Chapter XXVII (continued, part 12)
18.) The "some" refers to particular persons of the " many"
(ch. 2. 17) teachers who opposed him, and who came to Corinth with letters of recommendation from other churches; and when leaving that city obtained similar letters from the Corinthians to other cliurclies. The 13th canon of the Council of Chalcedon (451 A. D.) ordained that "clergymen coming to a city where they were unknown, should not be allowed to officiate without letters commendatory fi'om their own bishop." The history (Acts 18. 27) confirms the existence of the custom here alluded to in the Epistle: "V/hen Apollos was disposed to pass into Achaia (Co-
far and wide by the incense-bearers in the train, so God "makes manifest by us" (his now at once triumphed over and triumphing captives, cf. Luke 5. 10, " Catch," lit., "Take captive so as to preserve alive :") the sweet savour of the knowledge of Christ, the triumphant Conqueror (Colossians 2. 15), everywhere. As the triumph strikes the eyes, so the savour the nostrils; thus every sense feels the power of Christ's Gospel. This manifestation {a, vioril often recurring in his Epistles to the Corinthians, cf. 1 Corinthians 4. 5) refutes tlie Corinthian suspicions of his dishonestly, by reserve, hiding anything from them (r.
rinth), the brethren (of Ephesus) wrote, exhorting the disciples to receive him." This was about two years before the Epistle, and is probably one of the instances to which
St. Paul refers, as many at Corinth boasted of their being followers of Apollos (1 Corinthians 1. 12). 2. our Epistle —of recommendation. In our hearts—not letters borne merely in the hands. Your conversion througli my instrumentality, and your faith which is "known of all men" by widespread report (1 Corinthians 1. 4-7), and which is written by memory and affection on my inmost heart, and is borne about wlierever I go, is my letter of recommendation (1 Corinthians 9. 2). known and read —words akin in root, sound, and sense (so ch. 1. 13). "Ye are known to be my converts by general knowledge : then ye are knoivii more particularly by your reflecting my doctrine in your Christian life." The handwriting is first "known," then the Epistle is "read" [Grotius] (ch. 4. 2;
17; ch.4. 2). 15. The order Is in Greek, "For (it is) of Christ (that) we are a sweet savour unto God:" thus, the " for" justifies his previous words (v. 14), "the savour of His (Christ's) knowledge." We not only scatter the savour, but "we are the sweet savour" Itself (Song of Solomon 1.
3; cf. John 1. 14, 16; Ephesians 5. 2; IJolin 2. 27). In them that are saved—rather, " that^are being saved . . . tliat are perisliing" (Note, 1 Corintliians 1. 18). As the light, thougli it blinds in darkness the weak, is for all that still light; and honey, though It taste bitter to the sick, is in
Itself still sweet; so the Gospel Is still of a sweet savour, though many perish through unbelief [Chrysostom, Homilies, 5. 4()7] (ch. 4. 3, 4, 6). As some of the conquered foes led In triumph were put to death when the procession reached the capltol, and to them the smell of the incense was the "savour of death unto death," whilst to those saved alive, it was the "savour of life," so the Gospel wa.s to the different classes respectively. In them—in the case of them. "Those being saved"
1 Corinthians 14.25). There is not so powerful a sermon in the world, as a consistent Cliristian life. The eye of the world takes in more than the ear. Christians' lives are the oiily religions books the world reads. Ignatius (ad JSphesum, ch. 10.) writes, "Give unbelievers the chance of believing through you. Consider yourselves employed by God ; your lives the form of language in which He aildresses them. Be mild when they are angry, humble when they are haughty ; to their blasphemy oppose prayer witnout ceasing; to their inconsistency, a steadfast adherence to your faith." 3. declared-The letter is written so legibly that It can be "read by all men" (v. 2). Trans-
(ch. 3. 1, to 4. 2): "Those that are perishing " (ch. 4. .3-5). 10. savour of death unto death ... of life unto life an odour arising out of death (a mere announcement of a dead Christ, and a virtually lifeless Gospel, in which liglit unbelievers regard the Gospel message), ending (as the ;u8tai^ natural consequence) in deat/i (to the unbeliever;;
late, "Being manifestly shown to be an Epistleof Christ
The Letter Kilhth, 2 CORINTHIANS III. but the Spirit givelh Life,
tianity, on the other hand, makes the spirit of our outward observances everything, and the letter a secondary consideration (John 4. "24). Still the moral law of tlie teu commandments, being written by the finger of God, is as obligatory now as ever; but put more on the Gospel spirit of "love," than on the letter of a servile obedience, and in a deeper and fuller spirituality (Matthew 5. 17-43 ; Romans 13. 9). No literal precepts could fully comprehend the wide range of holiness which love, the work of the Holy Spirit, under the Gospel, suggests to the believer's heart instinctively from the word understood in
a letter coming manifestly from Christ, and " ministered by us," £. e., carried about and presented by us as its (ministering) bearers to tliose (tlie world) for whom it is intended : Christ is the Writer and tlie Recommender, ye are
tlie letter recommending us. -written not wHU Ink, but with tlie Spirit of the living God—St. Paul was the min-
istering pen or other instrument of writing, as well as the
juiiiisterlng bearer and presenter of tlie letter. "Not With ink" stands in contrast to the letters of commendation which "some" at Corinth (r. 1) used. "Ink" is also used here to include all outward materials lor writing, such as the Sinaitic tables of stone were. These, however, were not written with ink, but "graven" by " the finger of God" (Exodus 31. 18; 32. 16). Christ's Epistle (his believing members converted by St. Paul) is better still:
its deep spirituality, letter killeth—by bringing home the knowledge of guilt and its punishment, dea^A ,• v. 7, "ministration of death" (Romans 7. 9). spirit giveth life—The spirit of the Gospel when brought home to the heart by the Holy Spirit, gives new spiritual life to a man (Romans 6. 4, 11). This "spirit of life" is for us in Christ Jesus (Romans 8. 2, 10), who dwells in the believer as a " quickening" or " life-giving Spirit" (1 Corinthians 15. 45). Note, the spiritualism of rationalists is very diflTerent. It would admit no "stereotyped revelation, ' except so much as man's own inner instrument of revelation, the conscience and reason, can approve of; thus making the conscience judge of the written word, whereas the apostles make the written word the judge of the conscience (Acts 17. 11; 1 Peter 4. 1). True spirituality rests on the whole written word, applied to the soul by the Holy Spirit as the only infallible interpreter of its far-reaching spirituality. The letter is nothing without the spirit, in a subject essentially spiritual. The spirit is nothing without the letter, in a record substantially historical. 7. the ministration of death—the legal dispensation, summed up in the Decalogue, which denounces death against niau for transgression, written and engraven in stonesThere is no "and" in the Greek. The lit. translation is, " The ministration of death in letters," of which "engraven on stones" is an explanation. The preponderance of oldest MSS. is for the English Version reading. But one, perhaps the oldest existing MS., has "in the letter," which refers to the pi'eceding words (v. 6), "the letter killeth," and this seems the probable reading. Even if we read as English Version, "The ministration of death (written) in letters," alludes to tlie literal p7-ecepts of the law as only bringing us the knowledge of sin and " death," in contrast to " the Spirit" in the Gospel bringing us " life" (v. 6). The opposition between "the letters" and "the Spirit" (v. 8) confirms this. This explains why the phrase in Greek should be "in letters," instead of the ordinary one which English Version has substituted, "written and." was glorious lit., "was inade (invested) in glory:" glory was the atmosphere with which it was encompassed, could not steadfastly behold lit., " fix their eyes on." Exodus .34. 30, "The skin of his face shone; and they were AFRAID to come nigh him." "Could not," therefore means here, /or fear. The "glory of Moses" countenance" on Sinai passed away when the occasion was over: a type of the transitory character of the dispensation which he represented (i'. 11), as contrasted with the permanency of the Christian dispensation (v. 11). 9. be rather glorionst
it is written not merely with the finger, but with the
Spirit oi the living God:" it is not the "ministration of death" as the law, but of the "living Spirit" that "giveth
life" (u. t)-8). not In—not on tables (tablets) of stone, as the ten commandments were written {v. 7). In fleshy tables of the heart—ALL the best MSS. read, "On (your)
he<irls (which are) tables of flesh." Once your hearts were spiritually what the tables of the law were physically, tables of stone, but God has " taken away the stony heart out of your Hesh, and given you a heart of flesh" (fleshy,
not fleshly, i. e., carnal; hence it is written, "out of your
tlesh," i.e., your carnal nature), Ezekiel 11. 19; 36. 26. Cf. v.
