Bible Commentary (1871–1879 Edition)
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, manifest 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 con Bcience 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 datl), 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 that Son'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. Dialit 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«
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 prlncip IetlirouglioutChristlanity." 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
CHAPTER VI.
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 ofi Tence" (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 belovtl 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 af Hictlons 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 naturally 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 for) him in their hearts. We wronged none by an undue exercise of apostolic authority ; v. 13 gives an instance in point. We have corrupted none, viz., by beguilements and flatteries, while preaching "another Gospel," as the false teafchers did (ch. 11. 3, 4). We have defrauded none by "making a gain" of you (ch. 12. 17). Modestly he leaves them to supply the positive good which he had done ; suffering all things himself that they might be benefited i9. 19), "Thou Shalt not let thy cattle gender with a diverse kind;" or the precept (Deuteronomy 22. 10), "Thou shalt not plough with an ox and an ass together." Cf. Deuteronomy 7. 3, forbidding marriages witii the heathen; also I Corinthians 7.39. The believer and unbeliever are utterly heterogeneous. Too close intercourse with unbelievers in other relations also is included (v. 16 ; 1 Corinthians 8. 10;
(V. 9, 12; ch. 12. 13). 3. In excusing myself, I do not accuse you, as though yon suspected me of sucli things [Menochius], or as though you were guilty of such things; for I speak only of the false apostles. [Estius, and Oreek commentators.] Rather, "as though you were ungrateful and treacherous." [Beza.] I . . . said before —in ch. 6, 11. 12; cf. Philippians 1.7. die and live with yoii —the height of friendship. lam ready to die and live with you and for you (Philippians 1. 7, 20, 24 ; 2. 17, 18). Cf. as to Christ, John 10. 11. 4. boldness of speech—(cf. ch. 6. 11.) glorying of you—Not only do I speak with unreserved openness to you, but I glory (boast) greatly to others in your behalf, in speaking of you. tilled with comfort—at the report of Titus (v. 6, 7, 9, 13; ch. 1. 4). exceeding joyful— Greek, I overabound with joy {v. 7, 9, 16). our tribulation—described in v. 5; also in oil. 4. 7, 8; 6.4, 5. 5. Greek, "For also" (for "even"). This verse is thus connected with ch. 2. 12, 13, " When I came to Troas, I had no rest in my spirit;" so "also" now, when I came to Macedonia, my "flesh" had no rest (he, by the term "flesh," excepts his spiritual consolations) from "fightings with adversaries " without" (1 Corinthians 5. 12), and from fears for the Corintliian believers "within" the Church, owing to "false brethren" (ch. 11. 26). Cf. ch. 4.8' Deuteronomy 32. 25, to which he seems to allude. 6. Translate in the order required by the Greek, " But he that comforteth those that are cast down, even God." Those that are of an high spirit are not susceptible of such comfort. 7. when he told na— Oreek, "telling us." We shared in the comfort which Titus felt in recording your desire {v. 13). He rejoiced in telling the news ; we in hearing them. [Alford.] earnest desire Greek, "longing desire," t>i2., to see me [Grotius] ; or, in general, towards me, to please me. mourning—over your own remissness in not having immediately punished the sin (1 Corinthians 5. 1, &c.) which called forth my rebuke, fervent mind— Greet, "zeal" (cf. v. 11; John 2. 17). toward me Greek, "for me:" for my sake. They in Paul's behalf showed the zeal against the sin which Paul would have shown had he been present, rejoiced the more—more than before, at the mere coming of Titus. 8. with a letter— (Jreei:, "in the letter," viz., the first Ejilstle to the Corinthians. I do not repent, thougli I did repent— transtae, "I do not rerei it, though I did regret it." The Greek words for regret and repent are distinct. St. Paul was almost regretting, tlirough parental tenderness, his having used rebukes calculated to grieve the Corinthians; but now that he has learned from Titus the salutary effect produced on them, he no longer regrets it. for I perceive, &c.—This is explanatory of " I did repent" or " regret it," and is parenthetical ("for I perceive that that Epistle did make you sorry, though it was but for a season"). 9. Now 1 rejoice—Whereas " I did repent" or regret having made you sorry by my letter, I rejoice NOW, not that ye were caused sorrow, but that youi sorrow resulted in your repentance, yc sorrowed—rather, as before, "ye were made sorry." after a godly manner
10.14). fellowship lit., share, or participaiion. rlghtconsness—the state of the believer, justified by faith, unrlg Uteousncssrather, as always translated elsewhere, " Iniquity ;" the state of the unbeliever, the fruit of unbelief, light—of which believers are the children (1 Thessalonians 5. 5). 15. Belial— Hebreiv, " worthlessness, unprofitableness, wickedness." As Satan is opposed to God, and Antichrist to Christ; Belial being here opposed to Christ, must denounce all manner of Antichristtan unclean ness. [Bengel.] he that belleveth with an infldel
—translate, "a believer with an unbeliever." 16. agreement—accordance of sentiments (cf. 1 Kings 18. 21; Ephesians 5. 7, 11). the temple of God—i. e., you believers (1 Corinthians 3. 16; 0. 19). with Idols—Cf. Dagon before the ark (1 Samuel 5. 24). aa—" even as God said." Quotation from Leviticus 26. 12; Jeremiah 31. 33; 32. 38; Ezekiel 37.
26, 27; cf. Matthew 28. 20; John 14. 23. walk In them — rather, " amojifl' them." As "dwell" implies the Divine presence, so " walk," the Divine operation. God's dwelling in the body and soul of saints may be illustrated by its opposite, demoniacal possession of body and soul, my people—rather, " they shall be to me a people." 17. Quoted from Isaiah 52. 11, with the freedom of one inspired, who gives variations sanctioned by the Holy Spirit, be ye separate—" be separated" (Hosea 4. 17). touch not the unclean thing—rather, "anything unclean" (ch. 7. 1; MIcah
2. 10). Touching is more polluting, as implying participation, than seeing, receive you—The Oreek implies, "to myself;" as persons heretofore out of doors, but now admitted within (ch. 5. 1-10). With this accords the clause, " Come out from among them," viz., so as to be received to me. So Ezekiel 20. 41, "I will accept you;" and Zephaniah 3. 19, "gather her that was driven out." "The intercourse of believers with the world should resemble that of angels, who, when they have been sent a message from heaven, discharge their office with the utmost promptness, and joyfully fly back home to the presence of God"
(1 Corinthians 7. 31; 5. 9, 10). 18. Translate, "I will be to you in the relation of a Father, and ye shall be to me in the relation of sons," &c. This is a still more endearing relation than (v. 16), " I will be their Ood, and they . . . my people." Cf. the promise to Solomon (1 Chronicles 28. 6 Isaiah 43. 6; Revelation 21. 3, 7; Jeremiah 31. 1, 9). Lord Almighty Tlie Lord the Universal Ruler: nowhere else found but In Revelation. The greatness of the Proraiser enhances the greatness of the promises.
CHAPTER VII.
Ver. 1-16. Self-Pcrification their Duty Resulting FROM THE FOREOOIKO. HiS LOVE TO THEM, AND JoY AT THE Good Effects on them of his Former Epistle, as
Reported by Titus. 1. cleanse ourselves—This is the conclusion of the exhortation (ch. 6. 1, 14; 1 John 3.3; Revelation 22.11). fllthlness—" the unclean thing" (ch.
6. 17). of the flesh—for instance, /ocni'caton, prevalent at Corinth (1 Corinthians 6. 15-18). and spirit—for Instance,
—lit., "according to God," i.e., your sorrow having regard