108 lines
34 KiB
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108 lines
34 KiB
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Title = 'The Second Epistle of Paul the Apostle to the Corinthians';
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<p id="Chapter5" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 5
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<p id="a2Co5_1"></a> <a onclick="return mV('2Cr',5,'1-21');">2Cr 5:1-21</a>. THE HOPE (<a onclick="return mV('2Cr',4,17,18);">2Cr 4:17-18</a>) OF ETERNAL GLORY IN THE RESURRECTION BODY.
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<p>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.
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<p><b>1. For</b>—Assigning the reason for the statement (<a onclick="return mV('2Cr',4,17);">2Cr 4:17</a>), that <i>affliction</i> leads to <i>exceeding glory.</i>
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<br><br><b>we know</b>—assuredly (<a onclick="return mV('2Cr',4,14);">2Cr 4:14</a>; <a onclick="return mV('Job',19,25);">Job 19:25</a>).
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<br><br><b>if</b>—For <i>all</i> shall not die; many shall be "changed" without "dissolution" (<a onclick="return mV('1Cr',15,'51-53');">1Cr 15:51-53</a>). If this daily <i>delivering unto death</i> (<a onclick="return mV('2Cr',3,11);">2Cr 3:11</a>) should end in actual death.
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<br><br><b>earthly</b>—not the same as <i>earthy</i> (<a onclick="return mV('1Cr',15,47);">1Cr 15:47</a>). It stands in contrast to "in the heavens."
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<br><br><b>house of <i>this</i> tabernacle</b>—rather, "house of the tabernacle." "House" expresses more <i>permanency</i> than belongs to the body; therefore the qualification, "of the tabernacle" (implying that it is <i>shifting,</i> not stationary), is added (compare <a onclick="return mV('Job',4,19);">Job 4:19</a>; <a onclick="return mV('2Pe',1,13,14);">2Pe 1:13-14</a>). 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 (<a onclick="return mV('1Cr',3,16);">1Cr 3:16</a>). 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, <a onclick="return mV('2Ti',1,12);">2Ti 1:12</a>) 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 (<a onclick="return mV('Num',4,'1-49');">Num 4:1-49</a>). Paul, as a <i>tent-maker,</i> uses an image taken from his trade (<a onclick="return mV('Act',18,3);">Act 18:3</a>).
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<br><br><b>dissolved</b>—a mild word for death, in the case of believers.
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<br><br><b>we have</b>—in <i>assured</i> prospect of possession, as certain as if it were in our hands, laid up "in the heavens" for us. The tense is <i>present</i> (compare <a onclick="return mV('Jhn',3,36);">Jhn 3:36</a>; <a onclick="return mV('Jhn',6,47);">6:47</a> "<i>hath</i>").
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<br><br><b>a building of God</b>—rather "<i>from</i> God." A solid <i>building,</i> not a temporary <i>tabernacle</i> or <i>tent.</i> "<i>Our</i>" body stands in contrast to "<i>from God.</i>" For though our present body be also <i>from God,</i> yet it is not fresh and perfect from His hands, as our resurrection body shall be.
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<br><br><b>not made with hands</b>—contrasted with houses erected by <i>man's</i> hands (<a onclick="return mV('1Cr',15,'44-49');">1Cr 15:44-49</a>). So Christ's body is designated, as contrasted with the tabernacle reared by Moses (<a onclick="return mV('Mar',14,58);">Mar 14:58</a>; <a onclick="return mV('Hbr',9,11);">Hbr 9:11</a>). This "house" can only be the <i>resurrection body,</i> in contrast to the "earthly house of the tabernacle," our present body. The intermediate state is not <i>directly</i> taken into account. A comma should separate "eternal," and "in the heavens."
