2 Corinthians 5
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2 Corinthians 5
Our Heavenly Dwelling
1For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens.
Jamieson-Fausset-Brown
CHAPTER 5
2Co 5:1-21. The Hope (2Co 4:17, 18) OF Eternal Glory in the Resurrection Body.
Hence arises his ambition to be accepted at the Lord's coming judgment. Hence, too, his endeavor to deal openly with men, as with God, in preaching; thus giving the Corinthians whereof to boast concerning him against his adversaries. His constraining motive is the transforming love of Christ, by whom God has wrought reconciliation between Himself and men, and has committed to the apostle the ministry of reconciliation.
1. For--Assigning the reason for the statement (2Co 4:17), that affliction leads to exceeding glory.
we know--assuredly (2Co 4:14; Job 19:25).
if--For all shall not die; many shall be "changed" without "dissolution" (1Co 15:51-53). If this daily delivering unto death (2Co 3:11) should end in actual death.
earthly--not the same as earthy (1Co 15:47). It stands in contrast to "in the heavens."
house of this tabernacle--rather, "house of the tabernacle." "House" expresses more permanency than belongs to the body; therefore the qualification, "of the tabernacle" (implying that it is shifting, not stationary), is added (compare Job 4:19; 2Pe 1:13, 14). It thus answers to the tabernacle in the wilderness. Its wooden frame and curtains wore out in course of time when Israel dwelt in Canaan, and a fixed temple was substituted for it. The temple and the tabernacle in all essentials were one; there was the same ark, the same cloud of glory. Such is the relation between the "earthly" body and the resurrection body. The Holy Spirit is enshrined in the believer's body as in a sanctuary (1Co 3:16). As the ark went first in taking down the wilderness tabernacle, so the soul (which like the ark is sprinkled with blood of atonement, and is the sacred deposit in the inmost shrine, 2Ti 1:12) in the dissolution of the body; next the coverings were removed, answering to the flesh; lastly, the framework and boards, answering to the bones, which are last to give way (Nu 4:1-49). Paul, as a tent-maker, uses an image taken from his trade (Ac 18:3).
dissolved--a mild word for death, in the case of believers.
we have--in assured prospect of possession, as certain as if it were in our hands, laid up "in the heavens" for us. The tense is present (compare Joh 3:36; 6:47, "hath").
a building of God--rather "from God." A solid building, not a temporary tabernacle or tent. "Our" body stands in contrast to "from God." For though our present body be also from God, yet it is not fresh and perfect from His hands, as our resurrection body shall be.
not made with hands--contrasted with houses erected by man's hands (1Co 15:44-49). So Christ's body is designated, as contrasted with the tabernacle reared by Moses (Mr 14:58; He 9:11). This "house" can only be the resurrection body, in contrast to the "earthly house of the tabernacle," our present body. The intermediate state is not directly taken into account. A comma should separate "eternal," and "in the heavens."
CHAPTER 5
2Co 5:1-21. The Hope (2Co 4:17, 18) OF Eternal Glory in the Resurrection Body.
Hence arises his ambition to be accepted at the Lord's coming judgment. Hence, too, his endeavor to deal openly with men, as with God, in preaching; thus giving the Corinthians whereof to boast concerning him against his adversaries. His constraining motive is the transforming love of Christ, by whom God has wrought reconciliation between Himself and men, and has committed to the apostle the ministry of reconciliation.
1. For--Assigning the reason for the statement (2Co 4:17), that affliction leads to exceeding glory.
we know--assuredly (2Co 4:14; Job 19:25).
if--For all shall not die; many shall be "changed" without "dissolution" (1Co 15:51-53). If this daily delivering unto death (2Co 3:11) should end in actual death.
earthly--not the same as earthy (1Co 15:47). It stands in contrast to "in the heavens."
house of this tabernacle--rather, "house of the tabernacle." "House" expresses more permanency than belongs to the body; therefore the qualification, "of the tabernacle" (implying that it is shifting, not stationary), is added (compare Job 4:19; 2Pe 1:13, 14). It thus answers to the tabernacle in the wilderness. Its wooden frame and curtains wore out in course of time when Israel dwelt in Canaan, and a fixed temple was substituted for it. The temple and the tabernacle in all essentials were one; there was the same ark, the same cloud of glory. Such is the relation between the "earthly" body and the resurrection body. The Holy Spirit is enshrined in the believer's body as in a sanctuary (1Co 3:16). As the ark went first in taking down the wilderness tabernacle, so the soul (which like the ark is sprinkled with blood of atonement, and is the sacred deposit in the inmost shrine, 2Ti 1:12) in the dissolution of the body; next the coverings were removed, answering to the flesh; lastly, the framework and boards, answering to the bones, which are last to give way (Nu 4:1-49). Paul, as a tent-maker, uses an image taken from his trade (Ac 18:3).
dissolved--a mild word for death, in the case of believers.
we have--in assured prospect of possession, as certain as if it were in our hands, laid up "in the heavens" for us. The tense is present (compare Joh 3:36; 6:47, "hath").
a building of God--rather "from God." A solid building, not a temporary tabernacle or tent. "Our" body stands in contrast to "from God." For though our present body be also from God, yet it is not fresh and perfect from His hands, as our resurrection body shall be.
not made with hands--contrasted with houses erected by man's hands (1Co 15:44-49). So Christ's body is designated, as contrasted with the tabernacle reared by Moses (Mr 14:58; He 9:11). This "house" can only be the resurrection body, in contrast to the "earthly house of the tabernacle," our present body. The intermediate state is not directly taken into account. A comma should separate "eternal," and "in the heavens."
The Pulpit Commentary
The hope of the future rife is the great support of our efforts.
For. A further explanation of the hope expressed in 2Co_4:17. We know. This accent of certainty is found only in the Christian writers. Our earthly house. Not the "house of clay" (Job_4:19), but the house which serves us as the home of our souls on earth; as in 1Co_15:40. Of this tabernacle; literally, the house of the tent; i.e. the tent of our mortality, the mortal body. In 2Pe_1:13, 2Pe_1:14 it is called skenoma, and the expression, "the Word became flesh and dwelt among us,"is literally, "he tabernacled among us"—he wore "a tent like ours and of the same material." The figure would be specially natural to one whose occupation was that of a tentmaker. Compare—
"Here in the body pent,
Afar from him I roam,
But nightly pitch my wandering tent
A day's march nearer home."
A very, similar expression occurs in Wis. 9:15, "The earthly tabernacle (γεῶδες σκῆνος) weigheth down the mind." Be dissolved; rather, be taken to pieces. A building. Something more substantial than that moving tenement. Of God; literally, from God; namely, not one of the "many mansions" spoken of in Joh_14:2, but the resurrection body furnished to us by him. We have this building from God, for it exists now, and shall be ours at the same time that our tent home is done away with. Not made with hands. Not like those tent dwellings at which St. Paul was daily toiling with the hands which ministered to his own necessities. In the heavens. To be joined with "we have." Heaven is our general home and country (Heb_11:16), but the present allusion is to the glorified bodies in which our souls shall live in heaven.
The hope of the future rife is the great support of our efforts.
For. A further explanation of the hope expressed in 2Co_4:17. We know. This accent of certainty is found only in the Christian writers. Our earthly house. Not the "house of clay" (Job_4:19), but the house which serves us as the home of our souls on earth; as in 1Co_15:40. Of this tabernacle; literally, the house of the tent; i.e. the tent of our mortality, the mortal body. In 2Pe_1:13, 2Pe_1:14 it is called skenoma, and the expression, "the Word became flesh and dwelt among us,"is literally, "he tabernacled among us"—he wore "a tent like ours and of the same material." The figure would be specially natural to one whose occupation was that of a tentmaker. Compare—
"Here in the body pent,
Afar from him I roam,
But nightly pitch my wandering tent
A day's march nearer home."
A very, similar expression occurs in Wis. 9:15, "The earthly tabernacle (γεῶδες σκῆνος) weigheth down the mind." Be dissolved; rather, be taken to pieces. A building. Something more substantial than that moving tenement. Of God; literally, from God; namely, not one of the "many mansions" spoken of in Joh_14:2, but the resurrection body furnished to us by him. We have this building from God, for it exists now, and shall be ours at the same time that our tent home is done away with. Not made with hands. Not like those tent dwellings at which St. Paul was daily toiling with the hands which ministered to his own necessities. In the heavens. To be joined with "we have." Heaven is our general home and country (Heb_11:16), but the present allusion is to the glorified bodies in which our souls shall live in heaven.
2For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven:
Jamieson-Fausset-Brown
2. For in this--Greek, "For also in this"; "herein" (2Co 8:10). Alford takes it, "in this" tabernacle. 2Co 5:4, which seems parallel, favors this. But the parallelism is sufficiently exact by making "in this we groan" refer generally to what was just said (2Co 5:1), namely, that we cannot obtain our "house in the heavens" except our "earthly tabernacle" be first dissolved by death.
we groan--(Ro 8:23) under the body's weaknesses now and liability to death.
earnestly desiring to be clothed upon--translate, "earnestly longing to have ourselves clothed upon," &c., namely, by being found alive at Christ's coming, and so to escape dissolution by death (2Co 5:1, 4), and to have our heavenly body put on over the earthly. The groans of the saints prove the existence of the longing desire for the heavenly glory, a desire which cannot be planted by God within us in vain, as doomed to disappointment.
our house--different Greek from that in 2Co 5:1; translate, "our habitation," "our domicile"; it has a more distinct reference to the inhabitant than the general term "house" (2Co 5:1) [Bengel].
from heaven--This domicile is "from heaven" in its origin, and is to be brought to us by the Lord at His coming again "from heaven" (1Th 4:16). Therefore this "habitation" or "domicile" is not heaven itself.
2. For in this--Greek, "For also in this"; "herein" (2Co 8:10). Alford takes it, "in this" tabernacle. 2Co 5:4, which seems parallel, favors this. But the parallelism is sufficiently exact by making "in this we groan" refer generally to what was just said (2Co 5:1), namely, that we cannot obtain our "house in the heavens" except our "earthly tabernacle" be first dissolved by death.
we groan--(Ro 8:23) under the body's weaknesses now and liability to death.
earnestly desiring to be clothed upon--translate, "earnestly longing to have ourselves clothed upon," &c., namely, by being found alive at Christ's coming, and so to escape dissolution by death (2Co 5:1, 4), and to have our heavenly body put on over the earthly. The groans of the saints prove the existence of the longing desire for the heavenly glory, a desire which cannot be planted by God within us in vain, as doomed to disappointment.
our house--different Greek from that in 2Co 5:1; translate, "our habitation," "our domicile"; it has a more distinct reference to the inhabitant than the general term "house" (2Co 5:1) [Bengel].
from heaven--This domicile is "from heaven" in its origin, and is to be brought to us by the Lord at His coming again "from heaven" (1Th 4:16). Therefore this "habitation" or "domicile" is not heaven itself.