2, "As ye are our Epistle written in our hearts," so Christ has in the first instance made you " His Epistle written with the Spirit in (on) your hearts." I bear on my heart, as a testimony to all men, that which Christ has by His Spirit written in your heart [Alfobd] (cf. Proverbs 3. 3; 7.
S; Jeremiah 31.31-34). This passage is quoted by Paley {Horce Paulinoe) as illustrating one peculiarity of St. Paul's
style, viz., his going off at a word into a parenthetic reflection :
here it is on the word "Epistle." So "savour," ch. 2.14-17. 4. XnA— Greek, "But." "Such confidence, however {viz., of our 'sufficiency,' v. 5, 6; ch. 2. 16 [to which he reverts af-
ter the parenthesis], as ministers of the New Testament, 'not fainting,' ch. 4. 1), we have through Christ (not through ourselves, cf. v. 18) toward God" (i. e., in our relation to God and His work, the ministry committed by Him to us, for which we must render an account to Him). Confidence toward God is solid and real, as looking to Him for the strength needed now, and also for the reward
of grace to be "given hereafter. Cf. Acts 24. 15, "Hope toward God." Human confidence is unreal in that it looks
to man for its help and its reward. 5. The Greek is, "Not that we are (even yet alter so long experience as minis-
ters) sufficient to think any thing of ourselves as (coming) FKOM ourselves; but our sufticiencj' is (derived) from God." "From" more definitely refers to the source out of which a thing comes ; "of" is more general. "To think," Greek, to "reason out" or "devise;" to attain to sound pieacUing by our reasonings. [Theodoret.] The "we" re-
fers here to minisleis (2 IVter 1. 21). anything—even the
least. We cannot expect too little from man, or too much from God. 6. able—rather, as the Greek is the same, corresponding to v. 5, translate, " suffieient as ministers"
. (Ephesians 3. 7 ; ColoKsians 1. 23). the new testament —"the neyf covenant
—lit., "be rather (i. <>., still more, invested) In glory." "Shall be," i.e., shall bi* found to be in part now, but fully when the glory of Christ and His saints shall bo revealed. 9. ministration of condemnation—the law regarded in the "letter" which "killeth" (d. 6; Romans 7.
' as contrasted with the Old Testament or covenant (1 tJorintliians 11. 25; Galatians 4. 21). He reverts here again to the contrast between the law on "tables of stone," and that "written by the Spirit on fleshly tables of the heart" (v. 3). not ofthe letter—joined with "ministers:" ministers not of the mere literal pre-
9-11). The oldest existing MS. seems to read as English
J'c'r«)V))i. But most of the almost contemporary MSS., versions, and fathers, read, "If to the ministration of condemnation there be glory." tl»e ministration of righteousness—the Gospel, which especially reveals the righteousness of God (Romans 1. 17), and imputes righteousness to men through faith in Christ (Romans 3. 21-28;
cept, \n which the old law, as then understood, consisted
"but of the Spirit," /. c, .ipirilual holiness which lay under the old law, and which the new covenant brings to light (Matthew 5. 17-18) with new motives added, and a new poiver of obedience Imparted, r/e., the Holy Spirit (Romans 7. 6). Even in writing the letter of the New Testament, St. Paul and the other sacred writers were min-
4. 3, 2'2-25), and imparts rlghteoiisness by the Spirit (Romans S. 1-4). exceeil — "abound." 10. /'or even the ministration of condemnation, the law, v. 7 {which h<u been glorified at Sinai in Moses' person), has now {Engluh
isters not of the letter, but of the spirit. No pletj' of spirit tould exempt a man from the yoke of the letter of each legal ordinance under the Old Testament; for God had appointed this as the way in which he chose a devout Jew to express his state of mind towards God. Chris304
Version translates less fitly, "was made . . . had") lost itt glory in this respect by reason of the surpassing glory (of the Gospel): as the light of the atara and moon faces lu the
The Mimslralion of the Gospel. 2 CORINTHIANS TV PauVs Zeal in Pl eaching,
piesence of the sun. 11. wag glorious HL, "was with giory :"' or " marked 6y glory."' tliat which i-emaliieth— abldPth (Revelation 1-1.6). Not "the ministry," but the
the veil is taken off their hearts in the presence of th« Lord: as the literal veil was taken off by Moses in going before God : no longer resting on the dead letter, Me veil, they hy the Spirit commune with God and with the inner spirit of tlie Mosaic covenant (which answers to the glory of Moses' face unveiled in God's presence). 17. the L,ord—Christ (v. 14, 16 ; ch. 4. 5). is tliat SpirH— is THE Spirit, viz., that Spirit spoken of in v. 6, and here resumed alter the parenthesis (v. 7-10): Christ is the Spirit and "end" of the Old Testament, wlio giveth life to it, whereas "the letter killeth" (1 Corinthians 15.45; Revelation 19.
Spirit, and His accompiiniments, life and ri)jhteousness. U glorious lit., " is in glory." The Greek " with" or " by"
Is appropriately applied to that of which ihe ^\ory was
tramient. "In" to that of which the glory is permanent. The contrast of the Old and New Testaments proves that
St. Paul's chief opponents at Corinth were Judaizers.
la. such hope—of the future glorj-, which sliall lesult from the ministration of the Gospel (u. 8, 9). plainness of speech—openness ; without reserve (ch. 2. 17; 4.2). 13. We use no disguise, "as Moses put a veil over his
10, end), where the Spirit of tlie Lord is— in a man's "heart" {v. 15; Romans 8. 9, 10). there is liberty (John S. 36.) "There," and there only. Such cease to be slaves to the letter, which tliey were whilst the veil was on their heart. They are free to serve God in the Spirit, and rejoice in Christ Je.sus (Philippians 3. 3): they have no longer the spirit of bondage, but of free sonship (Romans 8. 15; Galatians 4.7). " Liberty" is opposed to the letter (of the legal ordinances), and to the veil, the badge of slavery; also to the fear which the Israelites felt in beholding Moses' glorjj unveiled (Exodus 34. 30; 1 John
face, that the children of Israel might not h)ok stead-
fastly upon the end of that which was to be done away."
rEl,i.i(X)TT, &c.] The view of Exodus 34. 30-3.5, according to LXX., is adopted by St. Paul, that Moses in going in to speak to God removed the veil till he came out and had
tpokert to (he jteople ; and then when he had done speaking, he put on the veil thai they might not look on Ihe end,, or the lading, o/ that transitory glory. The veil was the symbol of concealment, put on directly after Moses' speaking ; so that God's revelations by him were interrupted l)y intervals of concealment. |Alfokd.] But Alford's view does not accord witli t'. 7; the Israelites "could not look Steadfastly on the face of Moses for the glorj' of his countenance." Plainly Moses" veil was put on becauseof tlieir not having been able to "look steadfastly at liim." Paul here (v. 13) passes from the literal fact to tlie truth symbolized by it, the bliiuln<'ss of Jews and Judaizers to the ultimate end of the law : stating that Moses piU on the veil
4. 18). 18. But we all—Christians, as contrasted with the Jews wlio have a veil on their hearts, answering to Moses' veil on liis face. He does not resuTne reference to ministers
till ch. 4.1. with open face-translate, "'With unveiled face" (the veil being removed at conversion): contrasted with "liid" (ch. 4. 3). a« in a glass—in a mi rror, I'/z., the Gospel, wiiich reflects the glory of Gcxl and Christ (ch. 4.
