<hi type="bold">17. which is but for a moment--</hi>"Our PRESENT light (burden of) affliction" (so the Greek; compare <reference osisRef="Matt.11.30">Mt 11:30</reference>), [Alford]. Compare "now for a season ... in heaviness" (<reference osisRef="1Pet.1.6">1Pe 1:6</reference>). The contrast, however, between this and the "ETERNAL weight of glory" requires, I think, the translation, "Which is but for the present passing moment." So Wahl. "The lightness of affliction" (he does not express "burden" after "light"; the Greek is "the light of affliction") contrasts beautifully with the "weight of the glory."

<hi type="bold">worketh--</hi>rather, "worketh out."

<hi type="bold">a far more exceeding and--</hi>rather, "in a surpassing and still more surpassing manner" [Alford]; "more and more exceedingly" [Ellicott, Trench, and others]. Greek, "in excess and to excess." The glory exceeds beyond all measure the affliction.

17. which is but for a moment-- "Our PRESENT light (burden of) affliction" (so the Greek; compare Mt 11:30), [Alford]. Compare "now for a season... in heaviness" (1Pe 1:6). The contrast, however, between this and the "ETERNAL weight of glory" requires, I think, the translation, "Which is but for the present passing moment." So Wahl. "The lightness of affliction" (he does not express "burden" after "light"; the Greek is "the light of affliction") contrasts beautifully with the "weight of the glory." worketh-- rather, "worketh out." a far more exceeding and-- rather, "in a surpassing and still more surpassing manner" [Alford]; "more and more exceedingly" [Ellicott, Trench, and others]. Greek, "in excess and to excess." The glory exceeds beyond all measure the affliction.


<hi type="bold">18. look not at--</hi>as our aim.

<hi type="bold">things ... seen--</hi>"earthly things" (<reference osisRef="Phil.3.19">Php 3:19</reference>). 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].

<hi type="bold">things ... not seen--</hi>not "the invisible things" of <reference osisRef="Rom.1.20">Ro 1:20</reference>, but the things which, though not seen now, shall be so hereafter.

<hi type="bold">temporal--</hi>rather, "for a time"; in contrast to eternal. English Version uses "temporal" for temporary. The Greek is rightly translated in the similar passage, "the pleasures of sin for a season." <chapter eID="2Cor.4"/>

18. look not at-- as our aim. things... seen-- "earthly things" (Php 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 Ro 1:20, but the things which, though not seen now, shall be so hereafter. temporal-- rather, "for a time"; in contrast to eternal. English Version uses "temporal" for temporary. The Greek is rightly translated in the similar passage, "the pleasures of sin for a season."


<title type="x-s2">CHAPTER 5</title>
 <reference osisRef="2Cor.5.1-2Cor.5.21">2Co 5:1-21</reference>. The Hope (<reference osisRef="2Cor.4.17">2Co 4:17</reference>, <reference osisRef="2Cor.4.18">18</reference>) OF Eternal Glory in the Resurrection Body.

 Hence arises his ambition to be accepted at the Lord's coming judgment. Hence, too, his endeavor to deal openly with men, as with God, in preaching; thus giving the Corinthians whereof to boast concerning him against his adversaries. His constraining motive is the transforming love of Christ, by whom God has wrought reconciliation between Himself and men, and has committed to the apostle the ministry of reconciliation.

<hi type="bold">1. For--</hi>Assigning the reason for the statement (<reference osisRef="2Cor.4.17">2Co 4:17</reference>), that affliction leads to exceeding glory.

<hi type="bold">we know--</hi>assuredly (<reference osisRef="2Cor.4.14">2Co 4:14</reference>; <reference osisRef="Job.19.25">Job 19:25</reference>).

<hi type="bold">if--</hi>For all shall not die; many shall be "changed" without "dissolution" (<reference osisRef="1Cor.15.51-1Cor.15.53">1Co 15:51-53</reference>). If this daily delivering unto death (<reference osisRef="2Cor.3.11">2Co 3:11</reference>) should end in actual death.

<hi type="bold">earthly--</hi>not the same as earthy (<reference osisRef="1Cor.15.47">1Co 15:47</reference>). It stands in contrast to "in the heavens."

<hi type="bold">house of this tabernacle--</hi>rather, "house of the tabernacle." "House" expresses more permanency than belongs to the body; therefore the qualification, "of the tabernacle" (implying that it is shifting, not stationary), is added (compare <reference osisRef="Job.4.19">Job 4:19</reference>; <reference osisRef="2Pet.1.13">2Pe 1:13</reference>, <reference osisRef="1Cor.1.14">14</reference>). It thus answers to the tabernacle in the wilderness. Its wooden frame and curtains wore out in course of time when Israel dwelt in Canaan, and a fixed temple was substituted for it. The temple and the tabernacle in all essentials were one; there was the same ark, the same cloud of glory. Such is the relation between the "earthly" body and the resurrection body. The Holy Spirit is enshrined in the believer's body as in a sanctuary (<reference osisRef="1Cor.3.16">1Co 3:16</reference>). As the ark went first in taking down the wilderness tabernacle, so the soul (which like the ark is sprinkled with blood of atonement, and is the sacred deposit in the inmost shrine, <reference osisRef="2Tim.1.12">2Ti 1:12</reference>) in the dissolution of the body; next the coverings were removed, answering to the flesh; lastly, the framework and boards, answering to the bones, which are last to give way (<reference osisRef="Num.4.1-Num.4.49">Nu 4:1-49</reference>). Paul, as a tent-maker, uses an image taken from his trade (<reference osisRef="Acts.18.3">Ac 18:3</reference>).

<hi type="bold">dissolved--</hi>a mild word for death, in the case of believers.

<hi type="bold">we have--</hi>in assured prospect of possession, as certain as if it were in our hands, laid up "in the heavens" for us. The tense is present (compare <reference osisRef="John.3.36">Joh 3:36</reference>; <reference osisRef="John.6.47">6:47</reference>, "hath").

<hi type="bold">a building of God--</hi>rather "from God." A solid building, not a temporary tabernacle or tent. "Our" body stands in contrast to "from God." For though our present body be also from God, yet it is not fresh and perfect from His hands, as our resurrection body shall be.

<hi type="bold">not made with hands--</hi>contrasted with houses erected by man's hands (<reference osisRef="1Cor.15.44-1Cor.15.49">1Co 15:44-49</reference>). So Christ's body is designated, as contrasted with the tabernacle reared by Moses (<reference osisRef="Mark.14.58">Mr 14:58</reference>; <reference osisRef="Heb.9.11">He 9:11</reference>). This "house" can only be the resurrection body, in contrast to the "earthly house of the tabernacle," our present body. The intermediate state is not directly taken into account. A comma should separate "eternal," and "in the heavens."

CHAPTER 5 2Co 5:1-21. The Hope (2Co 4:17, 18) OF Eternal Glory in the Resurrection Body. Hence arises his ambition to be accepted at the Lord's coming judgment. Hence, too, his endeavor to deal openly with men, as with God, in preaching; thus giving the Corinthians whereof to boast concerning him against his adversaries. His constraining motive is the transforming love of Christ, by whom God has wrought reconciliation between Himself and men, and has committed to the apostle the ministry of reconciliation. 1. For-- Assigning the reason for the statement (2Co 4:17), that affliction leads to exceeding glory. we know-- assuredly (2Co 4:14; Job 19:25). if-- For all shall not die; many shall be "changed" without "dissolution" (1Co 15:51-53). If this daily delivering unto death (2Co 3:11) should end in actual death. earthly-- not the same as earthy (1Co 15:47). It stands in contrast to "in the heavens." house of this tabernacle-- rather, "house of the tabernacle." "House" expresses more permanency than belongs to the body; therefore the qualification, "of the tabernacle" (implying that it is shifting, not stationary), is added (compare Job 4:19; 2Pe 1:13, 14). It thus answers to the tabernacle in the wilderness. Its wooden frame and curtains wore out in course of time when Israel dwelt in Canaan, and a fixed temple was substituted for it. The temple and the tabernacle in all essentials were one; there was the same ark, the same cloud of glory. Such is the relation between the "earthly" body and the resurrection body. The Holy Spirit is enshrined in the believer's body as in a sanctuary (1Co 3:16). As the ark went first in taking down the wilderness tabernacle, so the soul (which like the ark is sprinkled with blood of atonement, and is the sacred deposit in the inmost shrine, 2Ti 1:12) in the dissolution of the body; next the coverings were removed, answering to the flesh; lastly, the framework and boards, answering to the bones, which are last to give way (Nu 4:1-49). Paul, as a tent-maker, uses an image taken from his trade (Ac 18:3). dissolved-- a mild word for death, in the case of believers. we have-- in assured prospect of possession, as certain as if it were in our hands, laid up "in the heavens" for us. The tense is present (compare Joh 3:36; 6:47, "hath"). a building of God-- rather "from God." A solid building, not a temporary tabernacle or tent. "Our" body stands in contrast to "from God." For though our present body be also from God, yet it is not fresh and perfect from His hands, as our resurrection body shall be. not made with hands-- contrasted with houses erected by man's hands (1Co 15:44-49). So Christ's body is designated, as contrasted with the tabernacle reared by Moses (Mr 14:58; He 9:11). This "house" can only be the resurrection body, in contrast to the "earthly house of the tabernacle," our present body. The intermediate state is not directly taken into account. A comma should separate "eternal," and "in the heavens."


<hi type="bold">2. For in this--</hi>Greek, "For also in this"; "herein" (<reference osisRef="2Cor.8.10">2Co 8:10</reference>). Alford takes it, "in this" tabernacle. <reference osisRef="2Cor.5.4">2Co 5:4</reference>, which seems parallel, favors this. But the parallelism is sufficiently exact by making "in this we groan" refer generally to what was just said (<reference osisRef="2Cor.5.1">2Co 5:1</reference>), namely, that we cannot obtain our "house in the heavens" except our "earthly tabernacle" be first dissolved by death.

<hi type="bold">we groan--</hi>(<reference osisRef="Rom.8.23">Ro 8:23</reference>) under the body's weaknesses now and liability to death.

<hi type="bold">earnestly desiring to be clothed upon--</hi>translate, "earnestly longing to have ourselves clothed upon," &c., namely, by being found alive at Christ's coming, and so to escape dissolution by death (<reference osisRef="2Cor.5.1">2Co 5:1</reference>, <reference osisRef="2Cor.5.4">4</reference>), and to have our heavenly body put on over the earthly. The groans of the saints prove the existence of the longing desire for the heavenly glory, a desire which cannot be planted by God within us in vain, as doomed to disappointment.

<hi type="bold">our house--</hi>different Greek from that in <reference osisRef="2Cor.5.1">2Co 5:1</reference>; translate, "our habitation," "our domicile"; it has a more distinct reference to the inhabitant than the general term "house" (<reference osisRef="2Cor.5.1">2Co 5:1</reference>) [Bengel].

<hi type="bold">from heaven--</hi>This domicile is "from heaven" in its origin, and is to be brought to us by the Lord at His coming again "from heaven" (<reference osisRef="1Thess.4.16">1Th 4:16</reference>). Therefore this "habitation" or "domicile" is not heaven itself.