The Pulpit Commentary
In this we groan. Since we have the firstfruits of the Spirit, who assures us of that future building from God, we, in this earthly tent, "groan within ourselves, waiting for the adoption, to wit the redemption of our body" (Rom_8:23). To be clothed upon; rather, to further clothe ourselves with. Here the metaphors of a tent and a garment—the "wandering tent" and the "mortal vesture of decay"—are interfused in a manner on which only the greatest writers can venture The corruptible yearns to clothe itself with the incorruptible, the mortal with immortality (1Co_15:53). The glorified body is compared to an over garment, House; rather, habitation (oiketerion).
In this we groan. Since we have the firstfruits of the Spirit, who assures us of that future building from God, we, in this earthly tent, "groan within ourselves, waiting for the adoption, to wit the redemption of our body" (Rom_8:23). To be clothed upon; rather, to further clothe ourselves with. Here the metaphors of a tent and a garment—the "wandering tent" and the "mortal vesture of decay"—are interfused in a manner on which only the greatest writers can venture The corruptible yearns to clothe itself with the incorruptible, the mortal with immortality (1Co_15:53). The glorified body is compared to an over garment, House; rather, habitation (oiketerion).
3If so be that being clothed we shall not be found naked.
Jamieson-Fausset-Brown
3. If so be, &c.--Our "desire" holds good, should the Lord's coming find us alive. Translate, "If so be that having ourselves clothed (with our natural body, compare 2Co 5:4) we shall not be found naked (stripped of our present body)."
3. If so be, &c.--Our "desire" holds good, should the Lord's coming find us alive. Translate, "If so be that having ourselves clothed (with our natural body, compare 2Co 5:4) we shall not be found naked (stripped of our present body)."
The Pulpit Commentary
If so be that. The verse may be rendered, "If, that is, being clothed, we shall not be found naked." The word "naked" must then mean "bodiless," and the reference will be to those whom, at his coming, Christ shall find clothed in these mortal bodies, and not separated from them, i.e. quick and not dead (1Th_4:17; 1Co_15:51). This seems to be the simplest and most natural of the multitude of strange interpretations with which the pages of commentators are filled. It is true that the aorist endusamenoi, means literally, "having clothed ourselves," and that, in taking this meaning, we should have expected the perfect participle endedumenoi, having been clothed. If this be thought an insuperable difficulty, we must suppose the verse to mean "If, that is, in reality we shall be found [at Christ's coming] after having put on some intermediate body, and therefore not as mere disembodied spirits." But there is no allusion in Scripture to any intermediate body, nor is any gleam of light shed on the mode of life among the dead between death and resurrection, though the Church rejects the dream of Psychopannychia, or an interval of unconscious sleep. The uncertainty of the meaning is increased by two various readings, ei per instead of ei ge, which latter expresses greater doubt about the matter; and ekdusamenoi (D, F, G), which would mean "if in reality, after unclothing ourselves [i.e. after 'shuffling off this mortal coil'], we shall not be found naked." This seems to be the conjecture of some puzzled copyists, who did not see that a contrast, and not a coincidence, between the two expressions is intended. If this reading were correct, it would mean, as Chrysostom says, "Even if we would lay aside the body. we shall not there be presented without a body, but with the same body which has then become incorruptible." It is quite untenable to make "clothed" mean "clothed with righteousness," as Olshausen does. In the Talmud, 'Shabbath', the righteous are compared to men who keep from stain the robes given them by a king (i.e. their bodies), which robes the king deposits in his treasury and sends the wearers away (bodiless) in peace; but foolish servants stain these robes, and the king sends the robes to the wash, and the wearers in prison.
If so be that. The verse may be rendered, "If, that is, being clothed, we shall not be found naked." The word "naked" must then mean "bodiless," and the reference will be to those whom, at his coming, Christ shall find clothed in these mortal bodies, and not separated from them, i.e. quick and not dead (1Th_4:17; 1Co_15:51). This seems to be the simplest and most natural of the multitude of strange interpretations with which the pages of commentators are filled. It is true that the aorist endusamenoi, means literally, "having clothed ourselves," and that, in taking this meaning, we should have expected the perfect participle endedumenoi, having been clothed. If this be thought an insuperable difficulty, we must suppose the verse to mean "If, that is, in reality we shall be found [at Christ's coming] after having put on some intermediate body, and therefore not as mere disembodied spirits." But there is no allusion in Scripture to any intermediate body, nor is any gleam of light shed on the mode of life among the dead between death and resurrection, though the Church rejects the dream of Psychopannychia, or an interval of unconscious sleep. The uncertainty of the meaning is increased by two various readings, ei per instead of ei ge, which latter expresses greater doubt about the matter; and ekdusamenoi (D, F, G), which would mean "if in reality, after unclothing ourselves [i.e. after 'shuffling off this mortal coil'], we shall not be found naked." This seems to be the conjecture of some puzzled copyists, who did not see that a contrast, and not a coincidence, between the two expressions is intended. If this reading were correct, it would mean, as Chrysostom says, "Even if we would lay aside the body. we shall not there be presented without a body, but with the same body which has then become incorruptible." It is quite untenable to make "clothed" mean "clothed with righteousness," as Olshausen does. In the Talmud, 'Shabbath', the righteous are compared to men who keep from stain the robes given them by a king (i.e. their bodies), which robes the king deposits in his treasury and sends the wearers away (bodiless) in peace; but foolish servants stain these robes, and the king sends the robes to the wash, and the wearers in prison.
4For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life.
Jamieson-Fausset-Brown
4. For--resuming 2Co 5:2.
being burdened: not for that--rather, "in that we desire not to have ourselves unclothed (of our present body), but clothed upon (with our heavenly body).
that mortality, &c.--rather, "that what is mortal (our mortal part) may be swallowed up of (absorbed and transformed into) life." Believers shrink from, not the consequences, but the mere act of dying; especially as believing in the possibility of their being found alive at the Lord's coming (1Th 4:15), and so of having their mortal body absorbed into the immortal without death. Faith does not divest us of all natural feeling, but subordinates it to higher feeling. Scripture gives no sanction to the contempt for the body expressed by philosophers.
4. For--resuming 2Co 5:2.
being burdened: not for that--rather, "in that we desire not to have ourselves unclothed (of our present body), but clothed upon (with our heavenly body).
that mortality, &c.--rather, "that what is mortal (our mortal part) may be swallowed up of (absorbed and transformed into) life." Believers shrink from, not the consequences, but the mere act of dying; especially as believing in the possibility of their being found alive at the Lord's coming (1Th 4:15), and so of having their mortal body absorbed into the immortal without death. Faith does not divest us of all natural feeling, but subordinates it to higher feeling. Scripture gives no sanction to the contempt for the body expressed by philosophers.
The Pulpit Commentary
For we that are, etc.; literally, for indeed we who are in the tent; i.e. in the transitory mortal body. Do groan. "Oh wretched man that I am I who shall deliver me from the body of this death?" (Rom_7:24). Being burdened. "The corruptible body presseth down the soul, and the earthy tabernacle weigheth down the mind that museth upon many things" (Wis. 9:15). Not for that we would be unclothed, but clothed upon; more literally, since we do not wish to strip off (our bodily garment) but to put another garment over it. St. Paul here repudiates the Manichean notion that the body is a disgrace, or in itself the source of evil. He was not like Plotinus, who "blushed that he had a body;" or like St. Francis of Assist, who called his body "my brother the ass;" or like the Cure d'Ars, who (as we have said) spoke of his body as "ce cadavre." He does not, therefore, desire to get rid of his body, but to "clothe it over" with the garment of immortality. Incidentally this implies the wish that he may be alive and not dead when the Lord returns (1Co_15:35-54). Mortality; rather, the mortal; that which is mortal. Might be swallowed up of life. As in the ease of Enoch (Gen_5:24) and Elijah (2Ki_2:11), who entered into life otherwise than through "the grave and gate of death." St. Paul wishes to enter the "building from God" without having been first buried in the collapse of the "soul's dark cottage battered and decayed." He desires to put on the robe of immortality without stripping off the rent garb of the body.
For we that are, etc.; literally, for indeed we who are in the tent; i.e. in the transitory mortal body. Do groan. "Oh wretched man that I am I who shall deliver me from the body of this death?" (Rom_7:24). Being burdened. "The corruptible body presseth down the soul, and the earthy tabernacle weigheth down the mind that museth upon many things" (Wis. 9:15). Not for that we would be unclothed, but clothed upon; more literally, since we do not wish to strip off (our bodily garment) but to put another garment over it. St. Paul here repudiates the Manichean notion that the body is a disgrace, or in itself the source of evil. He was not like Plotinus, who "blushed that he had a body;" or like St. Francis of Assist, who called his body "my brother the ass;" or like the Cure d'Ars, who (as we have said) spoke of his body as "ce cadavre." He does not, therefore, desire to get rid of his body, but to "clothe it over" with the garment of immortality. Incidentally this implies the wish that he may be alive and not dead when the Lord returns (1Co_15:35-54). Mortality; rather, the mortal; that which is mortal. Might be swallowed up of life. As in the ease of Enoch (Gen_5:24) and Elijah (2Ki_2:11), who entered into life otherwise than through "the grave and gate of death." St. Paul wishes to enter the "building from God" without having been first buried in the collapse of the "soul's dark cottage battered and decayed." He desires to put on the robe of immortality without stripping off the rent garb of the body.
5Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit.
Jamieson-Fausset-Brown
5. wrought us--framed us by redemption, justification, and sanctification.
for the selfsame thing--"unto" it; namely, unto what is mortal of us being swallowed up in life (2Co 5:4).
who also--The oldest manuscripts omit "also."
earnest of the Spirit--(See on 2Co 1:22). It is the Spirit (as "the first-fruits") who creates in us the groaning desire for our coming deliverance and glory (Ro 8:23).