4 ; I Corinthians 13. 12; James 1. '23, 25). are changed into
tite same image—viz., the image of Christ's glory, spiritually now (Romans 8. 29; 1 John 3.3); an earnest of tlie bodiljcliange hereafter (Philippians 3. 21). However many tiiey be, believers all retlect tlie same image of Clirist more or less: a proof of the truth of Christianity, from glory to glory—from one degree of glory to another. As Moses' face caught a reflection of God's glory from being in His presence, so believers are changed into His image by beholding Him. even as, <tc.—Just such a transformation "as" was to Ije expected from " the Lord the Spirit" (not as Engllsfi Version, "the Spirit of the Lord") [Alford] {v. 17): "who receives of the things of Christ, and shows them to us" (John 16. 14; Romans 8. 10
that theifmigM not look steadfastly at (Christ, Romans 10. 4) the end of that (law) tvhich (like Moses' glory) ;* done away. Not that Moses had this purpose ; but often Goil attributes
to His prophets the purpose which He has himself. Because the Jews would not see, God judicially gave them ap so «« not to see. The glory of Moses' face is antitypically Christ's glory shining behind the veil of legal ordinances. Tlie veil which has been taken off to the believer is left on to the unbelieving Jew, .so that he should not see (Isaiah 6. 10; Acts 28. 26, 27). He stops Bhort at the letter of the law, not seeing the end of it. The evangelical glory of tlie law, like the shining of Moses' face, cannot be borne by a carnal people, and therefore remains veiled to tliem until the Spirit comes to take away the veil (v. 14-17). fCAMERON.] 14-18. Parenthetical: 0/ Christians in general. He resumes the subject of the ministry, ch. 4. 1. 14. mit\ti»— Greek, "mental perceptions;" "understandings." bltnded rather, "hardened." The opposite to "looking steadfastly at the end" of the law (v. 13). The veil on Moses' face is farther typical of t?ie veil thai is on their liearls. uiitakeii away . . . which veil—rather, "the same veil . . . remaineth untaken away [lit., not unveiled], so that they do uot see THAT it (not the veil as English Version, but 'the Old Testament,' or covenant of legal ordinances) is done away {v. 7, 11, 13) in Clirist;" or, as BenoeJj, " Iiecau.ie it is done away in Christ," i.e.. It Is not done away .save in Christ: tlie veil therefore remains untaken away from them, because they will not come to Christ, who does away with the law as a mere letter. If I hey once saw that the law is done away in Him, the veil would he no longer on their hearts in reading it publicly in their synagogues (so " reading" means. Acts 15. 21). I prefer the former. 15. the veil is—rather, "a veil lieth upon their heart" (their understanding, affected by tlie corrupt will, John 8. 43; 1 (^irinthians 2. 14). The Tallith was worn in the synagogue by every worshipper, and to this veil iiangIng over the breast there may be an Indirect allusion here
11). Cf. as to hereafter, Psalm 17. 15; Revelation 22. 4.
Ver. 1-18. His Preaching is Open and Sincere, THOUGH TO MANY THE GosPEL IS HIDDEN ; for he preaclies Christ, not himself: the human vessel is frail, that God may have the glory; yet, though frail, faith and the hope of future glorjsustain him amidst the decajof the outward man. 1. Therefore— GreeA:, "For this cause:" Because we have the liberty-giving Spirit of the Lord, and with unveiled face behold His glory (ch. 3. 17, 18). seeing we have this ministry—" The ministration of the Spirit"
(ch. 3. 8, 9): the ministry of sueli aspiritual, liberty-giving Gospel: resuming ch. 3. 6, 8. received mercy—from God, iu having had this ministry conferred on us (ch. 3. 5). The sense of "mercy" received from God, makes men active for God (1 Timothy 1.11-13). we faint not—in boldness of speech and action, and patience in suffering (t). 2, 8-16, Ac). !J. renounced— "bid farewell to." of dishonesty—rather, "of shame." "I am not ashamed of the Gospel of Christ" (Romans 1. Ifi). Shame would lead to hiding (v. 3): whereas " we use great plainness of speech"
(ch. .3. 12); "by manifestation of the truth." Cf. ch. 3. 3, " manifestly declared." He refers to the disingenuous arti-
fices of " many" teachers at Corinth (ch. 2. 17; 3. 1 ; 11. 13-15), liandllng . . . dcMltfnlly — So "corrupt" or adulterate "the word of God" (ch. 2. 17; cf. 1 Thessalonians 2. 3,4). commending—recommending ourselves: recurring to ch. 3. 1. to—to the verdict of. every man's conscience— —(Ch. 5. 11.) Not to men's carnal Judgment, as those alluded to (ch. 3. 1). in the sight of God—(Ch. 2. 17; Galatlans/l. 10.) 3. But if—Yea, even if (as I grant is the case), hid—rather (in reference to cli. 3. 13-18), " veiled." "Hid"
(ncAe, 1 Corinthians 11. 4): the apostle making it symbolize the spiritual veil on their heart. 16. Moses took off tlie veil on entering into the presence of the Lord. So as to the Israelites whom Moses represents, " whensoever tlielr heart (It) /ur>M (not as English Version, 'shall turn') to the Lord, the veil Is [by the very fact] (not as English Version, 'thall be') taken away." Exodus 34. 34 is the allusion; not Exodus 34. 30, 31, as Alford thinks. Wlienever the
Israelites turn to the Lord, who is the Spirit of the law,
(GretV.-, Colossiuna 3. 3) Is said of that withdrawn from
JIow Paul's Troubles and Afflicliont 2 CORINTHIANS IV. Redound to the Glory of the Gospel.
to him. 8. Greek, "Being hard pressed, yet not inextricably straitened ; reduced to inextricable straits" (nominative to "we have," v. 7). on every side Greek, "in every respect" (cf. v. 10, "always;" ch. 7.5). This verse expresses inivard distresses; next verse, outward distresses (ch. 7.6). " Withoxtt were fightings; within were fears." The first clause in eacli member of the series of contrasted participles, implies thecarthinesaot the vessels; the second clause, the excellency of the power, perplexed, but not In despair Greek, "not utterly perplexed." As perplexity refers to the future, so "troubled" or "hard pressed" refers to the present. 9. not forsaken—by God and man. . Jesus was forsaken by both ; so much do His sutTerings exceed those of His people (Matfiew 27. 46), cast down—or "struck down;" not only "persecuted,"
view altogether. " Veiled," of a thing -within reach of the eye, but covered over so as not to be seen. So it was in tlie case ol Moses' face, to them—in tlie case only of them : for in itself tlie Gospel is quite plain, that are lost rather, " tliat are perishing" (1 Corintliians 1. 18). So the same cloud that was "light" to the people of God, was " darkness" to the Egyptian foes of God (Exodus H. 20). 4. In •wUom — Translate, "In whose case." god of tliia \Torlcl—the worldly make him their God (Philippians 3. 19). He is, i»i fact, " the prince of the power of the air, the spirit that ruleth in the children of disobedience" (Ephesiaus 2. 2). minds—"understandings:" "mental perceptions," as in eh. 3. 1-J. tUem wliicli believe not—the same as "them that are lost" (or "are perishing"). Cf. 2 Thessalonians
2. 10-12. South quaintly says, " when the malefactor's eyes are covered, he is not far from his execution" (Estlier
i. e., chased as a deer or bird (1 Samuel 28. 20), brt actually struck Aown as witli a dart in the chase (Hebrews 11.35-38). The Greek "always" in this vers<; means, "throughout the whole time ;" in v. 11 the Greek is different, and means, "at every time," "in every ca«ie when the o",casion occurs." bearing about in the bo<ly the dying of the Iiord Jesus i. e., having my body exposed to being put to death in tlie cause of Jesus (the oldest MSS. omit " the Lord"), and having in it the marks of such suft'erings, I thus bear about wheresoever I go, an image of the su^'ering Saviour in my own person (v. 11 ; ch. 1. 5; cf. 1 Corinthians 15. 31). Doubtless, St. Paul was exposed to more dangers than are recorded in Acts (cf. ch. 7. 5; 11. 26). The Greek for "the dying" is lit., "the being made a corpse;" sueli St. Paul regarded his body, yet a corpse which sharcH in the life-giving power of Christ's resurrection, jis it has shared in His dying and death, that the life also of Jesus migitt be made manifest in our body—rather "may be"—Tlie name "Jesus," by itself, is often repeated here, as St. Paul seems, amidst suiferings, peculiarly to have felt its sweetness. In v. 11 the same words occur with the variation " in our mortal flesh." The fact of a dying, corpse-like body being sustained amidst sucU trials, manifests that "the (resurrection) life also," as well as the dying, "of Jesus," exerts its power in us. I thus bear about in my own peison an image of the risen and living, ixs well as of the surt'ering, Saviour. The "our"'
7. 8). Those perishing unbelievers are not merely veiled, but blinded (ch. 3. 14, 15): Greek, not "blinded," but "hardened." light of tUe glorious Gospel of Christ
Translate, "Tlie illumination (enlightening: the propagation from those already enlightened, to others of the light) of the Gospel of the glory of Christ." "The glory of Christ" is not a mere quality (as "glorious" would express) of the Gospel, it is its very essence and subject-matter: Image of God—implying identity of nature and essence (John 1. 18; Colossians 1. 15; Hebrews 1.
