2 Corinthians · Chapter 5

V. 1. Our earthly house-Which is only a tabernacle, or tent, not designed for a lasting habitation.

Verse 1. If our earthly house of this tabernacle] By earthly house, the apostle most evidently means the body in which the soul is represented as dwelling or sojourning for a time, and from which it is to be liberated at death; for as death dissolves the tabernacle, it can then be no habitation for the soul. The apostle also alludes here to the ancient Jewish tabernacle, which, on all removals of the congregation, was dissolved and taken in pieces; and the ark of the covenant, covered with its own curtains, was carried by itself; and when they came to the place of rest, then the dissolved parts of the tabernacle were put together as before. When we consider this simile in connection with the doctrine of the resurrection, which the apostle has treated so much at large in these epistles, and which he keeps constantly in view, then we shall see that he intends to convey the following meaning: that as the tabernacle was taken down in order to be again put together, so the body is to be dissolved, in order to be re-edified; that as the ark of the covenant subsisted by itself, while the tabernacle was down, so can the soul when separated from the body; that as the ark had then its own veil for its covering, Exodus 40:21, so the soul is to have some vehicle in which it shall subsist till it receives its body at the resurrection.

A building of God] Some think this refers to a certain celestial vehicle with which God invests holy souls on their dismissal from the body; others suppose it relates to the resurrection body; and some imagine that it relates merely to the state of blessedness which the saints shall possess in the kingdom of glory. See the following note.

Verses 1-4. For we know — We pursue, not seen, but unseen things, and do not faint in our work, because we know that if our earthly house — Which is only a tabernacle or tent, a mere temporary habitation; were dissolved — Were mouldered back to the dust out of which it was formed; or if our zeal in the service of the gospel should expose us to martyrdom, which should destroy it before its time; we have — And should immediately enjoy; a building of God — A building of which he is the great architect and donor; a house not made with mortal hands — Nor to be compared with the most magnificent structure which hands ever raised, exceeding them all in its lustre, as much as in its duration, though that duration be eternal in the heavens — Placed far above either violence or decay. “Whether we consider this divine building as particularly signifying the body after the resurrection, in which sense Whitby takes it; or any vehicle with which the soul may be clothed during the intermediate state, considerable difficulties will arise.” “I therefore,” says Doddridge, “am inclinable rather to take it in a more general view, as referring to the whole provision God has made for the future happiness of his people, and which Christ represents as his Father’s house, in which there are many mansions.” For in this — While we are in this state of suffering, or while our soul sojourns in this mortal body; we groan earnestly — Eagerly long for that future state, and the felicity of it, and grieve that we do not yet enjoy it; desiring to be clothed upon — That is, upon this body, which is now covered with flesh and blood; with our house which is from heaven — To enter the heavenly mansion which God hath provided for us. To be clothed upon with a house, is a very strong figure; which yet the apostle uses here and in verse 4, having in his thoughts the glory which each should wear, instead of being clothed, as now, with that mortal flesh which he calls a tabernacle, as it is so mean, inconvenient, and precarious an abode. If so be that being clothed — With the image of God, while we are in the body; we shall not be found naked — Of the wedding garment. He seems to allude to Genesis 3:7; Exodus 32:25; our natural turpitude of sin being a nakedness abominable to God. See 1 Peter 5:5; Colossians 3:12, where the same metaphor of being clothed with divine graces is made use of. For we that are in this tabernacle — Who still dwell in these frail and corruptible tents; do groan, being burdened therewith. The apostle speaks with exact propriety, a burden naturally exciting groans: and we are here burdened with numberless afflictions, infirmities, and temptations. Not that we would be unclothed — Stripped of our bodies, for that is what we cannot consider as in itself desirable;.but rather, if it might be left to our choice, we would desire to pass into the immortal state without dying, or to be clothed upon with the heavenly glory, such as that which will invest the saints after the resurrection; that mortality, to qnhton, that which is mortal — Corruptible, and obnoxious to so many infirmities, disorders, burdens, and sorrows; might be swallowed up of life — As if it were annihilated by the divine power, which at the resurrection will exert itself in and upon us; namely, as the case was with Enoch and Elijah when they were translated, and as it shall be with the saints that are found alive at Christ’s second coming. The meaning of this and the following verses is evidently this; “That though it appeared most desirable of all to pass to future glory without dying, yet a state in which mortality should be swallowed up of life, was, at all events, desirable; and an absence from the body to be not only submitted to, but wished for, in a view of being so present with the Lord, as even in the intermediate state they expected to be.” — Doddridge.

Verse 1. We know that if our earthly house of this tabernacle were dissolved, we have a building of God — eternal in the heavens. The contrast between a house made with hands, and a house made by Jehovah’s fiat, is very striking. But the assurance of it is more to be remarked. “We know” that if our bodies were dissolved, we have a mansion in the heavens. On the superior excellence of the ministry, and on the eternal weight of glory, our confidence is built, that whenever we shall be summoned away from this frail cottage, which may more appropriately be called a tent than a mansion, we have a celestial habitation, and therefore care the less about a mortal life, in hopeof a more glorious resurrection. Our hope is built upon the promises of God: on this hope Joseph gave commandment concerning his bones, and Abraham sought a better country. — We rely on the resurrection of Christ, as the firstfruits of them that slept. We are the more consoled in our hope, for having received the firstfruits of the Spirit, and now wait for the adoption, the redemption of our bodies.

1. For—In accordance with the glorious truths stated 2 Corinthians 4:17, 18. Know—The spirit of faith, 2 Corinthians 4:13, is again (as in 4:14) a know. We say know of very different degrees of certainty. Most men think that seeing—for instance, a material object, a marble pillar, or an iron statue—is the strongest possible knowing. But the unseen laws of nature, as every philosopher understands, are objects of as certain knowing as any lump of matter whatever. Earthly house—What in 2 Corinthians 4:7 was earthly vessel, is now earthly house. It is an ancient and beautiful conception that our body is a house, and the soul is its resident. This conception is so universal, and so consonant with the feeling of our consciousness, that materialism is rejected by the best impulses of our nature. House of… tabernacle—The this supplied by the translators may be omitted, and the phrase then would be equivalent to a house of tabernacle, a tabernacle residence. Paul’s expectation was, that the new body would be, in glory, very much what the temple was to the old tabernacle. Dissolved—Gone to pieces. We have—Not (as Meyer, Alford, Stanley, and others) we will have at death, but we now have in reversion, to be received at the resurrection. So, in 2 Timothy 4:8, St. Paul says, “There is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day.” The new house, like the crown, he has now in heaven; not that he believes that his resurrection body now literally exists in heaven, any more than he believed that there was a physical crown for him in heaven. Both crown and house are merely conceptional images. The house in heaven is the over-vestment of immortality, the glorifying formative power, or mould, which is to model the resurrection body to the image of Christ, who is the image of God, just as the “crown” is the glory of the glorified. A house—A more dignified Greek word than that for house in ver. 1—an edifice. Not… with hands—It is, indeed, true, that our first bodies are also formed without hands, but Paul speaks not in comparison with former bodies, but with other edifices, which are hand-built. Eternal—Note 2 Corinthians 4:18. In the heavens—Opposed to earthly in ver. 1. It may mean that the conceptual edifice is now in heaven, or will be after resurrection. We prefer the latter meaning from the position of the clause after eternal.

Ver. 1. Supports the reason just given and its practical influence on Paul, by declaring that in “the things not seen” he has a share and that he knows this. He thus supports the argument of 2 Corinthians 4:13-18 by proving that future glory is not dependent on rescue from bodily death. For we know: words of confidence, calling attention to the effect of this knowledge on Paul.

Tent or booth: not else in the New Testament; but akin to the word used in Matthew 17:4; Luke 16:9; Acts 7:43, 44; Hebrews 8:2, 5; 9:2, 3, 6, 8, 11, 21; and to another in Acts 7:46; 2 Peter 1:13f: used in classic Greek only as a metaphor for the body of men or animals. Same word in Wisdom 9:15: “A corruptible body weighs down the soul; and the earthen tent burdens the much-thinking mind.”

Our earthly house of the tent: the body belonging to the present world, looked upon as fragile and easily taken down, by death. This suggests, but hardly proves, that Paul was in doubt whether he would survive the coming of Christ.

Building: a permanent abode, in contrast to the tent.

Building from God: the resurrection body. It is from God, as being an immediate outworking of His miraculous power.

Not made with hands: in contrast to other buildings. It is parallel to from God, keeping before us the supernatural origin of the resurrection body. Eternal: in contrast to be taken down.

In the heavens: secure place in which the saved dead have, though they do not yet wear, the resurrection body. Cp. Philippians 4:20; 1 Peter 1:4. It is practically in heaven: for the power which will raise it is there. When Christ appears from heaven we shall receive our permanent bodily abode. Hence it is also “our dwelling place from heaven,” 2 Corinthians 5:2. Consequently, this building is completely beyond reach of the uncertainties of earth.

V. 2. Desiring to be clothed upon-This body, which is now covered with flesh and blood, with the glorious house which is from heaven. Instead of flesh and blood, which cannot enter heaven, the rising body will be clothed or covered with what is analogous thereto, but incorruptible and immortal. Macarius speaks largely of this.

Verse 2. For in this we groan] While in this state, and in this body, we are encompassed with many infirmities, and exposed to many trials, so that life is a state of discipline and affliction, and every thing within and around us says, “Arise and depart, for this is not your rest!” Those who apply these words to what they call the apostle’s sense of indwelling sin, abuse the passage. There is nothing of the kind either mentioned or intended. Desiring to be clothed upon with our house] This and the following verses are, in themselves, exceedingly obscure, and can be only interpreted by considering that the expressions used by the apostle are all Jewish, and should be interpreted according to their use of them. Schoettgen has entered largely into the argument here employed by the apostle, and brought forth much useful information.

He observes, 1. That the Hebrew word vbl labash, which answers to the apostle’s endusasqai, to be clothed, signifies to be surrounded, covered, or invested with any thing. So, to be clothed with the uncircumcision, signifies to be uncircumcised. Yalcut Rubeni, fol. 163.

On the words, Exodus 24:18, Moses went into the midst of the cloud, and gat him up into the mount, Sohar Exod., fol. 77, has these words, He went into the midst of the cloud, as if one put on a garment; so he was CLOTHED with the CLOUD. Sohar Levit., fol. 29: “The righteous are in the terrestrial paradise, where their souls are clothed with the lucid crown;” i.e. they are surrounded, encompassed with light, &c.

2. The word tyb beith, HOUSE, in Hebrew often denotes a cover, case, or clothing. So, in the Targum of Onkelos, ypa tyb beith appei, the HOUSE or the FACE, is a veil; and so µy[bxa tyb beith etsbaim, the HOUSE of the FINGERS, and dy tyb beith yad, the HOUSE of the HAND, signify gloves; רגלים tyb beith regalim, the HOUSE of the FEET, shoes. Therefore, oikhthrion-ependusasqai, to be clothed on with a house, may signify any particular qualities of the soul; what we, following the very same form of speech, call a habit, i.e. a coat or vestment. So we say the man has got a habit of vice, a habit of virtue, a habit of swearing, of humility, &c., &c.

3. The Jews attribute garments to the soul, both in this and the other world; and as they hold that all human souls pre-exist, they say that, previously to their being appointed to bodies, they have a covering which answers the same end to them before they come into life as their bodies do afterwards. And they state that the design of God in sending souls into the world is, that they may get themselves a garment by the study of the law and good works. See several proofs in Schoettgen.

4. It is plain, also, that by this garment or covering of the soul they mean simply what we understand by acquiring the image of God-being made holy. This image they assert “Adam lost by his fall, and they represent man in a sinful state as being naked.” So they represent the Israelites before their making the molten calf, as having received holy garments from Mount Sinai; but afterwards, having worshipped the calf, they were stripped of these, and left naked.

5. But notwithstanding they speak of this clothing as implying righteous and holy dispositions, and heavenly qualities, yet they all agree in assigning certain vehicles to separate spirits, in which they act; but of these vehicles they have strange notions; yet they acknowledge that without them, whether they be of light, fire, &c., or whatever else, they cannot see and contemplate the Supreme Wisdom. In Synopsis Sohar, page 137, we have these words: “When the time draws near in which a man is to depart from this world, the angel of death takes off his mortal garment and clothes him with one from paradise, in which he may see and contemplate the Supreme Wisdom; and therefore the angel of death is said to be very kind to man, because he takes off from him the garment of this world, and clothes him with a much more precious one prepared in paradise.” When the apostle says that they earnestly desired to be clothed upon with our house which is from heaven, he certainly means that the great concern of all the genuine followers of God was to be fully prepared to enjoy the beatific vision of their Maker and Redeemer.

Verses 1-4. For we know — We pursue, not seen, but unseen things, and do not faint in our work, because we know that if our earthly house — Which is only a tabernacle or tent, a mere temporary habitation; were dissolved — Were mouldered back to the dust out of which it was formed; or if our zeal in the service of the gospel should expose us to martyrdom, which should destroy it before its time; we have — And should immediately enjoy; a building of God — A building of which he is the great architect and donor; a house not made with mortal hands — Nor to be compared with the most magnificent structure which hands ever raised, exceeding them all in its lustre, as much as in its duration, though that duration be eternal in the heavens — Placed far above either violence or decay. “Whether we consider this divine building as particularly signifying the body after the resurrection, in which sense Whitby takes it; or any vehicle with which the soul may be clothed during the intermediate state, considerable difficulties will arise.” “I therefore,” says Doddridge, “am inclinable rather to take it in a more general view, as referring to the whole provision God has made for the future happiness of his people, and which Christ represents as his Father’s house, in which there are many mansions.” For in this — While we are in this state of suffering, or while our soul sojourns in this mortal body; we groan earnestly — Eagerly long for that future state, and the felicity of it, and grieve that we do not yet enjoy it; desiring to be clothed upon — That is, upon this body, which is now covered with flesh and blood; with our house which is from heaven — To enter the heavenly mansion which God hath provided for us. To be clothed upon with a house, is a very strong figure; which yet the apostle uses here and in verse 4, having in his thoughts the glory which each should wear, instead of being clothed, as now, with that mortal flesh which he calls a tabernacle, as it is so mean, inconvenient, and precarious an abode. If so be that being clothed — With the image of God, while we are in the body; we shall not be found naked — Of the wedding garment. He seems to allude to Genesis 3:7; Exodus 32:25; our natural turpitude of sin being a nakedness abominable to God. See 1 Peter 5:5; Colossians 3:12, where the same metaphor of being clothed with divine graces is made use of. For we that are in this tabernacle — Who still dwell in these frail and corruptible tents; do groan, being burdened therewith. The apostle speaks with exact propriety, a burden naturally exciting groans: and we are here burdened with numberless afflictions, infirmities, and temptations. Not that we would be unclothed — Stripped of our bodies, for that is what we cannot consider as in itself desirable;.but rather, if it might be left to our choice, we would desire to pass into the immortal state without dying, or to be clothed upon with the heavenly glory, such as that which will invest the saints after the resurrection; that mortality, to qnhton, that which is mortal — Corruptible, and obnoxious to so many infirmities, disorders, burdens, and sorrows; might be swallowed up of life — As if it were annihilated by the divine power, which at the resurrection will exert itself in and upon us; namely, as the case was with Enoch and Elijah when they were translated, and as it shall be with the saints that are found alive at Christ’s second coming. The meaning of this and the following verses is evidently this; “That though it appeared most desirable of all to pass to future glory without dying, yet a state in which mortality should be swallowed up of life, was, at all events, desirable; and an absence from the body to be not only submitted to, but wished for, in a view of being so present with the Lord, as even in the intermediate state they expected to be.” — Doddridge.

Ver. 2. Desiring to be clothed upon with our house which is from heaven. Many of the heathens had a notion that the souls of men were corporeal; and Tertullian seems to have embraced it, before he knew the gospel. They thought, as Thespesias, in Plutarch, is said to have returned from the dead, that souls retained the form and features of their bodies, and that the passions were to be traced on their countenance. Some critics also have conjectured that the soul receives a vehicle, an envelope, on leaving the body. But Beza, with many others, understand this passage, as in 1 Corinthians 15:53, of this mortal putting on immortality. Tirinus understands the soul to be clothed on leaving the body with a vestment of celestial glory. Chrysostom, Ambrose, and Theodoret understand it of a clothing of divine charity, justifying grace, and good works, implying all the fruits of the Spirit. And our wish not to be found naked, like Adam, certainly imports the being clothed with the glorious image of God.

2. In this—Tabernacle; that is, hut or cottage. Desiring to be clothed— Wishing to be rid of the corruption of our bodies, and to be clothed, to be overclad, with immortality. The Greek verb for clothed has a double preposition, super-investured. The soul in the resurrection is clothed with a body, which body is over-clothed with the investiture of immortality from above. The transition of figure from building to clothing is very easy, for our clothes are but a tighter house: one is a habit, and the other a habitation. There is no reference here to an intermediate disembodied state; not because Paul did not believe in one, but because, viewing the resurrection to be the true ultimate of hope, he overleaps in thought and wish all that lies between him and it. Our house… from heaven—Not, as above remarked, that St. Paul really supposed his resurrection body would come from heaven, but that the gift or over-vestment of immortality would. So in Matthew 21:25 it is asked, “The baptism of John, whence was it? from heaven, or of men?” So John 3:27, “Except it be given him from heaven,” that is, from God. Bloomfield quotes Theophylact as saying, “Not that the body descends from heaven, but that we have thence thn thv afqarsiav carin, the gift of immortality.”

Ver. 2.-4. Appeal to present yearnings in proof that there is a resurrection body.

Even in this tent: before it is taken down.

Groan: as in Romans 8:22f; where we have the same argument. The burdens of the present life force from us a cry.

Longing to clothe ourselves: the cause and meaning of the cry. Our dwelling-place etc.: the risen body which we shall receive when Christ returns from heaven to earth.

To clothe: new figure, viz. the risen body looked upon now as a garment. Put-on-as-overclothing, or overclothe-ourselves: i.e. without taking off our present mortal garment, without passing through death. In other words, Paul longed to survive, in his present body, the coming of Christ. In that case there would be (1 Corinthians 15:51) change, but no disrobing. 2 Corinthians 5:3 gives a supposition necessarily implied in this yearning for a heavenly body.

We shall be found: by Christ at His coming, when we shall stand before Him.

Clothed: in bodies, not naked disembodied spirits. This conditional clause uncovers the argumentative point of 2 Corinthians 5:2 in proof of 2 Corinthians 5:1. See below. Perhaps it is also a reference to some of those who denied the resurrection, suggesting how inconsistent is such denial with the Christian’s aspirations. 2 Corinthians 5:4 supports 2 Corinthians 5:3, which is really a restatement of 2 Corinthians 5:1, by restating more fully the argument of 2 Corinthians 5:2. For even we who are in the tent: parallel with for even in this tent. Even we who are: in contrast to we shall be found. The perils and hardships of life were a burden forcing from them a cry for deliverance. Inasmuch as we do not wish etc.; explains this cry by pointing back (2 Corinthians 5:2) to the longing, intensified by present adversity, which prompted it.