5. wrought us--framed us by redemption, justification, and sanctification.
for the selfsame thing--"unto" it; namely, unto what is mortal of us being swallowed up in life (2Co 5:4).
who also--The oldest manuscripts omit "also."
earnest of the Spirit--(See on 2Co 1:22). It is the Spirit (as "the first-fruits") who creates in us the groaning desire for our coming deliverance and glory (Ro 8:23).
The Pulpit Commentary
He who hath wrought us for the selfsame thing. God prepared and perfected us for this very result, namely, to put on the robe of immortality. The earnest (see 2Co_1:22) The quickening life imparted by the Spirit of life is a pledge and part payment of the incorruptible eternal life. The Spirit is "the Earnest of our inheritance" (Eph_1:14; Eph_4:30).
He who hath wrought us for the selfsame thing. God prepared and perfected us for this very result, namely, to put on the robe of immortality. The earnest (see 2Co_1:22) The quickening life imparted by the Spirit of life is a pledge and part payment of the incorruptible eternal life. The Spirit is "the Earnest of our inheritance" (Eph_1:14; Eph_4:30).
6Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord:
Jamieson-Fausset-Brown
6. Translate as Greek, "Being therefore always confident and knowing," &c. He had intended to have made the verb to this nominative, "we are willing" (rather, "well content"), but digressing on the word "confident" (2Co 5:6, 7), he resumes the word in a different form, namely, as an assertion: "We are confident and well content." "Being confident ... we are confident" may be the Hebraic idiom of emphasis; as Ac 7:34, Greek, "Having seen, I have seen," that is, I have surely seen.
always--under all trials. Bengel makes the contrast between "always confident" and "confident" especially at the prospect of being "absent from the body." We are confident as well at all times, as also most of all in the hope of a blessed departure.
whilst ... at home ... absent--Translate as Greek, "While we sojourn in our home in the body, we are away from our home in the Lord." The image from a "house" is retained (compare Php 3:20; He 11:13-16; 13:14).
6. Translate as Greek, "Being therefore always confident and knowing," &c. He had intended to have made the verb to this nominative, "we are willing" (rather, "well content"), but digressing on the word "confident" (2Co 5:6, 7), he resumes the word in a different form, namely, as an assertion: "We are confident and well content." "Being confident ... we are confident" may be the Hebraic idiom of emphasis; as Ac 7:34, Greek, "Having seen, I have seen," that is, I have surely seen.
always--under all trials. Bengel makes the contrast between "always confident" and "confident" especially at the prospect of being "absent from the body." We are confident as well at all times, as also most of all in the hope of a blessed departure.
whilst ... at home ... absent--Translate as Greek, "While we sojourn in our home in the body, we are away from our home in the Lord." The image from a "house" is retained (compare Php 3:20; He 11:13-16; 13:14).
The Pulpit Commentary
Therefore we are always confident; literally, being of good courage. The sentence in the Greek is unfinished (an anacoluthon), but is resumed after the parenthesis by the repetition, "we are of good courage." Always (2Co_4:8). We are at home in the body. The tent is pitched in the desert, and even the pillar of fire can only shine through its folds. Yet the tent may become brighter and brighter as life goes on.
"To me the thought of death is terrible,
Having such hold on life. To you it is not
More than a step into the open air
Out of a tent already luminous
With light which shines through its transparent folds."
(Longfellow.)
Absent from the Lord (Joh_14:2, Joh_14:3). Christ is indeed with us here and always; but the nearness of presence and the clearness of vision in that future life will be so much closer and brighter, that here, by comparison, we are absent from him altogether.
Therefore we are always confident; literally, being of good courage. The sentence in the Greek is unfinished (an anacoluthon), but is resumed after the parenthesis by the repetition, "we are of good courage." Always (2Co_4:8). We are at home in the body. The tent is pitched in the desert, and even the pillar of fire can only shine through its folds. Yet the tent may become brighter and brighter as life goes on.
"To me the thought of death is terrible,
Having such hold on life. To you it is not
More than a step into the open air
Out of a tent already luminous
With light which shines through its transparent folds."
(Longfellow.)
Absent from the Lord (Joh_14:2, Joh_14:3). Christ is indeed with us here and always; but the nearness of presence and the clearness of vision in that future life will be so much closer and brighter, that here, by comparison, we are absent from him altogether.
7(For we walk by faith, not by sight:)
Jamieson-Fausset-Brown
7. we walk--in our Christian course here on earth.
not by sight--Greek, "not by appearance." Our life is governed by faith in our immortal hope; not by the outward specious appearance of present things [Tittmann, Greek Synonyms of the New Testament]. Compare "apparently," the Septuagint, "by appearance," Nu 12:8. Wahl supports English Version. 2Co 4:18 also confirms it (compare Ro 8:24; 1Co 13:12, 13). God has appointed in this life faith for our great duty, and in the next, vision for our reward [South] (1Pe 1:8).
7. we walk--in our Christian course here on earth.
not by sight--Greek, "not by appearance." Our life is governed by faith in our immortal hope; not by the outward specious appearance of present things [Tittmann, Greek Synonyms of the New Testament]. Compare "apparently," the Septuagint, "by appearance," Nu 12:8. Wahl supports English Version. 2Co 4:18 also confirms it (compare Ro 8:24; 1Co 13:12, 13). God has appointed in this life faith for our great duty, and in the next, vision for our reward [South] (1Pe 1:8).
The Pulpit Commentary
For we walk by faith (2Co_4:18; Heb_11:1; Rom_8:25). Not by sight; rather, not by appearance; not by anything actually seen. We do not yet see "face to face" (1Co_13:12), but are guided by things which "eye hath not seen."
For we walk by faith (2Co_4:18; Heb_11:1; Rom_8:25). Not by sight; rather, not by appearance; not by anything actually seen. We do not yet see "face to face" (1Co_13:12), but are guided by things which "eye hath not seen."
8We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord.
Jamieson-Fausset-Brown
8. willing--literally, "well content." Translate also, "To go (literally, migrate) from our home in the body, and to come to our home with the Lord." We should prefer to be found alive at the Lord's coming, and to be clothed upon with our heavenly body (2Co 5:2-4). But feeling, as we do, the sojourn in the body to be a separation from our true home "with the Lord," we prefer even dissolution by death, so that in the intermediate disembodied state we may go to be "with the Lord" (Php 1:23). "To be with Christ" (the disembodied state) is distinguished from Christ's coming to take us to be with Him in soul and body (1Th 4:14-17, "with the Lord"). Perhaps the disembodied spirits of believers have fulness of communion with Christ unseen; but not the mutual recognition of one another, until clothed with their visible bodies at the resurrection (compare 1Th 4:13-17), when they shall with joy recognize Christ's image in each other perfect.
8. willing--literally, "well content." Translate also, "To go (literally, migrate) from our home in the body, and to come to our home with the Lord." We should prefer to be found alive at the Lord's coming, and to be clothed upon with our heavenly body (2Co 5:2-4). But feeling, as we do, the sojourn in the body to be a separation from our true home "with the Lord," we prefer even dissolution by death, so that in the intermediate disembodied state we may go to be "with the Lord" (Php 1:23). "To be with Christ" (the disembodied state) is distinguished from Christ's coming to take us to be with Him in soul and body (1Th 4:14-17, "with the Lord"). Perhaps the disembodied spirits of believers have fulness of communion with Christ unseen; but not the mutual recognition of one another, until clothed with their visible bodies at the resurrection (compare 1Th 4:13-17), when they shall with joy recognize Christ's image in each other perfect.
The Pulpit Commentary
To be absent, etc.; literally, to be away from the home of the body, but to be at home with the Lord. To be present with the Lord. The hope expressed is exactly the same as in Php_1:23, except that here (as in Php_1:4) he expresses a desire not "to depart," but to be quit of the body without the necessity for death.
To be absent, etc.; literally, to be away from the home of the body, but to be at home with the Lord. To be present with the Lord. The hope expressed is exactly the same as in Php_1:23, except that here (as in Php_1:4) he expresses a desire not "to depart," but to be quit of the body without the necessity for death.
9Wherefore we labour, that, whether present or absent, we may be accepted of him.
Jamieson-Fausset-Brown
9. Wherefore--with such a sure "confidence" of being blessed, whether we die before, or be found alive at Christ's coming.
we labour--literally, "make it our ambition"; the only lawful ambition.
whether present or absent--whether we be found at His coming present in the body, or absent from it.
accepted--Greek, "well-pleasing."
9. Wherefore--with such a sure "confidence" of being blessed, whether we die before, or be found alive at Christ's coming.
we labour--literally, "make it our ambition"; the only lawful ambition.
whether present or absent--whether we be found at His coming present in the body, or absent from it.
accepted--Greek, "well-pleasing."
The Pulpit Commentary
We labour; literally, we are emulous. This, says Bengel, is "the sole legitimate ambition." The same word occurs in Rom_15:20. Whether present or absent; literally, whether at home or away from home; i.e. whether with Christ or separated from him (as in Rom_15:8); or, "whether in the body or out of the body" (as in Rom_15:6). The latter would resemble 1Th_5:10, "That whether we wake or sleep we may live with him." We may be accepted of him; literally, to be well pleasing to him.
We labour; literally, we are emulous. This, says Bengel, is "the sole legitimate ambition." The same word occurs in Rom_15:20. Whether present or absent; literally, whether at home or away from home; i.e. whether with Christ or separated from him (as in Rom_15:8); or, "whether in the body or out of the body" (as in Rom_15:6). The latter would resemble 1Th_5:10, "That whether we wake or sleep we may live with him." We may be accepted of him; literally, to be well pleasing to him.
10For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.
Jamieson-Fausset-Brown
10. appear--rather, "be made manifest," namely, in our true character. So "appear," Greek, "be manifested" (Col 3:4; compare 1Co 4:5). We are at all times, even now, manifest to God; then we shall be so to the assembled intelligent universe and to ourselves: for the judgment shall be not only in order to assign the everlasting portion to each, but to vindicate God's righteousness, so that it shall be manifest to all His creatures, and even to the conscience of the sinner himself.
receive--His reward of grace proportioned to "the things done," &c. (2Co 9:6-9; 2Jo 8). Though salvation be of grace purely, independent of works, the saved may have a greater or less reward, according as he lives to, and labors for, Christ more or less. Hence there is scope for the holy "ambition" (see on 2Co 5:9; He 6:10). This verse guards against the Corinthians supposing that all share in the house "from heaven" (2Co 5:1, 2). There shall be a searching judgment which shall sever the bad from the good, according to their respective, deeds, the motive of the deeds being taken into account, not the mere external act; faith and love to God are the sole motives recognized by God as sound and good (Mt 12:36, 37; 25:35-45),
done in his body--The Greek may be, "by the instrumentality of the body"; but English Version is legitimate (compare Greek, Ro 2:27). Justice requires that substantially the same body which has been the instrument of the unbelievers' sin, should be the object of punishment. A proof of the essential identity of the natural and the resurrection body.