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<p id="a2Co5_2"><b>2. For in this</b>—<i>Greek,</i> "For <i>also</i> in this"; "herein" (<a onclick="return mV('2Cr',8,10);">2Cr 8:10</a>). ALFORD takes it, "in this" tabernacle. <a onclick="return mV('2Cr',5,4);">2Cr 5:4</a>, which seems parallel, favors this. But the parallelism is sufficiently exact by making "in this we groan" refer generally to what was just said (<a onclick="return mV('2Cr',5,1);">2Cr 5:1</a>), namely, that we cannot obtain our "house in the heavens" except our "earthly tabernacle" be first dissolved by death.
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<br><br><b>we groan</b>— (<a onclick="return mV('Rom',8,23);">Rom 8:23</a>) under the body's weaknesses now and liability to death.
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<br><br><b>earnestly desiring to be clothed upon</b>—translate, "earnestly <i>longing</i> to <i>have ourselves clothed upon,</i>" etc., namely, by being found <i>alive</i> at Christ's coming, and so to escape <i>dissolution</i> by death (<a onclick="return mV('2Cr',5,1);">2Cr 5:1</a>, <a onclick="return mV('2Cr',5,4);">4</a>), 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.
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<br><br><b>our house</b>—different <i>Greek</i> from that in <a onclick="return mV('2Cr',5,1);">2Cr 5:1</a>; translate, "our habitation," "our domicile"; it has a more distinct reference to the <i>inhabitant</i> than the general term "house" (<a onclick="return mV('2Cr',5,1);">2Cr 5:1</a>) [BENGEL].
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<br><br><b>from heaven</b>—This domicile is "<i>from heaven</i>" in its origin, and is to be brought to us by the Lord at His coming again "from heaven" (<a onclick="return mV('1Th',4,16);">1Th 4:16</a>). Therefore this "habitation" or "domicile" is not heaven itself.
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<p id="a2Co5_3"><b>3. If so be,</b> etc.—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 <a onclick="return mV('2Cr',5,4);">2Cr 5:4</a>) we shall not be found naked (stripped of our present body)."
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<p id="a2Co5_4"><b>4. For</b>—resuming <a onclick="return mV('2Cr',5,2);">2Cr 5:2</a>.
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<br><br><b>being burdened: not for that</b>—rather, "<i>in that</i> we desire <i>not</i> to have ourselves unclothed (of our present body), but clothed upon (with our heavenly body).
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<br><br><b>that mortality,</b> etc.—rather, "that what is mortal (our mortal part) may be swallowed up of (absorbed and transformed into) life." Believers shrink from, not the <i>consequences,</i> but the mere <i>act</i> of dying; especially as believing in the possibility of their being found alive at the Lord's coming (<a onclick="return mV('1Th',4,15);">1Th 4:15</a>), 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.
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<p id="a2Co5_5"><b>5. wrought us</b>—framed us by redemption, justification, and sanctification.
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<br><br><b>for the selfsame thing</b>—"unto" it; namely, unto what is mortal of us being swallowed up in life (<a onclick="return mV('2Cr',5,4);">2Cr 5:4</a>).
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<br><br><b>who also</b>—The oldest manuscripts omit "also."
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<br><br><b>earnest of the Spirit</b>— (See on JFB for <a href="./Comm/jfb/2Cr/2Cr001.html#a2Co1_22">2Co 1:22</a>). It is the Spirit (as "the first-fruits") who creates in us the groaning desire for our coming deliverance and glory (<a onclick="return mV('Rom',8,23);">Rom 8:23</a>).
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<p id="a2Co5_6"><b>6.</b> Translate as <i>Greek,</i> "Being therefore always confident and knowing," etc. He had intended to have made the verb to this nominative, "we are willing" (rather, "well content"), but digressing on the word "confident" (<a onclick="return mV('2Cr',5,6,7);">2Cr 5:6-7</a>), 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 <i>Hebraic</i> idiom of emphasis; as <a onclick="return mV('Act',7,34);">Act 7:34</a>, <i>Greek,</i> "Having seen, I have seen," that is, I have <i>surely seen.</i>
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<br><br><b>always</b>—under all trials. BENGEL makes the contrast between "<i>always</i> confident" and "confident" especially at the prospect of being "absent from the body." We are confident as well <i>at all times,</i> as also most of all in the hope of a blessed departure.