Swallowed up: caused to vanish completely out of sight, as in 1 Corinthians 15:54. Paul did not wish to lay aside his mortal raiment, i.e. to die, but without dying to receive his immortal body. In that case the mortal body would be swallowed up by the endless resurrection life. Argument of 2 Corinthians 5:2-4. By Christians now death is looked upon without terrible recoil, as being the only entrance into Life. We bow to the inevitable. But in the early Christians the possibility of surviving the coming of Christ woke up with new intensity man’s natural love of life, and made death seem very dark. They therefore longed eagerly for Christ’s return, hoping thus to clothe themselves with immortal raiment without laying aside their mortal bodies. This yearning for an immortal body, Paul felt to be divinely implanted; (for it was strong just so far as he was full of the Holy Spirit,) and therefore not doomed to disappointment. But the possibility of death was to Paul too real to be ignored. Therefore, in view of it, his yearning for an immortal body assured him that if his present body be removed by death a heavenly body awaits him. For, otherwise, he will stand before Christ as a naked spirit, in utter contradiction to yearnings which he felt to be divine, and of whose realization he had a divine pledge. In other words, his instinctive clinging to his present body was to him a divine intimation that when Christ comes we shall not be naked spirits, but spirits clothed in bodies; and was, therefore, a proof that if our present body be removed by death a heavenly and eternal body awaits us. Thus a purely human instinct, not weakened but intensified by Christianity, and sanctified by the felt presence of the Holy Spirit, is seen to be a prophecy of God’s purpose concerning us. Similar argument in Romans 8:23.

V. 3. If being clothed-That is, with the image of God, while we are in the body.

We shall not be found naked-Of the wedding garment.

Verse 3. If so be that being clothed] That is, fully prepared in this life for the glory of God;

We shall not be found naked.] Destitute in that future state of that Divine image which shall render us capable of enjoying an endless glory.

Verses 1-4. For we know — We pursue, not seen, but unseen things, and do not faint in our work, because we know that if our earthly house — Which is only a tabernacle or tent, a mere temporary habitation; were dissolved — Were mouldered back to the dust out of which it was formed; or if our zeal in the service of the gospel should expose us to martyrdom, which should destroy it before its time; we have — And should immediately enjoy; a building of God — A building of which he is the great architect and donor; a house not made with mortal hands — Nor to be compared with the most magnificent structure which hands ever raised, exceeding them all in its lustre, as much as in its duration, though that duration be eternal in the heavens — Placed far above either violence or decay. “Whether we consider this divine building as particularly signifying the body after the resurrection, in which sense Whitby takes it; or any vehicle with which the soul may be clothed during the intermediate state, considerable difficulties will arise.” “I therefore,” says Doddridge, “am inclinable rather to take it in a more general view, as referring to the whole provision God has made for the future happiness of his people, and which Christ represents as his Father’s house, in which there are many mansions.” For in this — While we are in this state of suffering, or while our soul sojourns in this mortal body; we groan earnestly — Eagerly long for that future state, and the felicity of it, and grieve that we do not yet enjoy it; desiring to be clothed upon — That is, upon this body, which is now covered with flesh and blood; with our house which is from heaven — To enter the heavenly mansion which God hath provided for us. To be clothed upon with a house, is a very strong figure; which yet the apostle uses here and in verse 4, having in his thoughts the glory which each should wear, instead of being clothed, as now, with that mortal flesh which he calls a tabernacle, as it is so mean, inconvenient, and precarious an abode. If so be that being clothed — With the image of God, while we are in the body; we shall not be found naked — Of the wedding garment. He seems to allude to Genesis 3:7; Exodus 32:25; our natural turpitude of sin being a nakedness abominable to God. See 1 Peter 5:5; Colossians 3:12, where the same metaphor of being clothed with divine graces is made use of. For we that are in this tabernacle — Who still dwell in these frail and corruptible tents; do groan, being burdened therewith. The apostle speaks with exact propriety, a burden naturally exciting groans: and we are here burdened with numberless afflictions, infirmities, and temptations. Not that we would be unclothed — Stripped of our bodies, for that is what we cannot consider as in itself desirable;.but rather, if it might be left to our choice, we would desire to pass into the immortal state without dying, or to be clothed upon with the heavenly glory, such as that which will invest the saints after the resurrection; that mortality, to qnhton, that which is mortal — Corruptible, and obnoxious to so many infirmities, disorders, burdens, and sorrows; might be swallowed up of life — As if it were annihilated by the divine power, which at the resurrection will exert itself in and upon us; namely, as the case was with Enoch and Elijah when they were translated, and as it shall be with the saints that are found alive at Christ’s second coming. The meaning of this and the following verses is evidently this; “That though it appeared most desirable of all to pass to future glory without dying, yet a state in which mortality should be swallowed up of life, was, at all events, desirable; and an absence from the body to be not only submitted to, but wished for, in a view of being so present with the Lord, as even in the intermediate state they expected to be.” — Doddridge.

Ver. 3. That being clothed we shall not be found naked. Job says, I put on righteousness, and it clothed me; my judgment was as a robe and a diadem: Job 29:14. The woman seen in a vision, is clothed with the sun. Revelation 12:1. The saints put on the Lord Jesus Christ, and are arrayed in the armour of light. When the Lord therefore shall come, they will not be found naked.

3. If so be—By the best reading, since it will be, the apostle expresses no doubt. Clothed… not… naked—Commentators who, like Meyer, Alford, and Stanley, are haunted with the phantasm of Paul’s expectation of an immediate advent, make sad work here. St. Paul, say they, here expresses the hope that he may not die, and so be found naked, disembodied spirit; but may live until the resurrection change of 1 Corinthians 15. He did, no doubt, prefer the resurrection state to the disembodied, for he held it to be that consummation of glory which the intermediate state delays. That delay, though a higher glory than belongs to earth, is inferior to the final glory. It is imparadised, but not heavenly, bliss. It is a state of disorganization, produced by sin, and under the shadow of death waiting for that day to which St. Paul’s wish darts at once, when mortality shall be swallowed up of life, ver. 4. The disembodied spirit is as unprepared to enter the heavenly mansions beyond the resurrection as an undressed person to enter a parlour.

Ver. 2.-4. Appeal to present yearnings in proof that there is a resurrection body.

Even in this tent: before it is taken down.

Groan: as in Romans 8:22f; where we have the same argument. The burdens of the present life force from us a cry.

Longing to clothe ourselves: the cause and meaning of the cry. Our dwelling-place etc.: the risen body which we shall receive when Christ returns from heaven to earth.

To clothe: new figure, viz. the risen body looked upon now as a garment. Put-on-as-overclothing, or overclothe-ourselves: i.e. without taking off our present mortal garment, without passing through death. In other words, Paul longed to survive, in his present body, the coming of Christ. In that case there would be (1 Corinthians 15:51) change, but no disrobing. 2 Corinthians 5:3 gives a supposition necessarily implied in this yearning for a heavenly body.

We shall be found: by Christ at His coming, when we shall stand before Him.

Clothed: in bodies, not naked disembodied spirits. This conditional clause uncovers the argumentative point of 2 Corinthians 5:2 in proof of 2 Corinthians 5:1. See below. Perhaps it is also a reference to some of those who denied the resurrection, suggesting how inconsistent is such denial with the Christian’s aspirations. 2 Corinthians 5:4 supports 2 Corinthians 5:3, which is really a restatement of 2 Corinthians 5:1, by restating more fully the argument of 2 Corinthians 5:2. For even we who are in the tent: parallel with for even in this tent. Even we who are: in contrast to we shall be found. The perils and hardships of life were a burden forcing from them a cry for deliverance. Inasmuch as we do not wish etc.; explains this cry by pointing back (2 Corinthians 5:2) to the longing, intensified by present adversity, which prompted it.

Swallowed up: caused to vanish completely out of sight, as in 1 Corinthians 15:54. Paul did not wish to lay aside his mortal raiment, i.e. to die, but without dying to receive his immortal body. In that case the mortal body would be swallowed up by the endless resurrection life. Argument of 2 Corinthians 5:2-4. By Christians now death is looked upon without terrible recoil, as being the only entrance into Life. We bow to the inevitable. But in the early Christians the possibility of surviving the coming of Christ woke up with new intensity man’s natural love of life, and made death seem very dark. They therefore longed eagerly for Christ’s return, hoping thus to clothe themselves with immortal raiment without laying aside their mortal bodies. This yearning for an immortal body, Paul felt to be divinely implanted; (for it was strong just so far as he was full of the Holy Spirit,) and therefore not doomed to disappointment. But the possibility of death was to Paul too real to be ignored. Therefore, in view of it, his yearning for an immortal body assured him that if his present body be removed by death a heavenly body awaits him. For, otherwise, he will stand before Christ as a naked spirit, in utter contradiction to yearnings which he felt to be divine, and of whose realization he had a divine pledge. In other words, his instinctive clinging to his present body was to him a divine intimation that when Christ comes we shall not be naked spirits, but spirits clothed in bodies; and was, therefore, a proof that if our present body be removed by death a heavenly and eternal body awaits us. Thus a purely human instinct, not weakened but intensified by Christianity, and sanctified by the felt presence of the Holy Spirit, is seen to be a prophecy of God’s purpose concerning us. Similar argument in Romans 8:23.

V. 4. We groan being burdened-The apostle speaks with exact propriety. A burden naturally expresses groans. And we are here burdened with numberless afflictions, infirmities, temptations.

Not that we would be unclothed-Not that we desire to remain without a body. Faith does not understand that philosophical contempt of what the wise Creator has given.

But clothed upon-With the glorious, immortal, incorruptible, spiritual body.

That what is mortal-This present mortal body.

May be swallowed up of life-Covered with that which lives for ever.

Verse 4. For we that are in this tabernacle] We who are in this state of trial and difficulty do groan, being burdened; as if he had said: The whole of human life is a state of suffering, and especially our lot; who are troubled on every side, perplexed, persecuted, cast down, bearing about in the body the dying of our Lord Jesus, and being always delivered unto death on the account of Jesus, 2 Corinthians 4:8-11. These were sufficient burdens, and sufficient causes of groaning.

Not for that we would be unclothed] We do not desire death, nor to die, even with the full prospect of eternal glory before our eyes, an hour before that time which God in his wisdom has assigned.

But clothed upon] To have the fullest preparation for eternal glory. We wish not to die, whatever tribulation we may be called to pass through, till the whole will of God is accomplished in us and by us.

That mortality might be swallowed up of life.] Being fully prepared for the eternal state we shall scarcely be said to die, all that is mortal being absorbed and annihilated by immortality and glory. See the notes on 1 Corinthians 15:51-56. From the use of these expressions among the Jews, this seems to be the general meaning of the apostle.

Verses 1-4. For we know — We pursue, not seen, but unseen things, and do not faint in our work, because we know that if our earthly house — Which is only a tabernacle or tent, a mere temporary habitation; were dissolved — Were mouldered back to the dust out of which it was formed; or if our zeal in the service of the gospel should expose us to martyrdom, which should destroy it before its time; we have — And should immediately enjoy; a building of God — A building of which he is the great architect and donor; a house not made with mortal hands — Nor to be compared with the most magnificent structure which hands ever raised, exceeding them all in its lustre, as much as in its duration, though that duration be eternal in the heavens — Placed far above either violence or decay. “Whether we consider this divine building as particularly signifying the body after the resurrection, in which sense Whitby takes it; or any vehicle with which the soul may be clothed during the intermediate state, considerable difficulties will arise.” “I therefore,” says Doddridge, “am inclinable rather to take it in a more general view, as referring to the whole provision God has made for the future happiness of his people, and which Christ represents as his Father’s house, in which there are many mansions.” For in this — While we are in this state of suffering, or while our soul sojourns in this mortal body; we groan earnestly — Eagerly long for that future state, and the felicity of it, and grieve that we do not yet enjoy it; desiring to be clothed upon — That is, upon this body, which is now covered with flesh and blood; with our house which is from heaven — To enter the heavenly mansion which God hath provided for us. To be clothed upon with a house, is a very strong figure; which yet the apostle uses here and in verse 4, having in his thoughts the glory which each should wear, instead of being clothed, as now, with that mortal flesh which he calls a tabernacle, as it is so mean, inconvenient, and precarious an abode. If so be that being clothed — With the image of God, while we are in the body; we shall not be found naked — Of the wedding garment. He seems to allude to Genesis 3:7; Exodus 32:25; our natural turpitude of sin being a nakedness abominable to God. See 1 Peter 5:5; Colossians 3:12, where the same metaphor of being clothed with divine graces is made use of. For we that are in this tabernacle — Who still dwell in these frail and corruptible tents; do groan, being burdened therewith. The apostle speaks with exact propriety, a burden naturally exciting groans: and we are here burdened with numberless afflictions, infirmities, and temptations. Not that we would be unclothed — Stripped of our bodies, for that is what we cannot consider as in itself desirable;.but rather, if it might be left to our choice, we would desire to pass into the immortal state without dying, or to be clothed upon with the heavenly glory, such as that which will invest the saints after the resurrection; that mortality, to qnhton, that which is mortal — Corruptible, and obnoxious to so many infirmities, disorders, burdens, and sorrows; might be swallowed up of life — As if it were annihilated by the divine power, which at the resurrection will exert itself in and upon us; namely, as the case was with Enoch and Elijah when they were translated, and as it shall be with the saints that are found alive at Christ’s second coming. The meaning of this and the following verses is evidently this; “That though it appeared most desirable of all to pass to future glory without dying, yet a state in which mortality should be swallowed up of life, was, at all events, desirable; and an absence from the body to be not only submitted to, but wished for, in a view of being so present with the Lord, as even in the intermediate state they expected to be.” — Doddridge.

Ver. 4. We that are in this tabernacle do groan, being burdened. This is the lot of the whole creation, but believers do not groan with impatience, having the fullest confidence in a Father’s love, and in that wisdom which cannot err. Nevertheless, we groan and sigh, that mortality may be swallowed up of life; that this mortal may put on immortality, and that we may be absorbed in the sunbeams of celestial glory. The soul disburdened of its load, exults in the Lord,

And swells unutterably full

Of glory and of God.

4. Do groan—Not only from the pressure of our mortal burden, but also for the future consummation. Not qualifies would. For that—Because that. Be unclothed—Rather, to unclothe ourselves, to put off our raiment. But clothed—But to super-invest ourselves. The middle voice of the Greek verb makes the act of clothing and unclothing our own. We groan because we do not wish to divest ourselves, but to super-invest ourselves. He did not wish to be divested of even a frail body, but to be overclad with immortality and renewal upon it. Death and naked spiritual being are not in themselves desirable, especially in comparison with the final life; yet the bliss that makes the condition they bring more desirable than this corrupt state, he will soon show. Vers. 6-9. Mortality—The mortal element or quality of our body. Swallowed up—Forever lost in life; the comprehensive term for all that is blessed in man’s highest destiny. See on 1 Corinthians 15:33.

Ver. 2.-4. Appeal to present yearnings in proof that there is a resurrection body.

Even in this tent: before it is taken down.

Groan: as in Romans 8:22f; where we have the same argument. The burdens of the present life force from us a cry.

Longing to clothe ourselves: the cause and meaning of the cry. Our dwelling-place etc.: the risen body which we shall receive when Christ returns from heaven to earth.

To clothe: new figure, viz. the risen body looked upon now as a garment. Put-on-as-overclothing, or overclothe-ourselves: i.e. without taking off our present mortal garment, without passing through death. In other words, Paul longed to survive, in his present body, the coming of Christ. In that case there would be (1 Corinthians 15:51) change, but no disrobing. 2 Corinthians 5:3 gives a supposition necessarily implied in this yearning for a heavenly body.

We shall be found: by Christ at His coming, when we shall stand before Him.

Clothed: in bodies, not naked disembodied spirits. This conditional clause uncovers the argumentative point of 2 Corinthians 5:2 in proof of 2 Corinthians 5:1. See below. Perhaps it is also a reference to some of those who denied the resurrection, suggesting how inconsistent is such denial with the Christian’s aspirations. 2 Corinthians 5:4 supports 2 Corinthians 5:3, which is really a restatement of 2 Corinthians 5:1, by restating more fully the argument of 2 Corinthians 5:2. For even we who are in the tent: parallel with for even in this tent. Even we who are: in contrast to we shall be found. The perils and hardships of life were a burden forcing from them a cry for deliverance. Inasmuch as we do not wish etc.; explains this cry by pointing back (2 Corinthians 5:2) to the longing, intensified by present adversity, which prompted it.

Swallowed up: caused to vanish completely out of sight, as in 1 Corinthians 15:54. Paul did not wish to lay aside his mortal raiment, i.e. to die, but without dying to receive his immortal body. In that case the mortal body would be swallowed up by the endless resurrection life. Argument of 2 Corinthians 5:2-4. By Christians now death is looked upon without terrible recoil, as being the only entrance into Life. We bow to the inevitable. But in the early Christians the possibility of surviving the coming of Christ woke up with new intensity man’s natural love of life, and made death seem very dark. They therefore longed eagerly for Christ’s return, hoping thus to clothe themselves with immortal raiment without laying aside their mortal bodies. This yearning for an immortal body, Paul felt to be divinely implanted; (for it was strong just so far as he was full of the Holy Spirit,) and therefore not doomed to disappointment. But the possibility of death was to Paul too real to be ignored. Therefore, in view of it, his yearning for an immortal body assured him that if his present body be removed by death a heavenly body awaits him. For, otherwise, he will stand before Christ as a naked spirit, in utter contradiction to yearnings which he felt to be divine, and of whose realization he had a divine pledge. In other words, his instinctive clinging to his present body was to him a divine intimation that when Christ comes we shall not be naked spirits, but spirits clothed in bodies; and was, therefore, a proof that if our present body be removed by death a heavenly and eternal body awaits us. Thus a purely human instinct, not weakened but intensified by Christianity, and sanctified by the felt presence of the Holy Spirit, is seen to be a prophecy of God’s purpose concerning us. Similar argument in Romans 8:23.

V. 5. Now he that hath wrought us to this very thing-This longing for immortality.

Is God-For none but God, none less than the Almighty, could have wrought this in us.

Verse 5. Now he that hath wrought us for the selfsame thing] God has given us our being and our body for this very purpose, that both might be made immortal, and both be glorified together. Or, God himself has given us this insatiable hungering and thirsting after righteousness and immortality. Mr. Addison has made a beautiful paraphrase of the sense of the apostle, whether he had his words in view or not:— “——Whence this pleasing hope, this fond desire, This longing after immortality?