10. appear--rather, "be made manifest," namely, in our true character. So "appear," Greek, "be manifested" (Col 3:4; compare 1Co 4:5). We are at all times, even now, manifest to God; then we shall be so to the assembled intelligent universe and to ourselves: for the judgment shall be not only in order to assign the everlasting portion to each, but to vindicate God's righteousness, so that it shall be manifest to all His creatures, and even to the conscience of the sinner himself.
receive--His reward of grace proportioned to "the things done," &c. (2Co 9:6-9; 2Jo 8). Though salvation be of grace purely, independent of works, the saved may have a greater or less reward, according as he lives to, and labors for, Christ more or less. Hence there is scope for the holy "ambition" (see on 2Co 5:9; He 6:10). This verse guards against the Corinthians supposing that all share in the house "from heaven" (2Co 5:1, 2). There shall be a searching judgment which shall sever the bad from the good, according to their respective, deeds, the motive of the deeds being taken into account, not the mere external act; faith and love to God are the sole motives recognized by God as sound and good (Mt 12:36, 37; 25:35-45),
done in his body--The Greek may be, "by the instrumentality of the body"; but English Version is legitimate (compare Greek, Ro 2:27). Justice requires that substantially the same body which has been the instrument of the unbelievers' sin, should be the object of punishment. A proof of the essential identity of the natural and the resurrection body.
The Pulpit Commentary
We must all appear; rather, for it is necessary that we must all be made manifest; that we must be shown in our real nature and character. The verb is not the same as in Rom_14:10, which occurs in 2Co_4:14. Before the judgment seat of Christ. The special final judgment is represented as taking place before the bema of Christ, although in Rom_14:10 the best reading is "of God" (Mat_25:31, Mat_25:32). St. Paul might naturally use this Roman and Greek idea of the bema, being too familiar with it in his own experience (comp. Act_12:21; Act_18:12; Act_25:6; Rom_14:10). The things done in the body; literally, the things (done) by the instrumentality of the body. Another reading (which only differs by a single letter from this) is, "the proper things of the body" (τὰ ἴδια τοῦ σώματος); i.e. the things which belong to it, which it has made its own. St. Paul, always intent on one subject at a time, does not stop to coordinate this law of natural retribution and inexorable Nemesis with that of the "forgiveness of sins" (1Co_5:11; Rom_3:25), or with the apparently universal hopes which he seems sometimes to express (Rom_5:17, Rom_5:18; Rom_11:32). Omnia exeunt in mysterium. According to that he hath done; rather, with reference to the things he did. The aorist shows that all life will be as it were concentrated to one point. The Pelagians raised questions on this verse about the sinlessness of infants, etc., all of which may be left on one side, as probably nothing was more absolutely distant from the thoughts of St. Paul. Observe that each is to receive the natural issues of what he has done. There is to be an analogy between the sin and the retribution. The latter is but the ripe fruit of the former. We shall be punished by the action of natural laws, not of arbitrary inflictions. We shall reap what we have sown, not harvests of other grain (Rom_2:5-11; Rev_22:12; Gal_6:7). Whether it be good or bad. St. Paul, who always confines himself to one topic at a time, does not here enter on the question of the cutting off of the entailed curse by repentance and forgiveness. He leaves unsolved the antinomy between normal inevitable consequence and free remission.
We must all appear; rather, for it is necessary that we must all be made manifest; that we must be shown in our real nature and character. The verb is not the same as in Rom_14:10, which occurs in 2Co_4:14. Before the judgment seat of Christ. The special final judgment is represented as taking place before the bema of Christ, although in Rom_14:10 the best reading is "of God" (Mat_25:31, Mat_25:32). St. Paul might naturally use this Roman and Greek idea of the bema, being too familiar with it in his own experience (comp. Act_12:21; Act_18:12; Act_25:6; Rom_14:10). The things done in the body; literally, the things (done) by the instrumentality of the body. Another reading (which only differs by a single letter from this) is, "the proper things of the body" (τὰ ἴδια τοῦ σώματος); i.e. the things which belong to it, which it has made its own. St. Paul, always intent on one subject at a time, does not stop to coordinate this law of natural retribution and inexorable Nemesis with that of the "forgiveness of sins" (1Co_5:11; Rom_3:25), or with the apparently universal hopes which he seems sometimes to express (Rom_5:17, Rom_5:18; Rom_11:32). Omnia exeunt in mysterium. According to that he hath done; rather, with reference to the things he did. The aorist shows that all life will be as it were concentrated to one point. The Pelagians raised questions on this verse about the sinlessness of infants, etc., all of which may be left on one side, as probably nothing was more absolutely distant from the thoughts of St. Paul. Observe that each is to receive the natural issues of what he has done. There is to be an analogy between the sin and the retribution. The latter is but the ripe fruit of the former. We shall be punished by the action of natural laws, not of arbitrary inflictions. We shall reap what we have sown, not harvests of other grain (Rom_2:5-11; Rev_22:12; Gal_6:7). Whether it be good or bad. St. Paul, who always confines himself to one topic at a time, does not here enter on the question of the cutting off of the entailed curse by repentance and forgiveness. He leaves unsolved the antinomy between normal inevitable consequence and free remission.
The Ministry of Reconciliation
11Knowing therefore the terror of the Lord, we persuade men; but we are made manifest unto God; and I trust also are made manifest in your consciences.
Jamieson-Fausset-Brown
11. terror of the Lord--the coming judgment, so full of terrors to unbelievers [Estius]. Ellicott and Alford, after Grotius and Bengel, translate, "The fear of the Lord" (2Co 7:1; Ec 12:13; Ac 9:31; Ro 3:18; Ep 5:21).
persuade--Ministers should use the terrors of the Lord to persuade men, not to rouse their enmity (Jude 23). Bengel, Estius, and Alford explain: "Persuade men" (by our whole lives, 2Co 5:13), namely, of our integrity as ministers. But this would have been expressed after "persuade," had it been the sense. The connection seems as follows: He had been accused of seeking to please and win men, he therefore says (compare Ga 1:10), "It is as knowing the terror (or fear) of the Lord that we persuade men; but (whether men who hear our preaching recognize our sincerity or not) we are made manifest unto God as acting on such motives (2Co 4:2); and I trust also in your consciences." Those so "manifested" need have no "terror" as to their being "manifested (English Version, 'appear') before the judgment-seat" (2Co 5:10).
11. terror of the Lord--the coming judgment, so full of terrors to unbelievers [Estius]. Ellicott and Alford, after Grotius and Bengel, translate, "The fear of the Lord" (2Co 7:1; Ec 12:13; Ac 9:31; Ro 3:18; Ep 5:21).
persuade--Ministers should use the terrors of the Lord to persuade men, not to rouse their enmity (Jude 23). Bengel, Estius, and Alford explain: "Persuade men" (by our whole lives, 2Co 5:13), namely, of our integrity as ministers. But this would have been expressed after "persuade," had it been the sense. The connection seems as follows: He had been accused of seeking to please and win men, he therefore says (compare Ga 1:10), "It is as knowing the terror (or fear) of the Lord that we persuade men; but (whether men who hear our preaching recognize our sincerity or not) we are made manifest unto God as acting on such motives (2Co 4:2); and I trust also in your consciences." Those so "manifested" need have no "terror" as to their being "manifested (English Version, 'appear') before the judgment-seat" (2Co 5:10).
The Pulpit Commentary
Self-devotion of the ministry of reconciliation.
Knowing therefore the terror of the Lord, we persuade men. Multitudes of texts have been torn from their context and grossly abused and misinterpreted, but few more so than this. It is the text usually chosen by those who wish to excuse a setting forth of God under the attributes of Moloch. With any such views it has not the remotest connection. It simply means, "Knowing therefore the fear of the Lord, we persuade men," either "to keep in view the same fear of the Lord as ourselves," or (reverting to his last assertion of his own sincerity and integrity in 2Co_5:9), "that our sole ambition is to please God." The rendering, "the terror of the Lord," for the every day expression, "the fear of the Lord," was wantonly intruded into modem versions by Beza, and has not a single word to be said in its favour. The phrase means (as always) not the dread which God inspires, but the holy fear which mingles with our love of him. To teach men to regard God with terror is to undo the best teaching of all Scripture, which indeed has too often been the main end of human systems of theology. We persuade men. Not in a bad sense (Gal_1:10). The attacks and calumnies of enemies make it necessary to vindicate our integrity is men; but we have no need to do so to God, because he already knows us (comp. "persuading Blastus," Act_12:20). We are made manifest unto God; rather, but to God we have been (and are) manifested. He needs no self defence from us. Are made manifest in your consciences; but I hope that I have been, and am now, made manifest in your consciences. In other words, I trust that this apology into which you have driven me has achieved its ends; and that, whatever may be your prejudices and innuendoes, before the bar of the individual conscience of each of you we now stand clear.
Self-devotion of the ministry of reconciliation.
Knowing therefore the terror of the Lord, we persuade men. Multitudes of texts have been torn from their context and grossly abused and misinterpreted, but few more so than this. It is the text usually chosen by those who wish to excuse a setting forth of God under the attributes of Moloch. With any such views it has not the remotest connection. It simply means, "Knowing therefore the fear of the Lord, we persuade men," either "to keep in view the same fear of the Lord as ourselves," or (reverting to his last assertion of his own sincerity and integrity in 2Co_5:9), "that our sole ambition is to please God." The rendering, "the terror of the Lord," for the every day expression, "the fear of the Lord," was wantonly intruded into modem versions by Beza, and has not a single word to be said in its favour. The phrase means (as always) not the dread which God inspires, but the holy fear which mingles with our love of him. To teach men to regard God with terror is to undo the best teaching of all Scripture, which indeed has too often been the main end of human systems of theology. We persuade men. Not in a bad sense (Gal_1:10). The attacks and calumnies of enemies make it necessary to vindicate our integrity is men; but we have no need to do so to God, because he already knows us (comp. "persuading Blastus," Act_12:20). We are made manifest unto God; rather, but to God we have been (and are) manifested. He needs no self defence from us. Are made manifest in your consciences; but I hope that I have been, and am now, made manifest in your consciences. In other words, I trust that this apology into which you have driven me has achieved its ends; and that, whatever may be your prejudices and innuendoes, before the bar of the individual conscience of each of you we now stand clear.
