2 Corinthians 5:14

le were put together as before. When we consider this simile in connection with the doctrine of the resurrection, which the apostle has treated so much at large in these epistles, and which he keeps constantly in view, then we shall see that he intends to convey the following meaning: that as the tabernacle was taken down in order to be again put together, so the body is to be dissolved, in order to be re-edified; that as the ark of the covenant subsisted by itself, while the tabernacle was down, so can the soul when separated from the body; that as the ark had then its own veil for its covering, Exo 40:21 , so the soul is to have some vehicle in which it shall subsist till it receives its body at the resurrection. A building of God - Some think this refers to a certain celestial vehicle with which God invests holy souls on their dismissal from the body; others suppose it relates to the resurrection body; and some imagine that it relates merely to the state of blessedness which the saints shall possess in the kingdom of glory. See the following note. Verse 2 For in this we groan - While in this state, and in this body, we are encompassed with many infirmities, and exposed to many trials, so that life is a state of discipline and affliction, and every thing within and around us says, "Arise and depart, for this is not your rest!" Those who apply these words to what they call the apostle's sense of indwelling sin, abuse the passage. There is nothing of the kind either mentioned or intended. Desiring to be clothed upon with our house - This and the following verses are, in themselves, exceedingly obscure, and can be only interpreted by considering that the expressions used by the apostle are all Jewish, and should be interpreted according to their use of them. Schoettgen has entered largely into the argument here employed by the apostle, and brought forth much useful information. He observes, 1. That the Hebrew word לבש labash, which answers to the apostle's ενδυσασθαι, to be clothed, signifies to be surrounded, covered, or invested with any thing. So, to be clothed with the uncircumcision, signifies to be uncircumcised. Yalcut Rubeni, fol. 163. On the words, Exo 24:18 , Moses went into the midst of the cloud, and gat him up into the mount, Sohar Exod., fol. 77, has these words, He went into the midst of the cloud, as if one put on a garment; so he was Clothed with the Cloud. Sohar Levit., fol. 29: "The righteous are in the terrestrial paradise, where their souls are clothed with the lucid crown;" i.e. they are surrounded, encompassed with light, etc. 2. The word בית beith, House, in Hebrew often denotes a cover, case, or clothing. So, in the Targum of Onkelos, בית אפי beith appei, the House or the Face, is a veil; and so בית אצבעים beith etsbaim, the House of the Fingers, and בית יד beith yad, the House of the Hand, signify gloves; בית רגלים beith regalim, the House of the Feet, shoes. Therefore, οικητηριον - επενδυσασθαι, to be clothed on with a house, may signify any particular qualities of the soul; what we, following the very same form of speech, call a habit, i.e. a coat or vestment. So we say the man has got a habit of vice, a habit of virtue, a habit of swearing, of humility, etc., etc. 3. The Jews attribute garments to the soul, both in this and the other world; and as they hold that all human souls pre-exist, they say that, previously to their being appointed to bodies, they have a covering which answers the same end to them before they come into life as their bodies do afterwards. And they state that the design of God in sending souls into the world is, that they may get themselves a garment by the study of the law and good works. See several proofs in Schoettgen. 4. It is plain, also, that by this garment or covering of the soul they mean simply what we understand by acquiring the image of God - being made holy. This image they assert "Adam lost by his fall, and they represent man in a sinful state as being naked." So they represent the Israelites before their making the molten calf, as having received holy garments from Mount Sinai; but afterwards, having worshipped the calf, they were stripped of these, and left naked. 