Or whence this secret dread and inward horror Of falling into nought? Why shrinks the soul Back on herself, and startles at destruction? ‘Tis the Divinity that stirs within us; ‘Tis Heaven itself that points out an hereafter, And intimates eternity to man.——

The soul, secured in her existence, smiles At the drawn dagger, and defies its point. The stars shall fade away, the sun himself Grow dim with age, and nature sink in years; But thou shalt flourish in immortal youth, Unhurt amidst the war of elements,

The wreck of matter, and the crush of worlds.” The earnest of the Spirit.] See Clarke’s note on “2 Corinthians 1:22”.

Verses 5-8. Now he that hath wrought us for — Or to, this longing for immortality; is God — For none but God, none less than the Almighty, could have wrought this in us; who also hath given us his Spirit — In its various gifts and graces; as an earnest — Of our obtaining the heavenly habitation. We are confident, therefore — Or courageous in all dangers and sufferings, and dare venture even upon death itself; knowing that while we are at home — Or rather sojourn (as endhmountev here signifies) in the body, we are absent, ekdhmoumen, we are exiles; from the Lord — Christ, in the enjoyment of whom our chief happiness consists. For — While on earth; we walk by faith — Are influenced, guided, and governed in our whole course of life, by our faith in objects yet unseen; not by the sight — Of heavenly glories. In other words, we cannot now see heavenly and eternal things, as we expect to do after death. It is true our faith gives us an evidence of them, (Hebrews 11:1,) which implies a kind of seeing him who is invisible, and the invisible world; yet this is as far beneath what we shall have in eternity, as that evidence of faith is above the evidence of bare, unassisted reason. We are confident, I say — And bold, through the influence of these views which God hath given us; and willing — Eudokoumen, take complacency and delight, in the expectation of being absent from the body — And from all intercourse with the persons and things of this world, however dear some of them may have been formerly to us; and present with the Lord — This demonstrates that the apostle had no idea of his soul sleeping after death, but expected it to pass immediately into a state of felicity with Christ in paradise; and consequently that the happiness of the saints is not deferred till the resurrection. See 2 Corinthians 12:4.

5. Wrought us—By constituting our nature, and by all the provisions of grace, preparing us. For the selfsame thing—The glorious resurrection. Is God—Repeatedly does our apostle, in dealing with his Gentile Corinthians, who but lately were worshipping “dumb idols,” trace Christianity up to the one sole Supreme. Earnest—Note on 2 Corinthians 1:22. Spirit—Proof that God alone is author of this grace, since he has given his Spirit within us to attest it.

3. Resulting apostolic clearness and confidence before Christ and before men, 6-13.

Ver. 5. A statement of what is the real force of the foregoing argument. Wrought in us, or, wrought us out: same word in 2 Corinthians 4:17. They were material in which God had worked out results.

For this very thing: the aim of this divine working, viz. either the heavenly clothing or Paul’s yearning for it. Probably the latter: for the yearning itself is the basis of the argument. If so, this very thing, viz. this yearning for an immortal body, is both a result, and the aim, of God’s working in Paul.

Wrought in us denotes a result; for this very thing, the aim. Who has given etc.: a fact which proves the foregoing statement. Earnest of the Spirit: as in 2 Corinthians 1:22. Practically the same as “the firstfruit of the Spirit” in the similar argument of Romans 8:23. The Holy Spirit in Paul’s heart was a pledge that the promise he had believed would be fulfilled; and was thus an earnest of the coming inheritance. Cp. Ephesians 1:14. Since Paul’s clinging to his present body while yearning for a better is introduced merely in proof that if he die there awaits him a body from heaven, the words this very thing refer probably only to the yearning for the heavenly body, without reference to his reluctance to die. For he could not say that this reluctance was God’s work, nor that the Spirit was a pledge that he should not die. These verses warn us to distinguish carefully between a divinely breathed yearning and the purely human longing which often accompanies it. The latter is frequently disappointed, as Paul’s was; the former never.

V. 6. Therefore we behave undauntedly-But most of all when we have death in view; knowing that our greatest happiness lies beyond the grave.

Verse 6. We are always confident] qarrountev oun pantote. We are always full of courage; we never despond; we know where our help lies; and, having the earnest of the Spirit, we have the full assurance of hope. Whilst we are at home in the body, &c.] The original words in this sentence are very emphatic: endhmein signifies to dwell among one’s own people; ekdhmein, to be a sojourner among a strange people. Heaven is the home of every genuine Christian, and is claimed by them as such; see Philippians 1:23. Yet, while here below, the body is the proper home of the soul; but as the soul is made for eternal glory, that glory is its country; and therefore it is considered as being from its proper home while below in the body. As all human souls are made for this glory, therefore all are considered, while here, to be absent from their own country. And it is not merely heaven that they have in view, but the Lord; without whom, to an immortal spirit possessed of infinite desires, heaven would neither be a home nor a place of rest. We see plainly that the apostle gives no intimation of an intermediate state between being at home in the body and being present with the Lord. There is not the slightest intimation here that the soul sleeps, or rather, that there is no soul; and, when the body is decomposed, that there is no more of the man till the resurrection: I mean, according to the sentiments of those who do condescend to allow us a resurrection, though they deny us a soul. But this is a philosophy in which St. Paul got no lessons, either from Gamaliel, Jesus Christ, the Holy Ghost, or in the third heaven, where he heard even unutterable things.

Verses 5-8. Now he that hath wrought us for — Or to, this longing for immortality; is God — For none but God, none less than the Almighty, could have wrought this in us; who also hath given us his Spirit — In its various gifts and graces; as an earnest — Of our obtaining the heavenly habitation. We are confident, therefore — Or courageous in all dangers and sufferings, and dare venture even upon death itself; knowing that while we are at home — Or rather sojourn (as endhmountev here signifies) in the body, we are absent, ekdhmoumen, we are exiles; from the Lord — Christ, in the enjoyment of whom our chief happiness consists. For — While on earth; we walk by faith — Are influenced, guided, and governed in our whole course of life, by our faith in objects yet unseen; not by the sight — Of heavenly glories. In other words, we cannot now see heavenly and eternal things, as we expect to do after death. It is true our faith gives us an evidence of them, (Hebrews 11:1,) which implies a kind of seeing him who is invisible, and the invisible world; yet this is as far beneath what we shall have in eternity, as that evidence of faith is above the evidence of bare, unassisted reason. We are confident, I say — And bold, through the influence of these views which God hath given us; and willing — Eudokoumen, take complacency and delight, in the expectation of being absent from the body — And from all intercourse with the persons and things of this world, however dear some of them may have been formerly to us; and present with the Lord — This demonstrates that the apostle had no idea of his soul sleeping after death, but expected it to pass immediately into a state of felicity with Christ in paradise; and consequently that the happiness of the saints is not deferred till the resurrection. See 2 Corinthians 12:4.

Ver. 6-8. Therefore we are always confident. Whatever be the storms and conflicts of life, we still press forward, and walk by faith. Confident, I say, that the issue shall be an eternal weight of glory, we would rather that the work and pilgrimage should be hastened, that we may follow the faithful armies, and be present with the Lord.

6. Therefore—Inasmuch as from God’s pledge in our hearts that we are by him destined for the resurrection glory. We are always confident— That is, cheerful and courageous, although a disembodied state will intervene. Knowing—That this intermediate state, being with Christ, is superior to our present bodily state, and is, in the broader sense of the word, heaven. At home—The image of the house still retained. Absent— Abroad. So that he has a double home, a bodily and a spiritual, the latter being the preferable, because being in the presence of the Lord. Yet for our disembodied spirit this presence of the Lord is less complete than in our resurrection state. While we live on earth, vailed by the body, although Christ is “with” us perpetually, (Matthew 28:20,) beholding us with perfect sight, yet we are scarce “with” him, as we see him not, except figuratively, with the eye of faith, and with conception rather than with perception. When this vail of flesh is by death removed, our spirits are “with Christ,” (Philippians 1:23;) we literally behold him with true perception; yet we behold him pneumatically or spiritually; that is, as spirit sees spirit, rather than corporeally; and to the spirit’s eye distance in space may be no obstacle. For the glorified body of Christ is now in the highest heavens, (Hebrews 7:26,) at the right hand of God, (Ephesians 1:20,) rather than in the paradise of the blessed spirits. It is not until after our resurrection, when we shall be like him (1 John 3:2) in the glorified body, that we shall “see him as he is;” shall “see as we are seen,” and “know as we are known.” 1 Corinthians 13:12.

Ver. 6.-8. Practical effect upon Paul of the assurance of 2 Corinthians 4:14, which was developed and justified in 2 Corinthians 4:16-5:5; and therefore parallel with “for which cause we do not fail” in 2 Corinthians 4:16.

Always; corresponds with “in everything… always… every” in 2 Corinthians 4:8, 10, 11.

And knowing: also a result of the foregoing argument. This knowledge prompts and justifies the courage.

Away from home; points to our other home, from which we are absent so long as our home is in the body. To justify this mention of another home, 2 Corinthians 5:7 breaks off the foregoing sentence. It is completed, in a slightly changed form, in 2 Corinthians 5:8. Cp. Romans 5:12. As we pursue our path the objects before our eyes are those seen only by faith: the keynote (cp. 2 Corinthians 4:13, 18) of 2 Corinthians 4:13-5:10.

Not by appearance] The objects which direct our steps do not yet appear. We walk amid eternal realities, now unseen, but known through the word we have believed. Chief among these is our home in the presence of Christ. Hence we speak of a home unseen by mortal eye. Same thought in same connection in Romans 8:24.

But we are of good courage: although our home is as yet seen only by faith.

Well-pleased: not only brave in presence of death, but content to die. Rather: in preference to remaining in the body. Same thought in Philippians 1:23.

To go away from home from the body: to die before Christ’s coming, and thus to be for a time without a body. They who survive His coming will at once receive the body “from heaven” by undergoing instant change. To go home; implies that dead believers go at once, even while disembodied, into the presence of Christ. Paul’s own clinging to his present body, even while looking for a better, assures him that even if he die this better body awaits him. This implies, since death rends the only veil which separates the believer from Christ, viz. his mortal life that even while waiting for the resurrection body his spirit will be with Christ. And, therefore, he is willing to die; and is brave in face of deadly peril. Notice that Paul’s sure confidence that death will take him at once to Christ rests upon his assurance that a glorified body awaits him at the coming of Christ. This agrees with 1 Cor. 15, where future happiness is assumed to be conditional on resurrection of the body.

These verses shed light on a matter of which the Bible says little, the state of the unsaved between death and resurrection. For Paul evidently thinks of no alternative except to be at home in the body and at home with the Lord. Therefore departed believers are with Christ; and, if so, not unconscious: for the unconscious are practically nowhere. Their nearness to Christ is such that compared with it their present spiritual union with Him is absence. And, although they have not yet entered their “eternal house” and put on their heavenly clothing, yet in the presence of Christ they are at home. And their eternal intercourse with Christ (1 Thessalonians 4:17) has begun. Same teaching in similar circumstances in Philippians 1:20ff. Cp. Luke 23:43; 16:23.

V. 7. For we cannot clearly see him in this life, wherein we walk by faith only: an evidence, indeed, that necessarily implies a kind of seeing him who is invisible; yet as far beneath what we shall have in eternity, as it is above that of bare, unassisted reason.

Verse 7. For we walk by faith] While we are in the present state faith supplies the place of direct vision. In the future world we shall have sight-the utmost evidence of spiritual and eternal things; as we shall be present with them, and live in them. Here we have the testimony of God, and believe in their reality, because we cannot doubt his word. And to make this more convincing he gives us the earnest of his Spirit, which is a foretaste of glory.

Verses 5-8. Now he that hath wrought us for — Or to, this longing for immortality; is God — For none but God, none less than the Almighty, could have wrought this in us; who also hath given us his Spirit — In its various gifts and graces; as an earnest — Of our obtaining the heavenly habitation. We are confident, therefore — Or courageous in all dangers and sufferings, and dare venture even upon death itself; knowing that while we are at home — Or rather sojourn (as endhmountev here signifies) in the body, we are absent, ekdhmoumen, we are exiles; from the Lord — Christ, in the enjoyment of whom our chief happiness consists. For — While on earth; we walk by faith — Are influenced, guided, and governed in our whole course of life, by our faith in objects yet unseen; not by the sight — Of heavenly glories. In other words, we cannot now see heavenly and eternal things, as we expect to do after death. It is true our faith gives us an evidence of them, (Hebrews 11:1,) which implies a kind of seeing him who is invisible, and the invisible world; yet this is as far beneath what we shall have in eternity, as that evidence of faith is above the evidence of bare, unassisted reason. We are confident, I say — And bold, through the influence of these views which God hath given us; and willing — Eudokoumen, take complacency and delight, in the expectation of being absent from the body — And from all intercourse with the persons and things of this world, however dear some of them may have been formerly to us; and present with the Lord — This demonstrates that the apostle had no idea of his soul sleeping after death, but expected it to pass immediately into a state of felicity with Christ in paradise; and consequently that the happiness of the saints is not deferred till the resurrection. See 2 Corinthians 12:4.

Ver. 6-8. Therefore we are always confident. Whatever be the storms and conflicts of life, we still press forward, and walk by faith. Confident, I say, that the issue shall be an eternal weight of glory, we would rather that the work and pilgrimage should be hastened, that we may follow the faithful armies, and be present with the Lord.

7. For—Reason why we realize the superiority of our Christ-home; our eye of faith sees what our eye of body does not. We walk—The Christian’s progress through the world. By—Rather, through, the preposition of instrumentality, faith; being the candle through whose light we are thus able to walk aright. By sight—Rather, according to appearance; that is, to the bodily eye. Faith enables us to walk in disregard of material and worldly interests.

Ver. 6.-8. Practical effect upon Paul of the assurance of 2 Corinthians 4:14, which was developed and justified in 2 Corinthians 4:16-5:5; and therefore parallel with “for which cause we do not fail” in 2 Corinthians 4:16.

Always; corresponds with “in everything… always… every” in 2 Corinthians 4:8, 10, 11.

And knowing: also a result of the foregoing argument. This knowledge prompts and justifies the courage.

Away from home; points to our other home, from which we are absent so long as our home is in the body. To justify this mention of another home, 2 Corinthians 5:7 breaks off the foregoing sentence. It is completed, in a slightly changed form, in 2 Corinthians 5:8. Cp. Romans 5:12. As we pursue our path the objects before our eyes are those seen only by faith: the keynote (cp. 2 Corinthians 4:13, 18) of 2 Corinthians 4:13-5:10.

Not by appearance] The objects which direct our steps do not yet appear. We walk amid eternal realities, now unseen, but known through the word we have believed. Chief among these is our home in the presence of Christ. Hence we speak of a home unseen by mortal eye. Same thought in same connection in Romans 8:24.

But we are of good courage: although our home is as yet seen only by faith.

Well-pleased: not only brave in presence of death, but content to die. Rather: in preference to remaining in the body. Same thought in Philippians 1:23.

To go away from home from the body: to die before Christ’s coming, and thus to be for a time without a body. They who survive His coming will at once receive the body “from heaven” by undergoing instant change. To go home; implies that dead believers go at once, even while disembodied, into the presence of Christ. Paul’s own clinging to his present body, even while looking for a better, assures him that even if he die this better body awaits him. This implies, since death rends the only veil which separates the believer from Christ, viz. his mortal life that even while waiting for the resurrection body his spirit will be with Christ. And, therefore, he is willing to die; and is brave in face of deadly peril. Notice that Paul’s sure confidence that death will take him at once to Christ rests upon his assurance that a glorified body awaits him at the coming of Christ. This agrees with 1 Cor. 15, where future happiness is assumed to be conditional on resurrection of the body.

These verses shed light on a matter of which the Bible says little, the state of the unsaved between death and resurrection. For Paul evidently thinks of no alternative except to be at home in the body and at home with the Lord. Therefore departed believers are with Christ; and, if so, not unconscious: for the unconscious are practically nowhere. Their nearness to Christ is such that compared with it their present spiritual union with Him is absence. And, although they have not yet entered their “eternal house” and put on their heavenly clothing, yet in the presence of Christ they are at home. And their eternal intercourse with Christ (1 Thessalonians 4:17) has begun. Same teaching in similar circumstances in Philippians 1:20ff. Cp. Luke 23:43; 16:23.

V. 8. Present with the Lord-This demonstrates that the happiness of the saints is not deferred till the resurrection.

Verse 8. We are confident] We are of good courage, notwithstanding our many difficulties; because we have this earnest of the Spirit, and the unfailing testimony of God. And notwithstanding this, we are willing rather to be absent from the body-we certainly prefer a state of glory to a state of suffering, and the enjoyment of the beatific vision to even the anticipation of it by faith and hope; but, as Christians, we cannot desire to die before our time.

Verses 5-8. Now he that hath wrought us for — Or to, this longing for immortality; is God — For none but God, none less than the Almighty, could have wrought this in us; who also hath given us his Spirit — In its various gifts and graces; as an earnest — Of our obtaining the heavenly habitation. We are confident, therefore — Or courageous in all dangers and sufferings, and dare venture even upon death itself; knowing that while we are at home — Or rather sojourn (as endhmountev here signifies) in the body, we are absent, ekdhmoumen, we are exiles; from the Lord — Christ, in the enjoyment of whom our chief happiness consists. For — While on earth; we walk by faith — Are influenced, guided, and governed in our whole course of life, by our faith in objects yet unseen; not by the sight — Of heavenly glories. In other words, we cannot now see heavenly and eternal things, as we expect to do after death. It is true our faith gives us an evidence of them, (Hebrews 11:1,) which implies a kind of seeing him who is invisible, and the invisible world; yet this is as far beneath what we shall have in eternity, as that evidence of faith is above the evidence of bare, unassisted reason. We are confident, I say — And bold, through the influence of these views which God hath given us; and willing — Eudokoumen, take complacency and delight, in the expectation of being absent from the body — And from all intercourse with the persons and things of this world, however dear some of them may have been formerly to us; and present with the Lord — This demonstrates that the apostle had no idea of his soul sleeping after death, but expected it to pass immediately into a state of felicity with Christ in paradise; and consequently that the happiness of the saints is not deferred till the resurrection. See 2 Corinthians 12:4.

Ver. 6-8. Therefore we are always confident. Whatever be the storms and conflicts of life, we still press forward, and walk by faith. Confident, I say, that the issue shall be an eternal weight of glory, we would rather that the work and pilgrimage should be hastened, that we may follow the faithful armies, and be present with the Lord.

8. Are confident—Free from disheartening misgivings. Rather—The whole passage is an important exhibit of Paul’s view: 1. Of the soul, as being an independent entity, the central personality; 2. Of the need of the body to the wholeness and unity of the human person; 3. Of the real existence of an intermediate conscious state of the soul between death and resurrection; 4. Of the superior happiness of that disembodied state to our present state in the body, yet of its inferior happiness to the resurrection glory; and, 5. That a main element of the happiness of that intermediate state is the attainment of some association with Christ.

Ver. 6.-8. Practical effect upon Paul of the assurance of 2 Corinthians 4:14, which was developed and justified in 2 Corinthians 4:16-5:5; and therefore parallel with “for which cause we do not fail” in 2 Corinthians 4:16.

