὑμᾶς οἱ ἅγιοι πάντες. The Revisers have followed the A.V. and earlier English Versions in making this a separate verse, 2Co 13:13, so that the last verse becomes 2Co 13:14. For other instances of a similar kind see Gregory, Prolegomena, pp. 181, 182. By οἱ ἅγιοι πάντες would be meant at least all the Christians in the place from which these words were written. If these words are part of the severe letter, intermediate between 1 Cor. and 2 Corinthians 1-9, the place would be Ephesus. But, if these words belong to the same letter as 2 Corinthians 1-9, the place would be in Macedonia. In 1Co 16:20 he says ἀσπάζονται ὑμᾶς οἱ ἀδελφοὶ πάντες: in Rom 16:16, αἱ ἐκκλησίαι πᾶσαι τοῦ χριστοῦ. It is possible that here the Apostle wishes to include all Christendom as sending a greeting to Corinth (Theodoret). It does not follow from this salutation from οἱ ἅγιοι πάντες that S. Paul had the Corinthian letter read to the local Christians before sending it to Corinth, but only that the local Church, whether Ephesian or Macedonian, knew that he was writing to Corinth.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Verse 13. All the saints] The Christians of Macedonia or Philippi, from which he wrote this epistle. In the primitive Church a saint and a Christian were the same thing; for the Christian religion calls every man to be holy.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(13) All the saints salute you.—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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

The grace of the Lord Jesus Christ.... Meaning either the love of Christ; see Co2 8:9 which is the same with that of his Father's, is as early, and of the same nature, being a love of complacency and delight; and which, as it is without beginning, will be without end. This is the ground and foundation of all he has done and underwent for his people; of his becoming their surety; of his incarnation, obedience, sufferings, and death in their room and stead; an interest in which, though they always have, yet they have not always an abiding sense of it with them, which is what the apostle here prays for: or else by the grace of Christ is meant the fulness of grace that is in him as Mediator; which is desired to be with the saints as the object of their trust and dependence; to be strong in, draw living water with joy out of, receive and derive daily from; not forsake it, and hew out broken cisterns, but continually apply to, and make use of it, as the fountain of gardens, the well of living waters, and streams from Lebanon; to be with them as a supply to their wants, to furnish them with every thing they stand in need of, and to enable them to do his will and work: or else the redeeming grace of Christ is particularly designed, and the intent of the petition is, that they might see their interest in it, and in all the branches of it; as that they were redeemed by his blood from sin, law, and wrath, had all their sins expiated and forgiven through his sacrifice, and were justified from all things by his righteousness.

And the love of God; the Father, as the Arabic version adds very justly, as to the sense, though it is not in the text; meaning the love of God to his people, which is eternal, from everlasting to everlasting, free and undeserved, special and peculiar, is dispensed in a sovereign way, is unchangeable, abides for ever, is the source and spring of all the blessings both of grace and glory. Now when this is entreated to be with all the saints, it does not suppose that it is ever from them, or that it can be taken away from them, but whereas they may be without a comfortable sense of it, and a view of interest in it, the apostle prays, that in this respect it might be with them; that they might be directed into it, have it shed abroad in their hearts, and they be rooted and grounded in it, and comprehend for themselves the height, and depth, and length, and breadth of it.

And the communion of the Holy Ghost; either a larger communication of the gifts and graces of the Spirit of God, called "the supply of the Spirit", Phi 1:19 necessary to carry on the good work of grace, and perform it to the end; or else that communion and fellowship which the Spirit of God leads the saints into with the Father, by shedding abroad his love in their hearts, and with the Son, by taking of the things of Christ, and showing them to them; and also that nearness which the spirits of believers have with the Spirit of God, when he witnesses to their spirits that they are the children of God, becomes the earnest of the inheritance in their hearts, and seals them up unto the day of redemption: all which is requested by the apostle, to

be, says he,

with you all; or "with your company", or "congregations", as the Arabic version reads it, with all the saints; for their interest in the love of the Father, in the grace of the Son, and in the favour of the Spirit, is the same, whatever different sense and apprehensions they may have thereof. This passage contains no inconsiderable proof of a trinity of persons in the Godhead, to whom distinct things are here ascribed, and of them asked, equal objects of prayer and worship. "Amen" is by way of assent and confirmation, and as expressive of faith in the petitions, and of earnest desire to have them fulfilled. According to the subscription at the end of this epistle, it was written by the apostle when he was at Philippi, a city of Macedonia, and transcribed by Titus and Lucas, and by them sent or carried to the Corinthians; which seems to be agreeable to what is suggested in the epistle itself, though these subscriptions are not to he depended upon. The Syriac version only mentions Luke; and some copies read, by Titus, Barnabas, and Luke.