5. But notwithstanding they speak of this clothing as implying righteous and holy dispositions, and heavenly qualities, yet they all agree in assigning certain vehicles to separate spirits, in which they act; but of these vehicles they have strange notions; yet they acknowledge that without them, whether they be of light, fire, etc., or whatever else, they cannot see and contemplate the Supreme Wisdom. In Synopsis Sohar, page 137, we have these words: "When the time draws near in which a man is to depart from this world, the angel of death takes off his mortal garment and clothes him with one from paradise, in which he may see and contemplate the Supreme Wisdom; and therefore the angel of death is said to be very kind to man, because he takes off from him the garment of this world, and clothes him with a much more precious one prepared in paradise." When the apostle says that they earnestly desired to be clothed upon with our house which is from heaven, he certainly means that the great concern of all the genuine followers of God was to be fully prepared to enjoy the beatific vision of their Maker and Redeemer. Verse 3 If so be that being clothed - That is, fully prepared in this life for the glory of God; We shall not be found naked - Destitute in that future state of that Divine image which shall render us capable of enjoying an endless glory. Verse 4 For we that are in this tabernacle - We who are in this state of trial and difficulty do groan, being burdened; as if he had said: The whole of human life is a state of suffering, and especially our lot; who are troubled on every side, perplexed, persecuted, cast down, bearing about in the body the dying of our Lord Jesus, and being always delivered unto death on the account of Jesus, 2Cor 4:8-11 . These were sufficient burdens, and sufficient causes of groaning. Not for that we would be unclothed - We do not desire death, nor to die, even with the full prospect of eternal glory before our eyes, an hour before that time which God in his wisdom has assigned. But clothed upon - To have the fullest preparation for eternal glory. We wish not to die, whatever tribulation we may be called to pass through, till the whole will of God is accomplished in us and by us. That mortality might be swallowed up of life - Being fully prepared for the eternal state we shall scarcely be said to die, all that is mortal being absorbed and annihilated by immortality and glory. See the notes on 1Cor 15:51-56 (note). From the use of these expressions among the Jews, this seems to be the general meaning of the apostle. Verse 5 Now he that hath wrought us for the selfsame thing - God has given us our being and our body for this very purpose, that both might be made immortal, and both be glorified together. Or, God himself has given us this insatiable hungering and thirsting after righteousness and immortality. Mr. Addison has made a beautiful paraphrase of the sense of the apostle, whether he had his words in view or not: - " - Whence this pleasing hope, this fond desire, This longing after immortality? Or whence this secret dread and inward horror Of falling into nought? Why shrinks the soul Back on herself, and startles at destruction? 'Tis the Divinity that stirs within us; 'Tis Heaven itself that points out an hereafter, And intimates eternity to man. - The soul, secured in her existence, smiles At the drawn dagger, and defies its point. The stars shall fade away, the sun himself Grow dim with age, and nature sink in years; But thou shalt flourish in immortal youth, Unhurt amidst the war of elements, The wreck of matter, and the crush of worlds." The earnest of the Spirit - See the note on 2Cor 1:22 . Verse 6 We are always confident - Θαρῥουντες ουν παντοτε· We are always full of courage; we never despond; we know where our help lies; and, having the earnest of the Spirit, we have the full assurance of hope. Whilst we are at home in the body, etc. - The original words in this sentence are very emphatic: ενδημειν signifies to dwell among one's own people; εκδημειν, to be a sojourner among a strange people. Heaven is the home of every genuine Christian, and is claimed by them as such; see Phi 1:23 . Yet, while here below, the body is the proper home of the soul; but as the soul is made for eternal glory, that glory is its country; and therefore it is considered as being from its proper home while below in the body. As all human souls are made for this glory, therefore all are considered, while here, to be absent from their own country. And it is not merely heaven that they have in view, but the Lord; without whom, to an immortal spirit possessed of infinite desires, heaven would neither be a home nor a place of rest. We see plainly that the apostle gives no intimation of an intermediate state between being at home in the body and being present with the Lord. There is not the slightest