3). He who desires to see " the glory of God," may see it " in the face of Jesus Christ" (v. 6; 1 Timothy 6. 14-16). St. Paul here recurs to ch. 3. 18. Christ is " the image of God," into which " same image" we, looking on it in the mirror of the Gospel, are changed by the Spirit; but this image is not visible to those blinded by Satan. [Alford.]
5. For—Their blindness is not our fault, as if we had selfseeking aims in our preaching, preach . . . Christ . . . the Lord—rather, " Christ as Lord," and ourselves as your servants," &c. " Lm d," or Master, is tlie correlative term to "servants." 6. For—Proof that we are true servants of Jesus unto you. commanded the light Greek, " By speaking the word, commanded light" (Genesis 1. 3). hath shined—rather, as Greek, " is He who shined.'" (It
is God) who commanded light, &c., that shined, &c. (Job 37.
15); Himself our Light and Sun, as well as the Creator of light (Malachi 4.2; John 8. 12). The physical world answers to the spiritual, in our hearts—in themselves dark, to give the light—i. e., to propagate to others the
is addeii here to "body," though not in the beginning of
tlie verse. "For the body is ours not so much in death, as in life." [Bengel] 11. we which live—in the power of Christ's "life" manifested in us, in our whole man, body as well as spirit (Romans 8. 10, 11 ; Note, v. 10; cf. ch.
light, Ac, which is in us (cf. Note, v. 4). tlie glory of God —answering to "the glory of Christ" (Note, v. 4). In the face of Jesus Christ—Some of the oldest MSS. retain "Jesus." OMiers omit it. Clirist is the manifestation of the glory of God, as His image (John 14. 9). Tlie allusion
5.15). St. Paul regards his preservation amidst so many exposures to "death," by wliicli St. Stephen and St. James were cut off, as a standing miracle (ch. 11. 23). delivered unto—not by chance; by the ordering of Providence, who shows "the excellency of His power" (v. 7), in delivering unto DEATH His living .sjiints, that He may manifest life also in their dying llesli. "Flesh," the very element of decay (not merely their "body"), is by Him made to manifest life. la. The "death" of Christ manifested in the continual " perishing of our outward man" {v. 16), works peculiarly in us, and is the means of working spiritual " life" in you. The life whereof wc witness incur bodily ti^inj?, extends beyond our.selves, and
is still to the brightness on Moses' " face." The only true and full manifestation of God's brightness and glory is " in the face of Jesus" (Hebrews 1. 3). 7. " Lest any should
say. How then is it that we continue to enjoy such unsj>eakable glory in a mortal body? St. Paul replies, tliis very
fact is one of the most marvellous proofs of God's power, that an earthen vessel could bear such splendour and keep such a treasure." [Chrysostom, Homilies, 8. 490, A.] The treasure or " the light of the knowledge of the glpry of God." The fragile "earthen vessel" is tlie body, the "outward man" (v. 16; cf. v. 10), liable to afflictions .-vnd death. So the light in Gideon's pitcliers, the type (Judges
is brought by our very dj'ing to you. 13. Translate as Greek, " But having," Ac, i, e., notwithstanding the trials just mentioned, we having, &c. the stviue spU-it of faltli, aeaording as it, Ac. Cf. Romans 8. 15, on the usage of "spirit ol," &c. The Holy .Spirit acting on our spirit. Though "death worketli in us, and liie in you" (v. 12), yet as ire hace tlie same spirit of faith as you, we therefore [believingl}'] look for the same Immortal ///t>asyou [EsTiuSj, ajid speak as we believe. Ai.FOun not so well translates, "The same . . . faith witli that described in the Scriptures" (Psalm 116. 10). The balance of the sentence requires the parallelism to be this, "According to that which is wrl(> ten, I believed, and therefore have I spoken ; wo also believe, and therefore speak," viz., without fear, amidst " atllictlons" and "deaths" (v. 17). 14. Knowing—by faith (ch. 5. 1.) sitall raise up us also—at the resurrection
7. 16-20, 22). The ancients often kept their treasures in jars or vessels of earthenware. "There are earthen vessels which yet may be clean ; whereas a golden vessel may be
filthy." [BenGEL.] that the excellency of the powi^r, Ac-that the poujcr of the ministry (the Holy Spirit), in
respect to its surpassing "excellency," exiiibited in winning souls (1 Corinthians 2. 4) and in sustaining us min-
isters, miglit be ascribed solely to God, we being weak as earthen vessels. God often allows the vessel to be chipped and broken, that the excellency of the treasure contained, and of the power which that treasure has, may be all His
(v. 10, 11; John 3. 30). may be of God . . . not of us—
rather, as Greek, " may be God's (may be seen and be lhanklully {v. 15) acknowledged to belong to God), and not
(1 Corinthians 6. 13, 14). by Jesus—The oldest MSS. iave "with Jesus." present us—vividly picturing the scooe
(to come) from us." The power not merely comes from Ood, but belongs to Him continually, and is to be ascribed 306
PauTs Hope of Eternal Glory 2 CORINTHIANS V. in the Resurrection Body,
before the eyes (Jnde 24). wltu you—CCh. 1. 14 ; 1 Thessalonians 2. 19, 20; 3. 13.) 15. For—Confirming his assei'tion "with you" (v. 14), and "life . . . worketli in you" {v. 12). all things—whether the afflictions and labours of us ministers {v. 8-11), or your prosperity (v. 12; 1 Corinthians
sentials were one ; there was the same ark, the same cloud of glory. Such is the relation between the "earthly' body and the resurrection body. The Holy Spirit is enshrined in the believer's body as in a sanctuary (1 Corinthians 3. 16). As the ark went first in taking down the wilderness tabernacle, -so the soul (which like the ark is sprinkled with blood of atonement, and is the sacred deposit in tlie inmost shrine, 2 Timothy 1. 12) in tlie dissolution of the body; next tlie coverings were removed, answering to the flesli; lastly, the framework and boards, answering to the bones, which are last to give way (Numbers 4). St. Paul, as a tentmaker, uses an image taken from his trade (Acts IS. 3). dissolved—a mild word for death, in the case of believers, we have—in assured prospect of possession, as certain as it it were in our hands, laid up " in the heavens " for us. The tense \s present (cf. Jolin 3.
8. 21, 22; 4. 8-13). for your sakes—(2 Timothy 2. 10.) abundant giace, &c.—rather, "That grace (the grace which preserves us in trials and works life in you), being made the greater (multiplied), by means of tlie greater number
(of its recipients), may cause the thanksgiving to abound
to,"«&c. [Cheysostom] (ch. 1. 11; 9. 11,12). The Gfreek is susceptible also of this translation, "That grace, being made the greater (multiplied) on account of tiie thanksgiving of the greater number (for grace already received), may abound (abundantly redound) to," &c. Thus the Greek for "abound" has not to be taken in an active sense, but in its ordinary neuter sense, and BO Ihe other Greek words. Thanksgiving invites more abundant grace (2 Chronicles 20. 19-22; Psalm 18. 3;
3(5; 6. 47, "hath"), a building of God—rather "/roj?tGod." A solid building, not a temporary tabernacle or tent. "Our" body stands in contrast to "from God." For thougli our present body be also from God, yet it is not fresli and perfect from His hands, as our resurrection body shall be. not made with hands—contrasted with houses erected by man'* hands (1 Corintliians 15.41-49). So Clirist's body is designated, as contrasted with llie tabernacle reared by Moses (Mark 14. 58; Hebrews 9. II). This "house" can only be the resurrection body, in contrast to the "earthly house of the tabernacle," our present body. Tlie intermediate state is not (Zirec^/i^ taken into account. A comma should separate "eternal," and " in the heavens." 3. For In this6'i-ecA:, "For a/jio in this;" "herein" (ch. 8. 10). Alford takes it, " in this" tabernacle. Verse 4, wliich seems parallel, favours this. IJut the parallelism is sufficiently exact by making "in this we groan" refer generally to what w.as just said (V. 1), viz., that we cannot obtain our "house in the lieavens" except our "earthly tabernacle" be first dissolved by death. "We groan" (Romans 8. 23) under the body's weaknesses now and liability to death, earnestl J' desiring to be clothed upon —translate, "earnestly longing to have ourselves clothed upon," (Sc., viz., by being found alive at Clirist's coming, and so to escape dissolution by death (v. 1, 4), and to have our heavenly body put on over the earthly. The groans of the saints prove tlie existence of the longing desire for the heavenly glory, a desire which cannot be planted by God within us in vain, as doomed to disappointment, our house—Different Grcc'/c from thatinu. 1; translate, " owe habitation," " our domicile;" it has a more distinct reference to tlie in/ia6i<rt;ii than the general term "house" (v.