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<br><br><b>whilst...at home...absent</b>—Translate as <i>Greek,</i> "While we sojourn <i>in our home</i> in the body, we are <i>away from our home</i> in the Lord." The image from a "house" is retained (compare <a onclick="return mV('Phl',3,20);">Phl 3:20</a>; <a href= "#" onclick="return mV('Hbr',11,'13-16');">Hbr 11:13-16</a>; <a href= "#" onclick="return mV('Hbr',13,14);">13:14</a>).
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<p id="a2Co5_7"><b>7. we walk</b>—in our Christian course here on earth.
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<br><br><b>not by sight</b>—<i>Greek,</i> "not by appearance." Our life is governed by faith in our immortal hope; not by the outward specious <i>appearance</i> of present things [TITTMANN, <i>Greek Synonyms of the New Testament</i>]. Compare "apparently," the <i>Septuagint,</i> "by appearance," <a onclick="return mV('Num',12,8);">Num 12:8</a>. WAHL supports <i>English Version.</i> <a onclick="return mV('2Cr',4,18);">2Cr 4:18</a> also confirms it (compare <a onclick="return mV('Rom',8,24);">Rom 8:24</a>; <a onclick="return mV('1Cr',13,12,13);">1Cr 13:12-13</a>). God has appointed in this life <i>faith</i> for our great duty, and in the next, vision for our reward [SOUTH] (<a href= "#" onclick="return mV('1Pe',1,8);">1Pe 1:8</a>).
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<p id="a2Co5_8"><b>8. willing</b>—literally, "well content." Translate also, "To go (literally, <i>migrate</i>) 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 (<a onclick="return mV('2Cr',5,'2-4');">2Cr 5:2-4</a>). 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 <i>in the intermediate disembodied state</i> we may go to be "with the Lord" (<a onclick="return mV('Phl',1,23);">Phl 1:23</a>). "To be with Christ" (the disembodied state) is distinguished from Christ's coming to take us to <i>be with Him</i> in soul and body (<a onclick="return mV('1Th',4,'14-17');">1Th 4:14-17</a>, "with the Lord"). Perhaps the disembodied spirits of believers have fulness of communion <i>with Christ</i> unseen; but not the mutual recognition of one another, until clothed with their visible bodies at the resurrection (compare <a onclick="return mV('1Th',4,'13-17');">1Th 4:13-17</a>), when they shall with joy recognize Christ's image in each other perfect.
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<p id="a2Co5_9"><b>9. Wherefore</b>—with such a sure "confidence" of being blessed, whether we die before, or be found alive at Christ's coming.
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<br><br><b>we labour</b>—literally, "make it our ambition"; the only lawful ambition.
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<br><br><b>whether present or absent</b>—whether we be found at His coming present in the body, or absent from it.
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<br><br><b>accepted</b>—<i>Greek,</i> "well-pleasing."
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<p id="a2Co5_10"><b>10. appear</b>—rather, "be made manifest," namely, in our true character. So "appear," <i>Greek,</i> "be manifested" (<a onclick="return mV('Col',3,4);">Col 3:4</a>; compare <a href= "#" onclick="return mV('1Cr',4,5);">1Cr 4:5</a>). We are at all times, even now, manifest to God; <i>then</i> 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.