intimation here that the soul sleeps, or rather, that there is no soul; and, when the body is decomposed, that there is no more of the man till the resurrection: I mean, according to the sentiments of those who do condescend to allow us a resurrection, though they deny us a soul. But this is a philosophy in which St. Paul got no lessons, either from Gamaliel, Jesus Christ, the Holy Ghost, or in the third heaven, where he heard even unutterable things. Verse 7 For we walk by faith - While we are in the present state faith supplies the place of direct vision. In the future world we shall have sight - the utmost evidence of spiritual and eternal things; as we shall be present with them, and live in them. Here we have the testimony of God, and believe in their reality, because we cannot doubt his word. And to make this more convincing he gives us the earnest of his Spirit, which is a foretaste of glory. Verse 8 We are confident - We are of good courage, notwithstanding our many difficulties; because we have this earnest of the Spirit, and the unfailing testimony of God. And notwithstanding this, we are willing rather to be absent from the body - we certainly prefer a state of glory to a state of suffering, and the enjoyment of the beatific vision to even the anticipation of it by faith and hope; but, as Christians, we cannot desire to die before our time. Verse 9 Wherefore we labor - Φιλοτιμουμεθα· from φιλος, loving, and τιμη, honor; we act at all times on the principles of honor; we are, in the proper sense of the word, ambitious to do and say every thing consistently with our high vocation: and, as we claim kindred to the inhabitants of heaven, to act as they do. We may be accepted of him - Ευαρεστοι αυτῳ ειναι To be pleasing to him. Through the love we have to God, we study and labor to please him. This is and will be our heaven, to study to love, please, and serve him from whom we have received both our being and its blessings. Verse 10 For we must all appear before the judgment seat - We labor to walk so as to please him, because we know that we shall have to give a solemn account of ourselves before the judgment seat of Christ; where he, whose religion we profess, will judge us according to its precepts, and according to the light and grace which it affords. That every one may receive the things - Κομισηται ἑκαστος· That each may receive to himself, into his own hand, his own reward and his own wages. The things done in his body - That is, while he was in this lower state; for in this sense the term body is taken often in this epistle. We may observe also that the soul is the grand agent, the body is but its instrument. And it shall receive according to what it has done in the body. Verse 11 Knowing therefore the terror of the Lord - This, I think, is too harsh a translation of ειδοτες ουν τον φοβον του Κυριου, which should be rendered, knowing therefore the fear of the Lord; which, strange as it may at first appear, often signifies the worship of the Lord, or that religious reverence which we owe to him; Act 9:31 ; Rom 3:18 ; Rom 13:7 ; 1Pet 1:17 ; 1Pet 2:18 ; 1Pet 3:2 . As we know therefore what God requires of man, because we are favored with his own revelation, we persuade men to become Christians, and to labor to be acceptable to him, because they must all stand before the judgment seat; and if they receive not the grace of the Gospel here, they must there give up their accounts with sorrow and not with joy. In short, a man who is not saved from his sin in this life, will be separated from God and the glory of his power in the world to come. This is a powerful motive to persuade men to accept the salvation provided for them by Christ Jesus. The fear of God is the beginning of wisdom; the terror of God confounds and overpowers the soul. We lead men to God through his fear and love, and with the fear of God the love of God is ever consistent; but where the terror of the Lord reigns there can neither be fear, faith, nor love; nay, nor hope either. Men who vindicate their constant declamations on hell and perdition by quoting this text, know little of its meaning; and, what is worse, seem to know but little of the nature of man, and perhaps less of the spirit of the Gospel of Christ. Let them go and learn a lesson from Christ, sweeping over Jerusalem: "O Jerusalem, Jerusalem, how oft would I have gathered you together, as a hen would her brood under her wings!" And another from his last words on the cross, "Father, forgive them, for they know not what they do!" But we are made manifest