Analysis of 2 Corinthians 13:14
The Bible is certainly lacking in its support of the doctrine of the Trinity. And it is therefore, no surprise to find that those few verses that are it supposed best supporters are also those upon which the textual ground is often most questionable. While 2 Corinthians 13:14 is one (out of all the verses that seem to include a tripartite form) with the greatest claim to originality, it is not above question.
"Of this last type, (tripartite salutation/benediction) we have only one example, that which occurs at the end of the Second Epistle to the Corinthians. It is quite possible that, as contended by many scholars, this Trinitarian salutation at the end of the Second Epistle to the Corinthians did not come in its present form from the hand of Paul. Still it is to be assumed that it acquired its present form by the time the tripartite baptismal formula came into existence... How then can we explain the origin of this Trinitarian salutation?"
The Philosophy of the Church Fathers, Vol. 1, Harry Austryn Wolfson, 1964, pg. 148
While it is not as widely disputed as say 1 John 5:7, there are those who have addressed the questions relating to this Trinitarian benediction at the end of 2 Corinthians.
Comments on this verse as found in The Oxford Companion to
the Bible, Bruce Metzger and Michael Coogan, 1993, pg 782-3. The
following passages from this book are attributed to Daniel N. Showalter.
"It is John's Gospel that suggest the idea of equality between Jesus and God ("I and my Father are one"; 10:30). The Gospel starts with the affirmation that in the beginning Jesus as Word (see Logos) "was with God and . was God" (1:1), and ends (chap. 21 is most likely a later addition) with Thomas's confession of faith to Jesus, "My Lord and my God!" (20:28). The Fourth Gospel also elaborates on the role of the Holy Spirit as the Paraclete sent to be an advocate for the believers (John 14:15-26). For the community of John's Gospel, these passages provide assurance of the presence and power of God both in the ministry of Jesus and in the ongoing life of the community. Beyond this immediate context, however, such references raise the question of how Father, Son, and Spirit can be distinct and yet the same. This issue is debated over the following centuries and is only resolved by agreement and exclusion during the Christological disputes and creedal councils of the fourth century and beyond."
"While there are other New Testament text where God, Jesus,
and the Spirit are referred to in the same passage (e.g. Jude 20-21), it is
important to avoid reading the Trinity into places where it does not appear. An
example is 1 Peter 1:1-2, in which the salutation is addressed to those who have
been chosen "according to the spirit." This reference may be to the holiness of
the believers, but translators consistently take it as the Holy Spirit in order
to complete the assumed Trinitarian character of the verse: "who have been
chosen and destined by God the Father and sanctified by the Spirit" (NRSV).
This translation not only imposes later Trinitarian perspectives on the text but
also diminishes the important use of the spirit of human beings elsewhere in 1
Peter (e.g. 3:4, 19)."
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