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<br><br><b>receive</b>—His reward of grace proportioned to "the things done," etc. (<a onclick="return mV('2Cr',9,'6-9');">2Cr 9:6-9</a>; <a onclick="return mV('2Jo',1,8);">2Jo 1:8</a>). Though salvation be of grace purely, independent of works, the saved may have a greater or less <i>reward,</i> according as he lives to, and labors for, Christ more or less. Hence there is scope for the holy "ambition" (see on JFB for <a href="./Comm/jfb/2Cr/2Cr005.html#a2Co5_9">2Co 5:9</a>; <a href="./Comm/jfb/Hbr/Hbr006.html#Heb6_10">Hbr 6:10</a>). This verse guards against the Corinthians supposing that <i>all</i> share in the house "from heaven" (<a onclick="return mV('2Cr',5,1,2);">2Cr 5:1-2</a>). There shall be a searching judgment which shall sever the bad from the good, according to their respective deeds, the <i>motive</i> 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 (<a onclick="return mV('Mat',12,36,37);">Mat 12:36-37</a>; <a onclick="return mV('Mat',25,'35-45');">25:35-45</a>),
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<br><br><b>done in his body</b>—The <i>Greek</i> may be, "by the instrumentality of the body"; but <i>English Version</i> is legitimate (compare <i>Greek,</i> <a onclick="return mV('Rom',2,27);">Rom 2:27</a>). Justice requires that <i>substantially the same</i> 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.
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<p id="a2Co5_11"><b>11. terror of the Lord</b>—the coming judgment, so full of terrors to unbelievers [ESTIUS]. ELLICOTT and ALFORD, after GROTIUS and BENGEL, translate, "The fear of the Lord" (<a onclick="return mV('2Cr',7,1);">2Cr 7:1</a>; <a onclick="return mV('Ecc',12,13);">Ecc 12:13</a>; <a onclick="return mV('Act',9,31);">Act 9:31</a>; <a onclick="return mV('Rom',3,18);">Rom 3:18</a>; <a onclick="return mV('Eph',5,21);">Eph 5:21</a>).
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<br><br><b>persuade</b>—Ministers should use the terrors of the Lord to <i>persuade</i> men, not to rouse their enmity (<a onclick="return mV('Jud',1,23);">Jude 1:23</a>). BENGEL, ESTIUS, and ALFORD explain: "Persuade men" (by our whole lives, <a onclick="return mV('2Cr',5,13);">2Cr 5:13</a>), 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 <a onclick="return mV('Gal',1,10);">Gal 1:10</a>), "It is as knowing the terror (or <i>fear</i>) of the Lord that we persuade men; but (whether <i>men</i> who hear our preaching recognize our sincerity or not) we are made manifest unto God as acting on such motives (<a onclick="return mV('2Cr',4,2);">2Cr 4:2</a>); and I trust also in your consciences." Those so "manifested" need have no "terror" as to their being "manifested (<i>English Version,</i> 'appear') before the judgment-seat" (<a onclick="return mV('2Cr',5,10);">2Cr 5:10</a>).
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<p id="a2Co5_12"><b>12. For</b>—the reason why he leaves the manifestation of his sincerity in preaching to their consciences (<a onclick="return mV('2Cr',3,1);">2Cr 3:1</a>), namely, his not wishing to "commend" himself again.
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<br><br><b>occasion to glory</b>— (<a onclick="return mV('2Cr',1,14);">2Cr 1:14</a>), namely, as to our sincerity.
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<br><br><b>in appearance</b>—<i>Greek,</i> "face" (compare <a onclick="return mV('1Sa',16,7);">1Sa 16:7</a>). The false teachers gloried in their <i>outward appearance,</i> and in external recommendations (<a onclick="return mV('2Cr',11,18);">2Cr 11:18</a>) their learning, eloquence, wisdom, riches, not in vital religion in their <i>heart.</i> Their conscience does not attest their inward sincerity, as mine does (<a onclick="return mV('2Cr',1,12);">2Cr 1:12</a>).