12For we commend not ourselves again unto you, but give you occasion to glory on our behalf, that ye may have somewhat to answer them which glory in appearance, and not in heart.
Jamieson-Fausset-Brown
12. For--the reason why he leaves the manifestation of his sincerity in preaching to their consciences (2Co 3:1), namely, his not wishing to "commend" himself again.
occasion to glory--(2Co 1:14), namely, as to our sincerity.
in appearance--Greek, "face" (compare 1Sa 16:7). The false teachers gloried in their outward appearance, and in external recommendations (2Co 11:18) their learning, eloquence, wisdom, riches, not in vital religion in their heart. Their conscience does not attest their inward sincerity, as mine does (2Co 1:12).
12. For--the reason why he leaves the manifestation of his sincerity in preaching to their consciences (2Co 3:1), namely, his not wishing to "commend" himself again.
occasion to glory--(2Co 1:14), namely, as to our sincerity.
in appearance--Greek, "face" (compare 1Sa 16:7). The false teachers gloried in their outward appearance, and in external recommendations (2Co 11:18) their learning, eloquence, wisdom, riches, not in vital religion in their heart. Their conscience does not attest their inward sincerity, as mine does (2Co 1:12).
The Pulpit Commentary
For we commend not ourselves again unto you. Still reverting to the charge that he was guilty of self praise, he says that his object is not this, for it was needless (2Co_3:2, 2Co_3:3). But give you occasion to glory on our behalf. But we speak as we have done to give you a starling-point for something to boast of on our behalf. He has already said (2Co_1:4) that the teachers and the taught in their mutual affection ought to have some ground for "boasting" (i.e. for speaking with some praise and exultation) of each other. The Corinthians were being robbed of this by the interested lies of St. Paul's opponents, who thought only about outward appearances. This is why no has set forth to them the aim and glory of his ministry. Nothing could be more gentle and forbearing than such a mode of stating his object. Yet for those who were sufficiently finely strung to understand it, there was an almost pathetic irony involved in it. Which glory in appearance, and not in heart; literally, in face. The grounds of their boasting, whatever they were, were superficial and external (2Co_10:7), not deep and sincere. But those who would judge of Paul aright must look into his very heart, and not on his face.
For we commend not ourselves again unto you. Still reverting to the charge that he was guilty of self praise, he says that his object is not this, for it was needless (2Co_3:2, 2Co_3:3). But give you occasion to glory on our behalf. But we speak as we have done to give you a starling-point for something to boast of on our behalf. He has already said (2Co_1:4) that the teachers and the taught in their mutual affection ought to have some ground for "boasting" (i.e. for speaking with some praise and exultation) of each other. The Corinthians were being robbed of this by the interested lies of St. Paul's opponents, who thought only about outward appearances. This is why no has set forth to them the aim and glory of his ministry. Nothing could be more gentle and forbearing than such a mode of stating his object. Yet for those who were sufficiently finely strung to understand it, there was an almost pathetic irony involved in it. Which glory in appearance, and not in heart; literally, in face. The grounds of their boasting, whatever they were, were superficial and external (2Co_10:7), not deep and sincere. But those who would judge of Paul aright must look into his very heart, and not on his face.
13For whether we be beside ourselves, it is to God: or whether we be sober, it is for your cause.
Jamieson-Fausset-Brown
13. be--rather as Greek, "have been." The contrast is between the single act implied by the past tense, "If we have ever been beside ourselves," and the habitual state implied by the present, "Or whether we be sober," that is, of sound mind. beside ourselves--The accusation brought by Festus against him (Ac 26:24). The holy enthusiasm with which he spake of what God effected by His apostolic ministry, seemed to many to be boasting madness.
sober--humbling myself before you, and not using my apostolic power and privileges.
to God ... for your cause--The glorifying of his office was not for his own, but for God's glory. The abasing of himself was in adaptation to their infirmity, to gain them to Christ (1Co 9:22).
13. be--rather as Greek, "have been." The contrast is between the single act implied by the past tense, "If we have ever been beside ourselves," and the habitual state implied by the present, "Or whether we be sober," that is, of sound mind. beside ourselves--The accusation brought by Festus against him (Ac 26:24). The holy enthusiasm with which he spake of what God effected by His apostolic ministry, seemed to many to be boasting madness.
sober--humbling myself before you, and not using my apostolic power and privileges.
to God ... for your cause--The glorifying of his office was not for his own, but for God's glory. The abasing of himself was in adaptation to their infirmity, to gain them to Christ (1Co 9:22).
The Pulpit Commentary
For whether we be beside ourselves; rather, for whether we were mad. Evidently some person or some faction had said of St. Paul, "He is beside himself," just as Festus said afterwards, "Paul, thou art mad," and as the Jews said of Paul's Lord and Master (Joh_10:20). The fervour of the apostle, his absorption in his work, his visions and ecstasies, his "speaking with tongues more than they all," his indifference to externals, his bursts of emotion, might all have given colour to this charge, which he here ironically accepts. "Mad or self controlled -all was for your sakes." It is to God; rather for God. My "enthusiasm," "exaltation," or, if you will, my "madness," was but a phase of my work for him. We be sober. The word "sober" (sophron) is derived from two words which mean" to save the mind." It indicates wise self control, such as was represented also by the many-sided Latin word frugi. It is the exact antithesis to madness (Act_26:25). What you call my "madness" belongs to the relation between my own soul and God; my practical sense and tact are for you. For your sakes; literally, for you.
For whether we be beside ourselves; rather, for whether we were mad. Evidently some person or some faction had said of St. Paul, "He is beside himself," just as Festus said afterwards, "Paul, thou art mad," and as the Jews said of Paul's Lord and Master (Joh_10:20). The fervour of the apostle, his absorption in his work, his visions and ecstasies, his "speaking with tongues more than they all," his indifference to externals, his bursts of emotion, might all have given colour to this charge, which he here ironically accepts. "Mad or self controlled -all was for your sakes." It is to God; rather for God. My "enthusiasm," "exaltation," or, if you will, my "madness," was but a phase of my work for him. We be sober. The word "sober" (sophron) is derived from two words which mean" to save the mind." It indicates wise self control, such as was represented also by the many-sided Latin word frugi. It is the exact antithesis to madness (Act_26:25). What you call my "madness" belongs to the relation between my own soul and God; my practical sense and tact are for you. For your sakes; literally, for you.
14For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead:
Jamieson-Fausset-Brown
14. For--Accounting for his being "beside himself" with enthusiasm: the love of Christ towards us (in His death for us, the highest proof of it, Ro 5:6-8), producing in turn love in us to Him, and not mere "terror" (2Co 5:11).
constraineth us--with irresistible power limits us to the one great object to the exclusion of other considerations. The Greek implies to compress forcibly the energies into one channel. Love is jealous of any rival object engrossing the soul (2Co 11:1-3).
because we thus judge--literally, "(as) having judged thus"; implying a judgment formed at conversion, and ever since regarded as a settled truth.
that if--that is, that since. But the oldest manuscripts omit "if." "That one died for all (Greek, 'in behalf of all')." Thus the following clause will be, "Therefore all (literally, 'the all,' namely, for whom He 'died') died." His dying is just the same as if they all died; and in their so dying, they died to sin and self, that they might live to God their Redeemer, whose henceforth they are (Ro 6:2-11; Ga 2:20; Col 3:3; 1Pe 4:1-3).
14. For--Accounting for his being "beside himself" with enthusiasm: the love of Christ towards us (in His death for us, the highest proof of it, Ro 5:6-8), producing in turn love in us to Him, and not mere "terror" (2Co 5:11).
constraineth us--with irresistible power limits us to the one great object to the exclusion of other considerations. The Greek implies to compress forcibly the energies into one channel. Love is jealous of any rival object engrossing the soul (2Co 11:1-3).
because we thus judge--literally, "(as) having judged thus"; implying a judgment formed at conversion, and ever since regarded as a settled truth.
that if--that is, that since. But the oldest manuscripts omit "if." "That one died for all (Greek, 'in behalf of all')." Thus the following clause will be, "Therefore all (literally, 'the all,' namely, for whom He 'died') died." His dying is just the same as if they all died; and in their so dying, they died to sin and self, that they might live to God their Redeemer, whose henceforth they are (Ro 6:2-11; Ga 2:20; Col 3:3; 1Pe 4:1-3).
The Pulpit Commentary
The love of Christ. It matters little whether this be interpreted as a subjective genitive, "Christ's love to man," or as an objective genitive, our love to Christ;" for the two suppose and interfuse each other. St. Paul's usage, however, favours the former interpretation (2Co_13:14; 1Co_16:24). Constraineth. The word means that it compresses us, and therefore keeps us irresistibly to one object (Luk_12:50). That if one died for all, then were all dead. This is an unfortunate mistranslation and wrong reading for that one died for all, therefore all died. What compels Paul to sacrifice himself to the work of God for his converts is the conviction, which he formed once for all at his conversion, that One, even Christ, died on behalf of all men (Rom_5:15-19) a redeeming death (2Co_5:21); and that, consequently, in that death, all potentially died with him—died to their life of sin, and rose to the life of righteousness. The best comments on this bold and concentrated phrase are—"I died to the Law that I might live to Christ;" "I have been crucified with Christ" (Gal_2:19, Gal_2:20); and, "Ye died, and your life has been hidden with Christ in God" (Col_3:3). When Christ died, all humanity, of which he was the federal Head, died potentially with him to sin and selfishness, as he further shows in the next verse.
The love of Christ. It matters little whether this be interpreted as a subjective genitive, "Christ's love to man," or as an objective genitive, our love to Christ;" for the two suppose and interfuse each other. St. Paul's usage, however, favours the former interpretation (2Co_13:14; 1Co_16:24). Constraineth. The word means that it compresses us, and therefore keeps us irresistibly to one object (Luk_12:50). That if one died for all, then were all dead. This is an unfortunate mistranslation and wrong reading for that one died for all, therefore all died. What compels Paul to sacrifice himself to the work of God for his converts is the conviction, which he formed once for all at his conversion, that One, even Christ, died on behalf of all men (Rom_5:15-19) a redeeming death (2Co_5:21); and that, consequently, in that death, all potentially died with him—died to their life of sin, and rose to the life of righteousness. The best comments on this bold and concentrated phrase are—"I died to the Law that I might live to Christ;" "I have been crucified with Christ" (Gal_2:19, Gal_2:20); and, "Ye died, and your life has been hidden with Christ in God" (Col_3:3). When Christ died, all humanity, of which he was the federal Head, died potentially with him to sin and selfishness, as he further shows in the next verse.