50. 23). 16. we faint not—uotwitlistanding our sufferings. Resuming t). 1. outward man—tiie body, tlie flesli. pertsU—"is wearing away;" "is wasted away" by
afflictions. Inward man—our spiritual .and true being, the "life" which even in our mortal bodies (v. 11) "mani-
fests tlie life of Jesus." is renewed—" is lieing renewed,"
viz., witli fresh "grace " (v. 15), and "faitli" (v. 13;, and hope
{v. 17, 18). 17. which is but for a moment—"Our present light(burden of) affliction" (so the Greek; cf. Matthew
11.30). [Alford.] Cf. " now for a season . . in lieaviness "
(1 Peter 1. 6). The contrast, however, Ijetwcen tliis and tlie " ETERNAL weight of glory " requires, I tliinlc, the trans-
Jrt^(o<!, " Wliich is but for the present passing momtnl." So WAitu " The lightness of affliction " (he does not express " l)urden " after "liglit ;" the GreeA: is " tlie liglit of affliction ) contrasts beautifully with the "weightof t.hn glory." worketh—rather, " workethout." a far more exceeding and—rill her, " in a surpassing and still more surpassing
ni;iiiner " [ALFORD] ; " more and more exceedingly." [ElLICOTT, TUEXCH, &c.] Greek, " Jn excess and to excess." The glory exceeds beyond all measure the affliction. 18. look not at—as our aim. things . . . seen—"earthly tilings " (Philippians .3. 19). We mind not the things seen, whether affliction or refreshment come, so as to be seduced by the latter, or deterred by the former. [ChrysOSTOM.] things . . . not seen—not " the invisible things" of Romans 1. 20, but tlie things whieli, though not seen now, shall be so hereafter, temporal—rather, " for a lime;" in contrast to eternal. English Version uses "temporal " for temporary. The Greek is rightly <ramt?a<ed in the similar passage, " the pleasures of sin/o?- a season.''
1). [Bengel.] from lieuven—This domicile is "from
7i«ai'en. " in its origin, and is to be brought to us by tlie Lord at His coming again "from heaven " (1 Thessaloniaiis
4. 16). Therefore this " habitation " or " domicile " is not heaven itself. 3. If so be, &c.—Our " desire " holds good, should the Lord's coming find us alive. Translate, " If so be that having ourselves clothed (with our natural body,
Ver. 1-21. The Hope (ch. 4. 17, 18) of Eternal Glory IN THE Resurrection Body. Hence arises his ambition to be accepted at the Lord'scomiiig judgment. Hence, too, his endeavour to deal openly with men, as with God, in preaching; thus giving the Corinthians whereof to boast concerning him against hisadvensarie.s. His constraining motive is the transforming love of Christ, by wliom God has wrought reconciliation between Himself and men, and has committed to the apostle the ministry of reconciliation. 1. For—A.sslgning the reason for the statement (ch. 4. 17), that affliction leads to exceeding glory, we know —assuredly (ch. 4. 14; Job 19. 25). If— I'\)r all shall not die ; many shall be "changed" without "dissolution" (1 Corinthians 15. 51-5.3). If this daily delivering unto death (ch.
cf. V. 4) we shall not be found naked" (stripped of our present body). 4. For— Resuming v. 2. burdened; not for that—rather, "in that we desire not to have ourselves unclothed (of our present body), butclolhed upon " (with our heavenly body), that mortality, itc—rattier, "that wliat is mortal (our nioi tal part) may be swallowed up of (absorbed and transformed into) life." Believers siirink from, not the consequences, but the mere act of dying; especially as believing in the possibility of their being found alive at the Lord's coming (1 Thessaloniaiis 4. 15), and so of having their mortal body absorbed into the immortal without death. Faith does not divest us of all natural feeling, but subordinates it to liiglier feeling. Scripture gives no sanction to the contempt for the body expressed by philosophers. 5. wrouglit us—framed us by redemption, justification, and saiictiflcati<m. for the self-same titing—"unto" it; v/2., unto what is mortal of us being swallowed up in life (v. 4). who also—The oldest MSS. omit "also." earnest of tlie .Spirit— (iVo^e, ch. 1.22.) It
8. 11) should end in actual death, earthly—not the same as earthy (1 Corinthians 15. 47). It stands in contrast to " in the heavens." hoiue of this tabernacle—rather, "house of the tabernacle." "House" expresses more^jcr-
tJMinencj^ than belongs to the body; therffore the qualification, "of the tabernacle " (Implying that it is shifting, not stationary), is added (cf. Job 4. 19; 2 Peter 1. 13, 14). It thus answers to the tabernacle In the wilderness. Its wooden frame and curtains wore out In course of time when Israel dwelt in Canaan^ and a fixed temple was subMltuted for It. The temple and Ibe tabernacle in all es-
is the .Spirit fas " the first-fruits ") who creates in us the groaning desire for our coin ing deli verance and glory (Homans 8. 23). 6. 'J'ranslatc an Greek, " Being therefore alwayi confident and knowing," Ac. He hud intended to have 307
PauTa Hope of L'Urnal Glory 2 CORINTHIANS V. in the Resurrection Body,
made the verb to this nominative, " we are willing" (rather, "well content"), but digressing on the word "confident" {v. 6, 7), he resumes the word in a different lorm, viz., as an assertion : " We are confident and well content." "Being confident ... we are confident" may be the Hebraic idiom of emphasis; as Acts 7.
Grotius and Bengel, <ra»w?a<e, "The fear of the Lord"
(ch. 7. 1 ; Ecclesiastes 12. 13 ; Acts 9. 31 ; Romans 3. IS ; Ephesians 5. '21). persuade—Ministers should use the terrors of the Lord to persuade men, not to rouse their enmity (Jude 23). Bengel, Estius, and Alfoud, explain: "Persuade men" (by our whole lives, v. 13), fiz., of our integrity as ministers. But this would have been expressed after "persuade," had it been the sense. The connectiou seems as follows: He had been accused of seeking to please and win men, he therefore says (cf. Galatians 1. 10), " It is as knowing the terror (or fear) of the Lord that we persuade men; but (whether men who hear our preacning recognize our sincerity or not) we are made manifest unto God as acting on such motives (ch. 4. 2); and I trust also in your consciences." Those so " manifested" need have no "terror" as to their being "manifested (English Ver-
31, Greek, "Having seen, I have seen," i. e., I have surely seen, always—under all trials. Bengel makes the contrast between " alivays confident" and "confident," especially at the prospect of being "absent from the body," &c. We are confident as well at all times, as also most of all in the hope of a blessed departure. 'Whilst ... at liome . . . absent — translate as Greek, "Whilst we sojourn in our home in the body, we are away from our home in the Lord." The image from a "house"
is retained (cf. Philippians 3.20; Hebrews 11. 13-lG ; 13.14).
7. we walk—in our Christian course here on earth, not Xiy »lg,\\t— Greek, "not by appearance." Our life is governed bj' faith in our immortal hope; not by the outward specious appearance of present things. [Tittm. Synonyms.]
sion, appear) before the judgment-seat" {v. 10). X'i. For The reason why he leaves the manifestation of his sincerity in preaching to their consciences (ch. 3. 1), viz., his not wishing to "commend" himself again, occasion to glory—(Ch. 1. 14)—viz., as to our sincerity, in appearance —Greek, "face" (cf. 1 Samuel 16.7). The false teachers gloried in their outward appearance, and in external recommendations (ch. 11. 18) their learning, eloquence, wisdom, riches, not in vital religion in their heart. Their conscience does not attest their inward sincerity, as mine does (ch. 1. 12). 13. be — rather as Greek, "have been." Tlie contrast is between the single act implied by the past
Cf. "apparently," LXX., " by appearance," Numbers 12.