2. For in this-- Greek, "For also in this"; "herein" (2Co 8:10). Alford takes it, "in this" tabernacle. 2Co 5:4, which seems parallel, favors this. But the parallelism is sufficiently exact by making "in this we groan" refer generally to what was just said (2Co 5:1), namely, that we cannot obtain our "house in the heavens" except our "earthly tabernacle" be first dissolved by death. we groan-- (Ro 8:23) under the body's weaknesses now and liability to death. earnestly desiring to be clothed upon-- translate, "earnestly longing to have ourselves clothed upon," &c., namely, by being found alive at Christ's coming, and so to escape dissolution by death (2Co 5:1, 4), and to have our heavenly body put on over the earthly. The groans of the saints prove the existence of the longing desire for the heavenly glory, a desire which cannot be planted by God within us in vain, as doomed to disappointment. our house-- different Greek from that in 2Co 5:1; translate, "our habitation," "our domicile"; it has a more distinct reference to the inhabitant than the general term "house" (2Co 5:1) [Bengel]. from heaven-- This domicile is "from heaven" in its origin, and is to be brought to us by the Lord at His coming again "from heaven" (1Th 4:16). Therefore this "habitation" or "domicile" is not heaven itself.


<hi type="bold">3. If so be, &c.--</hi>Our "desire" holds good, should the Lord's coming find us alive. Translate, "If so be that having ourselves clothed (with our natural body, compare <reference osisRef="2Cor.5.4">2Co 5:4</reference>) we shall not be found naked (stripped of our present body)."

3. If so be, &c.-- Our "desire" holds good, should the Lord's coming find us alive. Translate, "If so be that having ourselves clothed (with our natural body, compare 2Co 5:4) we shall not be found naked (stripped of our present body)."


<hi type="bold">4. For--</hi>resuming <reference osisRef="2Cor.5.2">2Co 5:2</reference>.

<hi type="bold">being burdened: not for that--</hi>rather, "in that we desire not to have ourselves unclothed (of our present body), but clothed upon (with our heavenly body).

<hi type="bold">that mortality, &c.--</hi>rather, "that what is mortal (our mortal part) may be swallowed up of (absorbed and transformed into) life." Believers shrink from, not the consequences, but the mere act of dying; especially as believing in the possibility of their being found alive at the Lord's coming (<reference osisRef="1Thess.4.15">1Th 4:15</reference>), and so of having their mortal body absorbed into the immortal without death. Faith does not divest us of all natural feeling, but subordinates it to higher feeling. Scripture gives no sanction to the contempt for the body expressed by philosophers.

4. For-- resuming 2Co 5:2. being burdened: not for that-- rather, "in that we desire not to have ourselves unclothed (of our present body), but clothed upon (with our heavenly body). that mortality, &c.-- rather, "that what is mortal (our mortal part) may be swallowed up of (absorbed and transformed into) life." Believers shrink from, not the consequences, but the mere act of dying; especially as believing in the possibility of their being found alive at the Lord's coming (1Th 4:15), and so of having their mortal body absorbed into the immortal without death. Faith does not divest us of all natural feeling, but subordinates it to higher feeling. Scripture gives no sanction to the contempt for the body expressed by philosophers.


<hi type="bold">5. wrought us--</hi>framed us by redemption, justification, and sanctification.

<hi type="bold">for the selfsame thing--</hi>"unto" it; namely, unto what is mortal of us being swallowed up in life (<reference osisRef="2Cor.5.4">2Co 5:4</reference>).

<hi type="bold">who also--</hi>The oldest manuscripts omit "also."

<hi type="bold">earnest of the Spirit--</hi>(See on <reference osisRef="2Cor.1.22">2Co 1:22</reference>). It is the Spirit (as "the first-fruits") who creates in us the groaning desire for our coming deliverance and glory (<reference osisRef="Rom.8.23">Ro 8:23</reference>).

5. wrought us-- framed us by redemption, justification, and sanctification. for the selfsame thing-- "unto" it; namely, unto what is mortal of us being swallowed up in life (2Co 5:4). who also-- The oldest manuscripts omit "also." earnest of the Spirit-- (See on 2Co 1:22). It is the Spirit (as "the first-fruits") who creates in us the groaning desire for our coming deliverance and glory (Ro 8:23).


6. Translate as Greek, "Being therefore always confident and knowing," &c. He had intended to have made the verb to this nominative, "we are willing" (rather, "well content"), but digressing on the word "confident" (<reference osisRef="2Cor.5.6">2Co 5:6</reference>, <reference osisRef="2Cor.5.7">7</reference>), he resumes the word in a different form, namely, as an assertion: "We are confident and well content." "Being confident ... we are confident" may be the Hebraic idiom of emphasis; as <reference osisRef="Acts.7.34">Ac 7:34</reference>, Greek, "Having seen, I have seen," that is, I have surely seen.

<hi type="bold">always--</hi>under all trials. Bengel makes the contrast between "always confident" and "confident" especially at the prospect of being "absent from the body." We are confident as well at all times, as also most of all in the hope of a blessed departure.

<hi type="bold">whilst ... at home ... absent--</hi>Translate as Greek, "While we sojourn in our home in the body, we are away from our home in the Lord." The image from a "house" is retained (compare <reference osisRef="Phil.3.20">Php 3:20</reference>; He 11:13-16; 13:14).

6. Translate as Greek, "Being therefore always confident and knowing," &c. He had intended to have made the verb to this nominative, "we are willing" (rather, "well content"), but digressing on the word "confident" (2Co 5:6, 7), he resumes the word in a different form, namely, as an assertion: "We are confident and well content." "Being confident... we are confident" may be the Hebraic idiom of emphasis; as Ac 7:34, Greek, "Having seen, I have seen," that is, I have surely seen. always-- under all trials. Bengel makes the contrast between "always confident" and "confident" especially at the prospect of being "absent from the body." We are confident as well at all times, as also most of all in the hope of a blessed departure. whilst... at home... absent-- Translate as Greek, "While we sojourn in our home in the body, we are away from our home in the Lord." The image from a "house" is retained (compare Php 3:20; He 11:13-16; 13:14).


<hi type="bold">7. we walk--</hi>in our Christian course here on earth.

<hi type="bold">not by sight--</hi>Greek, "not by appearance." Our life is governed by faith in our immortal hope; not by the outward specious appearance of present things [Tittmann, Greek Synonyms of the New Testament]. Compare "apparently," the Septuagint, "by appearance," <reference osisRef="Num.12.8">Nu 12:8</reference>. Wahl supports English Version. <reference osisRef="2Cor.4.18">2Co 4:18</reference> also confirms it (compare <reference osisRef="Rom.8.24">Ro 8:24</reference>; <reference osisRef="1Cor.13.12">1Co 13:12</reference>, <reference osisRef="1Cor.13.13">13</reference>). God has appointed in this life faith for our great duty, and in the next, vision for our reward [South] (<reference osisRef="1Pet.1.8">1Pe 1:8</reference>).

7. we walk-- in our Christian course here on earth. not by sight-- Greek, "not by appearance." Our life is governed by faith in our immortal hope; not by the outward specious appearance of present things [Tittmann, Greek Synonyms of the New Testament]. Compare "apparently," the Septuagint, "by appearance," Nu 12:8. Wahl supports English Version. 2Co 4:18 also confirms it (compare Ro 8:24; 1Co 13:12, 13). God has appointed in this life faith for our great duty, and in the next, vision for our reward [South] (1Pe 1:8).


<hi type="bold">8. willing--</hi>literally, "well content." Translate also, "To go (literally, migrate) from our home in the body, and to come to our home with the Lord." We should prefer to be found alive at the Lord's coming, and to be clothed upon with our heavenly body (<reference osisRef="2Cor.5.2-2Cor.5.4">2Co 5:2-4</reference>). But feeling, as we do, the sojourn in the body to be a separation from our true home "with the Lord," we prefer even dissolution by death, so that in the intermediate disembodied state we may go to be "with the Lord" (<reference osisRef="Phil.1.23">Php 1:23</reference>). "To be with Christ" (the disembodied state) is distinguished from Christ's coming to take us to be with Him in soul and body (<reference osisRef="1Thess.4.14-1Thess.4.17">1Th 4:14-17</reference>, "with the Lord"). Perhaps the disembodied spirits of believers have fulness of communion with Christ unseen; but not the mutual recognition of one another, until clothed with their visible bodies at the resurrection (compare <reference osisRef="1Thess.4.13-1Thess.4.17">1Th 4:13-17</reference>), when they shall with joy recognize Christ's image in each other perfect.

8. willing-- literally, "well content." Translate also, "To go (literally, migrate) from our home in the body, and to come to our home with the Lord." We should prefer to be found alive at the Lord's coming, and to be clothed upon with our heavenly body (2Co 5:2-4). But feeling, as we do, the sojourn in the body to be a separation from our true home "with the Lord," we prefer even dissolution by death, so that in the intermediate disembodied state we may go to be "with the Lord" (Php 1:23). "To be with Christ" (the disembodied state) is distinguished from Christ's coming to take us to be with Him in soul and body (1Th 4:14-17, "with the Lord"). Perhaps the disembodied spirits of believers have fulness of communion with Christ unseen; but not the mutual recognition of one another, until clothed with their visible bodies at the resurrection (compare 1Th 4:13-17), when they shall with joy recognize Christ's image in each other perfect.


<hi type="bold">9. Wherefore--</hi>with such a sure "confidence" of being blessed, whether we die before, or be found alive at Christ's coming.

<hi type="bold">we labour--</hi>literally, "make it our ambition"; the only lawful ambition.

<hi type="bold">whether present or absent--</hi>whether we be found at His coming present in the body, or absent from it.

<hi type="bold">accepted--</hi>Greek, "well-pleasing."

9. Wherefore-- with such a sure "confidence" of being blessed, whether we die before, or be found alive at Christ's coming. we labour-- literally, "make it our ambition"; the only lawful ambition. whether present or absent-- whether we be found at His coming present in the body, or absent from it. accepted-- Greek, "well-pleasing."


<hi type="bold">10. appear--</hi>rather, "be made manifest," namely, in our true character. So "appear," Greek, "be manifested" (<reference osisRef="Col.3.4">Col 3:4</reference>; compare <reference osisRef="1Cor.4.5">1Co 4:5</reference>). We are at all times, even now, manifest to God; then we shall be so to the assembled intelligent universe and to ourselves: for the judgment shall be not only in order to assign the everlasting portion to each, but to vindicate God's righteousness, so that it shall be manifest to all His creatures, and even to the conscience of the sinner himself.

<hi type="bold">receive--</hi>His reward of grace proportioned to "the things done," &c. (<reference osisRef="2Cor.9.6-2Cor.9.9">2Co 9:6-9</reference>; 2Jo 8). Though salvation be of grace purely, independent of works, the saved may have a greater or less reward, according as he lives to, and labors for, Christ more or less. Hence there is scope for the holy "ambition" (see on <reference osisRef="2Cor.5.9">2Co 5:9</reference>; <reference osisRef="Heb.6.10">He 6:10</reference>). This verse guards against the Corinthians supposing that all share in the house "from heaven" (<reference osisRef="2Cor.5.1">2Co 5:1</reference>, <reference osisRef="2Cor.5.2">2</reference>). There shall be a searching judgment which shall sever the bad from the good, according to their respective, deeds, the motive of the deeds being taken into account, not the mere external act; faith and love to God are the sole motives recognized by God as sound and good (<reference osisRef="Matt.12.36">Mt 12:36</reference>, <reference osisRef="Matt.12.37">37</reference>; <reference osisRef="Matt.25.35-Matt.25.45">25:35-45</reference>),

<hi type="bold">done in his body--</hi>The Greek may be, "by the instrumentality of the body"; but English Version is legitimate (compare Greek, <reference osisRef="Rom.2.27">Ro 2:27</reference>). Justice requires that substantially the same body which has been the instrument of the unbelievers' sin, should be the object of punishment. A proof of the essential identity of the natural and the resurrection body.