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<p id="a2Co5_13"><b>13. be</b>—rather as <i>Greek,</i> "have been." The contrast is between the single act implied by the past tense, "If we <i>have ever been</i> beside ourselves," and the habitual state implied by the present, "Or whether we <i>be</i> sober," that is, <i>of sound mind.</i> beside ourselves—The accusation brought by Festus against him (<a onclick="return mV('Act',26,24);">Act 26:24</a>). The holy enthusiasm with which he spake of what God effected by His apostolic ministry, seemed to many to be <i>boasting madness.</i>
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<br><br><b>sober</b>—humbling myself before you, and not using my apostolic power and privileges.
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<br><br><b>to God...for your cause</b>—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 (<a onclick="return mV('1Cr',9,22);">1Cr 9:22</a>).
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<p id="a2Co5_14"><b>14. For</b>—Accounting for his being "beside himself" with enthusiasm: the love of Christ towards us (in His death for us, the highest proof of it, <a onclick="return mV('Rom',5,'6-8');">Rom 5:6-8</a>), producing in turn love in us to Him, and not mere "terror" (<a onclick="return mV('2Cr',5,11);">2Cr 5:11</a>).
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<br><br><b>constraineth us</b>—with irresistible power <i>limits</i> us to the one great object to the exclusion of other considerations. The <i>Greek</i> implies <i>to compress forcibly</i> the energies into one channel. Love is <i>jealous</i> of any rival object engrossing the soul (<a onclick="return mV('2Cr',11,'1-3');">2Cr 11:1-3</a>).
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<br><br><b>because we thus judge</b>—literally, "(as) having judged thus"; implying a judgment formed at conversion, and ever since regarded as a settled truth.
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<br><br><b>that if</b>—that is, that <i>since.</i> But the oldest manuscripts omit "if." "That one died for all (<i>Greek,</i> 'in behalf of all')." Thus the following clause will be, "Therefore all (literally, '<i>the</i> all,' namely, for whom He 'died') died." <i>His</i> dying is just the same as if <i>they all died;</i> and in their so dying, they died to sin and self, that they might live to God their Redeemer, whose henceforth they are (<a onclick="return mV('Rom',6,'2-11');">Rom 6:2-11</a>; <a onclick="return mV('Gal',2,20);">Gal 2:20</a>; <a onclick="return mV('Col',3,3);">Col 3:3</a>; <a onclick="return mV('1Pe',4,'1-3');">1Pe 4:1-3</a>).
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<p id="a2Co5_15"><b>15. they which live</b>—in the present life (<a onclick="return mV('2Cr',4,11);">2Cr 4:11</a>, "we which live") [ALFORD]; or, they who are thus indebted to Him for life of soul as well as body [MENOCHIUS].
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<br><br><b>died for them</b>—He does not add, "rose again for them," a phrase not found in Paul's language [BENGEL]. He died <i>in their stead,</i> He arose again <i>for their good,</i> "<i>for</i> (<i>the effecting of</i>) their justification" (<a onclick="return mV('Rom',4,25);">Rom 4:25</a>), and that He might be their Lord (<a onclick="return mV('Rom',14,'7-9');">Rom 14:7-9</a>). ELLICOTT and ALFORD join "for them" with both "died" and "rose again"; as Christ's death is <i>our death,</i> so His resurrection is <i>our resurrection; Greek,</i> "Who for them died and rose again."
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<br><br><b>not henceforth</b>—<i>Greek,</i> "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.
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<p id="a2Co5_16"><b>16. Wherefore</b>—because of our settled <i>judgment</i> (<a onclick="return mV('2Cr',5,14);">2Cr 5:14</a>),
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<br><br><b>henceforth</b>—since our knowing Christ's constraining love in His death for us.