Always; corresponds with “in everything… always… every” in 2 Corinthians 4:8, 10, 11.

And knowing: also a result of the foregoing argument. This knowledge prompts and justifies the courage.

Away from home; points to our other home, from which we are absent so long as our home is in the body. To justify this mention of another home, 2 Corinthians 5:7 breaks off the foregoing sentence. It is completed, in a slightly changed form, in 2 Corinthians 5:8. Cp. Romans 5:12. As we pursue our path the objects before our eyes are those seen only by faith: the keynote (cp. 2 Corinthians 4:13, 18) of 2 Corinthians 4:13-5:10.

Not by appearance] The objects which direct our steps do not yet appear. We walk amid eternal realities, now unseen, but known through the word we have believed. Chief among these is our home in the presence of Christ. Hence we speak of a home unseen by mortal eye. Same thought in same connection in Romans 8:24.

But we are of good courage: although our home is as yet seen only by faith.

Well-pleased: not only brave in presence of death, but content to die. Rather: in preference to remaining in the body. Same thought in Philippians 1:23.

To go away from home from the body: to die before Christ’s coming, and thus to be for a time without a body. They who survive His coming will at once receive the body “from heaven” by undergoing instant change. To go home; implies that dead believers go at once, even while disembodied, into the presence of Christ. Paul’s own clinging to his present body, even while looking for a better, assures him that even if he die this better body awaits him. This implies, since death rends the only veil which separates the believer from Christ, viz. his mortal life that even while waiting for the resurrection body his spirit will be with Christ. And, therefore, he is willing to die; and is brave in face of deadly peril. Notice that Paul’s sure confidence that death will take him at once to Christ rests upon his assurance that a glorified body awaits him at the coming of Christ. This agrees with 1 Cor. 15, where future happiness is assumed to be conditional on resurrection of the body.

These verses shed light on a matter of which the Bible says little, the state of the unsaved between death and resurrection. For Paul evidently thinks of no alternative except to be at home in the body and at home with the Lord. Therefore departed believers are with Christ; and, if so, not unconscious: for the unconscious are practically nowhere. Their nearness to Christ is such that compared with it their present spiritual union with Him is absence. And, although they have not yet entered their “eternal house” and put on their heavenly clothing, yet in the presence of Christ they are at home. And their eternal intercourse with Christ (1 Thessalonians 4:17) has begun. Same teaching in similar circumstances in Philippians 1:20ff. Cp. Luke 23:43; 16:23.

V. 9. Therefore we are ambitious-The only ambition which has place in a Christian.

Whether present-In the body. Or absent-From it.

Verse 9. Wherefore we labour] filotimoumeqa. from filov, loving, and timh, honour; we act at all times on the principles of honour; we are, in the proper sense of the word, ambitious to do and say every thing consistently with our high vocation: and, as we claim kindred to the inhabitants of heaven, to act as they do.

We may be accepted of him.] euarestoi autw einai To be pleasing to him. Through the love we have to God, we study and labour to please him. This is and will be our heaven, to study to love, please, and serve him from whom we have received both our being and its blessings.

Verses 9, 10. Wherefore we labour — Filotimoumeqa, we are ambitious, (the only ambition which has place in a Christian,) that, whether present in the body, or absent from it, we may be accepted of him — Euarestoi autw einai, to be well-pleasing to him, or to receive the tokens of his favour and approbation. For we must all — Apostles as well as other men, whether now present in the body, or absent from it; appear — Openly, without covering; before the judgment-seat of Christ — Where all hidden things will be revealed, probably the sins even of the faithful, which were forgiven long before: for many of their good works (their humiliation, contrition, godly sorrow, striving against sin, mortification of it) cannot otherwise appear; but this will be done at their own desire, without grief and shame; that every one may receive the things — That is, the due reward of the things; done in his body, whether good or bad — In full proportion to his actions, and the secret springs thereof, which will then be all laid open; and according to the principles from which the Searcher of hearts knows his actions to have proceeded. Some read the latter clause, that every one may receive in the body, (namely, in his body raised,) according to what he hath done. That is, as in the body he did either good or evil, so the body being raised, he is recompensed therein accordingly.

9. Wherefore—In the view of our cheering hope of a future blessedness with and from Christ. We labour—Rather, we are emulous, ambitious. Present—As we hope soon to be. Absent—As we know not how long we shall be. Be accepted—Accepted absent in order that we may be accepted present; that is, accepted now in the body in order that our soul may be accepted when it leaves the body for the land of spirits.

Ver. 9. Further result of Paul’s joyful confidence that there is a life beyond death.

We make-it-a-point-of-honour: same word in Romans 15:20; 1 Thessalonians 4:11. This is the only ambition worthy of Christians. Whether at home: in the body.

Away from home: from the body. That these words have the same reference, the alternative implies. That they refer to the body, is suggested by well-pleasing to Him: for our conduct on earth is our first matter of present solicitude.

Well-pleasing to Him: at the judgment day (2 Corinthians 5:10) and in reference to actions done on earth. Paul was emulous, whether the coming of Christ find him in the body or away from it, to be approved by Him. To him, life and death are, in agreement with the scope of the whole section, of secondary importance; the approval of Christ is all-important. That the former is of secondary importance, results (for which cause) from the confidence expressed in 2 Corinthians 5:8. That the latter is all-important, will be proved in 2 Corinthians 5:10.

V. 10. For we all-Apostles as well as other men, whether now present in the body, or absent from it.

Must appear-Openly, without covering, where all hidden things will be revealed; probably the sins, even of the faithful, which were forgiven long before. For many of their good works, as their repentance, their revenge against sin, cannot otherwise appear. But this will be done at their own desire, without grief, and without shame.

According to what he hath done in the body, whether good or evil-In the body he did either good or evil; in the body he is recompensed accordingly.

Verse 10. For we must all appear before the judgment seat] We labour to walk so as to please him, because we know that we shall have to give a solemn account of ourselves before the judgment seat of Christ; where he, whose religion we profess, will judge us according to its precepts, and according to the light and grace which it affords.

That every one may receive the things] komishtai ekastov. That each may receive to himself, into his own hand, his own reward and his own wages.

The things done in his body] That is, while he was in this lower state; for in this sense the term body is taken often in this epistle. We may observe also that the soul is the grand agent, the body is but its instrument. And it shall receive according to what it has done in the body.

Verses 9, 10. Wherefore we labour — Filotimoumeqa, we are ambitious, (the only ambition which has place in a Christian,) that, whether present in the body, or absent from it, we may be accepted of him — Euarestoi autw einai, to be well-pleasing to him, or to receive the tokens of his favour and approbation. For we must all — Apostles as well as other men, whether now present in the body, or absent from it; appear — Openly, without covering; before the judgment-seat of Christ — Where all hidden things will be revealed, probably the sins even of the faithful, which were forgiven long before: for many of their good works (their humiliation, contrition, godly sorrow, striving against sin, mortification of it) cannot otherwise appear; but this will be done at their own desire, without grief and shame; that every one may receive the things — That is, the due reward of the things; done in his body, whether good or bad — In full proportion to his actions, and the secret springs thereof, which will then be all laid open; and according to the principles from which the Searcher of hearts knows his actions to have proceeded. Some read the latter clause, that every one may receive in the body, (namely, in his body raised,) according to what he hath done. That is, as in the body he did either good or evil, so the body being raised, he is recompensed therein accordingly.

Ver. 10. We must all appear before the judgment-seat of Christ. He will first of all, call his servants to give account of their time, their talents, and all the offices and trusts of life. Therefore, while we are absent in the body, we labour the more to be accepted of him. On the slothful servant, who has hid his Lord’s money, and wronged him of the good which might have been done, he will cast an eye of severe displeasure. On the prodigal, who has wasted all his substance in the circles of dissipation, who has robbed and ruined his friends, and ever revolted at correction, the final strokes will fall. On the effeminate, who have wasted their finest summer-mornings in chambering, while all the living beings of the earth were active, he will record the sentence, that they shall not inherit the kingdom of God. 1 Corinthians 6:9. Revelation 21:8. 22:15. The impartial Judge will so enlighten the conscience, that it shall ever have the presence of every crime; he will superadd the terrors of his high displeasure, and drive them to the congregation of the giants, as all the prophets have said. Job 26:4. Isaiah 14:9, 20. Ezekiel 32:21.

10. We strive thus to be accepted, for we must stand before his throne. Appear—Rather, must be manifested. We must, at Christ’s judgment, be entirely exposed to view in all our moral history and character. Same Greek word as made manifest in verse 11. The judgment seat—The bema of Christ. The bema was the seat of the Roman judge, visible at the end of the court room, high above the level of the audience. It was before such a bema that Jesus himself was arraigned. Matthew 27:19. And curiously enough, St. Paul himself was arraigned before the bema of the Roman Gallio at Corinth. Acts 18:12. And St. Paul is the only New Testament writer who appropriates the word to a Christian use, as he does in Romans 14:10 and this passage. Instead of the judicial bema, the regal throne is the word more ordinarily used. Matthew 25:31; Revelation 20:11; Daniel 7:9. See Stanley on the passage. All… every one—The presence is of all, the analysis and reward is of each individual. There is no overlooking the one in the vast whole. Receive—Receive compensatively. The things done in his body—The great body of modern commentators approve the sense given to these words by our translators. The best ancient ones, Tertullian, Chrysostom, and others, would render: Each may receive through (the instrumentality of) his body the things according to that he hath done. The meaning, then, would be, that the body is present at the resurrection to receive recompense for what the body has done. Grammatically, this rendering avoids a very awkward pleonasm, done, done. The objection that the apostle has all along hitherto spoken of our present body, and would not mention the resurrection body, without some distinctive term, seems trifling. The resurrection state is the scene of the whole verse, and the body there must, of course, be the resurrection body. In either interpretation the preposition of instrumentality through the body is a striking intimation that Paul holds the soul to be the person, and the body—whether brain, hands, or feet—to be its organ in wickedness or righteousness. Whether… good or bad—Does this imply that the all includes the righteous and wicked? Meyer says there may be a judgment of lower grading in, as well as of exclusion from, the heavenly kingdom. True, but not as here, where a positive reception of compensation for bad is stated. The all evidently includes here those who receive penal evil for wickedness, the wicked, and implies a universal judgment.

Ver. 10. All of us: even Christians.

Must needs: marks the inevitable.

Be-made-manifest: 1 Corinthians 4:5; 2 Corinthians 3:3; 4:10, 11; 5:11; see Romans 1:19: our inmost nature and most secret actions will be set before the eyes of all.

Judgment-seat of Christ: practically the same as “of God” in Romans 14:10. For the Father “has given the whole judgment to the Son,” John 5:22.

That each one etc.: definite purpose for which our lives and characters will then be brought to light.

May obtain: to be his abiding possession. It is a graphic picture of exact retribution. Each man will receive back, by seeing their true nature and results, his own past actions to be themselves his eternal glory or shame. So Ephesians 6:8; Colossians 3:25. Cp. 1 Thessalonians 2:19f.

Through the body: as the channel by which purposes pass into actions. In view of etc.: action the measure of recompense. [Cp. Romans 8:18.]

Good or bad. To both kinds of actions this principle will be applied, in contrast to human tribunals which deal only with crime; as well as to all kinds of persons.

That both saved and lost will receive recompense proportionate to the good and bad actions of each, is quite consistent with forgiveness of sins by God’s undeserved favor. Entrance into eternal life is God’s free gift to all who believe and who abide in faith. But the degree of our glory will be measured by the faithfulness of our service; and the punishment of the lost, by their sins. Moreover, a man’s good actions are God’s work in him by the Holy Spirit. And unless we yield to the Spirit, and thus bear the fruit of the Spirit, we cannot retain our faith. Consequently, without good works we cannot enter heaven. The good actions of the lost, which we need not deny, will lessen their punishment: the sins of the saved, before or after conversion, will lessen their reward. Thus, although salvation is entirely the free gift of God, each man will receive an exact recompense for his entire conduct. Cp. Romans 2:5f; 14:10; 1 Corinthians 3:8, 13f. A remembrance of this exact recompense will make us comparatively indifferent about life or death, and emulous so to act as to please our Judge.

SECTION 7 accounts for the perils amid which Paul proclaims the Gospel, 2 Corinthians 4:7-12; and explains the motives which raise him above them, 2 Corinthians 4:13-5:10. By the design of God the gospel treasure is entrusted to fragile vessels, that the preservation of the vessels may be a manifestation of the power of God. The apostles are thus a moving picture of Him who gave up Himself to death for the world’s salvation, and who was rescued from the hand of death by the power of God. He braves these perils simply because, like the Psalmist in similar circumstances, he believes the word of God. He knows that God will raise him from the dead, and that by exposing himself to these dangers he is increasing the song of praise which will go up to God for ever. And this assurance restores his wearied spirit. His very clinging to life, while yearning for immortality, assures him that if his body perish a nobler body awaits him. And, if so, separation from the body must be immediate entrance into the presence of Christ. His one thought is, not about life or death, but to stand the approval of that Judge before whom all must soon stand, and in the light of whose appearing the inmost secrets of the present life will be made visible to all.

This section confirms the teaching of 1 Corinthians 15:51f and 1 Thessalonians 4:15 touching Paul’s expectation about the second coming of Christ. That he speaks of resurrection from the dead, does not imply an expectation that His coming will be long delayed. For every day death threatened him. But fear of it was removed by joyful confidence that it would but take him to the presence of Christ. Whereas the alternative mentioned in 2 Corinthians 5:9, and perhaps the word “if” in 2 Corinthians 5:1, suggest that he was not sure that he would die.

V. 11. Knowing therefore the terror of the Lord, we the more earnestly persuade men to seek his favour; and as God knoweth this, so, I trust, ye know it in your own consciences.

Verse 11. Knowing therefore the terror of the Lord] This, I think, is too harsh a translation of eidotev oun ton fobon tou kuriou, which should be rendered, knowing therefore the fear of the Lord; which, strange as it may at first appear, often signifies the worship of the Lord, or that religious reverence which we owe to him; Acts 9:31; Romans 3:18; 13:7; 1 Peter 1:17; 2:18; 3:2. As we know therefore what God requires of man, because we are favoured with his own revelation, we persuade men to become Christians, and to labour to be acceptable to him, because they must all stand before the judgment seat; and if they receive not the grace of the Gospel here, they must there give up their accounts with sorrow and not with joy. In short, a man who is not saved from his sin in this life, will be separated from God and the glory of his power in the world to come. This is a powerful motive to persuade men to accept the salvation provided for them by Christ Jesus. The fear of God is the beginning of wisdom; the terror of God confounds and overpowers the soul. We lead men to God through his fear and love, and with the fear of God the love of God is ever consistent; but where the terror of the Lord reigns there can neither be fear, faith, nor love; nay, nor hope either. Men who vindicate their constant declamations on hell and perdition by quoting this text, know little of its meaning; and, what is worse, seem to know but little of the nature of man, and perhaps less of the spirit of the Gospel of Christ. Let them go and learn a lesson from Christ, sweeping over Jerusalem: “O Jerusalem, Jerusalem, how oft would I have gathered you together, as a hen would her brood under her wings!” And another from his last words on the cross, “Father, forgive them, for they know not what they do!”

But we are made manifest unto God] God, who searches the heart, knows that we are upright in our endeavours to please him; and because we are fully persuaded of the reality of eternal things, therefore we are fully in earnest to get sinners converted to him.

Manifest in your consciences.] We have reason to believe that you have had such proof of our integrity and disinterestedness, that your consciences must acquit us of every unworthy motive, and of every sinister view.

Verses 11, 12. Knowing therefore the terror of the Lord — The strict judgment which must then pass on all impenitent sinners; we the more earnestly persuade men — To repent and believe the gospel, that, instead of being objects of the divine wrath, they may live and die happy in his favour. But, as we are made manifest to God — And he knows our integrity; I trust also it is evident to you. For we commend not ourselves — We do not say this as if we thought there was any need of again recommending ourselves to you, but give you occasion to glory — To rejoice and praise God, and furnish you with an answer to those false apostles; who glory in appearance, but not in heart — We may infer from this, and from the beginning of chap. 3., that some of the Corinthians were disposed to represent the care which Paul took to vindicate himself, as pride and vainglory. On the other hand, it seems they would have interpreted his silence as the effect of guilt and confusion. He therefore plainly and very properly tells them, that he said this only in his own necessary defence; and to furnish his friends with an answer to those whose consciences condemned them, while they endeavoured to asperse him.

Ver. 11. Knowing therefore the terror of the Lord, we persuade men; not only by uplifting the veil of futurity, but by every persuasive argument suggested by the gospel, to flee from the wrath to come. In so doing, our real character is made manifest to God, and to the consciences of men, that we act in conformity to our mission. By spending our life in this way, I know the false apostles, those angels of light, put the worst construction on our best deeds, and attribute our conduct to derangement, and imbecility of mind.

11. Terror of the Lord—Rather, not terror of the Lord, but our fear of him. Therefore—In view of the scenes of the judgment. We persuade men—Of what? the question is asked. We should suppose there could be but one reply. If it was from fear of the Lord he persuaded men, he certainly persuaded them to act as the fear of the Lord would impel; namely, to act just as Paul did under that motive, ver. 9, namely, to labour, whether present or absent, to be accepted of him. To what would the fear of a future judgment persuade men other than to secure the favour of the Judge? And what motive more likely to persuade men to such course than fear of the judgment? This is essentially the view of Beza, Grotius, and others. But Chrysostom, Meyer, Alford, and others, interpret it, We persuade men of our own integrity. Manifest—The antithesis is, Under conscious fear of Christ’s judgment, we persuade men to be acceptable to him, and are ourselves unconcealed and manifest before God. He has said, verse 10, that we must be manifest before the bar of Christ; in view of that he ever holds himself now manifest to God, and he hopes he is no less made manifest to the judgment of his brethren, the Corinthians. The meaning, then, is, that from fear of our final Judge we persuade men, and have kept ourselves transparent to the eye of God. Manifest in your consciences—Paul’s trust is, that he has maintained the same unconcealed purity patent to the consciences of the Corinthians that he has maintained to God. And it is to that transparent character, both of himself and the gospel he preaches, that he looks for his vindication from the imputations of his Judaic-Christian assailants.

II CORINTHIANS

SECTION 8. — THE LOVE OF CHRIST AND

PAUL’S COMMISSION FROM GOD MOVE HIM

TO ACT AS BECOMES AN AMBASSADOR OF

GOD. CH. 5:11-6:10.