8. Wahl supports English Version. Ch. 4. 18 also confirms it (cf. Romans 8. 2t; 1 Corinthians 13. 12, 13). God has appointed in tliis life faith for our great duty, and in the next, vision for our reward [South] (1 Peter 1. 8). 8. willing—HZ., " well content." I'ranslate also, " To go {lit., migrate) from our home in the body, and to come to our home with tlie Lord." We should prefer to be found alive at the Lord's coming, and to be clothed upon with our heavenly body {v. 2-4). But feeling, as we do, the sojourn in the body to be a separation from our true home " with the Lord," we prefer even dissolution by death, so that in the intermediate disembodied state Vie maj' go to be "with the Lord" (Pliilippians 1.23). "To be with Christ" (the disembodied state) is distinguished from Christ's coming
tense, "If we have ever been beside ourselves," and the habitual state implied by the present, " Or whether we be sober," i. e., of sound mind, beside ourselves—The accusation brought by Festus against him (Acts '20. 24). The holy enthusiasm with which he spake of what God effected by His apostolic ministry, seemed to many to be boasting madness, sober—liumbling myself before you, and not using my apostolic power and privileges, to God . . . for your cause—The glorifying of his office was not for his own, but for God's glory. The abasing of himself was in adaptation to their infirmity, to gain them to Christ
to take us to be with Him in soul and body (1 Thessalonians
4. 14-17, "with the Lord"). Perhaps the disembodied spirits of believers have fulness of communion with Christ unseen ; but not the mutual recognition of one another, until clothed witli their visible bodies at the resurrection
(1 Corintliians 9.22). 14. For—Accounting for his being "beside himself" witli enthusiasm: the love of Christ towards us (in His death for us, the highest proof of it, Romans 5. 6-8), producing in turn love in us to him, and not mere " terror" (y. 11). coustralnetli us—with irresistible power limits us to the one great object to the exclusion of other considerations. The Greek Implies to compress for-
(cf. 1 Thessalonians 1. 13-17), when they shall with joy recognize Christ's image in each other perfect. 9. Wlierefore—with such a sure "confidence" of being blessed, whether we die before, or be found alive at Christ's coming, we labour— Z(<., "make it our ambition:" the only lawful ambition, wliether present or absent—whether we be found at His coining present in the body, or absent from it. accepted— G'ree/c, "well-pleasing." 10. appear —rather, "be made manifest," viz., in our true character. So "appear," Greek, "be manifested" (Colossians 3. 4; cf.
cibly tlie energies into one channel. Love is jealous of any
rival object engrossing the soul (ch. 11.1-3). because we
tliius judge— (as) " having judged thus:" implying a judgment formed at conversion, and ever since regarded as a settled truth, that if—t". e., that since. But the oldest MSS. omit " if." "That one died for all" (Greek, " in behalf of all"). Thus the following clause will be, "Therefore all (tit., 'the all,' viz., for whom He ' died') died." Hi^ dying is just the same as if they all died; and in their so dying, they died to sin and self, that they might live to God tlieir Redeemer, whose henceforth they are (Romans
1 Corinthians 4. 5). We are at all times, even now, man-
ifest to God ; tJien we shall be so to the assembled intelligent universe and to ourselves : for the judgment shall be not only in order to assign the everlasting portion to each, but to vindicate God's righteousness, so tliat it shall be manifest to all His creatures, and even to the conBcience of the sinner himself, receive—his reward of grace proportioned to "the tilings done," &c. (ch. 9. 6-9; 2 John 8). Though salvation be of grace purely, independent of works, the saved may have a greater or less reward, according as he lives to, and labours for, Clu ist more or
6.2-11; Galatians 2.20; Colossians 3.3; 1 Peter 4.1-3). 15. tliey wliic.li live—in the present life (cn. 4. 11, " we which live") (Ai.KoiinJ; or, they who are thus indebted to Him
for life of soul as well as body. fMENOCHius.] died for tliem—He does not add, " rose again for them," a phrase not found in St., Paul's language. [Bengel.] He died in
less. Hence there is scope for the holy "ambition" (Note,
V. 9; Hebrews 6. 10), Tliis verse guards against the On inthians supposing that all sliare in the house... "from heaven" (r. 1, 2). There sliall be a searcliing judguient which shall sever the bad from the good, according to their respective deeds, the motive X,\\c deeds being taken Into account, not the mere external act; faith and love to (Jod are tlie sole motives recognized by God us sound and good (Mattliew 12. 3(i, 37 ; 25. a5-ir)). done in Ikis I»oaj —The Greek may be, "by the iivstruineutality of the body;" l)ut JCnglish Version is legitimate (cf. Greek, Uonums 2. 27). Justice requires that substantially the same body which has l)een tlie instrument of the unbelievers' sin, should be the object of punishment. A proof of the essential identity of tlie natural and the resurrection bo<ly. H. terror of tlie Lord—tlie coming Judgment, so full of terrors to unbelievers. [KsTius.l liLLicorrand Ai.koku, after
their stead. He arose again for their good, "for (the effecting
of) their justification" (Romans 4.25), and that He might be their Loril (Romans 14.7-9). ELLicoTTand ALiORnJoin "for them" witli both "died" and "rose again:" as
Clirist's death is our death, so His resurrection is our resurrection ; Greek, " Wlio for them died and rose again." not Iicnccfortli Greek, " no longer ;" viz., now that His death
for them has taken place, and that tlioy know that His death saves tliein from death eternal, and His resurrection lite brings spiritual and everlasting life to them. IG. VVIkercfore — because of onr settled Judgment {v. 14), liencefortli — since our knowing Christ's constraining love in His dealli for us. Itnow we no man after tlie llesU i.e., according to his mere worldly and external relations (ch. 11, 18; John S'. lo; Philippians 3,4), as dts-
PavTs Hope of Eternal Glory 2 CORINTHIANS V. in the Resurrection Body,
enmity, but in the first instance, does so by satisfying HU own justice siiid rigiiteous enmity against sin (Psalm <.
tlnguished from what he is according to the Spirit, as a "new creature" (v. For instance, the outward distinctions of Jew or Gentile, rich or poor, slave or free, learned or unlearned, are lost sight of in ihe higher life of those who are dead in Christ's d^atl), and alive with Him in the new life of His resurrection (Galatians 2. 6; 3.
11). Cf. 1 Samuel 29. 4, "Reconcile himself unto his master;" not remove his own anger against his master, but his master's against him. [Akchliisiiop Maoee, Atontment.] Tlie reconciling of men to God by their laj'ing aside their enmity is the consequence of God laying aside His Just enmity against their sin, and follows at v. 20. to ns —ministers (u. 19, 20). 19. God was iit Christ, leconcUIng i. e., God was by Christ (in virtue of Christ's intervention) reconciling, &c. "Was reconciling" implies the time when the act of reconciliation was being carried into elfect (w. 21), viz., when "God made Jesus, who knew no sin, to be sin for us." The compound of "was" and the participle "reconciling," instead of the imperfect (Greek), may also imply the continuous purpose of God, from before the foundation of the world, to reconcile man to Himself, whose fall was foreseen. The expression " ix Clirist" for "by Christ" may be used to imply additionally that God was IN Christ (John 10.38; 14.10), and so by Christ (the God-man) was reconciling, &c. The Greek for "by" or through Christ (the .best MSS. omit "Jesus"), v. IS, is different. " In " must mean here in the person of Clirist. The Greek Katallasson implies "changing" or altering the judicial status from one of condemnation to one of justification. The atonement (at-one-meni), or reconciliation, is the removal of the bar to peace and acceptance with a holy God, which His righteousness interposed against our sin. The first step towards restoring peace Ijelweeii us and God was on God's side (John 3. 16). The change therefore now to be effected must be on the part of ott'eudiiig man, God the offended One being already reconciled. It is man, not God, who now needs to be reconciled, and to lay aside his enmity against God (Romans 5. 10, 11). ("We liave received Hie atonement" [Greek, "reconciliation''], cannot mean "We have received the laying aside of our own enmity.") Cf. Romans .3.24,25. the world—all men (Colossians 1. 20; 1 John 2. 2). The manner of the reconciling
28). yea, thougU—The oldest MSS. read, "if even.'' known Christ after tlie flesh—Paul when a Jew had looked for a temporal reigning, not a spiritual, Messiah. (He says "Christ," not Jesus: for he had not known personally Jesus In the days of His flesh, but he had looked for Christ or the Messiah.) When once he was converted he no longer "conferred with flesh and blood " (Galatians
1. 16). He had this advantage over the Twelve, that as one born out of due time he had never known Christ save in His heavenly life. To the Twelve it was "expedient that Christ should go away " that the Comforter should come, and so they might know Christ in the higher spiritual aspect and in His new life-giving power, and not merely "after the flesh," in the carnal aspect of Him (Romans 6. 9-
11 ; 1 Corinthians 15. 45; 1 Peter ;5. IS ; -1. 1, 2). Doubtless Judaizing Christians at Corinth prided tliemselves on the mere fleshly (ch. II. IS) advantage of their belonging to
Israel, the nation of Christ, or on their having seen Him in the flesh, and thence claimed superiority over otliers as having a nearer connection witli Him (v. 12; ch. 10. 7).