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<br><br><b>know we no man after the flesh</b>—that is, according to his mere worldly and external relations (<a onclick="return mV('2Cr',11,18);">2Cr 11:18</a>; <a onclick="return mV('Jhn',8,15);">Jhn 8:15</a>; <a onclick="return mV('Phl',3,4);">Phl 3:4</a>), as distinguished from what he is <i>according to the Spirit,</i> as a "new creature" (<a onclick="return mV('2Cr',5,17);">2Cr 5:17</a>). 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 (<a onclick="return mV('Gal',2,6);">Gal 2:6</a>; <a onclick="return mV('Gal',3,28);">3:28</a>).
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<br><br><b>yea, though</b>—The oldest manuscripts read, "if even."
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<br><br><b>known Christ after the flesh</b>—Paul when a Jew had looked for a temporal reigning, not a spiritual, Messiah. (He says "Christ," not <i>Jesus:</i> 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" (<a onclick="return mV('Gal',1,16);">Gal 1:16</a>). 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 (<a onclick="return mV('Rom',6,'9-11');">Rom 6:9-11</a>; <a onclick="return mV('1Cr',15,45);">1Cr 15:45</a>; <a onclick="return mV('1Pe',3,18);">1Pe 3:18</a>; <a onclick="return mV('1Pe',4,1,2);">4:1-2</a>). Doubtless Judaizing Christians at Corinth prided themselves on the mere fleshly (<a onclick="return mV('2Cr',11,18);">2Cr 11:18</a>) 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 (<a onclick="return mV('2Cr',5,12);">2Cr 5:12</a>; <a onclick="return mV('2Cr',10,7);">2Cr 10:7</a>). Paul here shows the true aim should be to know Him spiritually as new creatures (<a onclick="return mV('2Cr',5,15,17);">2Cr 5:15, 17</a>), and that outward relations towards Him profit nothing (<a onclick="return mV('Luk',18,'19-21');">Luk 18:19-21</a>; <a onclick="return mV('Jhn',16,7,22);">Jhn 16:7, 22</a>; <a onclick="return mV('Phl',3,'3-10');">Phl 3:3-10</a>). This is at variance with both Romish Mariolatry and transubstantiation. Two distinct <i>Greek</i> verbs are used here for "know"; the first ("<i>know</i> we no man") means "to be personally acquainted with"; the latter ("known Christ...know...more") is to <i>recognize,</i> or estimate. Paul's <i>estimate</i> of Christ, or the expected Messiah, was carnal, but is so now no more.
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<p id="a2Co5_17"><b>17. Therefore</b>—connected with the words in <a onclick="return mV('2Cr',5,16);">2Cr 5:16</a>, "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 (<a onclick="return mV('Rom',6,'9-11');">Rom 6:9-11</a>). "New" in the <i>Greek</i> implies a new nature quite different from anything previously existing, not merely <i>recent,</i> which is expressed by a different <i>Greek</i> word (<a onclick="return mV('Gal',6,15);">Gal 6:15</a>).
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<br><br><b>creature</b>—literally, "creation," and so the <i>creature</i> resulting from the creation (compare <a onclick="return mV('Jhn',3,3,5);">Jhn 3:3, 5</a>; <a onclick="return mV('Eph',2,10);">Eph 2:10</a>; <a onclick="return mV('Eph',2,10);">4:23</a>; <a onclick="return mV('Col',3,10,11);">Col 3:10-11</a>). As we are "in Christ," so "God was in Christ" (<a onclick="return mV('2Cr',5,19);">2Cr 5:19</a>): hence He is Mediator between God and us.
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<br><br><b>old things</b>—selfish, carnal views (compare <a onclick="return mV('2Cr',5,16);">2Cr 5:16</a>) of ourselves, of other men, and of Christ.
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<br><br><b>passed away</b>—spontaneously, like the snow of early spring [BENGEL] before the advancing sun.
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<br><br><b>behold</b>—implying an allusion to <a onclick="return mV('Isa',43,19);">Isa 43:19</a>; <a onclick="return mV('Isa',65,17);">65:17</a>.
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<p id="a2Co5_18"><b>18. all</b>—<i>Greek,</i> "THE."