10. appear-- rather, "be made manifest," namely, in our true character. So "appear," Greek, "be manifested" (Col 3:4; compare 1Co 4:5). We are at all times, even now, manifest to God; then we shall be so to the assembled intelligent universe and to ourselves: for the judgment shall be not only in order to assign the everlasting portion to each, but to vindicate God's righteousness, so that it shall be manifest to all His creatures, and even to the conscience of the sinner himself. receive-- His reward of grace proportioned to "the things done," &c. (2Co 9:6-9; 2Jo 8). Though salvation be of grace purely, independent of works, the saved may have a greater or less reward, according as he lives to, and labors for, Christ more or less. Hence there is scope for the holy "ambition" (see on 2Co 5:9; He 6:10). This verse guards against the Corinthians supposing that all share in the house "from heaven" (2Co 5:1, 2). There shall be a searching judgment which shall sever the bad from the good, according to their respective, deeds, the motive of the deeds being taken into account, not the mere external act; faith and love to God are the sole motives recognized by God as sound and good (Mt 12:36, 37; 25:35-45), done in his body-- The Greek may be, "by the instrumentality of the body"; but English Version is legitimate (compare Greek, Ro 2:27). Justice requires that substantially the same body which has been the instrument of the unbelievers' sin, should be the object of punishment. A proof of the essential identity of the natural and the resurrection body.


<hi type="bold">11. terror of the Lord--</hi>the coming judgment, so full of terrors to unbelievers [Estius]. Ellicott and Alford, after Grotius and Bengel, translate, "The fear of the Lord" (<reference osisRef="2Cor.7.1">2Co 7:1</reference>; <reference osisRef="Eccl.12.13">Ec 12:13</reference>; <reference osisRef="Acts.9.31">Ac 9:31</reference>; <reference osisRef="Rom.3.18">Ro 3:18</reference>; <reference osisRef="Eph.5.21">Ep 5:21</reference>).

<hi type="bold">persuade--</hi>Ministers should use the terrors of the Lord to persuade men, not to rouse their enmity (Jude 23). Bengel, Estius, and Alford explain: "Persuade men" (by our whole lives, <reference osisRef="2Cor.5.13">2Co 5:13</reference>), namely, of our integrity as ministers. But this would have been expressed after "persuade," had it been the sense. The connection seems as follows: He had been accused of seeking to please and win men, he therefore says (compare <reference osisRef="Gal.1.10">Ga 1:10</reference>), "It is as knowing the terror (or fear) of the Lord that we persuade men; but (whether men who hear our preaching recognize our sincerity or not) we are made manifest unto God as acting on such motives (<reference osisRef="2Cor.4.2">2Co 4:2</reference>); and I trust also in your consciences." Those so "manifested" need have no "terror" as to their being "manifested (English Version, 'appear') before the judgment-seat" (<reference osisRef="2Cor.5.10">2Co 5:10</reference>).

11. terror of the Lord-- the coming judgment, so full of terrors to unbelievers [Estius]. Ellicott and Alford, after Grotius and Bengel, translate, "The fear of the Lord" (2Co 7:1; Ec 12:13; Ac 9:31; Ro 3:18; Ep 5:21). persuade-- Ministers should use the terrors of the Lord to persuade men, not to rouse their enmity (Jude 23). Bengel, Estius, and Alford explain: "Persuade men" (by our whole lives, 2Co 5:13), namely, of our integrity as ministers. But this would have been expressed after "persuade," had it been the sense. The connection seems as follows: He had been accused of seeking to please and win men, he therefore says (compare Ga 1:10), "It is as knowing the terror (or fear) of the Lord that we persuade men; but (whether men who hear our preaching recognize our sincerity or not) we are made manifest unto God as acting on such motives (2Co 4:2); and I trust also in your consciences." Those so "manifested" need have no "terror" as to their being "manifested (English Version, 'appear') before the judgment-seat" (2Co 5:10).


<hi type="bold">12. For--</hi>the reason why he leaves the manifestation of his sincerity in preaching to their consciences (<reference osisRef="2Cor.3.1">2Co 3:1</reference>), namely, his not wishing to "commend" himself again.

<hi type="bold">occasion to glory--</hi>(<reference osisRef="2Cor.1.14">2Co 1:14</reference>), namely, as to our sincerity.

<hi type="bold">in appearance--</hi>Greek, "face" (compare <reference osisRef="1Sam.16.7">1Sa 16:7</reference>). The false teachers gloried in their outward appearance, and in external recommendations (<reference osisRef="2Cor.11.18">2Co 11:18</reference>) their learning, eloquence, wisdom, riches, not in vital religion in their heart. Their conscience does not attest their inward sincerity, as mine does (<reference osisRef="2Cor.1.12">2Co 1:12</reference>).

12. For-- the reason why he leaves the manifestation of his sincerity in preaching to their consciences (2Co 3:1), namely, his not wishing to "commend" himself again. occasion to glory-- (2Co 1:14), namely, as to our sincerity. in appearance-- Greek, "face" (compare 1Sa 16:7). The false teachers gloried in their outward appearance, and in external recommendations (2Co 11:18) their learning, eloquence, wisdom, riches, not in vital religion in their heart. Their conscience does not attest their inward sincerity, as mine does (2Co 1:12).


<hi type="bold">13. be--</hi>rather as Greek, "have been." The contrast is between the single act implied by the past tense, "If we have ever been beside ourselves," and the habitual state implied by the present, "Or whether we be sober," that is, of sound mind. beside ourselves--The accusation brought by Festus against him (<reference osisRef="Acts.26.24">Ac 26:24</reference>). The holy enthusiasm with which he spake of what God effected by His apostolic ministry, seemed to many to be boasting madness.

<hi type="bold">sober--</hi>humbling myself before you, and not using my apostolic power and privileges.

<hi type="bold">to God ... for your cause--</hi>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 (<reference osisRef="1Cor.9.22">1Co 9:22</reference>).

13. be-- rather as Greek, "have been." The contrast is between the single act implied by the past tense, "If we have ever been beside ourselves," and the habitual state implied by the present, "Or whether we be sober," that is, of sound mind. beside ourselves--The accusation brought by Festus against him (Ac 26:24). The holy enthusiasm with which he spake of what God effected by His apostolic ministry, seemed to many to be boasting madness. sober-- humbling myself before you, and not using my apostolic power and privileges. to God... for your cause-- The glorifying of his office was not for his own, but for God's glory. The abasing of himself was in adaptation to their infirmity, to gain them to Christ (1Co 9:22).


<hi type="bold">14. For--</hi>Accounting for his being "beside himself" with enthusiasm: the love of Christ towards us (in His death for us, the highest proof of it, <reference osisRef="Rom.5.6-Rom.5.8">Ro 5:6-8</reference>), producing in turn love in us to Him, and not mere "terror" (<reference osisRef="2Cor.5.11">2Co 5:11</reference>).

<hi type="bold">constraineth us--</hi>with irresistible power limits us to the one great object to the exclusion of other considerations. The Greek implies to compress forcibly the energies into one channel. Love is jealous of any rival object engrossing the soul (<reference osisRef="2Cor.11.1-2Cor.11.3">2Co 11:1-3</reference>).

<hi type="bold">because we thus judge--</hi>literally, "(as) having judged thus"; implying a judgment formed at conversion, and ever since regarded as a settled truth.

<hi type="bold">that if--</hi>that is, that since. But the oldest manuscripts omit "if." "That one died for all (Greek, 'in behalf of all')." Thus the following clause will be, "Therefore all (literally, 'the all,' namely, for whom He 'died') died." His dying is just the same as if they all died; and in their so dying, they died to sin and self, that they might live to God their Redeemer, whose henceforth they are (<reference osisRef="Rom.6.2-Rom.6.11">Ro 6:2-11</reference>; <reference osisRef="Gal.2.20">Ga 2:20</reference>; <reference osisRef="Col.3.3">Col 3:3</reference>; <reference osisRef="1Pet.4.1-1Pet.4.3">1Pe 4:1-3</reference>).

14. For-- Accounting for his being "beside himself" with enthusiasm: the love of Christ towards us (in His death for us, the highest proof of it, Ro 5:6-8), producing in turn love in us to Him, and not mere "terror" (2Co 5:11). constraineth us-- with irresistible power limits us to the one great object to the exclusion of other considerations. The Greek implies to compress forcibly the energies into one channel. Love is jealous of any rival object engrossing the soul (2Co 11:1-3). because we thus judge-- literally, "(as) having judged thus"; implying a judgment formed at conversion, and ever since regarded as a settled truth. that if-- that is, that since. But the oldest manuscripts omit "if." "That one died for all (Greek, 'in behalf of all')." Thus the following clause will be, "Therefore all (literally, 'the all,' namely, for whom He 'died') died." His dying is just the same as if they all died; and in their so dying, they died to sin and self, that they might live to God their Redeemer, whose henceforth they are (Ro 6:2-11; Ga 2:20; Col 3:3; 1Pe 4:1-3).


<hi type="bold">15. they which live--</hi>in the present life (<reference osisRef="2Cor.4.11">2Co 4:11</reference>, "we which live") [Alford]; or, they who are thus indebted to Him for life of soul as well as body [Menochius].

<hi type="bold">died for them--</hi>He does not add, "rose again for them," a phrase not found in Paul's language [Bengel]. He died in their stead, He arose again for their good, "for (the effecting of) their justification" (<reference osisRef="Rom.4.25">Ro 4:25</reference>), and that He might be their Lord (<reference osisRef="Rom.14.7-Rom.14.9">Ro 14:7-9</reference>). Ellicott and Alford join "for them" with both "died" and "rose again"; as Christ's death is our death, so His resurrection is our resurrection; Greek, "Who for them died and rose again."

<hi type="bold">not henceforth--</hi>Greek, "no longer"; namely, now that His death for them has taken place, and that they know that His death saves them from death eternal, and His resurrection life brings spiritual and everlasting life to them.

15. they which live-- in the present life (2Co 4:11, "we which live") [Alford]; or, they who are thus indebted to Him for life of soul as well as body [Menochius]. died for them-- He does not add, "rose again for them," a phrase not found in Paul's language [Bengel]. He died in their stead, He arose again for their good, "for (the effecting of) their justification" (Ro 4:25), and that He might be their Lord (Ro 14:7-9). Ellicott and Alford join "for them" with both "died" and "rose again"; as Christ's death is our death, so His resurrection is our resurrection; Greek, "Who for them died and rose again." not henceforth-- Greek, "no longer"; namely, now that His death for them has taken place, and that they know that His death saves them from death eternal, and His resurrection life brings spiritual and everlasting life to them.


<hi type="bold">16. Wherefore--</hi>because of our settled judgment (<reference osisRef="2Cor.5.14">2Co 5:14</reference>),

<hi type="bold">henceforth--</hi>since our knowing Christ's constraining love in His death for us.

<hi type="bold">know we no man after the flesh--</hi>that is, according to his mere worldly and external relations (<reference osisRef="2Cor.11.18">2Co 11:18</reference>; <reference osisRef="John.8.15">Joh 8:15</reference>; <reference osisRef="Phil.3.4">Php 3:4</reference>), as distinguished from what he is according to the Spirit, as a "new creature" (<reference osisRef="2Cor.5.17">2Co 5:17</reference>). For instance, the outward distinctions of Jew or Gentile, rich or poor, slave or free, learned or unlearned, are lost sight of in the higher life of those who are dead in Christ's death, and alive with Him in the new life of His resurrection (<reference osisRef="Gal.2.6">Ga 2:6</reference>; 3:28).