Knowing then the fear of the Lord we persuade men, but to God we have been made manifest. And I hope also in your consciences to be made manifest. Not again are we recommending ourselves to you, but I write this giving occasion to you for matter of exultation on our behalf, that you may have it in view of those who exult in appearance and not in heart. For both if we have gone out of our mind, it is for God; and if we have sound sense, it is for you. For the love of Christ holds us fast, we having judged this, that One died on behalf of all, therefore all died, and on behalf of all He died in order that they who live may no longer live for themselves but for Him who on their behalf died and rose. So then we henceforth know no one according to flesh. If even we have known Christ according to flesh, nevertheless now no longer do we know men thus. So that if any one be in Christ he is a new creature: the old things have gone by; behold they have become new. And all things are from God who reconciled us to Himself through Christ and gave to us the ministry of the reconciliation. Because that God was, in Christ, reconciling to Himself the world; seeing that He is not reckoning to them their trespasses and has put in us the word of the reconciliation. On behalf of Christ then we are ambassadors, as though God were exhorting through us: we beg, on behalf of Christ, Be reconciled to God. Him who knew no sin, on our behalf He made to be sin, that we may become righteousness of God in Him. And working together with Him we also exhort that not in vain you accept the grace of God. For He says, “At an acceptable season I have listened to thee: and in a day of salvation I have helped thee.” (Isaiah 49:8.) Behold now is the well-accepted season, behold now is the day of salvation.

And this we do, in nothing causing stumbling, that the ministry be not blamed: but in everything recommending ourselves as God’s ministers, in much endurance, in afflictions, in necessities, in positions of helplessness, in beatings, in prisons, in tumults, in toils, in watchings, in fastings; in purity, in knowledge, in longsuffering, in kindness, in the Holy Spirit, in love without hypocrisy, in the word of truth, in the power of God; with the weapons of righteousness on the right hand and on the left, with glory and dishonour, with bad report and good report; as deceivers and true, as unknown and becoming well-known, as dying and behold we live, as being chastised and not being put to death, as being made sorrowful but ever rejoicing, as poor but enriching many, as having nothing and possessing all things. In (7 Paul explained why a ministry so glorious was surrounded by constant and deadly peril, viz. because this peril gave opportunity for a constant manifestation of divine power; and stated the motive which led him forward even in face of such peril, viz. his belief of God’s word that He will raise the dead, that death leads at once to the presence of Christ, and that in the Day of Judgment due recompense will be given. Having thus told us the power which saves him from fear of death he now tells us the motive of his efforts to save men, viz. the love of Christ who died for them and his own divine commission to be an ambassador for Christ; and concludes his exposition, begun in (4, of the apostolic ministry, its credentials, its grandeur, its perils, its hopes, and its recompense, by a graphic picture of the circumstances and the spirit in which he discharges it.

Ver. 11. Then: in view of the judgment-seat of Christ.

Fear of the Lord: cp. Romans 3:18. Reverent fear of Christ is a state of mind familiar to Paul. Cp. “know sin,” 2 Corinthians 5:21; Romans 7:7; “know grief,” Isaiah 53:3.

Persuade men: to “be reconciled to God,” 2 Corinthians 5:20. This was his chief work. The persuasion denied in the question of Galatians 1:10 had a different motive, as is implied in the following words. This persuading of men was prompted by remembrance of the great assize and by desire to please the Judge. But, although men are the direct objects of his persuasion, yet in persuading them he stands before the eye of God. Manifest: as in 2 Corinthians 5:10.

Made-manifest; more vivid than “manifest,” picturing the act of God setting us permanently under His own eye.

And I hope etc.; reminds us that (4-8 were written in self-defence. [There is nothing to demand the rendering (A.V. and R.V.) “that we are made manifest.” For the aorist after elpizw always refers in the N.T. to something future. And the perfect tense (cp. 1 Timothy 6:17) merely adds to the aorist the idea of permanent results. Paul does not say whether the manifestation he hopes for is present or future. But the word hope suggests the latter.]

Your consciences: the faculty which contemplates a man’s inner life. See under Romans 2:15. Paul hopes that through his labors spiritual results have been attained in his readers, results which will appear to them as they contemplate their own inner life. Cp. 2 Corinthians 4:2. Such results will thus be a proof, clearly visible to the eye of conscience, of Paul’s divine commission. These words recall the argument of 2 Corinthians 3:2f.

Paul’s mention of the judgment-seat reminds him that to the eye of God the real worth of his apostolic service lies open. And he hopes that it will lie permanently open also in the heart of hearts of those among whom he has labored. He thus suitably introduces a further exposition of the motives of his work.

V. 12. We do not say this, as if we thought there was any need of again recommending ourselves to you, but to give you an occasion of rejoicing and praising God, and to furnish you with an answer to those false apostles who glory in appearance, but not in heart, being condemned by their own conscience.

Verse 12. For we commend not ourselves?] I do not say these things to bespeak your good opinion, to procure your praise; but to give you an occasion to glory-to exult on our behalf; and to furnish you with an answer to all those who either malign us or our ministry, and who only glory in appearance-have no solid ground of exultation, and whose heart is dishonest and impure. St. Paul probably speaks here concerning the false apostle, who had been dividing the Church and endeavouring to raise a party to himself, by vilifying both the apostle and his doctrine.

Verses 11, 12. Knowing therefore the terror of the Lord — The strict judgment which must then pass on all impenitent sinners; we the more earnestly persuade men — To repent and believe the gospel, that, instead of being objects of the divine wrath, they may live and die happy in his favour. But, as we are made manifest to God — And he knows our integrity; I trust also it is evident to you. For we commend not ourselves — We do not say this as if we thought there was any need of again recommending ourselves to you, but give you occasion to glory — To rejoice and praise God, and furnish you with an answer to those false apostles; who glory in appearance, but not in heart — We may infer from this, and from the beginning of chap. 3., that some of the Corinthians were disposed to represent the care which Paul took to vindicate himself, as pride and vainglory. On the other hand, it seems they would have interpreted his silence as the effect of guilt and confusion. He therefore plainly and very properly tells them, that he said this only in his own necessary defence; and to furnish his friends with an answer to those whose consciences condemned them, while they endeavoured to asperse him.

12. For—Rather, but; as if the self-commending were the opposite of the visible transparency. Again—2 Corinthians 3:1. Give you—By our manifest purity. In appearance—In personal impressiveness. In heart— In genuine piety.

Ver. 12. Like 2 Corinthians 2:17; 2 Corinthians 5:11b might seem to be self-recommendation. With delicate tact Paul says that he is only giving his readers an argument with which they may defend him; thus implying that they are not his opponents, but are ready to defend him. Again recommending ourselves: as in 2 Corinthians 3:1. The repetition suggests that these were words of his opponents. Occasion: or “starting point,” as in Romans 7:8. Giving you etc.: while speaking about being made manifest in their consciences, Paul was really putting them on a track towards a matter of exultation in his favor which they might remember and use against his opponents. These last he designates as exulting in appearance (or in face) and not in heart. What our face is, we seem to be: what our heart is, we are. For the heart is the inmost center of our real life.

V. 13. For if we are transported beyond ourselves-Or at least, appear so to others, treated of, 2 Corinthians 5:15-21, speaking or writing with uncommon vehemence.

It is to God-He understands (if men do not) the emotion which himself inspires.

If we be sober-Treated of, 2 Corinthians 6:1-10. If I proceed in a more calm, sedate manner.

It is for your sakes-Even good men bear this, rather than the other method, in their teachers. But these must obey God, whoever is offended by it.

Verse 13. Beside ourselves] Probably he was reputed by some to be deranged. Festus thought so: Paul, thou art beside thyself; too much learning hath made thee mad. And his enemies at Corinth might insinuate not only that he was deranged, but attribute his derangement to a less worthy cause than intense study and deep learning.

It is to God] If we do appear, in speaking of the glories of the eternal world, to be transported beyond ourselves, it is through the good hand of our God upon us, and we do it to promote his honour.

Whether we be sober] Speak of Divine things in a more cool and dispassionate manner, it is that we may the better instruct and encourage you.

Verses 13-15. For whether we be beside ourselves — As they affirm we are, because we expose ourselves to so many sufferings, and even to the danger of imprisonment and death, by persevering in our work of preaching the gospel. Or whether we appear to be transported beyond ourselves — By our speaking or writing with uncommon vehemence; it is to God — It is zeal for his glory that animates us; and he understands, if men do not, the emotion which himself inspires. Or whether we be sober — In shunning persecution as much as may be, or proceed in a more calm and sedate manner; it is for your cause — We have your good in view, and proceed in our course in order to promote your best interests. In other words, love to God and benevolence to man, are the grand principles by which we are actuated; and we cannot be cold and unaffected, while we have such grand and noble subjects under our consideration as those which we treat of among you. Mr. Locke, from comparing 2 Corinthians 11:1, 16-21, and 12:6, 11, is of opinion that the Corinthians censured Paul as a fool or madman, for what he said in commendation of himself. In that case the meaning is, “You say I am distracted for my present conduct, but this is between God and myself; I am sure you Corinthians ought not to say it, for all my sober thoughts and most painful labours are for you.” For the love of Christ — So illustriously displayed toward us in our redemption, and our love to him in return; constraineth us — Eunecei, bears us on, with a strong, steady, prevailing influence, such as winds and tides exert when they waft the vessel to its destined harbour; krinantav touto, judging thus, or while we thus judge — Thus consider and reflect; that if one died for all — Which Jesus assuredly did, even gave himself a ransom for all mankind, without exception, (1 Timothy 2:6,) yea, tasted death for every man, for every human being; (Hebrews 2:9;) then were all dead — Even the best of men were in a state of spiritual death entailed upon them by the sin of the first man, (see on Genesis 2:17,) and liable to death eternal. For had it been otherwise with any man, Christ would not have had need to die for him. And that he died for all — That all might be saved; that they who live — That all who live upon the earth, or all who, believing in him, are put in possession of spiritual life through his death and grace procured thereby; should not henceforth — From the moment they know and are united to him; live unto themselves — Seek their own honour, profit, or pleasure, or do their own will; but live unto him who died for them — And thereby procured for them pardoning mercy and renewing grace, to enable them so to live; and rose again — That he might receive for them, and confer upon them, these inestimable blessings.

Ver. 13. But, whether we be beside ourselves, it is to God. We smile contemptuously at their feeble malice. They may not, or they will not know, that having entered into the wisdom of God in the redemption of the world, and seeing the whole human race lying in the arms of the wicked one, dead in trespasses and sins, we are constrained, we are urged and stimulated by the love of Christ to live as he lived, and preach as he preached. Therefore, we give you occasion to boast and glory in having apostles who live like their Master, and who put his death and resurrection in full power by causing the dry bones to revive, and live for him who died for them, and rose again.

13. Beside ourselves—The Greek word is the one from which our term ecstasy is derived. See note on Acts 10:10. The apostle here, apparently, ironically alludes to the sneers of his assailant. His extraordinary conversion, his visions of Christ, his trances, as well as his sublimated heroism of character, were the pretext for imputations of mania. So King Agrippa subsequently charged him with madness. And so at the present day an insensible, dying world esteems all intense feeling in regard to eternity as fanaticism. Revivals of religion they will condemn as periods of madness. Yet over some great commercial crisis these very men—nay, whole communities, peoples, and nations—are excited in every nerve and fibre to an all but frenzy. If we could have once in four years a revival in religion as great as we have a revival in politics at every presidential election, we should think the millennium was dawning. To God—It is the mania of a perfect consecration to the Divine. For your cause—In order to bring the gospel of salvation to you.

4. Apostolic scheme of Christ’s death, and of our renewal and reconciliation, 14-19.

Paul now, in the following section, explains the ground of his fervent which they styled craziness. The impulse of Christ’s love compels him to make the expiation, renovation, and reconciliation his overwhelming theme.

Ver. 13. Paul’s real motives, which are a matter of exultation for his readers.

Gone-out-of-our-mind: become mad. These strange words can be accounted for only as being actually spoken by his enemies. The relatives of Christ said (Mark 3:21) the same of Him. We can well conceive that Paul’s ecstatic visions, (2 Corinthians 12:2ff,) his transcendental teaching, which to many would seem absurd, his reckless daring in face of peril, and his complete rejection of all the motives which rule common men, would lead some to say and even to believe that he was not in full possession of his senses. The same has been said in all ages about similar men.

For God: to work out His purposes.

Of sound mind: exact opposite of madness. Same contrast in Mark 5:15; Acts 26:25.

For you: to do you good. “If, as our enemies say, we are mad, we have become so in order to serve God and do His work. And, therefore, our very madness claims respect. If we are men of sound sense we use our sense, not, as most others do, to enrich ourselves, but to do you good.” Paul thus appeals to his readers’ observation of his conduct. They knew that where human prudence might condemn his recklessness his purpose was to serve God; and that whatever mental power he possessed was used for the good of others.

V. 14. For the love of Christ-To us, and our love to him. Constraineth us-Both to the one and the other; beareth us on with such a strong, steady, prevailing influence, as winds and tides exert when they waft the vessel to its destined harbour.

While we thus judge, that if Christ died for all, then are all, even the best of men, naturally dead-In a state of spiritual death, and liable to death eternal. For had any man been otherwise, Christ had not needed to have died for him.

Verse 14. For the love of Christ constraineth us] We have the love of God shed abroad in our hearts, and this causes us to love God intensely, and to love and labour for the salvation of men. And it is the effect produced by this love which sunecei hmav, bears us away with itself, which causes us to love after the similitude of that love by which we are influenced; and as God so loved the world as to give his Son for it, and aa Christ so loved the world as to pour out his life for it, so we, influenced by the very same love, desire to spend and be spent for the glory of God, and the salvation of immortal souls. By the fear of God the apostles endeavoured to persuade and convince men, and the love of Christ constrained them so to act.

If one died for all, then were all dead] The first position the apostle takes for granted; viz. that Jesus Christ died for ALL mankind. This no apostolic man nor primitive Christian ever did doubt or could doubt. The second position he infers from the first, and justly too; for if all had not been guilty, and consigned to eternal death because of their sins there could have been no need of his death. Therefore, as he most certainly died for ALL, then all were dead, and needed his sacrifice, and the quickening power of his Spirit.

Verses 13-15. For whether we be beside ourselves — As they affirm we are, because we expose ourselves to so many sufferings, and even to the danger of imprisonment and death, by persevering in our work of preaching the gospel. Or whether we appear to be transported beyond ourselves — By our speaking or writing with uncommon vehemence; it is to God — It is zeal for his glory that animates us; and he understands, if men do not, the emotion which himself inspires. Or whether we be sober — In shunning persecution as much as may be, or proceed in a more calm and sedate manner; it is for your cause — We have your good in view, and proceed in our course in order to promote your best interests. In other words, love to God and benevolence to man, are the grand principles by which we are actuated; and we cannot be cold and unaffected, while we have such grand and noble subjects under our consideration as those which we treat of among you. Mr. Locke, from comparing 2 Corinthians 11:1, 16-21, and 12:6, 11, is of opinion that the Corinthians censured Paul as a fool or madman, for what he said in commendation of himself. In that case the meaning is, “You say I am distracted for my present conduct, but this is between God and myself; I am sure you Corinthians ought not to say it, for all my sober thoughts and most painful labours are for you.” For the love of Christ — So illustriously displayed toward us in our redemption, and our love to him in return; constraineth us — Eunecei, bears us on, with a strong, steady, prevailing influence, such as winds and tides exert when they waft the vessel to its destined harbour; krinantav touto, judging thus, or while we thus judge — Thus consider and reflect; that if one died for all — Which Jesus assuredly did, even gave himself a ransom for all mankind, without exception, (1 Timothy 2:6,) yea, tasted death for every man, for every human being; (Hebrews 2:9;) then were all dead — Even the best of men were in a state of spiritual death entailed upon them by the sin of the first man, (see on Genesis 2:17,) and liable to death eternal. For had it been otherwise with any man, Christ would not have had need to die for him. And that he died for all — That all might be saved; that they who live — That all who live upon the earth, or all who, believing in him, are put in possession of spiritual life through his death and grace procured thereby; should not henceforth — From the moment they know and are united to him; live unto themselves — Seek their own honour, profit, or pleasure, or do their own will; but live unto him who died for them — And thereby procured for them pardoning mercy and renewing grace, to enable them so to live; and rose again — That he might receive for them, and confer upon them, these inestimable blessings.

14. Love of Christ—Christ’s love to us, not ours to him; his love sublimely displayed in his death for us. Ephesians 3:19; Romans 8:35, 37. Constraineth us—Compels me by compression, as if it were the powerful pressure of a physical force. The madness which these Jew-Christians charge upon me is the powerful pressure of the love of Christ impelling me, by the power of his death, to a complete devotion to your salvation. And this charge of madness is the keynote to the entire passage, (13-6:11,) showing the intense power of the theme that made Paul’s life one long impulse of grand excitement. Thus judge—The judgment comprehends vv. 14, 15. If—Omitted by the best authorities. Read, we thus judge that one died for all, therefore all died. How it is here that all died commentators differ. We think the correct reference is to that death which all died in Adam, (Romans 5:15,) for which Christ’s death is a divine substitute. St. Paul assumes Christ’s death as proof that all died, by sin, from the life of God; a death beginning in spiritual death, and reaching to bodily death and second death. That, literally and historically, this complete death has not yet been completed of our whole race, nor, in fact, of any of our race, and will not be completed till the second death is inflicted, is true. But then conceptually St. Paul views that great death, being in process of accomplishment through ages, as one great accomplished fact. Yet is it not so accomplished but that the death of Christ may take its place, and so forestall and supersede its literal accomplishment. Paul’s reasoning is, that nothing less than our death could require Christ’s death. If he died, it was because we all died. The rendering, were all dead, is justified by Colossians 3:3, where the same tense is used.

Another interpretation, adopted by Alford, is, Christ died for all, therefore all died, too, to sin; and thence is deduced that all must live the new life. But died and live are here used so repeatedly of literal death and life that it appears arbitrary not so to interpret this clause. That the all here for whom Christ died means the entire race is plain, unless we deny that the whole human race died in Adam.

Ver. 14.-15. The motive of this unsparing devotion to God and to the interests of his readers. “The love of Christ towards men, revealed in His death for them, holds us so fast that we cannot forbear to devote ourselves to the service of God, even to an extent which some call madness, and to use all our powers for your good.”

Having judged this: practically the same as “reckon” in Romans 6:11. Since this judgment rests solely on the word of God, it is an expression of faith. And only so far as it is firm and broad do we feel the binding influence of the love of Christ.

One on behalf of all: conspicuous contrast. A name written on every heart, it was needless to mention. To this statement of the purpose of the death of Christ Paul gives emphasis by the change from us to all, thus directing attention to a general truth. But, since he does not say “all men,” we cannot appeal to this verse in proof that He died for all men. This, Paul asserts elsewhere in plainest terms. See notes under Romans 5:18, 19. Therefore, although the compass of this verse is indefinite, each one may place himself within it, and pronounce this judgment about himself. Therefore all died: Paul’s inference from one died on behalf of all. Virtually they for whom He died themselves died in His death. For the full result of His death belongs to them. This inference rests upon the broad truth that Christ died that we may be so united to Him as to share all that He has and is. Cp. Romans 6:3. Now Christ by His death escaped completely from the burden and curse of sin. Paul reckons therefore that the former life of sin of those for whom Christ died has come to an end on His cross, and that, like Him, they too are dead to sin. See Romans 6:10f. Objectively and virtually they died to sin when Christ died: they died subjectively and actually only when and so far as in faith they pronounced touching themselves the judgment of this verse, i.e. when they reckoned themselves to be dead to sin. Paul says that all died, because the subjective and actual death to sin of those who dare pronounce this judgment is a direct outworking and communication of the objective and historic death of Christ and of our divinely ordained union with His death. The rest of 2 Corinthians 5:15 is a further inference, expounding one on behalf of all.