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<br><br><b>things</b>—all our privileges in this new creation (<a onclick="return mV('2Cr',5,14,15);">2Cr 5:14-15</a>).
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<br><br><b>reconciled us</b>—that is, <i>restored us</i> ("the world," <a onclick="return mV('2Cr',5,19);">2Cr 5:19</a>) <i>to His favor</i> 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 (<a onclick="return mV('Rom',8,32);">Rom 8:32</a>). 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 (<a onclick="return mV('Rom',3,25,26);">Rom 3:25-26</a>). The <i>Greek</i> "reconcile" is <i>reciprocally</i> used as in the <i>Hebrew</i> Hithpahel conjugation, <i>appease, obtain the favor of.</i> <a onclick="return mV('Mat',5,24);">Mat 5:24</a>, "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. <i>Diallagethi,</i> however (<a onclick="return mV('Mat',5,24);">Mat 5:24</a>), implying <i>mutual</i> reconciliation, is distinct from <i>Katallagethi</i> here, the latter referring to the <i>change</i> of status wrought in <i>one</i> of the two parties. The manner of God reconciling the world to Himself is implied (<a onclick="return mV('2Cr',5,19);">2Cr 5:19</a>), 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 (<a onclick="return mV('Psa',7,11);">Psa 7:11</a>). Compare <a onclick="return mV('1Sa',29,4);">1Sa 29:4</a>, "Reconcile himself unto his master"; not remove his own anger against his master, but his master's against him [ARCHBISHOP MAGEE, <i>Atonement</i>]. The reconciling of <i>men to God</i> by their laying aside their enmity is the consequence of God laying aside His just enmity against their sin, and follows at <a onclick="return mV('2Cr',5,20);">2Cr 5:20</a>.
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<br><br><b>to us</b>—ministers (<a onclick="return mV('2Cr',5,19,20);">2Cr 5:19-20</a>).
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<p id="a2Co5_19"><b>19. God was in Christ, reconciling</b>—that is, God was BY Christ (<i>in virtue of Christ's intervention</i>) reconciling," etc. Was reconciling" implies the time when the act of reconciliation was being carried into effect (<a onclick="return mV('2Cr',5,21);">2Cr 5:21</a>), 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 (<i>Greek</i>), may also imply the <i>continuous</i> purpose of God, from before the foundation of the world, to reconcile man to Himself, whose fall was foreseen. The expression " IN Christ" for "<i>by</i> Christ" may be used to imply <i>additionally</i> that God was IN Christ (<a onclick="return mV('Jhn',10,38);">Jhn 10:38</a>; <a onclick="return mV('Jhn',14,10);">14:10</a>), and so <i>by</i> Christ (the God-man) was reconciling...The <i>Greek</i> for "by" or "<i>through</i>" Christ (the best manuscripts omit "Jesus"), <a onclick="return mV('2Cr',5,18);">2Cr 5:18</a>, is different. "In" must mean here <i>in the person of</i> Christ. The <i>Greek Katallasson</i> implies "changing" or <i>altering</i> the judicial status from one of condemnation to one of justification. The <i>atonement</i> (<i>at-one-ment</i>), or <i>reconciliation,</i> 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 (<a onclick="return mV('Jhn',3,16);">Jhn 3:16</a>). The <i>change</i> therefore <i>now</i> 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 (<a onclick="return mV('Rom',5,10,11);">Rom 5:10-11</a>). ("We have <i>received the atonement</i>" [<i>Greek, reconciliation</i>], cannot mean "We have received the laying aside of <i>our own</i> enmity"). Compare <a onclick="return mV('Rom',3,24,25);">Rom 3:24-25</a>.
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<br><br><b>the world</b>—all men (<a onclick="return mV('Col',1,20);">Col 1:20</a>; <a onclick="return mV('1Jo',2,2);">1Jo 2:2</a>). The <i>manner</i> 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, <i>Exposition of the Creed</i>].