<hi type="bold">yea, though--</hi>The oldest manuscripts read, "if even."

<hi type="bold">known Christ after the flesh--</hi>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" (<reference osisRef="Gal.1.16">Ga 1:16</reference>). 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 (<reference osisRef="Rom.6.9-Rom.6.11">Ro 6:9-11</reference>; <reference osisRef="1Cor.15.45">1Co 15:45</reference>; <reference osisRef="1Pet.3.18">1Pe 3:18</reference>; <reference osisRef="1Pet.4.1">4:1</reference>, <reference osisRef="2Cor.4.2">2</reference>). Doubtless Judaizing Christians at Corinth prided themselves on the mere fleshly (<reference osisRef="2Cor.11.18">2Co 11:18</reference>) advantage of their belonging to Israel, the nation of Christ, or on their having seen Him in the flesh, and thence claimed superiority over others as having a nearer connection with Him (<reference osisRef="2Cor.5.12">2Co 5:12</reference>; <reference osisRef="2Cor.10.7">2Co 10:7</reference>). Paul here shows the true aim should be to know Him spiritually as new creatures (<reference osisRef="2Cor.5.15">2Co 5:15</reference>, <reference osisRef="2Cor.5.17">17</reference>), and that outward relations towards Him profit nothing (<reference osisRef="Luke.18.19-Luke.18.21">Lu 18:19-21</reference>; <reference osisRef="John.16.7">Joh 16:7</reference>, <reference osisRef="John.16.22">22</reference>; <reference osisRef="Phil.3.3-Phil.3.10">Php 3:3-10</reference>). This is at variance with both Romish Mariolatry and transubstantiation. Two distinct Greek verbs are used here for "know"; the first ("know we no man") means "to be personally acquainted with"; the latter ("known Christ ... know ... more") is to recognize, or estimate. Paul's estimate of Christ, or the expected Messiah, was carnal, but is so now no more.

16. Wherefore-- because of our settled judgment (2Co 5:14), henceforth-- since our knowing Christ's constraining love in His death for us. know we no man after the flesh-- that is, according to his mere worldly and external relations (2Co 11:18; Joh 8:15; Php 3:4), as distinguished from what he is according to the Spirit, as a "new creature" (2Co 5:17). For instance, the outward distinctions of Jew or Gentile, rich or poor, slave or free, learned or unlearned, are lost sight of in the higher life of those who are dead in Christ's death, and alive with Him in the new life of His resurrection (Ga 2:6; 3:28). yea, though-- The oldest manuscripts read, "if even." known Christ after the flesh-- Paul when a Jew had looked for a temporal reigning, not a spiritual, Messiah. (He says "Christ," not Jesus: for he had not known personally Jesus in the days of His flesh, but he had looked for Christ or the Messiah). When once he was converted he no longer "conferred with flesh and blood" (Ga 1:16). He had this advantage over the Twelve, that as one born out of due time he had never known Christ save in His heavenly life. To the Twelve it was "expedient that Christ should go away" that the Comforter should come, and so they might know Christ in the higher spiritual aspect and in His new life-giving power, and not merely "after the flesh," in the carnal aspect of Him (Ro 6:9-11; 1Co 15:45; 1Pe 3:18; 4:1, 2). Doubtless Judaizing Christians at Corinth prided themselves on the mere fleshly (2Co 11:18) advantage of their belonging to Israel, the nation of Christ, or on their having seen Him in the flesh, and thence claimed superiority over others as having a nearer connection with Him (2Co 5:12; 2Co 10:7). Paul here shows the true aim should be to know Him spiritually as new creatures (2Co 5:15, 17), and that outward relations towards Him profit nothing (Lu 18:19-21; Joh 16:7, 22; Php 3:3-10). This is at variance with both Romish Mariolatry and transubstantiation. Two distinct Greek verbs are used here for "know"; the first ("know we no man") means "to be personally acquainted with"; the latter ("known Christ... know... more") is to recognize, or estimate. Paul's estimate of Christ, or the expected Messiah, was carnal, but is so now no more.


<hi type="bold">17. Therefore--</hi>connected with the words in <reference osisRef="2Cor.5.16">2Co 5:16</reference>, "We know Christ no more after the flesh." As Christ has entered on His new heavenly life by His resurrection and ascension, so all who are "in Christ" (that is, united to Him by faith as the branch is In the vine) are new creatures (<reference osisRef="Rom.6.9-Rom.6.11">Ro 6:9-11</reference>). "New" in the Greek implies a new nature quite different from anything previously existing, not merely recent, which is expressed by a different Greek word (<reference osisRef="Gal.6.15">Ga 6:15</reference>).

<hi type="bold">creature--</hi>literally, "creation," and so the creature resulting from the creation (compare <reference osisRef="John.3.3">Joh 3:3</reference>, <reference osisRef="John.3.5">5</reference>; <reference osisRef="Eph.2.10">Ep 2:10</reference>; 4:23; <reference osisRef="Col.3.10">Col 3:10</reference>, <reference osisRef="Col.3.11">11</reference>). As we are "in Christ," so "God was in Christ" (<reference osisRef="2Cor.5.19">2Co 5:19</reference>): hence He is Mediator between God and us.

<hi type="bold">old things--</hi>selfish, carnal views (compare <reference osisRef="2Cor.5.16">2Co 5:16</reference>) of ourselves, of other men, and of Christ.

<hi type="bold">passed away--</hi>spontaneously, like the snow of early spring [Bengel] before the advancing sun.

<hi type="bold">behold--</hi>implying an allusion to <reference osisRef="Isa.43.19">Is 43:19</reference>; <reference osisRef="Isa.65.17">65:17</reference>.

17. Therefore-- connected with the words in 2Co 5:16, "We know Christ no more after the flesh." As Christ has entered on His new heavenly life by His resurrection and ascension, so all who are "in Christ" (that is, united to Him by faith as the branch is In the vine) are new creatures (Ro 6:9-11). "New" in the Greek implies a new nature quite different from anything previously existing, not merely recent, which is expressed by a different Greek word (Ga 6:15). creature-- literally, "creation," and so the creature resulting from the creation (compare Joh 3:3, 5; Ep 2:10; 4:23; Col 3:10, 11). As we are "in Christ," so "God was in Christ" (2Co 5:19): hence He is Mediator between God and us. old things-- selfish, carnal views (compare 2Co 5:16) of ourselves, of other men, and of Christ. passed away-- spontaneously, like the snow of early spring [Bengel] before the advancing sun. behold-- implying an allusion to Is 43:19; 65:17.


<hi type="bold">18. all--</hi>Greek, "THE."

<hi type="bold">things--</hi>all our privileges in this new creation (<reference osisRef="2Cor.5.14">2Co 5:14</reference>, <reference osisRef="2Cor.5.15">15</reference>).

<hi type="bold">reconciled us--</hi>that is, restored us ("the world," <reference osisRef="2Cor.5.19">2Co 5:19</reference>) to His favor by satisfying the claims of justice against us. Our position judicially considered in the eye of the law is altered, not as though the mediation of Christ had made a change in God's character, nor as if the love of God was produced by the mediation of Christ; nay, the mediation and sacrifice of Christ was the provision of God's love, not its moving cause (<reference osisRef="Rom.8.32">Ro 8:32</reference>). 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 (<reference osisRef="Rom.3.25">Ro 3:25</reference>, <reference osisRef="Rom.3.26">26</reference>). The Greek "reconcile" is reciprocally used as in the Hebrew Hithpahel conjugation, appease, obtain the favor of. <reference osisRef="Matt.5.24">Mt 5:24</reference>, "Be reconciled to thy brother"; that is, take measures that he be reconciled to thee, as well as thou to him, as the context proves. Diallagethi, however (<reference osisRef="Matt.5.24">Mt 5:24</reference>), 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 (<reference osisRef="2Cor.5.19">2Co 5:19</reference>), namely, by His "not imputing their trespasses to them." God not merely, as subsequently, reconciles the world by inducing them to lay aside their enmity, but in the first instance, does so by satisfying His own justice and righteous enmity against sin (<reference osisRef="Ps.7.11">Psa 7:11</reference>). Compare <reference osisRef="1Sam.29.4">1Sa 29:4</reference>, "Reconcile himself unto his master"; not remove his own anger against his master, but his master's against him [Archbishop Magee, Atonement]. The reconciling of men to God by their laying aside their enmity is the consequence of God laying aside His just enmity against their sin, and follows at <reference osisRef="2Cor.5.20">2Co 5:20</reference>.

<hi type="bold">to us--</hi>ministers (<reference osisRef="2Cor.5.19">2Co 5:19</reference>, <reference osisRef="2Cor.5.20">20</reference>).

18. all-- Greek, "THE." things-- all our privileges in this new creation (2Co 5:14, 15). reconciled us-- that is, restored us ("the world," 2Co 5:19) to His favor by satisfying the claims of justice against us. Our position judicially considered in the eye of the law is altered, not as though the mediation of Christ had made a change in God's character, nor as if the love of God was produced by the mediation of Christ; nay, the mediation and sacrifice of Christ was the provision of God's love, not its moving cause (Ro 8:32). Christ's blood was the price paid at the expense of God Himself, and was required to reconcile the exercise of mercy with justice, not as separate, but as the eternally harmonious attributes in the one and the same God (Ro 3:25, 26). The Greek "reconcile" is reciprocally used as in the Hebrew Hithpahel conjugation, appease, obtain the favor of. Mt 5:24, "Be reconciled to thy brother"; that is, take measures that he be reconciled to thee, as well as thou to him, as the context proves. Diallagethi, however (Mt 5:24), implying mutual reconciliation, is distinct from Katallagethi here, the latter referring to the change of status wrought in one of the two parties. The manner of God reconciling the world to Himself is implied (2Co 5:19), namely, by His "not imputing their trespasses to them." God not merely, as subsequently, reconciles the world by inducing them to lay aside their enmity, but in the first instance, does so by satisfying His own justice and righteous enmity against sin (Psa 7:11). Compare 1Sa 29:4, "Reconcile himself unto his master"; not remove his own anger against his master, but his master's against him [Archbishop Magee, Atonement]. The reconciling of men to God by their laying aside their enmity is the consequence of God laying aside His just enmity against their sin, and follows at 2Co 5:20. to us-- ministers (2Co 5:19, 20).


<hi type="bold">19. God was in Christ, reconciling--</hi>that is, God was BY Christ (in virtue of Christ's intervention) reconciling," &c. Was reconciling" implies the time when the act of reconciliation was being carried into effect (<reference osisRef="2Cor.5.21">2Co 5:21</reference>), namely, when "God made Jesus, who knew no sin, to be sin for us." The compound of "was" and the participle "reconciling," instead of the imperfect (Greek), may also imply the continuous purpose of God, from before the foundation of the world, to reconcile man to Himself, whose fall was foreseen. The expression " IN Christ" for "by Christ" may be used to imply additionally that God was IN Christ (<reference osisRef="John.10.38">Joh 10:38</reference>; <reference osisRef="John.14.10">14:10</reference>), and so by Christ (the God-man) was reconciling ... The Greek for "by" or "through" Christ (the best manuscripts omit "Jesus"), <reference osisRef="2Cor.5.18">2Co 5:18</reference>, is different. "In" must mean here in the person of Christ. The Greek Katallasson implies "changing" or altering the judicial status from one of condemnation to one of justification. The atonement (at-one-ment), or reconciliation, is the removal of the bar to peace and acceptance with a holy God, which His righteousness interposed against our sin. The first step towards restoring peace between us and God was on God's side (<reference osisRef="John.3.16">Joh 3:16</reference>). The change therefore now to be effected must be on the part of offending man, God the offended One being already reconciled. It is man, not God, who now needs to be reconciled, and to lay aside his enmity against God (<reference osisRef="Rom.5.10">Ro 5:10</reference>, <reference osisRef="Rom.5.11">11</reference>). ("We have received the atonement" [Greek, reconciliation], cannot mean "We have received the laying aside of our own enmity"). Compare <reference osisRef="Rom.3.24">Ro 3:24</reference>, <reference osisRef="Rom.3.25">25</reference>.