unto God - God, who searches the heart, knows that we are upright in our endeavors to please him; and because we are fully persuaded of the reality of eternal things, therefore we are fully in earnest to get sinners converted to him. Manifest in your consciences - We have reason to believe that you have had such proof of our integrity and disinterestedness, that your consciences must acquit us of every unworthy motive, and of every sinister view. Verse 12 For we commend not ourselves? - I do not say these things to bespeak your good opinion, to procure your praise; but to give you an occasion to glory - to exult on our behalf; and to furnish you with an answer to all those who either malign us or our ministry, and who only glory in appearance - have no solid ground of exultation, and whose heart is dishonest and impure. St. Paul probably speaks here concerning the false apostle, who had been dividing the Church and endeavoring to raise a party to himself, by vilifying both the apostle and his doctrine. Verse 13 Beside ourselves - Probably he was reputed by some to be deranged. Festus thought so: Paul, thou art beside thyself; too much learning hath made thee mad. And his enemies at Corinth might insinuate not only that he was deranged, but attribute his derangement to a less worthy cause than intense study and deep learning. It is to God - If we do appear, in speaking of the glories of the eternal world, to be transported beyond ourselves, it is through the good hand of our God upon us, and we do it to promote his honor. Whether we be sober - Speak of Divine things in a more cool and dispassionate manner, it is that we may the better instruct and encourage you. Verse 14 For the love of Christ constraineth us - We have the love of God shed abroad in our hearts, and this causes us to love God intensely, and to love and labor for the salvation of men. And it is the effect produced by this love which συνεχει ἡμας, bears us away with itself, which causes us to love after the similitude of that love by which we are influenced; and as God so loved the world as to give his Son for it, and as Christ so loved the world as to pour out his life for it, so we, influenced by the very same love, desire to spend and be spent for the glory of God, and the salvation of immortal souls. By the fear of God the apostles endeavored to persuade and convince men, and the love of Christ constrained them so to act. If one died for all, then were all dead - The first position the apostle takes for granted; viz. that Jesus Christ died for All mankind. This no apostolic man nor primitive Christian ever did doubt or could doubt. The second position he infers from the first, and justly too; for if all had not been guilty, and consigned to eternal death because of their sins there could have been no need of his death. Therefore, as he most certainly died for All, then all were dead, and needed his sacrifice, and the quickening power of his Spirit. Verse 15 And that he died for all, that they which live, etc. - This third position he draws from the preceding: If all were dead, and in danger of endless perdition; and if he died for all, to save them from that perdition; then it justly follows that they are not their own, that they are bought by his blood; and should not live unto themselves, for this is the way to final ruin; but unto him who died for them, and thus made an atonement for their sins, and rose again for their justification. Verse 16 Know we no man after the flesh - As we know that all have sinned and come short of the glory of God; and as we know that all are alienated from God, and are dead in trespasses and sins; therefore we esteem no man on account of his family relations, or the stock whence he proceeded, because we see all are shut up in unbelief, and all are children of wrath. Yea, though we have known Christ after the flesh - We cannot esteem a man who is a sinner, were he even allied to the blood royal of David, and were he of the same family with the man Christ himself; nor can we prize a man because he has seen Christ in the flesh; for many have seen him in the flesh to whom he will say; Depart from me, for I never knew you. So we: nothing weighs with us, nor in the sight of God, but redemption from this death, and living to him who died for them. We know that the Jews valued themselves much in having Abraham for their father; and some of the Judaizing teachers at Corinth might value themselves in having seen Christ in the flesh, which certainly St. Paul did not; hence he takes occasion to