St. Paul here sliows the true aim should l)e to know Him spiritually as new creatures (v. 15, 17), and that outward relations towards Him profit nothing (Luke IS. 19-21; John 16.7,22; Philippians .3. ;i-IO). Tliis is at variance with both Romish Mariolalry and transubstantiation. Two distinct Greek verbs are used here for "know;" the
first C' know we no man") means "to be personally acquainted with ;'' the latter (" known Christ . . . know . . . more") is to recognize, or estimate. Ht. Paul's estimate of Christ, or the expected Messiali, was carnal, but is so now no more. 17. Therefore—Connected with tlie words in v,
16, ""We know Christ no more after the flesh." As Clirist has entered on His new heavenly life by His resurrection and ascension, so all who are " in Christ" (i. e., united to Him by faith as the branch is in tlie vine) are new creatures (Romans 6. 9-U). "New" in tlie Greek implies a new nature quite different from anything previously existing, not merely recent, which is expressed by a different
is by His " not imputing to men their trespasses," but imputing them to Christ the Sin-bearer. There is no incongruity that a Father should be ottended with tliat son whom He loveth, and at that time offended with him when He loveth him. So, though God loved men whom He created, yet He was offended with them when they sinned, and gave His Son to sutler for tliem, that through thatSon's obedience He might be reconciled to them [reconcile them to Himself, )'. e., restore them with justice to His favour]. [Bishop Pearson, O-eed.] hath committed unto >»s Greek, "hath put into our hands." "Us," i.e., ministers. 'ZO, For Clirist. . . in Christ's stead—The Greek ot both is the same; translate in both cases," on Christ's behalf." be ye reconciled to God English Version here inserts "ye," which is not in the original, and which gives the wrong impression, as if
Greek word (Galatians 6. 15). creature— "creation," and so the creature resulting from the creation (cf. John 3.
3, 5; Ephesians 2. 10; 4. 23; Colo.ssians .3. 10, 11). As we are "in Christ," so "God was in Christ" (v. 19): hence He is Mediator between God and us. old things—selflsh, carnal views (cf. V. 16) of ourselves, of other men, and of Christ, passed away—spontaneously, like the snow of early spring [Bejjgel] before the advancing sun. behold —implying an allusion to Isaiah 43. 19, and 65. 17. 18. all [THE, Greek] things—all our privileges in this new creation (v. 14, 15). reconciled us—i. e., restored us (" the world," V. 19) to His favour by satisfying the claims of justice against us. Our position judicially considered in tlie eye of the law is altered, not as though the mediation of Christ had made a change in God's character, nor as if tlie love of God was produced by tlie mediation of Christ; nay, the mediation and sacrifice of Christ was the provision of God's love, not its moving cause (Romans 8. 32). Christ's blood was the price paid at the expense of God himself, and was required to reconcile the exercise of mercy with justice, not as separate, but as the eternally harmonious attributes in the one and the same God (Romans S. 2.5, 26). The Greek " reconcile " is reciprocally used as in the Hebrew Hitlipahel conjugation, appease, obtain Vie favour of. Matthew 5. 24, "Be reconciled to thy brother;" i.e., take measures that he be reconciled to thee, as well as thou to him, as the context proves. Dial-
it were emphatic thus: God is reconciled to you, be ye reconciled to God. The Greek expresses rather, God was the Reconciler in Christ ... let this reconciliation then have its designed effect. Be reconciled to God,
i.e., let God reconcile you to Himself (v. 18, 19). beseech . . . pray—rather, entreat [plead with you] . . . beseech." Such "beseeching" is uncommon in the case of " ambassadors," who generally stand on their dignity (cf. ch. 10. 2; 1 Thessalonians 2. 6, 7). ai. For—Omitted in the oldest MSS. The grand reason why they should be reconciled to God, viz., the great atonement in Clirist provided by God, is stated without the "for" as being part of tlie message of reconciliation (v. 19). he—God. sin—not a sin
offering, which would destroy the antithesis to "righteousness," and would make "sin" be used In different senses In the same sentence : not a sinful person, which would be untrue, and would require in the antithesis " righteous men," not " righteousness ;" but "sin," i. e., the representative 6'i?i-6("«»'er (vicariously) of i/ie aggregate sin oi ixW men past, present, and future. The sin of the world is cfiie, therefore the singular, not the plural. Is used ; though Its manifestations are manifold (John 1.29). "Behold the Lamb of God, that taketh away the sin of the world."
lagethi, however (Matthew 5. 24), implying mutual reconciliation, Is distinct from Katallagethi here, the latter referring to the change of status wrought in one of the two parties. The manner of God reconciling the world to Himself is Implied (i;. \^),viz., by His " not imputing their trespasses to them." God not merely, as subsequently, reconciles the world by Inducing them to lay aside their
Cf. " made a cur.se for us," Galatians 3. 13 for n%—Ore«K,
Pauhi Apostolic Ministry Approved 2 CORINTHIANS VI. by his Faithfulness in AJjOctiont,
Imprisoned besides at PhilippI, when he wrote tliis Epls«
*'.n our belialf." Cf. John 3. 14, Clirist being reprpsented by the brazen serpent, the for>n, hut not llie substance, of the old serpent. At His death on tlie cross the sin-lx-aring for us was consummated, knew no sin—by personal experience (.John 8. 46). |Alford.] Hebrews 7. ; 1 Peter
tie. tiimults—(Acts 13.50; 14.5,19; 16.22; and recently
10. 2.S-41.) labours—in the cause of Christ (ch. 11. 23* Uonians 10.12). watchlngs-(Ch. 11.27.) Sleepless nights, fastings—The context liere refers to his trials, rathei than devotional exercises (cf. ch. 11.27). Thus "foodlessness" would seem to be the sense (cf. 1 Corinthians 4. 11, Philippians 4. 12). But the usual sense of the Greek \a
(i. 22; 1 John 3. 5. might be made—Not tlie same Greek as the previous " made." Rather, " might become." the righteousness of God—Not merely rigliteous, l)Ut rigliteousness itself; not merely righteousness, but tlie ririhleousness of Ood, because Christ is God, and what He is we are (1 John 4. 17), and He is " made of God unto us righteousness." As our sin is made over to Him, so His righteousness to us (in His having fullilled all the righteousness of the law for us all, as our representative (Jeremiah
fasts, in the strict sense ; and in ch. 11. 27 it is spoken of independently of "hunger and thirst." (Cf. Luke 2. 37; Acts 10.30; 14.23.) However, Matthew 15. 32 ; Mark 8. 3. justify the sense, more favoured by the context, foodless
iiess, though a rare use of the word. Gaussen remarks "The apostles combine tlie highest offices with the humblest exterior: as everything in the Church was to be cast in the mould of death and resurrection, the cardinal prlncipIetlirouglioutChristlanity." 6. By. . . by, Ac—rather, as Greek, "In . . . in," &c., implying not the instrument, but the sphere or element in which his ministry moved, knowledge—spiritual: in Gospel mysteries, unattainable by mere reason (1 Corinthians 2. 6-16; 2 Corinthians 3. 6,
23. 6; 1 Corintliians 1. 30). The innocent was punished voluntarily as if guilty, that the guilty might he gratuitously rewarded as if innocent (1 Peter 2. 24). " Such are we in the sight of God the Father, as is the very Son of God himself." [HooKEit.] in him— hy virtue of our standing in Him, and in union with Him. [Alfokd.]