15And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again.
Jamieson-Fausset-Brown
15. they which live--in the present life (2Co 4:11, "we which live") [Alford]; or, they who are thus indebted to Him for life of soul as well as body [Menochius].
died for them--He does not add, "rose again for them," a phrase not found in Paul's language [Bengel]. He died in their stead, He arose again for their good, "for (the effecting of) their justification" (Ro 4:25), and that He might be their Lord (Ro 14:7-9). Ellicott and Alford join "for them" with both "died" and "rose again"; as Christ's death is our death, so His resurrection is our resurrection; Greek, "Who for them died and rose again."
not henceforth--Greek, "no longer"; namely, now that His death for them has taken place, and that they know that His death saves them from death eternal, and His resurrection life brings spiritual and everlasting life to them.
15. they which live--in the present life (2Co 4:11, "we which live") [Alford]; or, they who are thus indebted to Him for life of soul as well as body [Menochius].
died for them--He does not add, "rose again for them," a phrase not found in Paul's language [Bengel]. He died in their stead, He arose again for their good, "for (the effecting of) their justification" (Ro 4:25), and that He might be their Lord (Ro 14:7-9). Ellicott and Alford join "for them" with both "died" and "rose again"; as Christ's death is our death, so His resurrection is our resurrection; Greek, "Who for them died and rose again."
not henceforth--Greek, "no longer"; namely, now that His death for them has taken place, and that they know that His death saves them from death eternal, and His resurrection life brings spiritual and everlasting life to them.
The Pulpit Commentary
Unto themselves. That they should live no longer the psychic, i.e. the animal, selfish, egotistic life, but to their risen Saviour (Rom_14:7-9; 1Co_6:19).
Unto themselves. That they should live no longer the psychic, i.e. the animal, selfish, egotistic life, but to their risen Saviour (Rom_14:7-9; 1Co_6:19).
16Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more.
Jamieson-Fausset-Brown
16. Wherefore--because of our settled judgment (2Co 5:14),
henceforth--since our knowing Christ's constraining love in His death for us.
know we no man after the flesh--that is, according to his mere worldly and external relations (2Co 11:18; Joh 8:15; Php 3:4), as distinguished from what he is according to the Spirit, as a "new creature" (2Co 5:17). For instance, the outward distinctions of Jew or Gentile, rich or poor, slave or free, learned or unlearned, are lost sight of in the higher life of those who are dead in Christ's death, and alive with Him in the new life of His resurrection (Ga 2:6; 3:28).
yea, though--The oldest manuscripts read, "if even."
known Christ after the flesh--Paul when a Jew had looked for a temporal reigning, not a spiritual, Messiah. (He says "Christ," not Jesus: for he had not known personally Jesus in the days of His flesh, but he had looked for Christ or the Messiah). When once he was converted he no longer "conferred with flesh and blood" (Ga 1:16). He had this advantage over the Twelve, that as one born out of due time he had never known Christ save in His heavenly life. To the Twelve it was "expedient that Christ should go away" that the Comforter should come, and so they might know Christ in the higher spiritual aspect and in His new life-giving power, and not merely "after the flesh," in the carnal aspect of Him (Ro 6:9-11; 1Co 15:45; 1Pe 3:18; 4:1, 2). Doubtless Judaizing Christians at Corinth prided themselves on the mere fleshly (2Co 11:18) advantage of their belonging to Israel, the nation of Christ, or on their having seen Him in the flesh, and thence claimed superiority over others as having a nearer connection with Him (2Co 5:12; 2Co 10:7). Paul here shows the true aim should be to know Him spiritually as new creatures (2Co 5:15, 17), and that outward relations towards Him profit nothing (Lu 18:19-21; Joh 16:7, 22; Php 3:3-10). This is at variance with both Romish Mariolatry and transubstantiation. Two distinct Greek verbs are used here for "know"; the first ("know we no man") means "to be personally acquainted with"; the latter ("known Christ ... know ... more") is to recognize, or estimate. Paul's estimate of Christ, or the expected Messiah, was carnal, but is so now no more.
16. Wherefore--because of our settled judgment (2Co 5:14),
henceforth--since our knowing Christ's constraining love in His death for us.
know we no man after the flesh--that is, according to his mere worldly and external relations (2Co 11:18; Joh 8:15; Php 3:4), as distinguished from what he is according to the Spirit, as a "new creature" (2Co 5:17). For instance, the outward distinctions of Jew or Gentile, rich or poor, slave or free, learned or unlearned, are lost sight of in the higher life of those who are dead in Christ's death, and alive with Him in the new life of His resurrection (Ga 2:6; 3:28).
yea, though--The oldest manuscripts read, "if even."
known Christ after the flesh--Paul when a Jew had looked for a temporal reigning, not a spiritual, Messiah. (He says "Christ," not Jesus: for he had not known personally Jesus in the days of His flesh, but he had looked for Christ or the Messiah). When once he was converted he no longer "conferred with flesh and blood" (Ga 1:16). He had this advantage over the Twelve, that as one born out of due time he had never known Christ save in His heavenly life. To the Twelve it was "expedient that Christ should go away" that the Comforter should come, and so they might know Christ in the higher spiritual aspect and in His new life-giving power, and not merely "after the flesh," in the carnal aspect of Him (Ro 6:9-11; 1Co 15:45; 1Pe 3:18; 4:1, 2). Doubtless Judaizing Christians at Corinth prided themselves on the mere fleshly (2Co 11:18) advantage of their belonging to Israel, the nation of Christ, or on their having seen Him in the flesh, and thence claimed superiority over others as having a nearer connection with Him (2Co 5:12; 2Co 10:7). Paul here shows the true aim should be to know Him spiritually as new creatures (2Co 5:15, 17), and that outward relations towards Him profit nothing (Lu 18:19-21; Joh 16:7, 22; Php 3:3-10). This is at variance with both Romish Mariolatry and transubstantiation. Two distinct Greek verbs are used here for "know"; the first ("know we no man") means "to be personally acquainted with"; the latter ("known Christ ... know ... more") is to recognize, or estimate. Paul's estimate of Christ, or the expected Messiah, was carnal, but is so now no more.
The Pulpit Commentary
Know no man after the flesh. It is a consequence of my death with Christ that I have done with carnal, superficial, earthly, external judgments according to the appearance, and not according to the heart. Yea, though we have known Christ after the flesh. The word for "know" is different from the one just used (οἷδα, scio; ἔγνωκα, cognovi), and may be rendered, "though we have taken note of." The whole phrase, which has been interpreted in multitudes of different ways, and has led to many different hypotheses, must be understood in accordance with the context. St. Paul is saying that he has now renounced all mere earthly and human judgments; and he here implies that the day has been when he knew Christ only in this fleshly way; but henceforth he will know him so no more. Probably this "knowing Christ after the flesh" is a rebuke to those members of the Christ party at Corinth who may have boasted that they were superior to all others because they had personally seen or known Christ—a spirit which Christ himself not only discouraged (Joh_16:7) but even rebuked (Mat_12:50). To St. Paul Christ is now regarded as far above all local, national, personal, and Jewish limitations, and as the principle of spiritual life in the heart of every Christian. In the view which he took of his Lord St. Paul henceforth has banished all Jewish particularism for gospel catholicity. He regards Christ, not in the light of earthly relationships and conditions, but as the risen, glorified, eternal, universal Saviour.
Know no man after the flesh. It is a consequence of my death with Christ that I have done with carnal, superficial, earthly, external judgments according to the appearance, and not according to the heart. Yea, though we have known Christ after the flesh. The word for "know" is different from the one just used (οἷδα, scio; ἔγνωκα, cognovi), and may be rendered, "though we have taken note of." The whole phrase, which has been interpreted in multitudes of different ways, and has led to many different hypotheses, must be understood in accordance with the context. St. Paul is saying that he has now renounced all mere earthly and human judgments; and he here implies that the day has been when he knew Christ only in this fleshly way; but henceforth he will know him so no more. Probably this "knowing Christ after the flesh" is a rebuke to those members of the Christ party at Corinth who may have boasted that they were superior to all others because they had personally seen or known Christ—a spirit which Christ himself not only discouraged (Joh_16:7) but even rebuked (Mat_12:50). To St. Paul Christ is now regarded as far above all local, national, personal, and Jewish limitations, and as the principle of spiritual life in the heart of every Christian. In the view which he took of his Lord St. Paul henceforth has banished all Jewish particularism for gospel catholicity. He regards Christ, not in the light of earthly relationships and conditions, but as the risen, glorified, eternal, universal Saviour.
17Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.
Jamieson-Fausset-Brown
17. Therefore--connected with the words in 2Co 5:16, "We know Christ no more after the flesh." As Christ has entered on His new heavenly life by His resurrection and ascension, so all who are "in Christ" (that is, united to Him by faith as the branch is In the vine) are new creatures (Ro 6:9-11). "New" in the Greek implies a new nature quite different from anything previously existing, not merely recent, which is expressed by a different Greek word (Ga 6:15).
creature--literally, "creation," and so the creature resulting from the creation (compare Joh 3:3, 5; Ep 2:10; 4:23; Col 3:10, 11). As we are "in Christ," so "God was in Christ" (2Co 5:19): hence He is Mediator between God and us.
old things--selfish, carnal views (compare 2Co 5:16) of ourselves, of other men, and of Christ.
passed away--spontaneously, like the snow of early spring [Bengel] before the advancing sun.
behold--implying an allusion to Is 43:19; 65:17.