say here that this kind of privilege availed nothing; for the old creature, however noble, or well descended in the sight of men, is under the curse; and the new creature only is such as God can approve. Verse 17 If any man be in Christ, he is a new creature - It is vain for a man to profess affinity to Christ according to the flesh, while he is unchanged in his heart and life, and dead in trespasses and sins; for he that is in Christ, that is, a genuine Christian, having Christ dwelling in his heart by faith, is a new creature; his old state is changed: he was a child of Satan, he is now a child of God; he was a slave of sin, and his works were death; he is now made free from sin, and has his fruit unto holiness, and the end everlasting life. He was before full of pride and wrath; he is now meek and humble. He formerly had his portion in this life, and lived for this world alone; he now hath God for his portion, and he looks not at the things which are seen, but at the things which are eternal. Therefore, old things are passed away. Behold, all things are become new - The man is not only mended, but he is new made; he is a new creature, καινη κτισις, a new creation, a little world in himself; formerly, all was in chaotic disorder; now, there is a new creation, which God himself owns as his workmanship, and which he can look on and pronounce very good. The conversion of a man from idolatry and wickedness was among the Jews denominated a new creation. He who converts a man to the true religion is the same, says R. Eliezer, as if he had created him. Verse 18 And all things are of God - As the thorough conversion of the soul is compared to a new creation, and creation is the proper work of an all-wise, almighty Being; then this total change of heart, soul, and life, which takes place under the preaching of the Gospel, is effected by the power and grace of God: this is salvation, and salvation must ever be of the Lord; and therefore men should apply to him, who alone can work this wondrous change. Who hath reconciled us to himself by Jesus Christ - Having given Jesus Christ to die for sinners, they have through him access unto God; for his sake and on his account God can receive them; and it is only by the grace and Spirit of Christ that the proud, fierce, and diabolic nature of men can be changed and reconciled to God, and by and through this sacrifice God can be propitious to them. There is an enmity in the heart of man against sacred things; the grace of Christ alone can remove this enmity. The ministry of reconciliation - Διακονιαν της καταλλαγης· The Office or function of this reconciliation called, 2Cor 5:19 , the word; τον λογον της καταλλαγης· the Doctrine of this reconciliation. Καταλλαγη, reconciliation, comes from καταλλασσω, to change thoroughly; and the grand object of the Gospel is to make a complete change in men's minds and manners; but the first object is the removal of enmity from the heart of man, that he may be disposed to accept of the salvation God has provided for him, on the terms which God has promised. The enmity in the heart of man is the grand hinderance to his salvation. Verse 19 That God was in Christ - This is the doctrine which this ministry of reconciliation holds out, and the doctrine which it uses to bring about the reconciliation itself. God was in Christ: 1. Christ is the same as Messiah, the Anointed One, who was to be prophet, priest, and king, to the human race; not to the Jews only, but also to the Gentiles. There had been prophets, priests, and kings, among the Jews and their ancestors; and some who had been priest and prophet, king and priest, and king and prophet; but none have ever sustained in his own person the threefold office except Christ; for none have ever ministered in reference to the whole world but he. The functions of all the others were restrained to the ancient people of God alone. 2. Now all the others were appointed of God in reference to this Christ; and as his types, or representatives, till the fullness of the time should come. 3. And that this Christ might be adequate to the great work of reconciling the whole human race to God, by making atonement for their sins, God was in him. The man Jesus was the temple and shrine of the eternal Divinity; for in him dwelt all the fullness of the Godhead bodily, Col 2:9 ; and he made peace by the blood of his cross. 