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<br><br><b>hath committed unto us</b>—<i>Greek,</i> "hath put into our hands." "Us," that is, ministers.
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<p id="a2Co5_20"><b>20. for Christ...in Christ's stead</b>—The <i>Greek</i> of both is the same: translate in both cases "on Christ's behalf."
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<br><br><b>beseech...pray</b>—rather, "entreat [plead with you] ...beseech." Such "beseeching" is uncommon in the case of "ambassadors," who generally stand on their dignity (compare <a onclick="return mV('2Cr',10,2);">2Cr 10:2</a>; <a onclick="return mV('1Th',2,6,7);">1Th 2:6-7</a>).
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<br><br><b>be ye reconciled to God</b>—<i>English Version</i> here inserts "ye," which is not in the original, and which gives the wrong impression, as if it were emphatic thus: <i>God</i> is reconciled to you, be ye reconciled to God. The <i>Greek</i> expresses rather, God was the RECONCILER in Christ...let this reconciliation then have its designed effect. <i>Be reconciled to God,</i> that is, let God reconcile you to Himself (<a onclick="return mV('2Cr',5,18,19);">2Cr 5:18-19</a>).
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<p id="a2Co5_21"><b>21. For</b>—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 <i>the message of reconciliation</i> (<a onclick="return mV('2Cr',5,19);">2Cr 5:19</a>).
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<br><br><b>he</b>—God.
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<br><br><b>sin</b>—not <i>a sin offering,</i> which would destroy the antithesis to "righteousness," and would make "sin" be used in different senses in the same sentence: not <i>a sinful person,</i> which would be untrue, and would require in the antithesis "righteous men," not "righteousness"; but "sin," that is, the representative <i>Sin-bearer</i> (vicariously) of <i>the aggregate sin</i> of all men past, present, and future. The sin of the world is one, therefore the <i>singular,</i> not the <i>plural,</i> is used; though its <i>manifestations</i> are manifold (<a onclick="return mV('Jhn',1,29);">Jhn 1:29</a>). "Behold the Lamb of God, that taketh away the SIN of the world." Compare "made a curse for us," <a onclick="return mV('Gal',3,13);">Gal 3:13</a>.
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<br><br><b>for us</b>—<i>Greek,</i> "in our behalf." Compare <a onclick="return mV('Jhn',3,14);">Jhn 3:14</a>, Christ being represented by the brazen <i>serpent,</i> the <i>form,</i> but not the <i>substance,</i> of the old serpent. At His death on the cross the sin-bearing for us was consummated.
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<br><br><b>knew no sin</b>—by personal experience (<a onclick="return mV('Jhn',8,46);">Jhn 8:46</a>) [ALFORD]. <a onclick="return mV('Hbr',7,26);">Hbr 7:26</a>; <a onclick="return mV('1Pe',2,22);">1Pe 2:22</a>; <a onclick="return mV('1Jo',3,5);">1Jo 3:5</a>.
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<br><br><b>might be made</b>—not the same <i>Greek</i> as the previous "made." Rather, "might become."
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<br><br><b>the righteousness of God</b>—Not merely righteous, but <i>righteousness</i> itself; not merely righteousness, but the <i>righteousness of God,</i> because Christ is God, and what He is we are (<a onclick="return mV('1Jo',4,17);">1Jo 4:17</a>), 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, <a onclick="return mV('Jer',23,6);">Jer 23:6</a>; <a onclick="return mV('1Cr',1,30);">1Cr 1:30</a>). The innocent was punished voluntarily as if guilty, that the guilty might be gratuitously rewarded as if innocent (<a onclick="return mV('1Pe',2,24);">1Pe 2:24</a>). "Such are we in the sight of God the Father, as is the very Son of God himself" [HOOKER].
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<br><br><b>in him</b>—by virtue of our standing in Him, and in union with Him [ALFORD].
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