<hi type="bold">the world--</hi>all men (<reference osisRef="Col.1.20">Col 1:20</reference>; <reference osisRef="1John.2.2">1Jo 2:2</reference>). The manner of the reconciling is by His "not imputing to men their trespasses," but imputing them to Christ the Sin-bearer. There is no incongruity that a father should be offended with that son whom he loveth, and at that time offended with him when he loveth him. So, though God loved men whom He created, yet He was offended with them when they sinned, and gave His Son to suffer for them, that through that Son's obedience He might be reconciled to them (reconcile them to Himself, that is, restore them WITH JUSTICE to His favor) [Bishop Pearson, Exposition of the Creed].

<hi type="bold">hath committed unto us--</hi>Greek, "hath put into our hands." "Us," that is, ministers.

19. God was in Christ, reconciling-- that is, God was BY Christ (in virtue of Christ's intervention) reconciling," &c. Was reconciling" implies the time when the act of reconciliation was being carried into effect (2Co 5:21), namely, when "God made Jesus, who knew no sin, to be sin for us." The compound of "was" and the participle "reconciling," instead of the imperfect (Greek), may also imply the continuous purpose of God, from before the foundation of the world, to reconcile man to Himself, whose fall was foreseen. The expression " IN Christ" for "by Christ" may be used to imply additionally that God was IN Christ (Joh 10:38; 14:10), and so by Christ (the God-man) was reconciling... The Greek for "by" or "through" Christ (the best manuscripts omit "Jesus"), 2Co 5:18, is different. "In" must mean here in the person of Christ. The Greek Katallasson implies "changing" or altering the judicial status from one of condemnation to one of justification. The atonement (at-one-ment), or reconciliation, is the removal of the bar to peace and acceptance with a holy God, which His righteousness interposed against our sin. The first step towards restoring peace between us and God was on God's side (Joh 3:16). The change therefore now to be effected must be on the part of offending man, God the offended One being already reconciled. It is man, not God, who now needs to be reconciled, and to lay aside his enmity against God (Ro 5:10, 11). ("We have received the atonement" [Greek, reconciliation], cannot mean "We have received the laying aside of our own enmity"). Compare Ro 3:24, 25. the world-- all men (Col 1:20; 1Jo 2:2). The manner of the reconciling is by His "not imputing to men their trespasses," but imputing them to Christ the Sin-bearer. There is no incongruity that a father should be offended with that son whom he loveth, and at that time offended with him when he loveth him. So, though God loved men whom He created, yet He was offended with them when they sinned, and gave His Son to suffer for them, that through that Son's obedience He might be reconciled to them (reconcile them to Himself, that is, restore them WITH JUSTICE to His favor) [Bishop Pearson, Exposition of the Creed]. hath committed unto us-- Greek, "hath put into our hands." "Us," that is, ministers.


<hi type="bold">20. for Christ ... in Christ's stead--</hi>The Greek of both is the same: translate in both cases "on Christ's behalf."

<hi type="bold">beseech ... pray--</hi>rather, "entreat [plead with you] ... beseech." Such "beseeching" is uncommon in the case of "ambassadors," who generally stand on their dignity (compare <reference osisRef="2Cor.10.2">2Co 10:2</reference>; <reference osisRef="1Thess.2.6">1Th 2:6</reference>, <reference osisRef="2Cor.2.7">7</reference>).

<hi type="bold">be ye reconciled to God--</hi>English Version here inserts "ye," which is not in the original, and which gives the wrong impression, as if it were emphatic thus: God is reconciled to you, be ye reconciled to God. The Greek expresses rather, God was the RECONCILER in Christ ... let this reconciliation then have its designed effect. Be reconciled to God, that is, let God reconcile you to Himself (<reference osisRef="2Cor.5.18">2Co 5:18</reference>, <reference osisRef="2Cor.5.19">19</reference>).

20. for Christ... in Christ's stead-- The Greek of both is the same: translate in both cases "on Christ's behalf." beseech... pray-- rather, "entreat [plead with you]... beseech." Such "beseeching" is uncommon in the case of "ambassadors," who generally stand on their dignity (compare 2Co 10:2; 1Th 2:6, 7). be ye reconciled to God-- English Version here inserts "ye," which is not in the original, and which gives the wrong impression, as if it were emphatic thus: God is reconciled to you, be ye reconciled to God. The Greek expresses rather, God was the RECONCILER in Christ... let this reconciliation then have its designed effect. Be reconciled to God, that is, let God reconcile you to Himself (2Co 5:18, 19).


<hi type="bold">21. For--</hi>omitted in the oldest manuscripts. The grand reason why they should be reconciled to God, namely, the great atonement in Christ provided by God, is stated without the "for" as being part of the message of reconciliation (<reference osisRef="2Cor.5.19">2Co 5:19</reference>).

<hi type="bold">he--</hi>God.

<hi type="bold">sin--</hi>not a sin offering, which would destroy the antithesis to "righteousness," and would make "sin" be used in different senses in the same sentence: not a sinful person, which would be untrue, and would require in the antithesis "righteous men," not "righteousness"; but "sin," that is, the representative Sin-bearer (vicariously) of the aggregate sin of all men past, present, and future. The sin of the world is one, therefore the singular, not the plural, is used; though its manifestations are manifold (<reference osisRef="John.1.29">Joh 1:29</reference>). "Behold the Lamb of God, that taketh away the SIN of the world." Compare "made a curse for us," <reference osisRef="Gal.3.13">Ga 3:13</reference>.

<hi type="bold">for us--</hi>Greek, "in our behalf." Compare <reference osisRef="John.3.14">Joh 3:14</reference>, Christ being represented by the brazen serpent, the form, but not the substance, of the old serpent. At His death on the cross the sin-bearing for us was consummated.

<hi type="bold">knew no sin--</hi>by personal experience (<reference osisRef="John.8.46">Joh 8:46</reference>) [Alford]. <reference osisRef="Heb.7.26">He 7:26</reference>; <reference osisRef="1Pet.2.22">1Pe 2:22</reference>; <reference osisRef="1John.3.5">1Jo 3:5</reference>.

<hi type="bold">might be made--</hi>not the same Greek as the previous "made." Rather, "might become."

<hi type="bold">the righteousness of God--</hi>Not merely righteous, but righteousness itself; not merely righteousness, but the righteousness of God, because Christ is God, and what He is we are (<reference osisRef="1John.4.17">1Jo 4:17</reference>), and He is "made of God unto us righteousness." As our sin is made over to Him, so His righteousness to us (in His having fulfilled all the righteousness of the law for us all, as our representative, <reference osisRef="Jer.23.6">Jr 23:6</reference>; <reference osisRef="1Cor.1.30">1Co 1:30</reference>). The innocent was punished voluntarily as if guilty, that the guilty might be gratuitously rewarded as if innocent (<reference osisRef="1Pet.2.24">1Pe 2:24</reference>). "Such are we in the sight of God the Father, as is the very Son of God himself" [Hooker].

<hi type="bold">in him--</hi>by virtue of our standing in Him, and in union with Him [Alford]. <chapter eID="2Cor.5"/>

21. For-- omitted in the oldest manuscripts. The grand reason why they should be reconciled to God, namely, the great atonement in Christ provided by God, is stated without the "for" as being part of the message of reconciliation (2Co 5:19). he-- God. sin-- not a sin offering, which would destroy the antithesis to "righteousness," and would make "sin" be used in different senses in the same sentence: not a sinful person, which would be untrue, and would require in the antithesis "righteous men," not "righteousness"; but "sin," that is, the representative Sin-bearer (vicariously) of the aggregate sin of all men past, present, and future. The sin of the world is one, therefore the singular, not the plural, is used; though its manifestations are manifold (Joh 1:29). "Behold the Lamb of God, that taketh away the SIN of the world." Compare "made a curse for us," Ga 3:13. for us-- Greek, "in our behalf." Compare Joh 3:14, Christ being represented by the brazen serpent, the form, but not the substance, of the old serpent. At His death on the cross the sin-bearing for us was consummated. knew no sin-- by personal experience (Joh 8:46) [Alford]. He 7:26; 1Pe 2:22; 1Jo 3:5. might be made-- not the same Greek as the previous "made." Rather, "might become." the righteousness of God-- Not merely righteous, but righteousness itself; not merely righteousness, but the righteousness of God, because Christ is God, and what He is we are (1Jo 4:17), and He is "made of God unto us righteousness." As our sin is made over to Him, so His righteousness to us (in His having fulfilled all the righteousness of the law for us all, as our representative, Jr 23:6; 1Co 1:30). The innocent was punished voluntarily as if guilty, that the guilty might be gratuitously rewarded as if innocent (1Pe 2:24). "Such are we in the sight of God the Father, as is the very Son of God himself" [Hooker]. in him-- by virtue of our standing in Him, and in union with Him [Alford].


<title type="x-s2">CHAPTER 6</title>
 <reference osisRef="2Cor.6.1-2Cor.6.18">2Co 6:1-18</reference>. 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.

<hi type="bold">1. workers together--</hi>with God (<reference osisRef="Acts.15.4">Ac 15:4</reference>; <reference osisRef="1Cor.3.9">1Co 3:9</reference>). Not only as "ambassadors."

<hi type="bold">beseech--</hi>entreat (<reference osisRef="2Cor.5.20">2Co 5:20</reference>). He is describing his ministry, not exhorting directly.

<hi type="bold">you also--</hi>rather, "WE ALSO (as well as God, <reference osisRef="2Cor.5.20">2Co 5:20</reference>) beseech" or "entreat you": <reference osisRef="2Cor.6.14">2Co 6:14</reference>, <reference osisRef="2Cor.6.15">15</reference>, on to <reference osisRef="2Cor.7.1">2Co 7:1</reference>, is part of this entreaty or exhortation.

<hi type="bold">in vain--</hi>by making the grace of God a ground for continuance in sin (<reference osisRef="2Cor.6.3">2Co 6:3</reference>). By a life of sin, showing that the word of reconciliation has been in vain, so far as you are concerned (<reference osisRef="Heb.12.15">He 12:15</reference>; Jude 4). "The grace of God" here, is "the reconciliation" provided by God's love (<reference osisRef="2Cor.5.18">2Co 5:18</reference>, <reference osisRef="2Cor.5.19">19</reference>; compare <reference osisRef="Gal.2.2">Ga 2:2</reference>).

CHAPTER 6 2Co 6:1-18. 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. workers together-- with God (Ac 15:4; 1Co 3:9). Not only as "ambassadors." beseech-- entreat (2Co 5:20). He is describing his ministry, not exhorting directly. you also-- rather, "WE ALSO (as well as God, 2Co 5:20) beseech" or "entreat you": 2Co 6:14, 15, on to 2Co 7:1, is part of this entreaty or exhortation. in vain-- by making the grace of God a ground for continuance in sin (2Co 6:3). By a life of sin, showing that the word of reconciliation has been in vain, so far as you are concerned (He 12:15; Jude 4). "The grace of God" here, is "the reconciliation" provided by God's love (2Co 5:18, 19; compare Ga 2:2).


