2 Coríntios 13
A.T. Robertson · Citado em PreceptAustin
2 Coríntios 13
Robertson - In the Jewish synagogues where the sexes were separated, men kissed men, the women, women. This apparently was the Christian custom also. It is still observed in the Coptic and the Russian churches. It was dropped because of charges made against the Christians by the pagans. In England in 1250 Archbishop Walter of York introduced a “pax-board” which was first kissed by the clergy and then passed around. Think of the germ theory of disease and that kissing tablet! (AMEN!) One another's in NT - Matt. 24:10; Matt. 25:32; Mk. 4:41; Mk. 8:16; Mk. 9:10; Mk. 9:34; Mk. 9:50; Mk. 12:7; Mk. 14:4; Mk. 16:3; Lk. 2:15; Lk. 4:36; Lk. 7:32; Lk. 8:25; Lk. 12:1; Lk. 20:14; Lk. 23:12; Lk. 24:17; Lk. 24:32; Jn. 4:33; Jn. 5:44; Jn. 6:52; Jn. 7:35; Jn. 11:56; Jn. 12:19; Jn. 13:22; Jn. 13:34; Jn. 13:35; Jn. 15:12; Jn. 15:17; Jn. 16:17; Jn. 19:24; Acts 2:12; Acts 4:15; Acts 7:26; Acts 15:39; Acts 19:38; Acts 21:5; Acts 26:31; Acts 28:4; Acts 28:25; Rom. 1:27; Rom. 12:10; Rom. 12:16; Rom. 13:8; Rom. 14:13; Rom. 14:19; Rom. 15:5; Rom. 15:7; Rom. 15:14; Rom. 16:16; 1 Co. 6:7; 1 Co. 7:5; 1 Co. 11:33; 1 Co. 12:25; 1 Co. 16:20; 2 Co. 13:12; Gal. 5:13; Gal. 5:15; Gal. 5:17; Gal. 5:26; Eph. 4:2; Eph. 4:25; Eph. 4:32; Eph. 5:19; Eph. 5:21; Phil. 2:3; Col. 3:9; Col. 3:13; Col. 3:16; 1 Thess. 3:12; 1 Thess. 4:9; 1 Thess. 4:18; 1 Thess. 5:11; 1 Thess. 5:13; 1 Thess. 5:15; 2 Thess. 1:3; Tit. 3:3; Heb. 3:13; Heb. 10:24; Heb. 10:25; Jas. 4:11; Jas. 5:9; Jas. 5:16; 1 Pet. 1:22; 1 Pet. 4:8; 1 Pet. 4:9; 1 Pet. 4:10; 1 Pet. 5:5; 1 Pet. 5:14; 1 Jn. 1:7; 1 Jn. 3:11; 1 Jn. 3:23; 1 Jn. 4:7; 1 Jn. 4:11; 1 Jn. 4:12; 2 Jn. 1:5; Rev. 6:4; Rev. 11:10 Greet (salute, embrace, take leave, pay respects) (782) aspazomai from a + spao = draw out as a sword, pull, breathe) means to enfold in arms, to welcome, to embrace. To salute one (not in a military sense), greet, bid, wish well to. In classical literature aspazomai can also be used of physical expressions of welcome, such as “embrace” and “kiss.” It is spoken of those who meet (Mt. 10:12; Mk 9:15; Lk 1:40; 10:4; Acts 21:19; Lxx = Ex. 18:7) or separate (Acts 20:1; 21:6). This is one final expression of Paul's paternal love. A salutation on meeting; an expression of good wishes at the opening (or in Hellenistic times times also the close) of a letter. Aspazomai is constantly used in the papyri for conveying the greetings at the end of a letter Plummer adds "The sexes being separated in the synagogues, the men would kiss men, and the women would kiss women, and Christian assemblies would follow the same practice as a security that the φίλημα was ἅγιον. Nowhere in N.T. is the holy kiss connected with public worship. QUESTION - What exactly is a holy kiss? ANSWER - There are four places in the New Testament that refer to the “holy kiss”—Romans 16:16; 1 Corinthians 16:20; 2 Corinthians 13:12; and 1 Thessalonians 5:26. In each instance, the Greek words denote a kiss which is sacred—physically pure and morally blameless. It was a common custom in most nations for people to kiss each other at meeting or parting to display their love, sincere affection, and friendship for each other. The kiss is called "holy" to distinguish it from a sexual one and from a hypocritical and deceitful one, such as Joab gave to Amasa (2 Samuel 20:9) or such as Judas gave to Jesus when he cried, “Hail Rabbi,” and betrayed Him into the hands of His enemies (Matthew 26:49). In New Testament times, the holy kiss was a sign of greeting, much like the modern handshake. For Christians, it further expressed brotherly love and unity. The holy kiss was especially precious to the new believers during the early church years, because they were often outcasts from their own families because of their new faith. These new believers gloried in the new spiritual kinship they had found among other Christians. Furthermore, the holy kiss from a Jewish Christian to a Gentile believer was evidence that the Gentiles were accepted fully into Christian fellowship, despite the teachings of the Judaizers, those who would return to the Mosaic law as their source of justification. So prominent were these false teachers in the early church that they even temporarily drew such a prominent Christian as Peter into their web of deceit (Galatians 2:11-13). The holy kiss between the Jewish and Gentile believers was done righteously in recognition that all believers are brothers and sisters in the family of God. Whether or not the holy kiss should be a tradition we carry on today is not clear in Scripture. Whether or not our salutations to our brothers and sisters in Christ include the holy kiss, the important thing is that our greetings spring from real love and friendship, be characterized by sincerity, and represent true Christian fellowship.GotQuestions.org 2 Corinthians 13:13 All the saints greet you. Ro 16:16,21-23 Php 4:21,22 Philemon 1:23,24 Heb 13:24 1Pe 5:13 2Jn 1:13 3Jn 1:14 2 Corinthians 13 Resources - Multiple Sermons and Commentaries MACEDONIANS SENT THEIR MONEY NOW SEND THEIR LOVE All the saints greet (aspazomai you - These saints would be those in the churches in Macedonia. Paul is confident that ALL with whom he is in touch in Macedonia will desire towill send the greeting. Holy saints (hagios) and holy (hagios) kisses. 