17. Therefore--connected with the words in 2Co 5:16, "We know Christ no more after the flesh." As Christ has entered on His new heavenly life by His resurrection and ascension, so all who are "in Christ" (that is, united to Him by faith as the branch is In the vine) are new creatures (Ro 6:9-11). "New" in the Greek implies a new nature quite different from anything previously existing, not merely recent, which is expressed by a different Greek word (Ga 6:15).
creature--literally, "creation," and so the creature resulting from the creation (compare Joh 3:3, 5; Ep 2:10; 4:23; Col 3:10, 11). As we are "in Christ," so "God was in Christ" (2Co 5:19): hence He is Mediator between God and us.
old things--selfish, carnal views (compare 2Co 5:16) of ourselves, of other men, and of Christ.
passed away--spontaneously, like the snow of early spring [Bengel] before the advancing sun.
behold--implying an allusion to Is 43:19; 65:17.
The Pulpit Commentary
Therefore. If even a human, personal, external knowledge of Christ is henceforth of no significance, it follows that there must have been a total change in all relations towards him. The historic fact of such a changed relationship is indicated clearly in Joh_20:17. Mary Magdalene was there lovingly taught that a "recognition of Christ after the flesh," i.e. as merely a human friend, was to be a thing of the past. In Christ; i.e. a Christian. For perfect faith attains to mystic union with Christ. A new creature; rather, a new creation (Gal_6:15). The phrase is borrowed from the rabbis who used it to express the condition of a proselyte. But the meaning is not mere Jewish arrogance and exclusiveness, but the deep truth of spiritual regeneration and the new birth (Joh_3:3; Eph_2:10; Eph_4:23, Eph_4:24; Col_3:3, etc.). Old things; literally, the ancient things, all that belongs to the old Adam. Behold. The word expresses the writer's vivid realization of the truth he is uttering. All things. The whole sphere of being, and therewith the whole aim and character of life. The clause illustrates the "new creation."
Therefore. If even a human, personal, external knowledge of Christ is henceforth of no significance, it follows that there must have been a total change in all relations towards him. The historic fact of such a changed relationship is indicated clearly in Joh_20:17. Mary Magdalene was there lovingly taught that a "recognition of Christ after the flesh," i.e. as merely a human friend, was to be a thing of the past. In Christ; i.e. a Christian. For perfect faith attains to mystic union with Christ. A new creature; rather, a new creation (Gal_6:15). The phrase is borrowed from the rabbis who used it to express the condition of a proselyte. But the meaning is not mere Jewish arrogance and exclusiveness, but the deep truth of spiritual regeneration and the new birth (Joh_3:3; Eph_2:10; Eph_4:23, Eph_4:24; Col_3:3, etc.). Old things; literally, the ancient things, all that belongs to the old Adam. Behold. The word expresses the writer's vivid realization of the truth he is uttering. All things. The whole sphere of being, and therewith the whole aim and character of life. The clause illustrates the "new creation."
Ambassadors for Christ
18And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation;
Jamieson-Fausset-Brown
18. all--Greek, "THE."
things--all our privileges in this new creation (2Co 5:14, 15).
reconciled us--that is, restored us ("the world," 2Co 5:19) to His favor by satisfying the claims of justice against us. Our position judicially considered in the eye of the law is altered, not as though the mediation of Christ had made a change in God's character, nor as if the love of God was produced by the mediation of Christ; nay, the mediation and sacrifice of Christ was the provision of God's love, not its moving cause (Ro 8:32). Christ's blood was the price paid at the expense of God Himself, and was required to reconcile the exercise of mercy with justice, not as separate, but as the eternally harmonious attributes in the one and the same God (Ro 3:25, 26). The Greek "reconcile" is reciprocally used as in the Hebrew Hithpahel conjugation, appease, obtain the favor of. Mt 5:24, "Be reconciled to thy brother"; that is, take measures that he be reconciled to thee, as well as thou to him, as the context proves. Diallagethi, however (Mt 5:24), implying mutual reconciliation, is distinct from Katallagethi here, the latter referring to the change of status wrought in one of the two parties. The manner of God reconciling the world to Himself is implied (2Co 5:19), namely, by His "not imputing their trespasses to them." God not merely, as subsequently, reconciles the world by inducing them to lay aside their enmity, but in the first instance, does so by satisfying His own justice and righteous enmity against sin (Psa 7:11). Compare 1Sa 29:4, "Reconcile himself unto his master"; not remove his own anger against his master, but his master's against him [Archbishop Magee, Atonement]. The reconciling of men to God by their laying aside their enmity is the consequence of God laying aside His just enmity against their sin, and follows at 2Co 5:20.
to us--ministers (2Co 5:19, 20).
18. all--Greek, "THE."
things--all our privileges in this new creation (2Co 5:14, 15).
reconciled us--that is, restored us ("the world," 2Co 5:19) to His favor by satisfying the claims of justice against us. Our position judicially considered in the eye of the law is altered, not as though the mediation of Christ had made a change in God's character, nor as if the love of God was produced by the mediation of Christ; nay, the mediation and sacrifice of Christ was the provision of God's love, not its moving cause (Ro 8:32). Christ's blood was the price paid at the expense of God Himself, and was required to reconcile the exercise of mercy with justice, not as separate, but as the eternally harmonious attributes in the one and the same God (Ro 3:25, 26). The Greek "reconcile" is reciprocally used as in the Hebrew Hithpahel conjugation, appease, obtain the favor of. Mt 5:24, "Be reconciled to thy brother"; that is, take measures that he be reconciled to thee, as well as thou to him, as the context proves. Diallagethi, however (Mt 5:24), implying mutual reconciliation, is distinct from Katallagethi here, the latter referring to the change of status wrought in one of the two parties. The manner of God reconciling the world to Himself is implied (2Co 5:19), namely, by His "not imputing their trespasses to them." God not merely, as subsequently, reconciles the world by inducing them to lay aside their enmity, but in the first instance, does so by satisfying His own justice and righteous enmity against sin (Psa 7:11). Compare 1Sa 29:4, "Reconcile himself unto his master"; not remove his own anger against his master, but his master's against him [Archbishop Magee, Atonement]. The reconciling of men to God by their laying aside their enmity is the consequence of God laying aside His just enmity against their sin, and follows at 2Co 5:20.
to us--ministers (2Co 5:19, 20).
The Pulpit Commentary
And all things are of God; literally, but all things (in this "new creation") are from God. Who hath reconciled us; rather, who (by Christ's one offering of himself) reconciled us to himself. We were his enemies (Rom_5:10; Rom_11:28), but, because he was still our Friend and Father, he brought us back to himself by Christ. The ministry of reconciliation. The ministry which teaches the reconciliation which he has effected for us.
And all things are of God; literally, but all things (in this "new creation") are from God. Who hath reconciled us; rather, who (by Christ's one offering of himself) reconciled us to himself. We were his enemies (Rom_5:10; Rom_11:28), but, because he was still our Friend and Father, he brought us back to himself by Christ. The ministry of reconciliation. The ministry which teaches the reconciliation which he has effected for us.
19To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation.
Jamieson-Fausset-Brown
19. God was in Christ, reconciling--that is, God was BY Christ (in virtue of Christ's intervention) reconciling," &c. Was reconciling" implies the time when the act of reconciliation was being carried into effect (2Co 5:21), namely, when "God made Jesus, who knew no sin, to be sin for us." The compound of "was" and the participle "reconciling," instead of the imperfect (Greek), may also imply the continuous purpose of God, from before the foundation of the world, to reconcile man to Himself, whose fall was foreseen. The expression " IN Christ" for "by Christ" may be used to imply additionally that God was IN Christ (Joh 10:38; 14:10), and so by Christ (the God-man) was reconciling ... The Greek for "by" or "through" Christ (the best manuscripts omit "Jesus"), 2Co 5:18, is different. "In" must mean here in the person of Christ. The Greek Katallasson implies "changing" or altering the judicial status from one of condemnation to one of justification. The atonement (at-one-ment), or reconciliation, is the removal of the bar to peace and acceptance with a holy God, which His righteousness interposed against our sin. The first step towards restoring peace between us and God was on God's side (Joh 3:16). The change therefore now to be effected must be on the part of offending man, God the offended One being already reconciled. It is man, not God, who now needs to be reconciled, and to lay aside his enmity against God (Ro 5:10, 11). ("We have received the atonement" [Greek, reconciliation], cannot mean "We have received the laying aside of our own enmity"). Compare Ro 3:24, 25.
the world--all men (Col 1:20; 1Jo 2:2). The manner of the reconciling is by His "not imputing to men their trespasses," but imputing them to Christ the Sin-bearer. There is no incongruity that a father should be offended with that son whom he loveth, and at that time offended with him when he loveth him. So, though God loved men whom He created, yet He was offended with them when they sinned, and gave His Son to suffer for them, that through that Son's obedience He might be reconciled to them (reconcile them to Himself, that is, restore them WITH JUSTICE to His favor) [Bishop Pearson, Exposition of the Creed].
hath committed unto us--Greek, "hath put into our hands." "Us," that is, ministers.
19. God was in Christ, reconciling--that is, God was BY Christ (in virtue of Christ's intervention) reconciling," &c. Was reconciling" implies the time when the act of reconciliation was being carried into effect (2Co 5:21), namely, when "God made Jesus, who knew no sin, to be sin for us." The compound of "was" and the participle "reconciling," instead of the imperfect (Greek), may also imply the continuous purpose of God, from before the foundation of the world, to reconcile man to Himself, whose fall was foreseen. The expression " IN Christ" for "by Christ" may be used to imply additionally that God was IN Christ (Joh 10:38; 14:10), and so by Christ (the God-man) was reconciling ... The Greek for "by" or "through" Christ (the best manuscripts omit "Jesus"), 2Co 5:18, is different. "In" must mean here in the person of Christ. The Greek Katallasson implies "changing" or altering the judicial status from one of condemnation to one of justification. The atonement (at-one-ment), or reconciliation, is the removal of the bar to peace and acceptance with a holy God, which His righteousness interposed against our sin. The first step towards restoring peace between us and God was on God's side (Joh 3:16). The change therefore now to be effected must be on the part of offending man, God the offended One being already reconciled. It is man, not God, who now needs to be reconciled, and to lay aside his enmity against God (Ro 5:10, 11). ("We have received the atonement" [Greek, reconciliation], cannot mean "We have received the laying aside of our own enmity"). Compare Ro 3:24, 25.
the world--all men (Col 1:20; 1Jo 2:2). The manner of the reconciling is by His "not imputing to men their trespasses," but imputing them to Christ the Sin-bearer. There is no incongruity that a father should be offended with that son whom he loveth, and at that time offended with him when he loveth him. So, though God loved men whom He created, yet He was offended with them when they sinned, and gave His Son to suffer for them, that through that Son's obedience He might be reconciled to them (reconcile them to Himself, that is, restore them WITH JUSTICE to His favor) [Bishop Pearson, Exposition of the Creed].
hath committed unto us--Greek, "hath put into our hands." "Us," that is, ministers.