<hi type="bold">2. For--</hi>God's own promise is the ground of our exhortation.

<hi type="bold">he saith--</hi>God the Father saith to God the Son, and so to all believers who are regarded as one with Him.

<hi type="bold">heard thee--</hi>In the eternal purposes of my love I have hearkened to thy prayer for the salvation of thy people (compare <reference osisRef="John.17.9">Joh 17:9</reference>, <reference osisRef="John.15.20">15, 20</reference>, <reference osisRef="John.15.24">24</reference>).

<hi type="bold">accepted ... accepted--</hi>The Greek of the latter is more emphatic, "well-accepted." What was "an accepted time" in the prophecy (<reference osisRef="Isa.49.8">Is 49:8</reference>, Hebrew, "in the season of grace") becomes "the well-accepted time" in the fulfilment (compare <reference osisRef="Ps.69.13">Psa 69:13</reference>). As it is God's time of receiving sinners, receive ye His grace: accept (<reference osisRef="2Cor.6.1">2Co 6:1</reference>) the word of reconciliation in His accepted time.

<hi type="bold">in the day of salvation--</hi>"in a day of salvation" (<reference osisRef="Luke.4.18">Lu 4:18</reference>, <reference osisRef="Luke.19.21">19, 21</reference>; <reference osisRef="Luke.19.42">19:42</reference>; <reference osisRef="Heb.3.7">He 3:7</reference>).

2. For-- God's own promise is the ground of our exhortation. he saith-- God the 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 (compare Joh 17:9, 15, 20, 24). accepted... accepted-- The Greek of the latter is more emphatic, "well-accepted." What was "an accepted time" in the prophecy (Is 49:8, Hebrew, "in the season of grace") becomes "the well-accepted time" in the fulfilment (compare Psa 69:13). As it is God's time of receiving sinners, receive ye His grace: accept (2Co 6:1) the word of reconciliation in His accepted time. in the day of salvation-- "in a day of salvation" (Lu 4:18, 19, 21; 19:42; He 3:7).


3. Resuming the connection with <reference osisRef="2Cor.6.1">2Co 6:1</reference>, interrupted by the parenthetical <reference osisRef="2Cor.6.2">2Co 6:2</reference>. "Giving no offense" (compare <reference osisRef="1Cor.10.33">1Co 10:33</reference>), "approving ourselves," and all the other participles down to <reference osisRef="2Cor.6.10">2Co 6:10</reference>, are nominatives to "we also entreat you" (<reference osisRef="2Cor.6.1">2Co 6:1</reference>), to show the pains he took to enforce his exhortation by example, as well as precept [Alford]. "Offense" would be given, if we were without "patience" and the other qualifications which he therefore subjoins (compare <reference osisRef="Rom.14.13">Ro 14:13</reference>).

3. Resuming the connection with 2Co 6:1, interrupted by the parenthetical 2Co 6:2. "Giving no offense" (compare 1Co 10:33), "approving ourselves," and all the other participles down to 2Co 6:10, are nominatives to "we also entreat you" (2Co 6:1), to show the pains he took to enforce his exhortation by example, as well as precept [Alford]. "Offense" would be given, if we were without "patience" and the other qualifications which he therefore subjoins (compare Ro 14:13).


4. Translate, to mark the true order of the Greek words, "in everything, as God's ministers recommending ourselves," that is, that our hearers may give our message a favorable hearing, through our consistency in every respect, not that they may glorify us. Alluding to <reference osisRef="2Cor.3.1">2Co 3:1</reference>, he implies, We commend ourselves, not like them by word, but by deed.

<hi type="bold">patience--</hi>(<reference osisRef="2Cor.12.12">2Co 12:12</reference>). Put first. "Pure-minded" follows (<reference osisRef="2Cor.6.6">2Co 6:6</reference>). Three triplets of trials exercising the "patience" (patient endurance) follow: Afflictions (or "tribulations"), necessities, distresses (or "straits"); stripes, imprisonments, tumults; labors, watchings, fastings. The first triplet expresses afflictions generally; the second, those in particular arising from the violence of men; the third, those which he brought on himself directly or indirectly.

4. Translate, to mark the true order of the Greek words, "in everything, as God's ministers recommending ourselves," that is, that our hearers may give our message a favorable hearing, through our consistency in every respect, not that they may glorify us. Alluding to 2Co 3:1, he implies, We commend ourselves, not like them by word, but by deed. patience-- (2Co 12:12). Put first. "Pure-minded" follows (2Co 6:6). Three triplets of trials exercising the "patience" (patient endurance) follow: Afflictions (or "tribulations"), necessities, distresses (or "straits"); stripes, imprisonments, tumults; labors, watchings, fastings. The first triplet expresses afflictions generally; the second, those in particular arising from the violence of men; the third, those which he brought on himself directly or indirectly.


<hi type="bold">5. stripes--</hi>(<reference osisRef="2Cor.11.23">2Co 11:23</reference>, <reference osisRef="2Cor.11.24">24</reference>; <reference osisRef="Acts.16.23">Ac 16:23</reference>).

<hi type="bold">imprisonments--</hi>(<reference osisRef="2Cor.11.23">2Co 11:23</reference>). He had been, doubtless, elsewhere imprisoned besides at Philippi when he wrote this Epistle.

<hi type="bold">tumults--</hi>(<reference osisRef="Acts.13.50">Ac 13:50</reference>; <reference osisRef="Acts.14.5">14:5</reference>, <reference osisRef="Acts.14.19">19</reference>; <reference osisRef="Acts.16.22">16:22</reference>; and recently <reference osisRef="Acts.19.23-Acts.19.41">Ac 19:23-41</reference>).

<hi type="bold">labours--</hi>in the cause of Christ (<reference osisRef="2Cor.11.23">2Co 11:23</reference>; <reference osisRef="Rom.16.12">Ro 16:12</reference>).

<hi type="bold">watchings--</hi>(<reference osisRef="2Cor.11.27">2Co 11:27</reference>). Sleepless nights.

<hi type="bold">fastings--</hi>The context here refers to his trials, rather than devotional exercises (compare <reference osisRef="2Cor.11.27">2Co 11:27</reference>). Thus "foodlessness" would seem to be the sense (compare <reference osisRef="1Cor.4.11">1Co 4:11</reference>; <reference osisRef="Phil.4.12">Php 4:12</reference>). But the usual sense of the Greek is fasts, in the strict sense; and in <reference osisRef="2Cor.11.27">2Co 11:27</reference> it is spoken of independently of "hunger and thirst." (Compare <reference osisRef="Luke.2.37">Lu 2:37</reference>; <reference osisRef="Acts.10.30">Ac 10:30</reference>; <reference osisRef="Acts.14.23">14:23</reference>). However, <reference osisRef="Matt.15.32">Mt 15:32</reference>; <reference osisRef="Mark.8.3">Mr 8:3</reference>, justify the sense, more favored by the context, foodlessness, though a rare use of the word. Gaussen remarks "The apostles combine the highest offices with the humblest exterior: as everything in the Church was to be cast in the mould of death and resurrection, the cardinal principle throughout Christianity."

5. stripes-- (2Co 11:23, 24; Ac 16:23). imprisonments-- (2Co 11:23). He had been, doubtless, elsewhere imprisoned besides at Philippi when he wrote this Epistle. tumults-- (Ac 13:50; 14:5, 19; 16:22; and recently Ac 19:23-41). labours-- in the cause of Christ (2Co 11:23; Ro 16:12). watchings-- (2Co 11:27). Sleepless nights. fastings-- The context here refers to his trials, rather than devotional exercises (compare 2Co 11:27). Thus "foodlessness" would seem to be the sense (compare 1Co 4:11; Php 4:12). But the usual sense of the Greek is fasts, in the strict sense; and in 2Co 11:27 it is spoken of independently of "hunger and thirst." (Compare Lu 2:37; Ac 10:30; 14:23). However, Mt 15:32; Mr 8:3, justify the sense, more favored by the context, foodlessness, though a rare use of the word. Gaussen remarks "The apostles combine the highest offices with the humblest exterior: as everything in the Church was to be cast in the mould of death and resurrection, the cardinal principle throughout Christianity."


<hi type="bold">6. By ... by, &c.--</hi>rather, as Greek, "In ... in," implying not the instrument, but the sphere or element in which his ministry moved.

<hi type="bold">knowledge--</hi>spiritual: in Gospel mysteries, unattainable by mere reason (<reference osisRef="1Cor.2.6-1Cor.2.16">1Co 2:6-16</reference>; <reference osisRef="2Cor.3.6">2Co 3:6</reference>, 17, 18).

<hi type="bold">long-suffering ... kindness--</hi>associated with "charity" or "love" (<reference osisRef="1Cor.13.4">1Co 13:4</reference>), as here.

<hi type="bold">by the Holy Ghost--</hi>in virtue of His influences which produce these graces, and other gifts, "love unfeigned" being the foremost of them.

6. By... by, &c.-- rather, as Greek, "In... in," implying not the instrument, but the sphere or element in which his ministry moved. knowledge-- spiritual: in Gospel mysteries, unattainable by mere reason (1Co 2:6-16; 2Co 3:6, 17, 18). long-suffering... kindness-- associated with "charity" or "love" (1Co 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 them.


<hi type="bold">7. By the word of truth, by the power of God--</hi>rather, "In ... in," &c. As to "the word of truth" (compare <reference osisRef="2Cor.4.2">2Co 4:2</reference>; <reference osisRef="Col.1.5">Col 1:5</reference>), and "the (miraculous) power of God" (<reference osisRef="2Cor.4.7">2Co 4:7</reference>); <reference osisRef="1Cor.2.4">1Co 2:4</reference>, "in demonstration of the Spirit and of power."

<hi type="bold">by the armour--</hi>Greek, "through" or "by means of the armor." "Righteousness," which is the breastplate alone in <reference osisRef="Eph.6.13-Eph.6.17">Ep 6:13-17</reference>, here is made the whole Christian panoply (compare <reference osisRef="2Cor.10.4">2Co 10:4</reference>).

<hi type="bold">on ... right ... and ... left--</hi>that is, guarding on every side.

7. By the word of truth, by the power of God-- rather, "In... in," &c. As to "the word of truth" (compare 2Co 4:2; Col 1:5), and "the (miraculous) power of God" (2Co 4:7); 1Co 2:4, "in demonstration of the Spirit and of power." by the armour-- Greek, "through" or "by means of the armor." "Righteousness," which is the breastplate alone in Ep 6:13-17, here is made the whole Christian panoply (compare 2Co 10:4). on... right... and... left-- that is, guarding on every side.


8. Translate, "Through glory and dishonor (disgrace)," namely, from those in authority, and accruing to us present. "By," or "through evil report and good report," from the multitude, and affecting us absent [Bengel]. Regarded "as deceivers" by those who, not knowing (<reference osisRef="2Cor.6.9">2Co 6:9</reference>), dishonor and give us an evil report; "as true," by those who "know" (<reference osisRef="2Cor.6.9">2Co 6:9</reference>) us in the real "glory" of our ministry. In proportion as one has more or less of glory and good report, in that degree has he more or less of dishonor and evil report.

8. Translate, "Through glory and dishonor (disgrace)," namely, from those in authority, and accruing to us present. "By," or "through evil report and good report," from the multitude, and affecting us absent [Bengel]. Regarded "as deceivers" by those who, not knowing (2Co 6:9), dishonor and give us an evil report; "as true," by those who "know" (2Co 6:9) us in the real "glory" of our ministry. In proportion as one has more or less of glory and good report, in that degree has he more or less of dishonor and evil report.