Who live: not needful to complete the sentence, but thrust in conspicuously to tell us that though their old life of sin has ceased they are not lifeless but are living a new resurrection life.

No longer for themselves; implies that apart from the death of Christ self is the aim of life to all men; and that therefore all men need a radical change.

Who on their behalf etc.: emphatic repetition of the chief idea of 2 Corinthians 5:15. Christ died in order that we may live a life in which every thought and purpose and effort point to Him, and all our powers and opportunities are used to please and exalt Him and to do His work. Thus Christ will be, what self once was, the one aim of life.

And rose: i.e. on our behalf. It is expounded in Romans 4:25. He died for all, i.e. to reconcile their salvation with (Romans 3:26) the justice of God: He rose for all, i.e. to give them ground for the faith which saves. At the beginning of the sentence His death only is mentioned, to confine our attention to the costliness of the means used to secure our devotion to Himself.

2 Corinthians 5:14, 15 are a close parallel to Romans 6:10, 11. In each passage the historic fact of Christ’s death and His abiding devotion to the Father produce their counterparts in us. In each the counterpart is produced by the mental reckoning or judgment of faith.

This judgment Paul and his colleagues had pronounced. They knew that they were among the all for whom Christ died. They therefore ventured to believe that in His death their own former life of sin and self had died, and was therefore a thing of the past. They knew that He died in order that they might live a life of absolute devotion to Him. And, as they contemplated the infinite cost of the means used to secure their devotion, and the love thus manifested, they felt the power of that love; and felt themselves compelled to serve, with a self-abnegation which some called madness, the God who gave His Son to die for them, and to toil for those He died to save.

That to secure our devotion to Himself Christ must needs die, proves how completely selfishness is inwoven into human nature; and proves the earnestness of His purpose to destroy it. The need of so costly a means can be explained only on the principle that surrender to selfishness is a punishment of sin, and that the punishment cannot be remitted without a corresponding and adequate manifestation of divine justice. If so, 2 Corinthians 5:14, 15 imply, and thus support the great foundation doctrine of Romans 3:24-26. Moreover, that our life of devotion to Christ is stated here to be an aim of his death, implies that only in proportion as we thus live do we and shall we obtain the blessings which result from His death.

V. 15. And that he died for all-That all might be saved. That they who live-That all who live upon the earth. Should not henceforth-From the moment they know him. Live unto themselves-Seek their own honour, profit, pleasure. But unto him-In all righteousness and true holiness.

Verse 15. And that he died for all, that they which live, &c.] This third position he draws from the preceding: If all were dead, and in danger of endless perdition; and if he died for all, to save them from that perdition; then it justly follows that they are not their own, that they are bought by his blood; and should not live unto themselves, for this is the way to final ruin; but unto him who died for them, and thus made an atonement for their sins, and rose again for their justification.

Verses 13-15. For whether we be beside ourselves — As they affirm we are, because we expose ourselves to so many sufferings, and even to the danger of imprisonment and death, by persevering in our work of preaching the gospel. Or whether we appear to be transported beyond ourselves — By our speaking or writing with uncommon vehemence; it is to God — It is zeal for his glory that animates us; and he understands, if men do not, the emotion which himself inspires. Or whether we be sober — In shunning persecution as much as may be, or proceed in a more calm and sedate manner; it is for your cause — We have your good in view, and proceed in our course in order to promote your best interests. In other words, love to God and benevolence to man, are the grand principles by which we are actuated; and we cannot be cold and unaffected, while we have such grand and noble subjects under our consideration as those which we treat of among you. Mr. Locke, from comparing 2 Corinthians 11:1, 16-21, and 12:6, 11, is of opinion that the Corinthians censured Paul as a fool or madman, for what he said in commendation of himself. In that case the meaning is, “You say I am distracted for my present conduct, but this is between God and myself; I am sure you Corinthians ought not to say it, for all my sober thoughts and most painful labours are for you.” For the love of Christ — So illustriously displayed toward us in our redemption, and our love to him in return; constraineth us — Eunecei, bears us on, with a strong, steady, prevailing influence, such as winds and tides exert when they waft the vessel to its destined harbour; krinantav touto, judging thus, or while we thus judge — Thus consider and reflect; that if one died for all — Which Jesus assuredly did, even gave himself a ransom for all mankind, without exception, (1 Timothy 2:6,) yea, tasted death for every man, for every human being; (Hebrews 2:9;) then were all dead — Even the best of men were in a state of spiritual death entailed upon them by the sin of the first man, (see on Genesis 2:17,) and liable to death eternal. For had it been otherwise with any man, Christ would not have had need to die for him. And that he died for all — That all might be saved; that they who live — That all who live upon the earth, or all who, believing in him, are put in possession of spiritual life through his death and grace procured thereby; should not henceforth — From the moment they know and are united to him; live unto themselves — Seek their own honour, profit, or pleasure, or do their own will; but live unto him who died for them — And thereby procured for them pardoning mercy and renewing grace, to enable them so to live; and rose again — That he might receive for them, and confer upon them, these inestimable blessings.

15. That—Omit, as unnecessarily supplied by the translators. And he died for all for this purpose, that those living through his death should consecrate life to him. Live… live unto themselves—Both lives signify one literal conscious life. As Christ bought our life by his death, so the life we live is rightfully his. And it was this St. Paul’s living a life that belonged to Christ, that subjected him to the charge of being beside himself, ver. 13. For them—The preposition for does not necessarily in itself signify instead of; but it acquires that meaning, as it often does, from the context. Christ’s death as the substitute for ours is the very reason why our life is rightfully his. Rose again—This does not, as Meyer argues, show that if Christ died as our substitute he rose as our substitute. Paul’s clear meaning is, Christ died in our stead, and rose again.

Ver. 14.-15. The motive of this unsparing devotion to God and to the interests of his readers. “The love of Christ towards men, revealed in His death for them, holds us so fast that we cannot forbear to devote ourselves to the service of God, even to an extent which some call madness, and to use all our powers for your good.”

Having judged this: practically the same as “reckon” in Romans 6:11. Since this judgment rests solely on the word of God, it is an expression of faith. And only so far as it is firm and broad do we feel the binding influence of the love of Christ.

One on behalf of all: conspicuous contrast. A name written on every heart, it was needless to mention. To this statement of the purpose of the death of Christ Paul gives emphasis by the change from us to all, thus directing attention to a general truth. But, since he does not say “all men,” we cannot appeal to this verse in proof that He died for all men. This, Paul asserts elsewhere in plainest terms. See notes under Romans 5:18, 19. Therefore, although the compass of this verse is indefinite, each one may place himself within it, and pronounce this judgment about himself. Therefore all died: Paul’s inference from one died on behalf of all. Virtually they for whom He died themselves died in His death. For the full result of His death belongs to them. This inference rests upon the broad truth that Christ died that we may be so united to Him as to share all that He has and is. Cp. Romans 6:3. Now Christ by His death escaped completely from the burden and curse of sin. Paul reckons therefore that the former life of sin of those for whom Christ died has come to an end on His cross, and that, like Him, they too are dead to sin. See Romans 6:10f. Objectively and virtually they died to sin when Christ died: they died subjectively and actually only when and so far as in faith they pronounced touching themselves the judgment of this verse, i.e. when they reckoned themselves to be dead to sin. Paul says that all died, because the subjective and actual death to sin of those who dare pronounce this judgment is a direct outworking and communication of the objective and historic death of Christ and of our divinely ordained union with His death. The rest of 2 Corinthians 5:15 is a further inference, expounding one on behalf of all.

Who live: not needful to complete the sentence, but thrust in conspicuously to tell us that though their old life of sin has ceased they are not lifeless but are living a new resurrection life.

No longer for themselves; implies that apart from the death of Christ self is the aim of life to all men; and that therefore all men need a radical change.

Who on their behalf etc.: emphatic repetition of the chief idea of 2 Corinthians 5:15. Christ died in order that we may live a life in which every thought and purpose and effort point to Him, and all our powers and opportunities are used to please and exalt Him and to do His work. Thus Christ will be, what self once was, the one aim of life.

And rose: i.e. on our behalf. It is expounded in Romans 4:25. He died for all, i.e. to reconcile their salvation with (Romans 3:26) the justice of God: He rose for all, i.e. to give them ground for the faith which saves. At the beginning of the sentence His death only is mentioned, to confine our attention to the costliness of the means used to secure our devotion to Himself.

2 Corinthians 5:14, 15 are a close parallel to Romans 6:10, 11. In each passage the historic fact of Christ’s death and His abiding devotion to the Father produce their counterparts in us. In each the counterpart is produced by the mental reckoning or judgment of faith.

This judgment Paul and his colleagues had pronounced. They knew that they were among the all for whom Christ died. They therefore ventured to believe that in His death their own former life of sin and self had died, and was therefore a thing of the past. They knew that He died in order that they might live a life of absolute devotion to Him. And, as they contemplated the infinite cost of the means used to secure their devotion, and the love thus manifested, they felt the power of that love; and felt themselves compelled to serve, with a self-abnegation which some called madness, the God who gave His Son to die for them, and to toil for those He died to save.

That to secure our devotion to Himself Christ must needs die, proves how completely selfishness is inwoven into human nature; and proves the earnestness of His purpose to destroy it. The need of so costly a means can be explained only on the principle that surrender to selfishness is a punishment of sin, and that the punishment cannot be remitted without a corresponding and adequate manifestation of divine justice. If so, 2 Corinthians 5:14, 15 imply, and thus support the great foundation doctrine of Romans 3:24-26. Moreover, that our life of devotion to Christ is stated here to be an aim of his death, implies that only in proportion as we thus live do we and shall we obtain the blessings which result from His death.

V. 16. So that we from this time-That we knew the love of Christ. Know no one-Neither ourselves, nor you, neither the rest of the apostles, Galatians 2:6, nor any other person.

After the flesh-According to his former state, country, descent, nobility, riches, power, wisdom. We fear not the great. We regard not the rich or wise. We account not the least less than ourselves. We consider all, only in order to save all. Who is he that thus knows no one after the flesh? In what land do these Christians live?

Yea, if we have known even Christ after the flesh-So as to love him barely with a natural love, so as to glory in having conversed with him on earth, so as to expect only temporal benefits from him.

Verse 16. Know we no man after the flesh] As we know that all have sinned and come short of the glory of God; and as we know that all are alienated from God, and are dead in trespasses and sins; therefore we esteem no man on account of his family relations, or the stock whence he proceeded, because we see all are shut up in unbelief, and all are children of wrath.

Yea, though we have known Christ after the flesh] We cannot esteem a man who is a sinner, were he even allied to the blood royal of David, and were he of the same family with the man Christ himself; nor can we prize a man because he has seen Christ in the flesh; for many have seen him in the flesh to whom he will say; Depart from me, for I never knew you. So we: nothing weighs with us, nor in the sight of God, but redemption from this death, and living to him who died for them.

We know that the Jews valued themselves much in having Abraham for their father; and some of the Judaizing teachers at Corinth might value themselves in having seen Christ in the flesh, which certainly St. Paul did not; hence he takes occasion to say here that this kind of privilege availed nothing; for the old creature, however noble, or well descended in the sight of men, is under the curse; and the new creature only is such as God can approve.

Verse 16. Wherefore henceforth — So that from this time that we knew the love of Christ; know we no man — Neither ourselves nor you, neither the rest of the apostles, (Galatians 2:6,) nor any other person; after the flesh — According to his former state, country, descent, nobility, riches, power, wisdom. We fear not the great. We regard not the rich or wise. We account not the least less than ourselves. We consider all, only in order to save all. Who is he that thus knows no one after the flesh? In what land do these Christians live? Yea, if we have known Christ after the flesh — So as to love him merely with a human love; or, so as to regard our external relation to him, as being of the same nation with him, or our having conversed with him on earth, or so as to expect only temporal benefits from him; or have governed ourselves by any carnal expectations from the Messiah as a temporal prince who should exalt our nation to dignity, wealth, and power. Mr. Locke thinks this is said with a reference to “their Jewish false apostle, who gloried in his circumcision, and perhaps in his having seen Christ in the flesh, or being some way related to him.” Yet now, henceforth — Since our illumination and conversion; know we him no more — In that way, but wholly after a spiritual and divine manner, suitable to his state of glory, and our expectations of spiritual and eternal salvation from him.

Ver. 16. Wherefore henceforth know we no man after the flesh. Though those false apostles come to you with mails and packets of letters, with all the honours that the rabbinical schools can confer, or all the powers with which the sanhedrim can invest them, we know them not. They are emissaries of darkness, transformed into angels of light. They come to beguile you, as the serpent beguiled Eve: 2 Corinthians 11:3, 14. — Nay more, we are not allowed now to dwell on the innocent infirmities of Christ, which were the most striking marks of his love to fallen man. We leave the unitarians to make a parade of his parentage, his hunger, his thirst, his weariness at the well; his soul sorrowful even unto death: all these are now swallowed up of life. Men may destroy their souls by looking at what is human, instead of looking only at the glory of Christ, the image of the invisible God. We do not forget the death of Robert Robinson, who, after making a shipwreck of faith in Birmingham on a Sunday, was found dead in his bed on the following Wednesday. The Lord cometh quickly, and his reward is with him.

16. Henceforth—After the full, constraining effect of Christ’s death upon us. After the flesh—In contrast with after the spirit. Romans 8:1. After the unregenerate nature. Under the power of the Spirit resultant from Christ’s death, the renovated man (see next verse) sees things in a new aspect. In his renewal all things else appear renewed. As consecrated to Christ he is a devoted being; in the full assurance of faith things eternal are the sole realities, and things of time become transient and subordinate; and in the full assurance of hope he sees that the priceless benefits, the eternal results of Christ’s death and resurrection, are his. He, therefore, henceforth knows no thing and no man after the flesh. And St. Paul means to say, that his own living in the full realization of this renewed state is the cause why he is held by fleshly men as beside himself, ver. 13. Christ after the flesh—Supremely does the eye of the renewed man behold Christ in a new light. Rationalism may pronounce him only “a great religious genius;” Judeo-Christianism may hold him a mere prophet-reformer; but the man who has truly felt the power of his death beholds Christ as the divine though human, the dying yet ever-living, source of our transcendent life. The phrase known Christ after the flesh, does not in itself necessarily signify to have seen Christ while he lived on earth. There is no valid reason for supposing that Paul ever so saw the living Jesus. And yet it is difficult to avoid supposing that he here does allude to some boast of his opposers, that they had seen and heard the personal Jesus.

Ver. 16. Result of Paul’s judgment that Christ died that men may live a life altogether new.

We: emphatic. Paul returns now, after the foregoing general statement, to himself and his colleagues who have pronounced the judgment of 2 Corinthians 5:14 and have felt the constraining power of the love of Christ.

Henceforth: from the time of this judgment, which was an era in their lives, an era ever present to their thought.

According to flesh; may refer either to the persons known, i.e. to the appearance and circumstances of their bodily life, as in 2 Corinthians 11:18; Philippians 3:4; or to those who know them with a knowledge determined and limited by their bodily life, as in 2 Corinthians 1:17; 1 Corinthians 1:26. These senses coalesce here. For they who look at others from the point of view of their own bodily life, with its needs, desires, and pleasures, see them only as men of flesh and blood like themselves. But to Paul the former life has so completely ceased that to him men around are no longer judged of thus. He sees them not as rich or poor, Jews or Gentiles, enemies or friends, but as men for whom Christ died.

If even we have known etc.: a conspicuous contrast to the foregoing, from Paul’s own past life.

Known Christ etc.: an extreme case of knowing men according to flesh. At one time Paul was so accustomed to look upon men according to bodily appearance and surroundings that even upon Christ he looked thus: he thought of Him as a mere Jew from Nazareth, a feeble man of flesh and blood. This does not imply that he had actually seen Christ. For, while persecuting Christians, Christ was present to his thought, but only as a mere man whose teaching he could crush out. And all the disciples knew Christ first as a man; till through the veil of flesh they saw His real dignity. Nevertheless: in spite of having gone so far in knowing men according to flesh as to know even Christ thus.

Now no longer: emphatic note of change.

We know: without saying whom they know. Paul cannot refer to his no longer knowing Christ (so A.V. and R.V.) according to flesh. Surely this would not need emphatic and contrasted assertion. He simply repeats the general assertion which is the chief matter of this verse. In consequence of Paul’s judgment about the death of Christ he no longer looks upon men according to their appearance in flesh and blood. Yet he admits that he did so once, even in the case of Christ. But so completely is he changed that, in spite of this aggravated case in his past life, he no longer knows men according to flesh.

V. 17. Therefore if any one be in Christ-A true believer in him. There is a new creation-Only the power that makes a world can make a Christian. And when he is so created,

the old things are passed away-Of their own accord, even as snow in spring.

Behold-The present, visible, undeniable change!

All things are become new-He has new life, new senses, new faculties, new affections, new appetites, new ideas and conceptions. His whole tenor of action and conversation is new, and he lives, as it were, in a new world. God, men, the whole creation, heaven, earth, and all therein, appear in a new light, and stand related to him in a new manner, since he was created anew in Christ Jesus.

Verse 17. If any man be in Christ, he is a new creature] It is vain for a man to profess affinity to Christ according to the flesh, while he is unchanged in his heart and life, and dead in trespasses and sins; for he that is in Christ, that is, a genuine Christian, having Christ dwelling in his heart by faith, is a new creature; his old state is changed: he was a child of Satan, he is now a child of God; he was a slave of sin, and his works were death; he is now made free from sin, and has his fruit unto holiness, and the end everlasting life. He was before full of pride and wrath; he is now meek and humble. He formerly had his portion in this life, and lived for this world alone; he now hath GOD for his portion, and he looks not at the things which are seen, but at the things which are eternal. Therefore, old things are passed away.

Behold, all things are become new.] The man is not only mended, but he is new made; he is a new creature, kainh ktisiv, a new creation, a little world in himself; formerly, all was in chaotic disorder; now, there is a new creation, which God himself owns as his workmanship, and which he can look on and pronounce very good. The conversion of a man from idolatry and wickedness was among the Jews denominated a new creation. He who converts a man to the true religion is the same, says R. Eliezer, as if he had created him.