17, 18). long-suffering . . . kindness— associated with "charity" or "love" (1 Corinthians 13. 4), as here, by the Holy Ghost—in virtue of His influences which produce these graces, and other gifts, " love unfeigned" being the foremost of tliem. 7. By the word of truth, by the power of God—rather, " In . . . in," &o. As to " the word of truth" (cf. ch. 4. 2; Colossians 1. 5), and "the (miraculous) power of God" (ch. 4. 7); 1 Corinthians 2. 4, " in demonstration of tlie Spirit and of power." by the armour Greek, "through" or "by means of the armour," &c. " Righteousness," whicli is the breastplate alone in Ephesians 6. 13-17, here is made the whole Christian panoply (cf. ch. 10. 4). on . . . right . . . and . . . left—i. e., guarding on every side. 8. Translate, "Through glory and dishonour" (disgrace), viz., from t?iose m authority, and accruing to us present. "By," or "through evil report and good report," from the multitude, and affecting
Ver. 1-18. His Apostolic Ministry is Approved by Faithfulness in Exhortation, in Sufferings, in Exhibition of the Fruits of the Holy Ghost: His Largeness of Heart to them calls for Enlargement OF their Heart to Him. Exhortations to Separation from Pollution. 1. worlters together— with God (Acts 15. 4; 1 Corinthians 3.9). Not only as "ambassadors." beseecli—entreat (ch. 5. 20). lie is describing his ministry, not exliorting directly, you also —rather, " we also (as well as God, ch. 5. 20) beseech" oa- " entreat you :" v, 14, 15, on to ch. 7. 1, is part of this entreaty or exhortation, in vain—by making the grace of God a ground for continuance in sin (r.3). By a life of sin, showing that the word of reconciliation has been in vain, so far as you are concerned (Hebrews 12. 15; Jude 4).
"The grace of God" here, is "the reconciliation" provided by God's love (ch. 5. 18, 19; cf. Galatians 2.2). a. Fox-—God's own promise is the ground of our exhortation, he saith God tlie Father saith to God the Son, and so to all believers who are regarded as one with Him. heard thee-In the eternal purposes of my love I have hearkened to thy prayer for the salvation of thy people
uti absent. [Bengel.] Regarded " as deceivers" by those who, nut knowing {v. 9), dishonour and give us an evil report; "as true," by those who "know" (v. 9) us in the real "glory" of our ministry. In proportion as one has more or less of glory and good report, in that degree lias he more or less of dishononr and evil report. 9. luiknown . . . yet well known — "unknown" In our true character to those who "evil report" of ns. " Well known" to those whohold usin "good report" (t. 8). Conybeare explains, "Unknown by men, yet acknxywledgcd by God" (1 Corinthians 13. 12). Perhaps both God and men (believers) are intended as knowing him (ch. 5. 11, and 11. 6). dying . . . live—(ch. 1. 9; 4. 10, U ; 11. 23.) Cf. Gaussen's remark, i\''o;e, d. 5. "Behold" calls attention to the fact as something beyond all expectation, cltaatened . . . not killed — realizing Psalm 118. 18. 10. The "ns" no longer is used to express the opinion of his adver-
(cf. John 17. 9, 15, 20, 24). accepted . . . accepted—The Greek of the latter is more emphatic, " well-accei)ted." What was "an accepted time" in the prophecy (Isaiah 49.
%, Hebrew," \n the season of grace"), becomes "«/ie wellaccepted time" in the fulfilment (cf. Psalm (i9. 13). As it is God's time of receiving sinners, rece/tir' ye His grace : accept
(u. 1) the word of reconciliation In liXs accepted time. In the day of salvation—" in a day of salval ion" (Luke 4. IS, 19,21; 19.42; Hebrews 3. 7). 3. Resuming the connection with V. 1, interrupted by the parenthetical v. '2. " Giving uo ofiTence" (cf. 1 Corinthians 10. 33), "approving ourselves," and all the other participles down to v. 10, are nominatives to "we also entreat you" (v. 1), to show the pains he took to enforce his e.xliortation by example, as well as precept. [Alford.] "Offence" would be given, if we were without " patience" and the other (lualllications which he therefore subjoins (cf. Romans 14. 13). 4. Trans-
, saries, but the real state of him and his fellow-labourers,
nialcing lunny rich—Hpii ltuaUy (1 Corinthians 1. 5), after the e.\ample of our Lord, who " by his poverty made many rich" (cli. 8. 9). having notluing— Whatever of earthly goods we liave, and these are few, we have as though we had not; as tenants removable at will, not owners (1 Corinthians 7. 30). possessing «U (Itings—The Greek implies /ijw possession, Ixtlding fast in possession (cf.
late, to mark the true order of the Greek words, " In everything, as God's ministers recommending ourselves," i. e., that our liearers may give our message a favoural)le hearing, through our consistency in every respect, not that they may glorify us. Alluding to ch. 3. 1, he Implies, ICe commend ourselves, not like them by word, but by deed, patience—(Ch. 12. 12.) Put first. " Pure-minded" follows
1 Corinthians 3. 21, 22). The things both of the piesent and of the future are, in the truest sense, the believer's In possession, for he possesses them all In Christ, his lasting possession, though the full //«i7((Ht of them is reserved for the future eternity. 11. mouth . , . open unto you— use no concealment, such as some at Corinth havelnslnualed (ch. 4. 2). I use all freedom and t)penness of speech to you as to belovt^l friends. Hence he Introduces here, "O Corinthians" (cf. Philippians 4. 15); The enlargejnett of his heart towards them (ch. 7. 3) prftduced his openncM of mouth, i. e., his unr(>served expression of his inmost feelings. As an unloving mail is narrow \i\ heart, so the apostle's heart Is enlarged by love, so as to take in hig converts at Corinth, not only with their graces, but with their many shortcomings (cf. 1 Kings 4. 29; I'salm 119,32
(v.(S). Three triplets of trials exercising the "patience" (patient endurance) follow: Afflictions (or "tribulations"), necessities, distresses (or "straits"); stripes. Imprisonments, tumults; labours, watchlngs, fastings. The
first triplet expresses afHictlons generally; the second, those In particular arising from the violence of men ; the third, those t«/»tc/i he brought on himself directly or Indirectly. 5. stripes—(Ch. 11. 2.3, 24; Acts 16. 23.) Imprlsonmenta—(Ch. 11. 23.) He had been, doubtless, elsewhere 310
We arc Temples of the Living God. 2 CORINTHIANS VII The Duty of SelfPurification.
Lsaiali 60. 5). 13. Any constraint ye feel towards me, or narrowness of heart, Is not from want of largeness of
idolatry, direct or Indirect (1 Corinthians 6. 9; 8. 1,7; 10.7,
21, 22). The spirit (Psalm 32. 2) receives pollution through the flesh, the instrument of uncleanness. perfecting holiness—The cleansing away impurity is a positive step towards holiness (ch. 6. 17). It is not enough to begin ; the end crowns the work (Galatians 3. 3 ; 5.7; Philippians 1.
heart on my part towards you, but from want of it on your
part towards me; "bowels," i.e., affections (cf. ch. 12. 15). not straitened In na—i. e., for want of room In our hearts
to take you in. 13. 7'ranslate,"\s a recompense in the same kind .. be enlarged also yourselves." [Eli-icott, Ac] " In the same way" as my heart is enlarged towards you (u. 11), and "as a recompense" for it (Galatians 4. 12).
6). fear of God—often conjoined with the consideration of the most glorious promises (ch. 5. 11 ; Hebrews 4. 1). Privilege and promise go hand in hand. 8. Receive us with enlarged hearts (ch. 6. 13). we have wronged . , . corrupted . . . defrauded no man—(cf. v. 9.) Tliis is the ground on which he asks their reception of (making room
I speak as unto my children—as children would natu-
rally be expected to recompense their parents' love with Similar love. 14. Be not— Oreek, " Become not." unequally yoked—"yoked with one alien in spirit." The Image is from the symbolical precept of the law (Leviticus