2 Corinthians 13:14 The grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit, be with you all. The grace: Nu 6:23-27 Mt 28:19 Joh 1:16,17 Ro 1:7 16:20,24 1Co 16:23 Rev 1:4,5 the love: Ro 5:5 Ro 8:39 Eph 6:23 1Jn 3:16 Jude 1:21 the fellowship: John 4:10,14 Jn 7:38 Jn 14:15-17 Ro 8:9,14-17 1Co 3:16 6:19 12:13 Ga 5:22 Eph 2:18,22 5:9 Php 2:1 1Jn 1:3 3:24 Amen (SEE NET NOTE BELOW): Mt 6:13 28:20 Ro 16:20,27 1Co 14:16 2 Corinthians 13 Resources - Multiple Sermons and Commentaries Related Passages: 2 Corinthians 8:9+ For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sake He became poor, so that you through His poverty might become rich. A TRINITARIAN FAREWELL
2 Coríntios 13
Robertson adds the curt comment "He will give it to them!" The authority of Christ in him would soon be displayed to those who were disobedient. In their seeking of proof of Paul's apostolic authenticity, they soon (as the saying goes) may get more than they bargained for! Guzik on since you are seeking for proof - Paul’s opponents, the most eminent apostles among the Corinthian Christians (2 Corinthians 11:5 and 12:11), said they wanted to see more “power” from Paul. He seemed too weak and humble for their liking. So Paul addressed this thinking: “You want to see proof of Christ speaking in me? Fine. When I come the third time, you will see the power of God in my rebuke as I clean house. So clean it up before I come.”
2 Coríntios 13
Robertson explains "Paul wishes them to do no wrong (κακον μηδεν [kakon mēden]). He has no desire to exercise his apostolic authority and “appear approved”. He had far rather see them do “the noble thing” (to kalon]) even if it should make him appear disapproved after all that he has said."
2 Coríntios 13
Robertson - This benediction is the most complete of them all. It presents the persons of the Trinity in full form. From 2 Thess. 3:17 it appears that Paul wrote the greeting or benediction with his own hand. We know from Rom. 15:19 that Paul went round about unto Illyricum before, apparently, he came on to Corinth. When he did arrive (Acts 20:1–3) 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. NET NOTE - Most witnesses, especially later ones (א2 D Ψ 𝔐 lat sy bo), conclude this letter with ἀμήν (amēn, “amen”), while several early and important MSS (𝔓46 א* A B F G 0243 6 33 630 1175 1739 1881 pc sa) lack the particle. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. That so many diverse witnesses lacked the word here is strong testimony to its absence for the original text of 2 Corinthians. Grace (favor) (5485) charis from from chairo = to rejoice. English = charity. Adrian Rogers says the best definition of grace that he has ever heard is that God's grace is "both the desire and the ability to do the will of God." It is striking that almost the same words occur in Php 2:13NLT-note "For (term of explanation - explains how it is possible to Work out our salvation - Php 2:12-note) God is working in you, giving you the DESIRE and the POWER to do what pleases Him." Love (26) agape is unconditional, sacrificial love and Biblically refers to a love that God is (1Jn 4:8,16), that God shows (Jn 3:16+, 1Jn 4:9) and that God enables in His children (fruit of the Spirit - Gal 5:22+). Agape love does not depend on the world’s criteria for love, such as attractiveness, emotions, or sentimentality. Believers can easily fall into the trap of blindly following the world’s demand that a lover feel positive toward the beloved. This is not agape love, but is a love based on impulse. Impulsive love characterizes the spouse who announces to the other spouse that they are planning to divorce their mate. Why? They reason “I can’t help it. I fell in love with another person!” Christians must understand that this type of impulsive love is completely contrary to God’s decisive love, which is decisive because He is in control and has a purpose in mind. There are many reasons a proper understanding of the truth of God's word (and of the world's lie) is critical and one of the foremost is Jesus' declaration that "By this all men will know that you are My disciples, if you have love (agape) for one another." (John 