Verse 17. Therefore — Since all Christ’s true disciples do thus live to him, and not to themselves, and only know him in a spiritual manner; if any man be in Christ — By living faith and the indwelling of his Spirit; if any man have an interest in and union with him; he is a new creature — Kainh ktisiv, there is a new creation, in the soul of that man. His understanding is enlightened, his judgment corrected, and he has new ideas and conceptions of things. His conscience is informed, awakened, and purged from guilt by the blood of Jesus, Hebrews 9:14. His will is subjected to the will of God, his affections drawn from earth to heaven, and his dispositions, words, and actions, his cares, labours, and pursuits, are all changed. Old things are passed away — All old principles and practices; behold — The present, visible, undeniable change! all things are become new — He has new life, namely, a spiritual and divine life; new spiritual senses, new faculties, new desires and designs, hopes and fears, joys and sorrows, passions and appetites. His whole tenor of action and conversation is new, and he lives as it were in a new world. God, Christ, the Holy Spirit, angels, men, sinners, saints, and the whole creation — heaven, earth, and all therein, appear in a new light, and stand related to him in a new manner, since he was created anew in Christ Jesus.

Ver. 17. Therefore, — just the reverse of those false apostles, if any man be in Christ, he is a new creature. The Spirit of regenerating grace produces by the word of truth, a new creation in his soul. Having seen the glory of Christ, and embraced him by faith, he becomes one spirit with the Lord. He is then in Christ as a branch is in the vine, as a stone is in the temple, as a member is in the body, as a child is in the family. This new birth is called the hidden man of the heart, which grows in knowledge and in grace, being nourished by the milk of the word. And if we may follow the allegory, the five senses of the body are all attributed to the new creature. He tastes, he sees that the Lord is good; he feels after God, he hears the Shepherd’s voice, and his soul inhales the sweet odour and fragrance of paradise. His life is equally new, for “old things are passed away, and all things are become new.”

17. Therefore—Rather, so that, in accordance with these new aspects. The newness which the man sees in all things else is truly in himself. For as, according to ver. 14, all are dead from the primitive Edenic life, and, verse 15, are made alive by Christ’s death, so this seeing all things as new is the effect of that new consciousness of a renovated life. All things are become new—Visibly to us, because we are new. And this our consciousness of renewal is a gleam of the grand regeneration initiated by the cross of Christ and consummated at Revelation 21:1. To say, with Meyer and others, that this is rabbinical language, is pitiable. It comes, as phrase, from Isaiah 65:17; as thought, it comes from the great fact that Christ’s cross, conditionally, regenerates the man and brings forth a new world. To compare with this the language of the rabbins, that a proselyte was a new creature, belittles the great truth.

Ver. 17. A logical result, or inference, from 2 Corinthians 5:16. Nothing less than a new creation, and a passing away of old surroundings, is implied in the new light in which we now see our fellow-men. In Christ: see under Romans 6:11. Christ is Himself the life-giving element in which His people are and live and think and act. New creature, or creation: Galatians 6:15; Ephesians 2:10; 4:24. To those who are in Christ, the power of the Creator has wrought a change analogous to the creation of Adam out of dust of the earth. The old things: everything around and within us. Through our union with Christ, and so far as we live in spiritual contact with Him, the world in which we live, and we ourselves are altogether changed. For to us the world has lost its power to allure and terrify and control. The old multifarious influence which our surroundings once exercised over us, an influence which ruled our entire life, has altogether passed away. Consequently, the old things, in the widest sense possible, have gone by. Behold: as if a sudden discovery. The old things have gone by; but not in every sense. For they are still here, but completely changed. The world with its men and things is still around us: but in its influence upon us it is become entirely new. Our fellowmen are objects now for Christian effort: wealth is but an instrument with which to serve God: and the world is a school for our spiritual education, a place in which we may do God’s work, and a wisely chosen path to heaven. Thus inward contact with Christ changes completely our entire surroundings in their aspect, and in their influence upon us. This change is therefore a measure of our spiritual life. And it is a logical result of our deeper knowledge of our fellow-men, a knowledge no longer determined by their outward appearance. We see them as they really are; powerless to injure us, in peril of eternal death, but within reach of the salvation which God has bidden us proclaim. All this is a result of the power of Christ’s love over those who have comprehended the purpose of His death. And it explains (2 Corinthians 5:17) Paul’s unreserved devotion to God’s work and to the welfare of men.

V. 18. And all these new things are from God, considered under this very notion, as reconciling us-The world, 2 Corinthians 5:19, to himself.

Verse 18. And all things are of God] As the thorough conversion of the soul is compared to a new creation, and creation is the proper work of an all-wise, almighty Being; then this total change of heart, soul, and life, which takes place under the preaching of the Gospel, is effected by the power and grace of God: this is salvation, and salvation must ever be of the Lord; and therefore men should apply to him, who alone can work this wondrous change.

Who hath reconciled us to himself by Jesus Christ] Having given Jesus Christ to die for sinners, they have through him access unto God; for his sake and on his account God can receive them; and it is only by the grace and Spirit of Christ that the proud, fierce, and diabolic nature of men can be changed and reconciled to God, and by and through this sacrifice God can be propitious to them. There is an enmity in the heart of man against sacred things; the grace of Christ alone can remove this enmity. The ministry of reconciliation] diakonian th katallaghv. The OFFICE or function of this reconciliation called, 2 Corinthians 5:19, the word; ton logon thv katallaghv. the DOCTRINE of this reconciliation. katallagh, reconciliation, comes from katallassw, to change thoroughly; and the grand object of the Gospel is to make a complete change in men’s minds and manners; but the first object is the removal of enmity from the heart of man, that he may be disposed to accept of the salvation God has provided for him, on the terms which God has promised. The enmity in the heart of man is the grand hinderance to his salvation.

Verses 18-20. And all things, &c. — These new things are all of God, the author of them, considered in this view as reconciling us to himself — Removing our carnal mind, which was enmity against him, and taking us into his favour; by Jesus Christ — Through whose sacrifice and intercession, merits and Spirit, these blessings are obtained. And hath given to us — His ministers, and especially to his apostles; the ministry of reconciliation — The gospel ministry, offering reconciliation and peace with God to all mankind, and ensuring these privileges to all the truly penitent that believe in Jesus. To wit — The sum of which is; that God was in Christ — United to him and manifesting himself by him; reconciling the world — Which was before at enmity with God; to himself — So taking away that enmity which could no otherwise be removed, than by the mediation and grace of the Son of God: not imputing their trespasses unto them — Freely forgiving all their sins, Ephesians 1:7; and hath committed unto us — As a trust of the highest importance; the word, the message, of reconciliation. We then are ambassadors for Christ — Divinely commissioned and sent to treat with you in his name and stead, on a matter of infinite importance to you. As though God did beseech you by us — By whom he speaks to you. We pray you in Christ’s stead — Uper Cristou, or, for Christ’s sake; be ye reconciled to God — Who is now ready to be reconciled to you, on terms which, if you apply to him, he will enable you to comply with, and thankfully to accept that friendship and protection which he graciously vouchsafes to offer you. Herein the apostle might appear to some transported beyond himself: for in general he uses a more calm, sedate kind of exhortation, as in the beginning of the next chapter. What unparalleled condescension and divinely tender mercies are displayed in this verse! Did the judge ever beseech a condemned criminal to accept of pardon? Does the creditor ever beseech a ruined debtor to receive an acquittance in full? Yet our almighty Lord, and our eternal Judge, not only vouchsafes to offer these blessings, but invites us, entreats us, and with the most tender importunity solicits us not to reject them!

Ver. 18. All things are of God, in the work of our redemption, and he it is who hath reconciled us to himself by Jesus Christ. The entrance of sin into the world was followed with a breach between man and his Maker. Sin therefore must be expiated by an stoning sacrifice, prepared and approved of God, the law made honourable, the curse removed, death vanquished, and heaven and hope restored to man. The cross then became the grand theatre of reconciliation, and Satan was despoiled of all his glory. All other sacrifices were but shadows of this. Leviticus 16.

18. Of God—See note, ver. 5. Know, O ye late polytheistic Corinthians, that this whole system of Christian regeneration is firmly fastened to the throne of God. Hath reconciled us—Conditionally. For in ver. 19 that reconciling is a process still in progress, and in ver. 20, it depends upon the will of the transgressor whether he will be reconciled or not. It is the divine side, therefore, which St. Paul here designates; none the less implying the human side as condition to completion. And this reconciliation, when completed, is same with the renovation of vv. 16, 17, and fruit of the substitutional death of vv. 14, 15. Ministry—Same Greek word as applied to deaconship, Acts 6:1, note. We are the ministers, and in ver. 20 the ambassadors, of the reconciliation. The us, twice used in this verse, designates St. Paul himself, yet is inclusive of the apostles by implication. Yet no permanent limitation is implied, for the world is included as being reconciled. Ver. 19.

Ver. 18.-19. After explaining the motives stated in 2 Corinthians 5:13, by tracing them to their source in the death and love of Christ, Paul now traces them further, as his wont is, to their source in God. All things: the complete change wrought through the death of Christ. That this change has its origin in God, and how He wrought it, the rest of 2 Corinthians 5:18 proves and explains.

Reconciled to Himself: see under Romans 5:1. By means of the cross and word of Christ, God has removed the hostility between Himself and us, so that there is now “peace with God through Christ.”

Us: true of all believers; but Paul thinks specially of himself and colleagues, as the following words show.

The ministry of the reconciliation: same as “the ministry of righteousness, of the Spirit,” in 2 Corinthians 3:8f. The whole difference between Saul of Tarsus and the character described in 2 Corinthians 5:14ff results from two facts, viz. that God has reconciled an enemy and has given him the office of conveying to others the reconciliation he has received. Consequently the whole change just described is from God.

Through Christ: as in Romans 5:1. While rising from the Son to the Father Paul keeps the Son still before us.

V. 19. Namely-The sum of which is, God-The whole Godhead, but more eminently God the Father.

Was in Christ, reconciling the world-Which was before at enmity with God.

To himself-So taking away that enmity, which could no otherwise be removed than by the blood of the Son of God.

Verse 19. That God was in Christ] This is the doctrine which this ministry of reconciliation holds out, and the doctrine which it uses to bring about the reconciliation itself.

God was in Christ: 1. Christ is the same as Messiah, the Anointed One, who was to be prophet, priest, and king, to the human race; not to the Jews only, but also to the Gentiles. There had been prophets, priests, and kings, among the Jews and their ancestors; and some who had been priest and prophet, king and priest, and king and prophet; but none have ever sustained in his own person the threefold office except Christ; for none have ever ministered in reference to the whole world but he. The functions of all the others were restrained to the ancient people of God alone. 2. Now all the others were appointed of God in reference to this Christ; and as his types, or representatives, till the fulness of the time should come. 3. And that this Christ might be adequate to the great work of reconciling the whole human race to God, by making atonement for their sins, God was in him. The man Jesus was the temple and shrine of the eternal Divinity; for in him dwelt all the fulness of the Godhead bodily, Colossians 2:9; and he made peace by the blood of his cross. 4. Christ, by his offering upon the cross, made atonement for the sins of the world; and therefore one important branch of the doctrine of this reconciliation was to show that God would not impute or account their trespasses to them, so as to exact the penalty, because this Jesus had died in their stead.

The whole of this important doctrine was short, simple, and plain. Let us consider it in all its connections: 1. You believe there is a God. 2. You know he has made you. 3. He requires you to love and serve him. 4. To show you how to do this he has given a revelation of himself, which is contained in his law, &c. 5. You have broken this law, and incurred the penalty, which is death. 6. Far from being able to undo your offences, or make reparation to the offended majesty of God, your hearts, through the deceitfulness and influence of sin, are blinded, hardened, and filled with enmity, against your Father and your Judge. 7. To redeem you out of this most wretched and accursed state, God; in his endless love, has given his Son for you; who has assumed your nature, and died in your stead. 8. In consequence of this he has commanded repentance towards God, and remission of sins, to be published in his name in all the earth. 9. All who repent, and believe in Christ as having died for them as a sin-offering, (2 Corinthians 5:21,) shall receive remission of sins. 10. And if they abide in him they shall have an eternal inheritance among them that are sanctified.

Verses 18-20. And all things, &c. — These new things are all of God, the author of them, considered in this view as reconciling us to himself — Removing our carnal mind, which was enmity against him, and taking us into his favour; by Jesus Christ — Through whose sacrifice and intercession, merits and Spirit, these blessings are obtained. And hath given to us — His ministers, and especially to his apostles; the ministry of reconciliation — The gospel ministry, offering reconciliation and peace with God to all mankind, and ensuring these privileges to all the truly penitent that believe in Jesus. To wit — The sum of which is; that God was in Christ — United to him and manifesting himself by him; reconciling the world — Which was before at enmity with God; to himself — So taking away that enmity which could no otherwise be removed, than by the mediation and grace of the Son of God: not imputing their trespasses unto them — Freely forgiving all their sins, Ephesians 1:7; and hath committed unto us — As a trust of the highest importance; the word, the message, of reconciliation. We then are ambassadors for Christ — Divinely commissioned and sent to treat with you in his name and stead, on a matter of infinite importance to you. As though God did beseech you by us — By whom he speaks to you. We pray you in Christ’s stead — Uper Cristou, or, for Christ’s sake; be ye reconciled to God — Who is now ready to be reconciled to you, on terms which, if you apply to him, he will enable you to comply with, and thankfully to accept that friendship and protection which he graciously vouchsafes to offer you. Herein the apostle might appear to some transported beyond himself: for in general he uses a more calm, sedate kind of exhortation, as in the beginning of the next chapter. What unparalleled condescension and divinely tender mercies are displayed in this verse! Did the judge ever beseech a condemned criminal to accept of pardon? Does the creditor ever beseech a ruined debtor to receive an acquittance in full? Yet our almighty Lord, and our eternal Judge, not only vouchsafes to offer these blessings, but invites us, entreats us, and with the most tender importunity solicits us not to reject them!

Ver. 19. And hath committed unto us the word of reconciliation. This is stated in the call of the holy prophets. Isaiah 6:8. Jeremiah 1:10. Ezekiel 3:17. Also in the call of the apostles. Matthew 10:7. 28:18-

19. In Christ—By indwelling and identification; so that what Christ does, as reconciler, God does through him. The reconciliation implies previous opposition on both sides. By it men who “were enemies” (Romans 5:10) have their enmity removed; and by it God, whose “wrath is revealed from heaven,” (Romans 1:18,) is enabled to cease imputing “their trespasses unto them.” Man’s enmity is the hostility of the criminal to righteousness; God’s enmity is the severity of righteousness against the unrighteous. Note on Romans 1:18. The enmity of wrong towards right is terrible; but the enmity of right towards wrong is infinitely more terrible, for it has Omnipotence as its supporter and executioner. The death of Christ, vv. 14, 15, the symbol and substitute for its executive infliction, is the token of God’s readiness to pardon; our consent to be reconciled to God, ver. 20, and to receive not the grace of God in vain, are the condition of the appropriation of the power of that death in our individual behalf. Imputing… unto them—Charging to men’s account and holding them liable for trespasses. Word—The divine proposal from God to man of reconciliation.

5. Consequent style of apostolic appeal to men to be reconciled, 2 Corinthians 5:20-6:2.

These appeals, in the second person plural, must not be mistaken for exhortations by Paul to the Corinthian Church to be reconciled to God. They are a statement to the Corinthians what is the hortatory result, that is, what the resultant mode, of exhorting men, derived from the scheme of reconciliation exhibited in vv. 14-19. Their appeal to the world (verse 19) is, Christ has died to reconcile you, therefore be ye reconciled. And this ye is addressed, not to the Corinthians, but to the world.

Ver. 19. Lends importance to the foregoing facts in the life of Paul, by tracing them to their source and cause in a world-embracing purpose of God. [The word wv, which cannot here be reproduced in English, represents this fact in a subjective aspect, i.e. as contemplated in its bearings by the mind of Paul.]

Reconciling the world: not “reconciled,” which would not be true. Paul tells us the work in which God was engaged when He gave Christ to die. Similarly, in Romans 2:4, God “is leading” all men “to repentance.” For although, as this verse implies, reconciliation is entirely God’s work, its accomplishment depends entirely upon each man’s acceptance of it. [The absence of the article before world leaves us to contemplate the abstract significance of this word. It was a world that God was reconciling to Himself.]

In Christ: as in Romans 3:24. It keeps before us “through Christ” in 2 Corinthians 5:18.

Was; refers to the past event of Christ’s death. The emphatic words of this clause are God and world; the former keeping before us “from God” in 2 Corinthians 5:18, and the latter revealing the wide bearing of God’s action.

Seeing that etc.: double proof of the foregoing. [A similar construction in 2 Corinthians 3:3, 14.]

Not reckoning trespasses: forgiving them, as in Romans 4:8. To them: a general expression. That it refers only to believers, to whom alone God forgives sin, Paul leaves his readers to observe. That through the death of Christ God forgives men’s sins, a fact of constant occurrence, is proof that in giving Christ to die God was at work making peace between Himself and mankind.

And has put etc.: another proof of the same, viz. that God has bid Paul proclaim peace for all who believe. Notice that he assumes that the forgiveness which already from time to time takes place and which he is commissioned to proclaim is designed for all men. Else it would not be proof that in Christ God was reconciling the world. See note, Romans 5:19.

The word of the reconciliation: like “word of the cross” in 1 Corinthians 1:18: the word announcing reconciliation by faith. To proclaim this word is “the ministry of the reconciliation,” 2 Corinthians 5:18. Notice the importance with which Paul invests these two facts by appealing to them twice in argument, once to prove that the change in himself was wrought by God, and then to prove the world-embracing purpose of this divine activity. As usual, the second statement is fuller than the first. “Us” is widened into world: and “ministry of reconciliation” is explained by its great instrument, the word of the reconciliation.

V. 20. Therefore we are ambassadors for Christ-we beseech you in Christ's stead-Herein the apostle might appear to some transported beyond himself. In general he uses a more calm, sedate kind of exhortation, as in the beginning of the next chapter. What unparalleled condescension and divinely tender mercies are displayed in this verse! Did the judge ever beseech a condemned criminal to accept of pardon? Does the creditor ever beseech a ruined debtor to receive an acquittance in full? Yet our almighty Lord, and our eternal Judge, not only vouchsafes to offer these blessings, but invites us, entreats us, and, with the most tender importunity, solicits us, not to reject them.

Verse 20. We are ambassadors for Christ] uper cristou- presbeuomen. We execute the function of ambassadors in Christ’s stead. He came from the Father to mankind on this important embassy. He has left the world, and appointed us in his place.

Ambassador is a person sent from one sovereign power to another; and is supposed to represent the person of the sovereign by whom he is deputed. Christ while on earth represented the person of the Sovereign of the world; his apostles and their successors represent the person of Christ. Christ declared the will of the Father to mankind; apostles, &c., declare the will of Christ to the world. We are ambassadors for Christ.