Next: Galatians Introduction

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

13 All the saints salute you.

Ver. 13. All the saints salute you] Sanctity is no enemy to courtesy; it doth not remove but rectify it.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

For my part, I wish you, with all my heart, that the grace of our Lord Jesus Christ, the charity of God, and the communion of his holy Spirit, may dwell with you all. Amen is wanted in the Greek, but was added by the Church of Corinth, which was accustomed to make this reply as often as this epistle was read. When we recall to our mind the excess of corruption that had reigned in the city of Corinth under paganism, excess attested by profane authors, and which St. Paul brings to their recollection, (1 Corinthians vi. 9.) we are all astonishment that in the short space of four years the gospel had operated amongst the faithful of this church, such a prodigious change in their manners, and that they were become capable of receiving lessons of morality so very pure as is this of the apostle. (Bergier.)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

13. All the saints—A salute probably from the Church at Philippi to the Church at Corinth, two noble bodies of the young Christian republic.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

All the saints; namely, in Philippi or Macedonia.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The grace - Or favour. Of our Lord Jesus Christ - By which alone we can come to the Father. And the love of God - Manifested to you, and abiding in you. And the communion - Or fellowship. Of the Holy Ghost - In all his gifts and graces. It is with great reason that this comprehensive and instructive blessing is pronounced at the close of our solemn assemblies; and it is a very indecent thing to see so many quitting them, or getting into postures of remove, before this short sentence can be ended. How often have we heard this awful benediction pronounced! Let us study it more and more, that we may value it proportionably; that we may either deliver or receive it with a becoming reverence, with eyes and hearts lifted up to God, "who giveth the blessing out of Zion, and life forevermore."

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

All the saints salute you . [That is, all the saints with me in Macedonia.]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

the believers

"those whom God has set apart for himself"

translationWords

believe

grace

lord

Jesus

love

God

fellowship

Holy Spirit

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

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.

κοινων. τ. ἁγ. πν.] communion,—fellowship, gen. obj.—not ‘communicatio activa,’ gen. subj.—τουτέστι τὴν μετοχὴν αὐτοῦ κ. τὴν μετάληψιν, καθʼ ἣν ἁγιαζόμεθα, τῇ ἐφʼ ἡμᾶς ἐπιφοιτήσει τοῦ παρακλήτου κοινωνοὶ αὐτοῦ γενόμενοι, καὶ πνεῦμα καὶ αὐτοί, οὐκ οὐσίᾳ, ἀλλὰ μεθέξει, ὄντες, Theophyl., and similarly Œcum. Chrys. adds, p. 652, οὕτω τὰ τῆς τριάδος ἀδιαίρετα· καὶ οὗ τοῦ πνεύματός ἐστιν ἡ κοινωνία, εὑρέθη τοῦ υἱοῦ. καὶ οὗ τοῦ υἱοῦ ἐστιν ἡ χάρις, καὶ τοῦ πατρὸς κ. τοῦ ἁγίου πνεύματος.

μετὰ πάντων ὑμῶν] “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’ (μετὰ πάντων ὑμῶν).” Stanley. Compare, for the same emphatic πᾶς, Rom 1:5, Rom 1:8; Rom 4:16; [16:24,] &c.: and for πᾶς following its substantive and unemphatic, ib. 8:32, 37; 1Co 7:17; 1Co 10:1, &c.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