13:35). Ro 5:5+ - he love of God has been poured out within our hearts through the Holy Spirit who was given to us. Agape in Corinthians letters - 1 Co. 4:21; 1 Co. 8:1; 1 Co. 13:1; 1 Co. 13:2; 1 Co. 13:3; 1 Co. 13:4; 1 Co. 13:8; 1 Co. 13:13; 1 Co. 14:1; 1 Co. 16:14; 1 Co. 16:24; 2 Co. 2:4; 2 Co. 2:8; 2 Co. 5:14; 2 Co. 6:6; 2 Co. 8:7; 2 Co. 8:8; 2 Co. 8:24; 2 Co. 13:11; 2 Co. 13:14; Fellowship (sharing, contribution) (2842) koinonia from koinos = that which is in common, belonging to several or of which several are partakers) describes the experience (in contrast to koinonia as an act) of having something in common and/or of sharing things in common with others. It describes a close association involving mutual interests and sharing or to have communion (Which Webster defines as "intimate fellowship") It denotes the active, joint participation, cooperation and/or sharing in a common interest or activity. Believers have fellowship vertically with the Triune God through His Son Christ Jesus and horizontally with other saints. The "vertical fellowship" precedes and makes possible the "horizontal fellowship' between believers. Koinonia in NT - Acts 2:42; Rom. 15:26; 1Co. 1:9; 1Co. 10:16; 2Co. 6:14; 2Co. 8:4; 2Co. 9:13; 2Co. 13:14; Gal. 2:9; Phil. 1:5; Phil. 2:1; Phil. 3:10; Phlm. 1:6; Heb. 13:16; 1 Jn. 1:3; 1 Jn. 1:6; 1 Jn. 1:7 F B
2 Coríntios 13:5
Robertson remarks that here "the faith" means "the Gospel, the faith system as in Gal 1:23; Jude 1:3, etc. Here the (phrase "the faith") means more than individual trust in Christ." (Word Pictures in the New Testament) In a similar use we read of Elymas the magician (for thus his name is translated) was opposing them, seeking to turn the proconsul away from the faith. (Acts 13:8+) Paul and Barnabas "returned to Lystra and to Iconium and to Antioch, strengthening the souls of the disciples, encouraging them to continue in the faith, (not in "their faith" but in the body of truth they had placed their faith in) and saying, "Through many tribulations we must enter the kingdom of God." (Acts 14:21,22) Similarly we read that the churches were being strengthened in the faith, (in the doctrinal truths concerning the gospel) and were increasing in number daily." (Acts 16:5+) The believers in Jerusalem only knew Paul by reputation and "they kept hearing, “He who once persecuted us is now preaching the faith which he once tried to destroy.” (Gal 1:23) This is another clear example of "the faith" referring to the objective body of truth that composed the gospel message which Paul preached ceaselessly (1Cor 1:17, 2:1 2:2). Paul exhorts the Corinthians to be on the alert, stand firm in the faith, (sound doctrine they had believed) act like men, be strong. (1Cor 16:13) The faith is used in a similar way in Paul's first letter to Timothy (1Ti 3:9,4:1, 5:8, 6:10). Jude writes that we are to "contend earnestly for the faith which was once for all delivered to the saints" which is clearly not a reference to the believers' faith but to the whole body of revealed salvation truth contained in the Scriptures, the objective truths which were to be believed, and the very truths which Jude warns were in danger of being distorted (Jude 1:3). And in 2Timothy 4:7 (note), the faith Paul guarded refers in general to the revealed truth in the Word of God and more specifically to the unchangeable message of the gospel which brings salvation. Faith (4102) (pistis [word study]) in most of it's NT uses refers to trust or belief. Pistis as it relates to God, it is the conviction that God exists and is the Creator and Ruler of all things well as the Provider and Bestower of eternal salvation through Christ. As faith or pistis relates to Christ it represents a genuine, strong (from the heart, not just the head) conviction or belief that Jesus is the Messiah, sinful man's Redeemer, the only One through Whom one can obtain eternal salvation and entrance into the Kingdom of Heaven (Jn 14:6, Acts 4:12). As noted, the present passage does not use pistis with this as the primary meaning, even though personal pistis is obviously necessary for one to be in the faith. John Piper in his sermon on 1Cor 1:10 entitled "The Nature of the Unity We Seek" writes that… Paul expects some disunity in the visible church (Ed: Piper is referring to the church at Corinth) because he knows that some of the professing Christians are not genuine. They are the ones who would fail the test in 2 Corinthians 13:5, and whose faith proves “vain” according to 1 Corinthians 15:1 (see notes). (Bolding added) KJV Study Bible… The challenge is to ascertain if they be genuine believers or fakes. (Dobson, E G, Charles Feinberg, E Hindson, Woodrow Kroll, H L. Wilmington: KJV Bible Commentary: Nelson) Albert