4. Christ, by his offering upon the cross, made atonement for the sins of the world; and therefore one important branch of the doctrine of this reconciliation was to show that God would not impute or account their trespasses to them, so as to exact the penalty, because this Jesus had died in their stead. The whole of this important doctrine was short, simple, and plain. Let us consider it in all its connections: 1. You believe there is a God. 2. You know he has made you. 3. He requires you to love and serve him. 4. To show you how to do this he has given a revelation of himself, which is contained in his law, etc. 5. You have broken this law, and incurred the penalty, which is death. 6. Far from being able to undo your offenses, or make reparation to the offended majesty of God, your hearts, through the deceitfulness and influence of sin, are blinded, hardened, and filled with enmity, against your Father and your Judge. 7. To redeem you out of this most wretched and accursed state, God; in his endless love, has given his Son for you; who has assumed your nature, and died in your stead. 8. In consequence of this he has commanded repentance towards God, and remission of sins, to be published in his name in all the earth. 9. All who repent, and believe in Christ as having died for them as a sin-offering, ( 2Cor 5:21 ), shall receive remission of sins. 10. And if they abide in him they shall have an eternal inheritance among them that are sanctified. Verse 20 We are ambassadors for Christ - Ὑπερ Χριστου - πρεσβευομεν. We execute the function of ambassadors in Christ's stead. He came from the Father to mankind on this important embassy. He has left the world, and appointed us in his place. Ambassador is a person sent from one sovereign power to another; and is supposed to represent the person of the sovereign by whom he is deputed. Christ while on earth represented the person of the Sovereign of the world; his apostles and their successors represent the person of Christ. Christ declared the will of the Father to mankind; apostles, etc., declare the will of Christ to the world. We are ambassadors for Christ. As though God did beseech you by us - What we say to you we say on the authority of God; our entreaties are his entreaties; our warm love to you, a faint reflection of his infinite love; we pray you to return to God, it is his will that you should do so; we promise you remission of sins, we are authorized to do so by God himself. In Christ's stead we pray you to lay aside your enmity and be reconciled to God; i.e. accept pardon, peace, holiness, and heaven; which are all procured for you by his blood, and offered to you on his own authority. "What unparalleled condescension and divinely tender mercies are displayed in this verse! Did the judge ever beseech a condemned criminal to accept of pardon? Does the creditor ever beseech a ruined debtor to receive an acquittance in full? Yet our almighty Lord, and our eternal Judge, not only vouchsafes to offer these blessings, but invites us, entreats us, and with the most tender importunity solicits us not to reject them." The Rev. J. Wesley's notes in loc. This sentiment is farther expressed in the following beautiful poetic version of this place, by the Rev. Charles Wesley: - "God, the offended God most high, Ambassadors to rebels sends; His messengers his place supply, And Jesus begs us to be friends. Us, in the stead of Christ, they pray, Us, in the stead of Christ, entreat, To cast our arms, our sins, away, And find forgiveness at his feet. Our God, in Christ, thine embassy And proffer'd mercy we embrace; And, gladly reconciled to thee, Thy condescending mercy praise. Poor debtors, by our Lord's request A full acquittance we receive; And criminals, with pardon blest, We, at our Judge's instance, live." Verse 21 For he hath made him to be sin for us - Τον μη γνοντα ἁμαρτιαν, ὑπερ ἡμων ἁμαρτιαν εποιησεν· He made him who knew no sin, (who was innocent), a sin-offering for us. The word ἁμαρτια occurs here twice: in the first place it means sin, i.e. transgression and guilt; and of Christ it is said, He knew no sin, i.e. was innocent; for not to know sin is the same as to be conscious of innocence; so, nil conscire sibi, to be conscious of nothing against one's self, is the same as nulla pallescere culpa, to be unimpeachable. In the second place, it signifies a sin-offering, or sacrifice for sin, and answers to the חטאה chattaah and חטאת chattath of the Hebrew text; which signifies both sin and sin-offering in a great variety of places in the Pentateuch. The Septuagint translate the Hebrew word by ἁμαρτια in ninety-four places in Exodus, Leviticus, and Numbers, where a sin-offering is meant; and where our