<hi type="bold">9. unknown ... yet well known--</hi>"unknown" in our true character to those who "evil report" of us, "well known" to those who hold us in "good report" (<reference osisRef="2Cor.6.8">2Co 6:8</reference>). Conybeare explains, "Unknown by men, yet acknowledged by God" (<reference osisRef="1Cor.13.12">1Co 13:12</reference>). Perhaps both God and men (believers) are intended as knowing him (<reference osisRef="2Cor.5.11">2Co 5:11</reference>; <reference osisRef="2Cor.11.6">11:6</reference>).

<hi type="bold">dying ... live--</hi>(<reference osisRef="2Cor.1.9">2Co 1:9</reference>; <reference osisRef="1Cor.4.10">4:10</reference>, <reference osisRef="1Cor.4.11">11</reference>; <reference osisRef="1Cor.11.23">11:23</reference>). Compare Gaussen's remark, see on <reference osisRef="2Cor.6.5">2Co 6:5</reference>. "Behold" calls attention to the fact as something beyond all expectation.

<hi type="bold">chastened ... not killed--</hi>realizing <reference osisRef="Ps.118.18">Psa 118:18</reference>.

9. unknown... yet well known-- "unknown" in our true character to those who "evil report" of us, "well known" to those who hold us in "good report" (2Co 6:8). Conybeare explains, "Unknown by men, yet acknowledged by God" (1Co 13:12). Perhaps both God and men (believers) are intended as knowing him (2Co 5:11; 11:6). dying... live-- (2Co 1:9; 4:10, 11; 11:23). Compare Gaussen's remark, see on 2Co 6:5. "Behold" calls attention to the fact as something beyond all expectation. chastened... not killed-- realizing Psa 118:18.


10. The "as" no longer is used to express the opinion of his adversaries, but the real state of him and his fellow laborers.

<hi type="bold">making many rich--</hi>Spiritually (<reference osisRef="1Cor.1.5">1Co 1:5</reference>), after the example of our Lord, who "by His poverty made many rich" (<reference osisRef="2Cor.8.9">2Co 8:9</reference>).

<hi type="bold">having nothing--</hi>Whatever of earthly goods we have, and these are few, we have as though we had not; as tenants removable at will, not owners (<reference osisRef="1Cor.7.30">1Co 7:30</reference>).

<hi type="bold">possessing all things--</hi>The Greek implies firm possession, holding fast in possession (compare <reference osisRef="1Cor.3.21">1Co 3:21</reference>, <reference osisRef="1Cor.3.22">22</reference>). The things both of the present 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 fruition of them is reserved for the future eternity.

10. The "as" no longer is used to express the opinion of his adversaries, but the real state of him and his fellow laborers. making many rich-- Spiritually (1Co 1:5), after the example of our Lord, who "by His poverty made many rich" (2Co 8:9). having nothing-- Whatever of earthly goods we have, and these are few, we have as though we had not; as tenants removable at will, not owners (1Co 7:30). possessing all things-- The Greek implies firm possession, holding fast in possession (compare 1Co 3:21, 22). The things both of the present 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 fruition of them is reserved for the future eternity.


<hi type="bold">11. mouth ... open unto you--</hi>I use no concealment, such as some at Corinth have insinuated (<reference osisRef="2Cor.4.2">2Co 4:2</reference>). I use all freedom and openness of speech to you as to beloved friends. Hence he introduces here, "O Corinthians" (compare <reference osisRef="Phil.4.15">Php 4:15</reference>). The enlargement of his heart towards them (<reference osisRef="2Cor.7.3">2Co 7:3</reference>) produced his openness of mouth, that is, his unreserved expression of his inmost feelings. As an unloving man is narrow in heart, so the apostle's heart is enlarged by love, so as to take in his converts at Corinth, not only with their graces, but with their many shortcomings (compare <reference osisRef="1Kgs.4.29">1Ki 4:29</reference>; <reference osisRef="Ps.119.32">Psa 119:32</reference>; <reference osisRef="Isa.60.5">Is 60:5</reference>).

11. mouth... open unto you-- I use no concealment, such as some at Corinth have insinuated (2Co 4:2). I use all freedom and openness of speech to you as to beloved friends. Hence he introduces here, "O Corinthians" (compare Php 4:15). The enlargement of his heart towards them (2Co 7:3) produced his openness of mouth, that is, his unreserved expression of his inmost feelings. As an unloving man is narrow in heart, so the apostle's heart is enlarged by love, so as to take in his converts at Corinth, not only with their graces, but with their many shortcomings (compare 1Ki 4:29; Psa 119:32; Is 60:5).


12. Any constraint ye feel towards me, or narrowness of heart, is not from want of largeness of heart on my part towards you, but from want of it on your part towards me.

<hi type="bold">bowels--</hi>that is, affections (compare <reference osisRef="2Cor.12.15">2Co 12:15</reference>).

<hi type="bold">not straitened in us--</hi>that is, for want of room in our hearts to take you in.

12. Any constraint ye feel towards me, or narrowness of heart, is not from want of largeness of heart on my part towards you, but from want of it on your part towards me. bowels-- that is, affections (compare 2Co 12:15). not straitened in us-- that is, for want of room in our hearts to take you in.


13. Translate, "As a recompense in the same kind ... be enlarged also yourselves" [Ellicott]. "In the same way" as my heart is enlarged towards you (<reference osisRef="2Cor.6.11">2Co 6:11</reference>), and "as a recompense" for it (<reference osisRef="Gal.4.12">Ga 4:12</reference>).

<hi type="bold">I speak as unto my children--</hi>as children would naturally be expected to recompense their parents' love with similar love.

13. Translate, "As a recompense in the same kind... be enlarged also yourselves" [Ellicott]. "In the same way" as my heart is enlarged towards you (2Co 6:11), and "as a recompense" for it (Ga 4:12). I speak as unto my children-- as children would naturally be expected to recompense their parents' love with similar love.


<hi type="bold">14. Be not--</hi>Greek, "Become not."

<hi type="bold">unequally yoked--</hi>"yoked with one alien in spirit." The image is from the symbolical precept of the law (<reference osisRef="Lev.19.19">Le 19:19</reference>), "Thou shalt not let thy cattle gender with a diverse kind"; or the precept (<reference osisRef="Deut.22.10">De 22:10</reference>), "Thou shalt not plough with an ox and an ass together." Compare <reference osisRef="Deut.7.3">De 7:3</reference>, forbidding marriages with the heathen; also <reference osisRef="1Cor.7.39">1Co 7:39</reference>. The believer and unbeliever are utterly heterogeneous. Too close intercourse with unbelievers in other relations also is included (<reference osisRef="2Cor.6.16">2Co 6:16</reference>; <reference osisRef="1Cor.8.10">1Co 8:10</reference>; <reference osisRef="1Cor.10.14">10:14</reference>).

<hi type="bold">fellowship--</hi>literally, "share," or "participation."

<hi type="bold">righteousness--</hi>the state of the believer, justified by faith.

<hi type="bold">unrighteousness--</hi>rather, as always translated elsewhere, "iniquity"; the state of the unbeliever, the fruit of unbelief.

<hi type="bold">light--</hi>of which believers are the children (<reference osisRef="1Thess.5.5">1Th 5:5</reference>).

14. Be not-- Greek, "Become not." unequally yoked-- "yoked with one alien in spirit." The image is from the symbolical precept of the law (Le 19:19), "Thou shalt not let thy cattle gender with a diverse kind"; or the precept (De 22:10), "Thou shalt not plough with an ox and an ass together." Compare De 7:3, forbidding marriages with the heathen; also 1Co 7:39. The believer and unbeliever are utterly heterogeneous. Too close intercourse with unbelievers in other relations also is included (2Co 6:16; 1Co 8:10; 10:14). fellowship-- literally, "share," or "participation." righteousness-- the state of the believer, justified by faith. unrighteousness-- rather, as always translated elsewhere, "iniquity"; the state of the unbeliever, the fruit of unbelief. light-- of which believers are the children (1Th 5:5).


<hi type="bold">15. Belial--</hi>Hebrew, "worthlessness, unprofitableness, wickedness." As Satan is opposed to God, and Antichrist to Christ; Belial being here opposed to Christ, must denounce all manner of Antichristian uncleanness [Bengel].

<hi type="bold">he that believeth with an infidel--</hi>Translate, "a believer with an unbeliever."

15. Belial-- Hebrew, "worthlessness, unprofitableness, wickedness." As Satan is opposed to God, and Antichrist to Christ; Belial being here opposed to Christ, must denounce all manner of Antichristian uncleanness [Bengel]. he that believeth with an infidel-- Translate, "a believer with an unbeliever."


<hi type="bold">16. agreement--</hi>accordance of sentiments (compare <reference osisRef="1Kgs.18.21">1Ki 18:21</reference>; <reference osisRef="Eph.5.7">Ep 5:7</reference>, <reference osisRef="Eph.5.11">11</reference>).

<hi type="bold">the temple of God--</hi>that is, you believers (<reference osisRef="1Cor.3.16">1Co 3:16</reference>; <reference osisRef="1Cor.6.19">6:19</reference>).

<hi type="bold">with idols--</hi>Compare Dagon before the ark (<reference osisRef="1Sam.5.2-1Sam.5.4">1Sa 5:2-4</reference>).

<hi type="bold">as--</hi>"even as God said." Quotation from <reference osisRef="Lev.26.12">Le 26:12</reference>; <reference osisRef="Jer.31.33">Jr 31:33</reference>; <reference osisRef="Jer.32.38">32:38</reference>; <reference osisRef="Ezek.37.26">Eze 37:26</reference>, <reference osisRef="Ezek.37.27">27</reference>; compare <reference osisRef="Matt.28.20">Mt 28:20</reference>; <reference osisRef="John.14.23">Joh 14:23</reference>.

<hi type="bold">walk in them--</hi>rather, "among 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.

<hi type="bold">my people--</hi>rather, "they shall be to me a people."

16. agreement-- accordance of sentiments (compare 1Ki 18:21; Ep 5:7, 11). the temple of God-- that is, you believers (1Co 3:16; 6:19). with idols-- Compare Dagon before the ark (1Sa 5:2-4). as-- "even as God said." Quotation from Le 26:12; Jr 31:33; 32:38; Eze 37:26, 27; compare Mt 28:20; Joh 14:23. walk in them-- rather, "among 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 <reference osisRef="Isa.52.11">Is 52:11</reference>, with the freedom of one inspired, who gives variations sanctioned by the Holy Spirit.

<hi type="bold">be ye separate--</hi>"be separated" (<reference osisRef="Hos.4.17">Ho 4:17</reference>).

<hi type="bold">touch not the unclean thing--</hi>rather, "anything unclean" (<reference osisRef="2Cor.7.1">2Co 7:1</reference>; <reference osisRef="Mic.2.10">Mi 2:10</reference>). Touching is more polluting, as implying participation, than seeing.

<hi type="bold">receive you--</hi>The Greek implies, "to myself"; as persons heretofore out of doors, but now admitted within (<reference osisRef="2Cor.5.1-2Cor.5.10">2Co 5:1-10</reference>). With this accords the clause, "Come out from among them," namely, so as to be received to me. So <reference osisRef="Ezek.20.41">Eze 20:41</reference>, "I will accept you"; and <reference osisRef="Zeph.3.19">Zep 3:19</reference>, "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" (<reference osisRef="1Cor.7.31">1Co 7:31</reference>; <reference osisRef="1Cor.5.9">5:9</reference>, <reference osisRef="1Cor.5.10">10</reference>).