The Pulpit Commentary
God was in Christ, reconciling the world unto himself. This and the many other passages of Scripture which always represent the atonement as the work of the blessed Trinity, and as being the result of the love, not of the wrath, of God, ought to have been a sufficient warning against the hideous extravagance of those forensic statements of the atonement which have disgraced almost a thousand years of theology (Rom_5:10; 1Jn_4:10). That God's purpose of mercy embraced all mankind, and not an elect few, is again and again stated in Scripture (see Col_1:20). Not imputing their trespasses unto them. See this developed in Rom_15:5-8. Hath entrusted unto us; literally, who also deposited in us, as though it were some sacred treasure.
God was in Christ, reconciling the world unto himself. This and the many other passages of Scripture which always represent the atonement as the work of the blessed Trinity, and as being the result of the love, not of the wrath, of God, ought to have been a sufficient warning against the hideous extravagance of those forensic statements of the atonement which have disgraced almost a thousand years of theology (Rom_5:10; 1Jn_4:10). That God's purpose of mercy embraced all mankind, and not an elect few, is again and again stated in Scripture (see Col_1:20). Not imputing their trespasses unto them. See this developed in Rom_15:5-8. Hath entrusted unto us; literally, who also deposited in us, as though it were some sacred treasure.
20Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God.
Jamieson-Fausset-Brown
20. for Christ ... in Christ's stead--The Greek of both is the same: translate in both cases "on Christ's behalf."
beseech ... pray--rather, "entreat [plead with you] ... beseech." Such "beseeching" is uncommon in the case of "ambassadors," who generally stand on their dignity (compare 2Co 10:2; 1Th 2:6, 7).
be ye reconciled to God--English Version here inserts "ye," which is not in the original, and which gives the wrong impression, as if it were emphatic thus: God is reconciled to you, be ye reconciled to God. The Greek expresses rather, God was the RECONCILER in Christ ... let this reconciliation then have its designed effect. Be reconciled to God, that is, let God reconcile you to Himself (2Co 5:18, 19).
20. for Christ ... in Christ's stead--The Greek of both is the same: translate in both cases "on Christ's behalf."
beseech ... pray--rather, "entreat [plead with you] ... beseech." Such "beseeching" is uncommon in the case of "ambassadors," who generally stand on their dignity (compare 2Co 10:2; 1Th 2:6, 7).
be ye reconciled to God--English Version here inserts "ye," which is not in the original, and which gives the wrong impression, as if it were emphatic thus: God is reconciled to you, be ye reconciled to God. The Greek expresses rather, God was the RECONCILER in Christ ... let this reconciliation then have its designed effect. Be reconciled to God, that is, let God reconcile you to Himself (2Co 5:18, 19).
The Pulpit Commentary
Now then. It is, then, on Christ's behalf that we are ambassadors. This excludes all secondary aims. St. Paul uses the same expression in Eph_6:20, adding with fine contrast that he is "an ambassador in fetters." As though God did beseech you by us; rather, as if God were exhorting you by our means. In Christ's stead; rather, we, on Christ's behalf, beseech you. Be ye reconciled to God. This is the sense of the embassy. The aorist implies an immediate acceptance of the offer of reconciliation.
Now then. It is, then, on Christ's behalf that we are ambassadors. This excludes all secondary aims. St. Paul uses the same expression in Eph_6:20, adding with fine contrast that he is "an ambassador in fetters." As though God did beseech you by us; rather, as if God were exhorting you by our means. In Christ's stead; rather, we, on Christ's behalf, beseech you. Be ye reconciled to God. This is the sense of the embassy. The aorist implies an immediate acceptance of the offer of reconciliation.
21For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.
Jamieson-Fausset-Brown
21. For--omitted in the oldest manuscripts. The grand reason why they should be reconciled to God, namely, the great atonement in Christ provided by God, is stated without the "for" as being part of the message of reconciliation (2Co 5:19).
he--God.
sin--not a sin offering, which would destroy the antithesis to "righteousness," and would make "sin" be used in different senses in the same sentence: not a sinful person, which would be untrue, and would require in the antithesis "righteous men," not "righteousness"; but "sin," that is, the representative Sin-bearer (vicariously) of the aggregate sin of all men past, present, and future. The sin of the world is one, therefore the singular, not the plural, is used; though its manifestations are manifold (Joh 1:29). "Behold the Lamb of God, that taketh away the SIN of the world." Compare "made a curse for us," Ga 3:13.
for us--Greek, "in our behalf." Compare Joh 3:14, Christ being represented by the brazen serpent, the form, but not the substance, of the old serpent. At His death on the cross the sin-bearing for us was consummated.
knew no sin--by personal experience (Joh 8:46) [Alford]. He 7:26; 1Pe 2:22; 1Jo 3:5.
might be made--not the same Greek as the previous "made." Rather, "might become."
the righteousness of God--Not merely righteous, but righteousness itself; not merely righteousness, but the righteousness of God, because Christ is God, and what He is we are (1Jo 4:17), and He is "made of God unto us righteousness." As our sin is made over to Him, so His righteousness to us (in His having fulfilled all the righteousness of the law for us all, as our representative, Jr 23:6; 1Co 1:30). The innocent was punished voluntarily as if guilty, that the guilty might be gratuitously rewarded as if innocent (1Pe 2:24). "Such are we in the sight of God the Father, as is the very Son of God himself" [Hooker].
in him--by virtue of our standing in Him, and in union with Him [Alford].
21. For--omitted in the oldest manuscripts. The grand reason why they should be reconciled to God, namely, the great atonement in Christ provided by God, is stated without the "for" as being part of the message of reconciliation (2Co 5:19).
he--God.
sin--not a sin offering, which would destroy the antithesis to "righteousness," and would make "sin" be used in different senses in the same sentence: not a sinful person, which would be untrue, and would require in the antithesis "righteous men," not "righteousness"; but "sin," that is, the representative Sin-bearer (vicariously) of the aggregate sin of all men past, present, and future. The sin of the world is one, therefore the singular, not the plural, is used; though its manifestations are manifold (Joh 1:29). "Behold the Lamb of God, that taketh away the SIN of the world." Compare "made a curse for us," Ga 3:13.
for us--Greek, "in our behalf." Compare Joh 3:14, Christ being represented by the brazen serpent, the form, but not the substance, of the old serpent. At His death on the cross the sin-bearing for us was consummated.
knew no sin--by personal experience (Joh 8:46) [Alford]. He 7:26; 1Pe 2:22; 1Jo 3:5.
might be made--not the same Greek as the previous "made." Rather, "might become."
the righteousness of God--Not merely righteous, but righteousness itself; not merely righteousness, but the righteousness of God, because Christ is God, and what He is we are (1Jo 4:17), and He is "made of God unto us righteousness." As our sin is made over to Him, so His righteousness to us (in His having fulfilled all the righteousness of the law for us all, as our representative, Jr 23:6; 1Co 1:30). The innocent was punished voluntarily as if guilty, that the guilty might be gratuitously rewarded as if innocent (1Pe 2:24). "Such are we in the sight of God the Father, as is the very Son of God himself" [Hooker].
in him--by virtue of our standing in Him, and in union with Him [Alford].
The Pulpit Commentary
He hath made him to be sin for us; rather, he made; he speaks with definite reference to the cross. The expression is closely analogous to that in Gal_3:13, where it is said that Christ has been "made a curse for us." He was, as St. Augustine says, "delictorum susceptor, non commissor." He knew no sin; nay, he was the very righteousness, holiness itself (Jer_23:6), and yet, for our benefit, God made him to be "sin" for us, in that he "sent him in the likeness of sinful flesh and for sin" (Rom_8:3). Many have understood the word "sin" in the sense of sin offering (Le Gal_5:9, LXX.); but that is a precarious application of the word, which is not justified by any other passage in the New Testament. We cannot, as Dean Plumptre says, get beyond the simple statement, which St. Paul is content to leave in its unexplicable mystery, "Christ identified with man's sin; man identified with Christ's righteousness." And thus, in Christ, God becomes Jehovah-Tsidkenu, "the Lord our Righteousness" (Jer_23:6). That we might be made the righteousness of God in him; rather, that we might become. The best comment on the pregnant significance of this verse is Rom_1:16, Rom_1:17, which is developed and explained in so large a section of that great Epistle (see Rom_3:22-25; Rom_4:5-8; Rom_5:19, etc.). In him In his blood is a means of propitiation by which the righteousness of God becomes the righteousness of man (1Co_1:30), so that man is justified. The truth which St. Paul thus develops and expresses is stated by St. Peter and St. John in a simpler and less theological form (1Pe_2:22-24; 1Jn_3:5).
He hath made him to be sin for us; rather, he made; he speaks with definite reference to the cross. The expression is closely analogous to that in Gal_3:13, where it is said that Christ has been "made a curse for us." He was, as St. Augustine says, "delictorum susceptor, non commissor." He knew no sin; nay, he was the very righteousness, holiness itself (Jer_23:6), and yet, for our benefit, God made him to be "sin" for us, in that he "sent him in the likeness of sinful flesh and for sin" (Rom_8:3). Many have understood the word "sin" in the sense of sin offering (Le Gal_5:9, LXX.); but that is a precarious application of the word, which is not justified by any other passage in the New Testament. We cannot, as Dean Plumptre says, get beyond the simple statement, which St. Paul is content to leave in its unexplicable mystery, "Christ identified with man's sin; man identified with Christ's righteousness." And thus, in Christ, God becomes Jehovah-Tsidkenu, "the Lord our Righteousness" (Jer_23:6). That we might be made the righteousness of God in him; rather, that we might become. The best comment on the pregnant significance of this verse is Rom_1:16, Rom_1:17, which is developed and explained in so large a section of that great Epistle (see Rom_3:22-25; Rom_4:5-8; Rom_5:19, etc.). In him In his blood is a means of propitiation by which the righteousness of God becomes the righteousness of man (1Co_1:30), so that man is justified. The truth which St. Paul thus develops and expresses is stated by St. Peter and St. John in a simpler and less theological form (1Pe_2:22-24; 1Jn_3:5).
THE HOLY BIBLE
2 Corinthians
Chapter 5
Translated out of the original tongues, and with the former translations diligently compared and revised.
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