Bible Commentary (1871–1879 Edition)
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 sut Terings 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 tiinj?, 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 powir, 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 ministers, 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) "manifests tlie life of Jesus." is renewed—" is lieing renewed," viz., witli fresh "grace " (v. 15), and "faitli" (v. 13;, and hope
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-
" 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
" 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,
CHAPTER V.
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— (iVoe, 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 morejcrtJMinencj 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 sub Mltuted for It. The temple and Ibe tabernacle in all esis 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