17. Quoted from Is 52:11, with the freedom of one inspired, who gives variations sanctioned by the Holy Spirit. be ye separate-- "be separated" (Ho 4:17). touch not the unclean thing-- rather, "anything unclean" (2Co 7:1; Mi 2:10). Touching is more polluting, as implying participation, than seeing. receive you-- The Greek implies, "to myself"; as persons heretofore out of doors, but now admitted within (2Co 5:1-10). With this accords the clause, "Come out from among them," namely, so as to be received to me. So Eze 20:41, "I will accept you"; and Zep 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" (1Co 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 and daughters." This is a still more endearing relation than (<reference osisRef="2Cor.6.16">2Co 6:16</reference>), "I will be their God, and they ... My people." Compare the promise to Solomon (<reference osisRef="1Chr.28.6">1Ch 28:6</reference>; <reference osisRef="Isa.43.6">Is 43:6</reference>; <reference osisRef="Rev.21.3">Re 21:3</reference>, <reference osisRef="Rev.21.7">7</reference>; <reference osisRef="Jer.31.1">Jr 31:1</reference>, <reference osisRef="Jer.31.9">9</reference>).

<hi type="bold">Lord Almighty--</hi>The Lord the Universal Ruler: nowhere else found but in Revelation. The greatness of the Promiser enhances the greatness of the promises. <chapter eID="2Cor.6"/>

18. Translate, "I will be to you in the relation of a Father, and ye shall be to me in the relation of sons and daughters." This is a still more endearing relation than (2Co 6:16), "I will be their God, and they... My people." Compare the promise to Solomon (1Ch 28:6; Is 43:6; Re 21:3, 7; Jr 31:1, 9). Lord Almighty-- The Lord the Universal Ruler: nowhere else found but in Revelation. The greatness of the Promiser enhances the greatness of the promises.


<title type="x-s2">CHAPTER 7</title>
 <reference osisRef="2Cor.7.1-2Cor.7.16">2Co 7:1-16</reference>. Self-Purification Their Duty Resulting from the Foregoing. His Love to Them, and Joy at the Good Effects on Them of His Former Epistle, as Reported by Titus.

<hi type="bold">1. cleanse ourselves--</hi>This is the conclusion of the exhortation (<reference osisRef="2Cor.6.1">2Co 6:1</reference>, <reference osisRef="2Cor.6.14">14</reference>; <reference osisRef="1John.3.3">1Jo 3:3</reference>; <reference osisRef="Rev.22.11">Re 22:11</reference>).

<hi type="bold">filthiness--</hi>"the unclean thing" (<reference osisRef="2Cor.6.17">2Co 6:17</reference>).

<hi type="bold">of the flesh--</hi>for instance, fornication, prevalent at Corinth (<reference osisRef="1Cor.6.15-1Cor.6.18">1Co 6:15-18</reference>).

<hi type="bold">and spirit--</hi>for instance, idolatry, direct or indirect (<reference osisRef="1Cor.6.9">1Co 6:9</reference>; <reference osisRef="1Cor.8.1">8:1</reference>, <reference osisRef="1Cor.8.7">7</reference>; <reference osisRef="1Cor.10.7">10:7</reference>, 21, 22). The spirit (<reference osisRef="Ps.32.2">Psa 32:2</reference>) receives pollution through the flesh, the instrument of uncleanness.

<hi type="bold">perfecting holiness--</hi>The cleansing away impurity is a positive step towards holiness (<reference osisRef="2Cor.6.17">2Co 6:17</reference>). It is not enough to begin; the end crowns the work (<reference osisRef="Gal.3.3">Ga 3:3</reference>; <reference osisRef="Gal.5.7">5:7</reference>; <reference osisRef="Phil.1.6">Php 1:6</reference>).

<hi type="bold">fear of God--</hi>often conjoined with the consideration of the most glorious promises (<reference osisRef="2Cor.5.11">2Co 5:11</reference>; <reference osisRef="Heb.4.1">He 4:1</reference>). Privilege and promise go hand in hand.

CHAPTER 7 2Co 7:1-16. Self-Purification Their Duty Resulting from the Foregoing. 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 (2Co 6:1, 14; 1Jo 3:3; Re 22:11). filthiness-- "the unclean thing" (2Co 6:17). of the flesh-- for instance, fornication, prevalent at Corinth (1Co 6:15-18). and spirit-- for instance, idolatry, direct or indirect (1Co 6:9; 8:1, 7; 10:7, 21, 22). The spirit (Psa 32:2) receives pollution through the flesh, the instrument of uncleanness. perfecting holiness-- The cleansing away impurity is a positive step towards holiness (2Co 6:17). It is not enough to begin; the end crowns the work (Ga 3:3; 5:7; Php 1:6). fear of God-- often conjoined with the consideration of the most glorious promises (2Co 5:11; He 4:1). Privilege and promise go hand in hand.


<hi type="bold">2. Receive us--</hi>with enlarged hearts (<reference osisRef="2Cor.6.13">2Co 6:13</reference>).

<hi type="bold">we have wronged ... corrupter ... defrauded no man--</hi>(compare <reference osisRef="2Cor.7.9">2Co 7:9</reference>). This is the ground on which he asks their reception of (making room for) him in their hearts. We wronged none by an undue exercise of apostolic authority; <reference osisRef="2Cor.7.13">2Co 7:13</reference> gives an instance in point. We have corrupted none, namely, by beguilements and flatteries, while preaching "another Gospel," as the false teachers did (<reference osisRef="2Cor.11.3">2Co 11:3</reference>, <reference osisRef="2Cor.11.4">4</reference>). We have defrauded none by "making a gain" of you (<reference osisRef="2Cor.12.17">2Co 12:17</reference>). Modestly he leaves them to supply the positive good which he had done; suffering all things himself that they might be benefited (<reference osisRef="2Cor.7.9">2Co 7:9</reference>, <reference osisRef="2Cor.7.12">12</reference>; <reference osisRef="2Cor.12.13">2Co 12:13</reference>).

2. Receive us-- with enlarged hearts (2Co 6:13). we have wronged... corrupter... defrauded no man-- (compare 2Co 7:9). This is the ground on which he asks their reception of (making room for) him in their hearts. We wronged none by an undue exercise of apostolic authority; 2Co 7:13 gives an instance in point. We have corrupted none, namely, by beguilements and flatteries, while preaching "another Gospel," as the false teachers did (2Co 11:3, 4). We have defrauded none by "making a gain" of you (2Co 12:17). Modestly he leaves them to supply the positive good which he had done; suffering all things himself that they might be benefited (2Co 7:9, 12; 2Co 12:13).


3. In excusing myself, I do not accuse you, as though you suspected me of such things [Menochius], or as though you were guilty of such things; for I speak only of the false apostles [Estius and Greek commentators]. Rather, "as though you were ungrateful and treacherous" [Beza].

<hi type="bold">I have said before--</hi>in <reference osisRef="2Cor.6.11">2Co 6:11</reference>, <reference osisRef="2Cor.6.12">12</reference>; compare <reference osisRef="Phil.1.7">Php 1:7</reference>.

<hi type="bold">die and live with you--</hi>the height of friendship. I am ready to die and live with you and for you (<reference osisRef="Phil.1.7">Php 1:7</reference>, 20, 24; 2:17, 18). Compare as to Christ, <reference osisRef="John.10.11">Joh 10:11</reference>.

3. In excusing myself, I do not accuse you, as though you suspected me of such things [Menochius], or as though you were guilty of such things; for I speak only of the false apostles [Estius and Greek commentators]. Rather, "as though you were ungrateful and treacherous" [Beza]. I have said before-- in 2Co 6:11, 12; compare Php 1:7. die and live with you-- the height of friendship. I am ready to die and live with you and for you (Php 1:7, 20, 24; 2:17, 18). Compare as to Christ, Joh 10:11.


<hi type="bold">4. boldness of speech--</hi>(compare <reference osisRef="2Cor.6.11">2Co 6:11</reference>).

<hi type="bold">glorying of you--</hi>Not only do I speak with unreserved openness to you, but I glory (boast) greatly to others in your behalf, in speaking of you.

<hi type="bold">filled with comfort--</hi>at the report of Titus (<reference osisRef="2Cor.7.6">2Co 7:6</reference>, <reference osisRef="2Cor.7.9">7, 9</reference>, <reference osisRef="2Cor.7.13">13</reference>; <reference osisRef="2Cor.1.4">2Co 1:4</reference>).

<hi type="bold">exceeding joyful--</hi>Greek, I overabound with joy (<reference osisRef="2Cor.7.7">2Co 7:7</reference>, 9, 16).

<hi type="bold">our tribulation--</hi>described in <reference osisRef="2Cor.7.5">2Co 7:5</reference>; also in <reference osisRef="2Cor.4.7">2Co 4:7</reference>, <reference osisRef="2Cor.4.8">8</reference>; <reference osisRef="2Cor.6.4">6:4</reference>, <reference osisRef="2Cor.6.5">5</reference>.

4. boldness of speech-- (compare 2Co 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. filled with comfort-- at the report of Titus (2Co 7:6, 7, 9, 13; 2Co 1:4). exceeding joyful-- Greek, I overabound with joy (2Co 7:7, 9, 16). our tribulation-- described in 2Co 7:5; also in 2Co 4:7, 8; 6:4, 5.


5. Greek, "For also" (for "even"). This verse is thus connected with <reference osisRef="2Cor.2.12">2Co 2:12</reference>, <reference osisRef="2Cor.2.13">13</reference>, "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" (<reference osisRef="1Cor.5.12">1Co 5:12</reference>), and from fears for the Corinthian believers "within" the Church, owing to "false brethren" (<reference osisRef="2Cor.11.26">2Co 11:26</reference>). Compare <reference osisRef="2Cor.4.8">2Co 4:8</reference>; <reference osisRef="Deut.32.25">De 32:25</reference>, to which he seems to allude.

5. Greek, "For also" (for "even"). This verse is thus connected with 2Co 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" (1Co 5:12), and from fears for the Corinthian believers "within" the Church, owing to "false brethren" (2Co 11:26). Compare 2Co 4:8; De 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.


<hi type="bold">7. when he told us--</hi>Greek, "telling us." We shared in the comfort which Titus felt in recording your desire (<reference osisRef="2Cor.7.13">2Co 7:13</reference>). He rejoiced in telling the news; we in hearing them [Alford].

<hi type="bold">earnest desire--</hi>Greek, "longing desire," namely, to see me [Grotius]; or, in general, towards me, to please me.

<hi type="bold">mourning--</hi>over your own remissness in not having immediately punished the sin (<reference osisRef="1Cor.5.1">1Co 5:1</reference>, &c.) which called forth my rebuke.

<hi type="bold">fervent mind--</hi>Greek, "zeal" (compare <reference osisRef="2Cor.7.11">2Co 7:11</reference>; <reference osisRef="John.2.17">Joh 2:17</reference>).

<hi type="bold">toward me--</hi>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.

<hi type="bold">rejoiced the more--</hi>more than before, at the mere coming of Titus.

7. when he told us-- Greek, "telling us." We shared in the comfort which Titus felt in recording your desire (2Co 7:13). He rejoiced in telling the news; we in hearing them [Alford]. earnest desire-- Greek, "longing desire," namely, to see me [Grotius]; or, in general, towards me, to please me. mourning-- over your own remissness in not having immediately punished the sin (1Co 5:1, &c.) which called forth my rebuke. fervent mind-- Greek, "zeal" (compare 2Co 7:11; Joh 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.