13. Ἡ χάρις τοῦ κυρίου Ἰησοῦ. The conjectures that this benediction, which is the fullest in wording and in meaning of all the benedictions in the Pauline Epistles, was written by the Apostle with his own hand (Hoffmann), and was already a formula current in the Churches which he had founded (Lietzmann), are interesting rather than probable. If the latter were correct, we should expect to find the same formula used in the benedictions at the close of later Epistles; whereas this triple form is unique. Evidently the simple form was the one which was usual with the Apostle himself. There are slight variations in wording, as to the insertion or omission of ἡμῶν, of Χριστοῦ (as by B here), of πάντων, and of τοῦ πνεύματος before ὑμῶν, but it is only the ‘Grace of the Lord Jesus’ that is mentioned. In no other benediction are ἡ ἀγάπη τοῦ Θεοῦ and ἡ κοινωνία τοῦ ἁγίου πνεύματος expressed. And it is the fact that this simple form is the Apostle’s usual form which accounts for the order here, ‘the Lord Jesus Christ’ coming before ‘God’ and ‘the Holy Spirit.’ St Paul began to write according to the type found in his earlier (1Th 5:28; 2Th 3:18; Gal 6:18; 1Co 16:23) and later (Php 4:23; Phm 1:25) letters, and then for some reason made the benediction more full. The reason may have been either a wish to show that the severe passages which he has just dictated do not mean any abatement in his affection or in his desire for their spiritual advancement, or the thought that a community in which there had been so much party-spirit and contention required an abundant outpouring of the love of God and of the fellowship of the Holy Spirit. This is a more probable explanation of the order of the Divine Names than the suggestion that it is through the grace of Christ that we come to the love of God (Bengel).* From different points of view either may be placed first. ‘No man can come to Me, except the Father which sent Me draw him’ (Joh 6:44); and ‘No one cometh unto the Father but by Me’ (Joh 14:6). The shortest forms of benediction are found in Col 4:18; 1Ti 6:21; 2Ti 4:22; Tit 3:15. The only one which comes near to this in fulness is Eph 6:23, Eph 6:24, but in that there is no mention of the Holy Spirit. Ἡ χάρις is everywhere followed by μετά: it is the Pauline amplification of the ordinary conclusion of letters, ἔρρωσο or ἔρρωσθε, ἐρρῶσθαί σε εὔχομαι or ἐρρῶσθαι ὑμᾶς εὔχομαι. Act 15:29 we have Ἔρρωσθο, but Act 23:30 must not be quoted for Ἔρρωσο, which is an interpolation. From 2Th 3:17 we learn that this χάρις was σημεῖον ἐν πάσῃ ἐπιστολῇ, and it is probable that he usually, if not invariably, wrote it with his own hand. See on 1 Cor. 6:21, 23.

On the whole, it is safest to regard all three genitives as subjective; the grace which comes from the Lord Jesus Christ, the love which God inspires in the hearts of His children (cf. v. 11), the sense of membership which the Holy Spirit imparts to those who are united in one Body. But in either the second or the third case the genitive may be objective; love towards God, communion with the Spirit. “No exegetical skill,” as Lietzmann remarks, can give us certainty as to the exact meaning of ἡ κοινωνία τοῦ ἁγίον πνεύματος. See Bousset, ad loc.

μετὰ πάντων ὑμῶν. No one is excluded. He has had to say stern and sharp things to some of them; but to every one of them, even to those who have been his bitterest opponents, he sends his blessing. The πἀντων is exceptional in these benediction; cf. 2Th 3:18. See Stanley, ad loc.

This verse “suggests beyond a doubt that beneath the religious life of the Apostolic age there lay a profound, though as yet unformulated faith in the tripersonality of God” (Swete, The Holy Spirit in the N.T. p. 198); in other words, “that St Paul and the Church of his day thought of the Supreme Source of spiritual blessing as not single but threefold—threefold in essence, and not only in a manner of speech” (Sanday in Hastings, DB. 2. p. 213). It is egregium de ss. Trinitate testimonium (Bengel), for it reveals the background of the Apostle’s thought, and shows that he was able to expect that language of this kind would be understood in so young a Church as that of Corinth. In 1Co 12:4-6 we have similar evidence of a sense of the threefold nature of the Source of all good; ‘the same Spirit … the same Lord … the same God.’ But it is all undogmatic and undeveloped. Forty years later Clement of Rome (Cor. 46:3, 58:2) is more definite; “one God and one Christ and one Spirit of grace”; and “as God liveth, and the Lord Jesus Christ liveth, and the Holy Spirit.” In both places he has the usual order, whereas St Paul has it in neither. Eph 4:4-6 ought not to be quoted as exactly parallel, the meaning of πνεῦμα being different. The Apostle frequently distinguishes between Jesus Christ as Κύριος and the Father as Θεός (1:3, 11:31; 1Th 1:1; 2Th 1:1, 2Th 1:2, 2Th 1:12, 2Th 1:2:16, etc.). That he was acquainted with the tradition respecting the baptismal formula preserved in Mat 28:19 cannot be inferred from this verse. Indeed, if he had been acquainted with it, we might here have had a nearer approach to the formula. Cf. Eph 2:18, 3:Eph 2:14-17; Heb 6:4-6; 1Jn 3:23. 1Jn 3:24, 1Jn 3:4:2; Rev 1:4, Rev 1:5; Jud 1:20, Jud 1:21; and see Plummer, S. Matthew, pp. 432 ff. The triple benediction in Num 4:24-26 may be compared; ‘Jehovah bless thee, and guard thee; Jehovah cause His face to shine upon thee, and show thee favour; Jehovah lift up His face towards thee, and appoint thee welfare.’ But there it is only the gifts that are distinguished, the Giver being the same throughout. See Gray, ad loc.