As though God did beseech you by us] What we say to you we say on the authority of God; our entreaties are his entreaties; our warm love to you, a faint reflection of his infinite love; we pray you to return to God, it is his will that you should do so; we promise you remission of sins, we are authorized to do so by God himself. In Christ’s stead we pray you to lay aside your enmity and be reconciled to God; i.e. accept pardon, peace, holiness, and heaven; which are all procured for you by his blood, and offered to you on his own authority.

“What unparalleled condescension and divinely tender mercies are displayed in this verse! Did the judge ever beseech a condemned criminal to accept of pardon? Does the creditor ever beseech a ruined debtor to receive an acquittance in full? Yet our almighty Lord, and our eternal Judge, not only vouchsafes to offer these blessings, but invites us, entreats us, and with the most tender importunity solicits us not to reject them.”

The Rev. J. Wesley’s notes in loc.

This sentiment is farther expressed in the following beautiful poetic version of this place, by the Rev. Charles Wesley:—

“God, the offended God most high,

Ambassadors to rebels sends;

His messengers his place supply,

And Jesus begs us to be friends.

Us, in the stead of Christ, they pray,

Us, in the stead of Christ, entreat,

To cast our arms, our sins, away,

And find forgiveness at his feet.

Our God, in Christ, thine embassy

And proffer’d mercy we embrace;

And, gladly reconciled to thee,

Thy condescending mercy praise.

Poor debtors, by our Lord’s request

A full acquittance we receive;

And criminals, with pardon blest,

We, at our Judge’s instance, live.”

Verses 18-20. And all things, &c. — These new things are all of God, the author of them, considered in this view as reconciling us to himself — Removing our carnal mind, which was enmity against him, and taking us into his favour; by Jesus Christ — Through whose sacrifice and intercession, merits and Spirit, these blessings are obtained. And hath given to us — His ministers, and especially to his apostles; the ministry of reconciliation — The gospel ministry, offering reconciliation and peace with God to all mankind, and ensuring these privileges to all the truly penitent that believe in Jesus. To wit — The sum of which is; that God was in Christ — United to him and manifesting himself by him; reconciling the world — Which was before at enmity with God; to himself — So taking away that enmity which could no otherwise be removed, than by the mediation and grace of the Son of God: not imputing their trespasses unto them — Freely forgiving all their sins, Ephesians 1:7; and hath committed unto us — As a trust of the highest importance; the word, the message, of reconciliation. We then are ambassadors for Christ — Divinely commissioned and sent to treat with you in his name and stead, on a matter of infinite importance to you. As though God did beseech you by us — By whom he speaks to you. We pray you in Christ’s stead — Uper Cristou, or, for Christ’s sake; be ye reconciled to God — Who is now ready to be reconciled to you, on terms which, if you apply to him, he will enable you to comply with, and thankfully to accept that friendship and protection which he graciously vouchsafes to offer you. Herein the apostle might appear to some transported beyond himself: for in general he uses a more calm, sedate kind of exhortation, as in the beginning of the next chapter. What unparalleled condescension and divinely tender mercies are displayed in this verse! Did the judge ever beseech a condemned criminal to accept of pardon? Does the creditor ever beseech a ruined debtor to receive an acquittance in full? Yet our almighty Lord, and our eternal Judge, not only vouchsafes to offer these blessings, but invites us, entreats us, and with the most tender importunity solicits us not to reject them!

20. Ministers of Jesus, beware of lowering your credentials. Your ministry is not of men, nor by men, but by Jesus Christ. You watch as those that must give an account.

Ver. 20. We are ambassadors for Christ. Plenipotentiaries, having full powers to preach righteousness, and promise salvation to all the rebels who turn from their foul revolt with contrite hearts, and embrace the Saviour. Here the grace is superabundant; instead of rebels suing for their life, it is God who sends to pray them to accept of mercy.

20. We are ambassadors—They have an embassy from the government of God to the rebellious anarchy of men. For—May, intrinsically, mean either in behalf of or in the stead of. The context here indicates the latter meaning. An ambassador is the representative and substitute of his sovereign. And so it is God who beseeches by us. As Christ died in our stead, (ver. 14,) so we are ambassadors in his stead. We pray—A striking thought that God’s ambassador prays, in his stead, to man for reconciliation. A powerful proof that God has, in a true sense, done all he can, and man must do the rest. Be ye reconciled to God—A passive active. Take that course by which God will reconcile you to himself. Take one path and he will; take the other path and he never will, the blame being your own.

Ver. 20. Inference from 2 Corinthians 5:19, showing its bearing on Paul’s work. Since he has received “the word of reconciliation,” he is an ambassador: since the reconciliation is “in Christ,” his embassy is on behalf of Christ.

We are ambassadors: Ephesians 6:20: messengers sent formally by a king, especially to make peace. Very appropriate to apostles sent formally and personally by Christ: John 17:18; 20:21; Acts 26:17, Galatians 1:1.

On behalf of Christ: to do the work in which He is so deeply interested. As though God etc.: another view of the same embassy.

God exhorting through us. The earnest entreaty of an ambassador is ever received as the earnest entreaty of the king he represents. [wv, as in 2 Corinthians 5:19. We must remember that in the earnest pleading of Paul God Himself is pleading.]

On behalf of Christ: emphatic repetition.

We beg; develops the word exhort with pathetic emphasis. For to beg is usually a mark of the earnestness of an inferior. Cp. Acts 21:39; 26:3. Be reconciled to God: accept by faith the offered reconciliation. We cannot reconcile ourselves: this is God’s work. But this exhortation implies that it rests with us whether we are reconciled. Notice the double parallel in this verse, keeping before us the relation of Paul’s ministry to Christ and to God. He is an ambassador, sent to do Christ’s business: his earnest voice is therefore the voice of God, who gave Christ to die and sent Paul to proclaim reconciliation through Christ. The ambassador almost prostrates himself before those to whom he is sent and begs them to accept peace. And in this self-humiliation he is doing Christ’s work, and seeking to lead men to peace with God. To reject such an embassy, is to set at nought the mission of Christ, the earnest entreaty of God, and the tremendous power of Him with whom the unsaved are at war.

V. 21. He made him a sin offering, who knew no sin-A commendation peculiar to Christ.

For us-Who knew no righteousness, who were inwardly and outwardly nothing but sin; who must have been consumed by the divine justice, had not this atonement been made for our sins.

That we might be made the righteousness of God through him-Might through him be invested with that righteousness, first imputed to us, then implanted in us, which is in every sense the righteousness of God.

Verse 21. For he hath made him to be sin for us] ton mh gnonta amartian, uper hmwn amartian epoihsen. He made him who knew no sin, (who was innocent,) a sin-offering for us. The word amartia occurs here twice: in the first place it means sin, i.e. transgression and guilt; and of Christ it is said, He knew no sin, i.e. was innocent; for not to know sin is the same as to be conscious of innocence; so, nil conscire sibi, to be conscious of nothing against one’s self, is the same as nulla pallescere culpa, to be unimpeachable.

In the second place, it signifies a sin-offering, or sacrifice for sin, and answers to the hacj chattaah and tacj chattath of the Hebrew text; which signifies both sin and sin-offering in a great variety of places in the Pentateuch. The Septuagint translate the Hebrew word by amartia in ninety-four places in Exodus, Leviticus , and Numbers, where a sin-offering is meant; and where our version translates the word not sin, but an offering for sin. Had our translators attended to their own method of translating the word in other places where it means the same as here, they would not have given this false view of a passage which has been made the foundation of a most blasphemous doctrine; viz. that our sins were imputed to Christ, and that he was a proper object of the indignation of Divine justice, because he was blackened with imputed sin; and some have proceeded so far in this blasphemous career as to say, that Christ may be considered as the greatest of sinners, because all the sins of mankind, or of the elect, as they say, were imputed to him, and reckoned as his own. One of these writers translates the passage thus: Deus Christum pRomans maximo peccatore habuit, ut nos essemus maxime justi, God accounted Christ the greatest of sinners, that we might be supremely righteous. Thus they have confounded sin with the punishment due to sin. Christ suffered in our stead; died for us; bore our sins, (the punishment due to them,) in his own body upon the tree, for the Lord laid upon him the iniquities of us all; that is, the punishment due to them; explained by making his soul-his life, an offering for sin; and healing us by his stripes. But that it may be plainly seen that sin-offering, not sin, is the meaning of the word in this verse, I shall set down the places from the Septuagint where the word occurs; and where it answers to the Hebrew words already quoted; and where our translators have rendered correctly what they render here incorrectly. In EXODUS, Exodus 29:14, 36: LEVITICUS, Leviticus 4:3, 8, 20, 21, 24, 25, 29, 32-34; Leviticus 5:6, 7, 8, 9, 11, 12; Leviticus 6:17, 25, 30; Leviticus 7:7, 37; Leviticus 8:2, 14; Leviticus 9:2, 3, 7, 8, 10, 15, 22; Leviticus 10:16, 17, 19; Leviticus 12:6, 8; Leviticus 14:13, 19, 22, 31; Leviticus 15:15, 30; Leviticus 16:3, 5, 6, 9, 11, 15, 25, 27; Leviticus 23:19: NUMBERS, Numbers 6:11, 14, 16; Numbers 7:16, 22, 28, 34, 40, 46, 52, 58, 70, 76, 82, 87; Numbers 8:8, 12; Numbers 15:24, 25, 27; Numbers 18:9; Numbers 28:15, 22; Numbers 29:5, 11, 16, 22, 25, 28, 31, 34, 38.

Besides the above places, it occurs in the same signification, and is properly translated in our version, in the following places:— 2 CHRONICLES, 2 Chronicles 29:21, 23, 24: EZRA, Ezra 6:17; Ezra 8:35: NEHEMIAH, Nehemiah 10:33: JOB, Job 1:5: EZEKIEL, Ezekiel 43:19, 22, 25; Ezekiel 44:27, 29; Ezekiel 45:17, 19, 22, 23, 25. In all, one hundred and eight places, which, in the course of my own reading in the Septuagint, I have marked. That we might be made the righteousness of God in him.] The righteousness of God signifies here the salvation of God, as comprehending justification through the blood of Christ, and sanctification through his Spirit or, as the mountains of God, the hail of God, the wind of God, mean exceeding high mountains, extraordinary hail, and most tempestuous wind; so, here, the righteousness of God may mean a thorough righteousness, complete justification, complete sanctification; such as none but God can give, such as the sinful nature and guilty conscience of man require, and such as is worthy of God to impart. And all this righteousness, justification, and holiness, we receive in, by, for, and through HIM, as the grand, sacrificial, procuring, and meritorious cause of these, and every other blessing. Some render the passage: We are justified through him; before God; or, We are justified, according to God’s plan of justification, through him.

IN many respects, this is a most important and instructive chapter.

1. The terms house, building, tabernacle, and others connected with them, have already been explained from the Jewish writings. But it has been thought by some that the apostle mentions these as readily offering themselves to him from his own avocation, that of a tentmaker; and it is supposed that he borrows these terms from his own trade in order to illustrate his doctrine; This supposition would be natural enough if we had not full evidence that these terms were used in the Jewish theology precisely in the sense in which the apostle uses them here. Therefore, it is more likely that he borrowed them from that theology, than from his own trade.

2. In the terms tabernacle, building of God, &c., he may refer also to the tabernacle in the wilderness, which was a building of God, and a house of God, and as God dwelt in that building, so he will dwell in the souls of those who believe in, love, and obey him. And this will be his transitory temple till mortality is swallowed up of life, and we have a glorified body and soul to be his eternal residence.

3. The doctrines of the resurrection of the same body; the witness of the Spirit; the immateriality of the soul; the fall and miserable condition of all mankind; the death of Jesus, as an atonement for the sins of the whole world; the necessity of obedience to the Divine will, and of the total change of the human heart, are all introduced here: and although only a few words are spoken on each, yet these are so plain and so forcible as to set those important doctrines in the most clear and striking point of view.

4. The chapter concludes with such a view of the mercy and goodness of God in the ministry of reconciliation, as is no where else to be found. He has here set forth the Divine mercy in all its heightenings; and who can take this view of it without having his heart melted down with love and gratitude to God, who has called him to such a state of salvation.

5. It is exceedingly remarkable that, through the whole of this chapter, the apostle speaks of himself in the first person plural; and though he may intend other apostles, and the Christians in general, yet it is very evident that he uses this form when only himself can be meant, as in verses 12 and 13, {2 Corinthians 5:12, 13} as well as in several places of the following chapter. This may be esteemed rather more curious than important.

II CORINTHIANS

Verse 21. For he made him, who knew no sin — A commendation peculiar to Christ; to be sin — Or a sin-offering rather, (as the expression often signifies both in the Old Testament and the New;) for us — Who knew no righteousness, who were inwardly and outwardly nothing but sin, and who must have been consumed by the divine justice, had not this atonement been made for our sins; that we might be made the righteousness of God in him — Might be accounted and constituted righteous by God, or might be invested with that righteousness; 1st, imputed to us; 2d, implanted in us; and, 3d, practised by us; which is, in every sense, the righteousness of God by faith. See note on Romans 10:4; Philippians 3:9.

Ver. 21. He hath made him to be sin for us. Sin is not here put in opposition to righteousness, but as a sin-offering, as often in the LXX. See Leviticus 4:3. 29:5, 6. Psalms 40:7Psalm 40:7. In English, the word should be supplied, in Italics; and so St. Augustine reads: epis. 120. Hostiam pro peccato, a sacrifice for sin. The Chaldaic on Exodus 29:14 reads as Augustine. Then it follows, as he was made a sacrifice for sin on our account, we are made the righteousness of God in him, by the removal of guilt, and the gift of righteousness by faith. In the writings of Paul, salvation and righteousness are nearly synonymous terms. Romans 1:16-18. Christ becomes our wisdom, righteousness, sanctification, and redemption. Glorious sacrifice — glorious ministry!

21. For—Giving a reason for the beseech of the previous verse, one of the tersest statements of the atonement ever uttered. A different side of the same subject is given vv. 14, 15. But there it is part of the apostolic statement, here it comes in to the consequent appeal. He—Referring to God. Sin—This word some commentators have interpreted to mean a sin-offering, by a Hebraism, as in Exodus 29:14 the Hebrew word for “sin-offering” is literally sin. But here, as the antithetic word righteousness signifies righteous persons, it is clear that sin signifies a sinner. It is very possible that the above Hebraism may have suggested the antithesis. It is a very concentrated expression to make Christ conceptually the very embodiment of sin. It can only mean that Christ, in our stead, endured a suffering (not a punishment to him) so morally equivalent to our punishment, that it may take its place and we be exempted. Who knew no sin—A beautiful description of perfect innocence. The Greek negative for no implies a no under the estimation or opinion of some one; and the question is, in whose opinion does the word imply that Jesus was sinless. Alford says in Jesus’ own; but we rather agree with Meyer, that God’s opinion is meant. It was the divine view that the innocent one should suffer, and that Christ was that sinless one. It was a sinless one who was to suffer, in order that his sufferings go not to expiate his own sin, but accrue for the sins of others. Righteousness—The embodiment of God’s righteousness. This means not, that Christ’s righteousness of character is imputed to us as if it were ours. Such a transfer could not take place. One man cannot be literally guilty of another’s sin, nor innocent by another’s goodness. One man indeed may be pardoned because another has suffered. Damon may be released because Pythias suffers for his crime; but it would be only as emotional, and not literal, language that we would then say that Pythias became a criminal, or became treason, and that his innocence was imputed to Damon. So it is not literal but emotional or conceptual language when we say, that Christ became sin for us, or that his righteousness is imputed to us. The language used by some religionists in describing Christ as a sinner is repulsive to any reflective mind. Thus Luther uses words which seem not blasphemous purely because the blasphemous intention was wanting. “The prophets did foresee in spirit that Christ should become the greatest transgressor, murderer, thief, rebel, and blasphemer that ever was or could be!” “Whatsoever sins I, thou, and we, all have done, or shall do hereafter, they are Christ’s own sins, as verily as if he himself had done them.” Surely it is absurd to say this. It was because of Christ’s very innocence that, his sufferings being accepted in lieu of our punishment, God is pleased to pardon us. And when it is then said that we are righteousness, it is not meant that we are literally innocent, never having committed sin, for that cannot be: it is meant that we are held constructively righted, and judicially treated as never having sinned; as every pardoned person is. In him—Antithesis to for us.

Ver. 21. Paul’s comment on his own entreaty, “Be reconciled to God”; giving a strong reason for yielding to it. As in 2 Corinthians 5:19, he goes back to the great historic fact on which our reconciliation rests, and to its meaning and purpose.

Him who knew etc.: with emphatic prominence.

Knew no sin: as in Romans 7:7. He had not the acquaintance with sin which comes from committing sin.

On our behalf: in emphatic prominence: see under Romans 5:6. Made to be sin: in some sense, an impersonation and manifestation of sin. Cp. Galatians 3:13. Practically the same as, but stronger than, “made to be a sinner.” By laying upon Christ the punishment of our sin, God made Him to be a visible embodiment of the deadly and far-reaching power of sin. Through God’s mysterious action, we now learn what sin is by looking at the Sinless One. Cp. Romans 5:19: “through one man’s sin, the many were constituted sinners” inasmuch as they suffer the threatened punishment of his sin. But the cases differ in that the many received in themselves the moral and spiritual effects of the one man’s sin; whereas, even while revealing in His own sufferings the awful nature of sin, Christ remained unstained by sin. Augustine* (*In Sermons 134, 155. ) and others expound sin to be “sin-offering. This use of the word is found in the Hebrew text of Leviticus 6:25: “this is the law of the sin… the sin shall be slaughtered before Jehovah”; Leviticus 6:30, “every sin whose blood shall be brought etc.” But it is not found in the LXX. or in the New Testament; is in no way suggested here; and is forbidden by the contrast of sin and righteousness. Rather, the sacrificial use of the word is explained by, and is an anticipation of, this verse. The sacrificed animals were embodiments of sin.

That we may become etc.: expounds on our behalf. This purpose is accomplished as each one receives “the righteousness which is from God by faith,” Philippians 3:9.

Righteousness of God: see under Romans 1:17. By accepting us as righteous, God makes us an embodiment of divinely-given righteousness. By looking at us men learn what it is to enjoy the approval of the great Judge.

In Him: as in 2 Corinthians 5:19. In virtue of Christ’s death, and by spiritual contact with Him, we have the righteousness which God gives. This verse asserts in plainest language that God gave Christ to die in our stead. For the Sinless One was put so completely in the sinner’s place and thereby delivered us so completely from our position as sinners that He is said to have been made sin in order that we who have no righteousness of our own may become an impersonation of righteousness. So Galatians 3:13: “Christ redeemed us from the curse of the Law, having become on our behalf a curse.” Cp. Hebrews 9:28; 1 Peter 2:24; John 1:29. All this is explained in Romans 3:26. For if Christ died in order to make our justification consistent with the justice of God, and thus possible, his death was the price of our forgiveness. And, since death is the threatened punishment of sin, it may be correctly said that God laid on Christ our punishment that we may escape from it. In this sense He died, by God’s ordinance, in our stead.