B omits Χριστοῦ, but it may be retained. א* A B C F G, 17 f g, etc., omit Ἀμήν, which here, as in most other places, is a liturgical addition at the end of the Epistles.

The hypothesis that the last portion of one letter has been accidentally joined to the first portion of another letter is supported by the fact that this very thing has happened in the case of other documents belonging to primitive Christian literature. The true text of the Epistle to Diognetus ends abruptly at the tenth chapter. “The two remaining chapters belong to some different work, which has been accidentally attached to it, just as in most of the extant MSS. the latter part of the Epistle of Polycarp is attached to the former part of the Epistle of Barnabas, so as to form in appearance one work” (Lightfoot, The Apostolic Fathers, p. 488). These MSS. “are nine in number, and all belong to the same family, as appears from the fact that the Epistle of Polycarp runs on continuously into the Epistle of Barnabas without any break, the mutilated ending of Polycarp, § 9, ἀποθανόντα καὶ διʼ ἠμᾶς ὑπὸ, the mutilated ending of Polycarp, being followed by the mutilated beginning of Barnabas, § 5, τὸν λαὸν καινὸν κ.τ.λ.” ibid. pp. 166 f.). See also Lightfoot, S. Clement of Rome, i. p. 5.

The subscription, πρὸς Κορινθίους δευτέρα ἐγράφη ἀπὸ Φιλίππων τῆς Μακεδονίας διὰ Τίτου καὶ Λουκᾶ, has very little authority, although it is found in K, many cursives, Syr-Hark. and Copt. L omits ‘of Macedonia’; Syr-Pesh. omits Luke; a few cursives add Barnabas. Philippi may be pure conjecture; Titus and Luke come from 8:18. The best authorities, א A B 17, have simply πρὸς Κορινθίους β.

* Cf. Plato, Phaedo, 63 E., δὶς καὶ τρὶς πίνειν..

† “When he arrives, he will proceed at once to hold a judicial investigation, and will carry it through with legal stringency” (Denney).

‡ As Erasmus puts it, quisquis delatus fuerit, is duorum out trium hominum testimonio vel absolvetur vel damnabitur. Cf. “Judge not alone, for none may judge alone save One” (Pirqe Aboth, iv. 12).

* If this threat is referred to in 1:23, then this passage must have been written before that. See Rendall, p. 39.

אԠא (Fourth century). Codex Sinaiticus; now at Petrograd, the only uncial MS. containing the whole N.T.

A (Fifth century). Codex Alexandrinus, now in the British Museum. All of 2 Corinthians from ἐπίστευσα 4:13 to ἐξ ἐμοῦ 12:6 is wanting.

B B (Fourth century). Codex Vaticanus.

D D (Sixth century). Codex Claromontanus; now at Paris. A Graeco-Latin MS. The Latin (d) is akin to the Old Latin. Many subsequent hands (sixth to ninth centuries) have corrected the MS.

* information respecting the commentator is to be found in the volume on the First Epistle, pp. lxvi f.

G G (Late ninth century). Codex Boernerianus; at Dresden. Interlined with the Latin (in minluscules). The Greek text is almost the same as that of F, but the Latin (g) shows Old Latin elements.

E E (Ninth century). At Petrograd. A copy of D, and unimportant

K K (Ninth century). Codex Mosquensis; now at Moscow.

L L (Ninth century). Codex Angelicus; now in the Angelica Library at Rome.

P P (Ninth century). Codex Porfirianus Chiovensis, formerly possessed by Bishop Porfiri of Kiev, and now at Petrograd.

f d The Latin companion of F

17 17. (Evan. 33, Act_13. Ninth century). Now at paris. “The queen of the cursives” and the best for the Pauline Epistles; more than any other it preserves Pre-Syrian readings and agrees with B D L.

d d The Latin companion of D

e d The Latin companion of E

g d The Latin companion of G

F F (Late ninth century). Codex Augiensis (from Reichenau); now at Trinity College, Cambridge.

* There is a similar change from sternness to gentleness between 2Th 3:10-15 and 16-18.

* “It is through the grace of Jesus (cf. 8:9) that Paul has learned of the love of God, and therefore the name of Jesus is significantly put first.” (McFadyen). Cf. Eph 2:18, which gives some support to this.

C C (Fifth century). Codex Ephraemi, a Palimpsest; now at Paris, very defective. Of 2 Corinthians all from 10:8 onwards is wanting.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.