version translates the word not sin, but an offering for sin. Had our translators attended to their own method of translating the word in other places where it means the same as here, they would not have given this false view of a passage which has been made the foundation of a most blasphemous doctrine; viz. that our sins were imputed to Christ, and that he was a proper object of the indignation of Divine justice, because he was blackened with imputed sin; and some have proceeded so far in this blasphemous career as to say, that Christ may be considered as the greatest of sinners, because all the sins of mankind, or of the elect, as they say, were imputed to him, and reckoned as his own. One of these writers translates the passage thus: Deus Christum pro maximo peccatore habuit, ut nos essemus maxime justi, God accounted Christ the greatest of sinners, that we might be supremely righteous. Thus they have confounded sin with the punishment due to sin. Christ suffered in our stead; died for us; bore our sins, (the punishment due to them), in his own body upon the tree, for the Lord laid upon him the iniquities of us all; that is, the punishment due to them; explained by making his soul - his life, an offering for sin; and healing us by his stripes. But that it may be plainly seen that sin-offering, not sin, is the meaning of the word in this verse, I shall set down the places from the Septuagint where the word occurs; and where it answers to the Hebrew words already quoted; and where our translators have rendered correctly what they render here incorrectly. In Exodus, Exo 29:14 , Exo 29:36 : Leviticus, Lev 4:3 , Lev 4:8 , Lev 4:20 , Lev 4:21 , Lev 4:24 , Lev 4:25 , Lev 4:29 , Lev 4:32-34 ; Lev 5:6 , Lev 5:7 , Lev 5:8 , Lev 5:9 , Lev 5:11 , Lev 5:12 ; Lev 6:17 , Lev 6:25 , Lev 6:30 ; Lev 7:7 , Lev 7:37 ; Lev 8:2 , Lev 8:14 ; Lev 9:2 , Lev 9:3 , Lev 9:7 , Lev 9:8 , Lev 9:10 , Lev 9:15 , Lev 9:22 ; Lev 10:16 , Lev 10:17 , Lev 10:19 ; Lev 12:6 , Lev 12:8 ; Lev 14:13 , Lev 14:19 , Lev 14:22 , Lev 14:31 ; Lev 15:15 , Lev 15:30 ; Lev 16:3 , Lev 16:5 , Lev 16:6 , Lev 16:9 , Lev 16:11 , Lev 16:15 , Lev 16:25 , Lev 16:27 ; Lev 23:19 : Numbers, Num 6:11 , Num 6:14 , Num 6:16 ; Num 7:16 , Num 7:22 , Num 7:28 , Num 7:34 , Num 7:40 , Num 7:46 , Num 7:52 , Num 7:58 , Num 7:70 , Num 7:76 , Num 7:82 , Num 7:87 ; Num 8:8 , Num 8:12 ; Num 15:24 , Num 15:25 , Num 15:27 ; Num 18:9 ; Num 28:15 , Num 28:22 ; Num 29:5 , Num 29:11 , Num 29:16 , Num 29:22 , Num 29:25 , Num 29:28 , Num 29:31 , Num 29:34 , Num 29:38 . Besides the above places, it occurs in the same signification, and is properly translated in our version, in the following places: - 2 Chronicles, 2Chr 29:21 , 2Chr 29:23 , 2Chr 29:24 : Ezra, Ezr 6:17 ; Ezr 8:35 : Nehemiah, Neh 10:33 : Job, Job 1:5 : Ezekiel, Eze 43:19 , Eze 43:22 , Eze 43:25 ; Eze 44:27 , Eze 44:29 ; Eze 45:17 , Eze 45:19 , Eze 45:22 , Eze 45:23 , Eze 45:25 . In all, one hundred and eight places, which, in the course of my own reading in the Septuagint, I have marked. That we might be made the righteousness of God in him - The righteousness of God signifies here the salvation of God, as comprehending justification through the blood of Christ, and sanctification through his Spirit or, as the mountains of God, the hail of God, the wind of God, mean exceeding high mountains, extraordinary hail, and most tempestuous wind; so, here, the righteousness of God may mean a thorough righteousness, complete justification, complete sanctification; such as none but God can give, such as the sinful nature and guilty conscience of man require, and such as is worthy of God to impart. And all this righteousness, justification, and holiness, we receive in, by, for, and through Him, as the grand, sacrificial, procuring, and meritorious cause of these, and every other blessing. Some render the passage: We are justified through him; before God; or, We are justified, according to God's plan of justification, through him. In many respects, this is a most important and instructive chapter. 1. The terms house, building, tabernacle, and others connected with them, have already been explained from the Jewish writings. But it has been thought by some that the apostle mentions these as readily offering themselves to him from his own avocation, that of a tentmaker; and it is supposed that he borrows these terms from his own trade in order to illustrate his doctrine; This supposition would be natural enough if we had not full evidence that these terms were used in the Jewish theology precisely in the sense in which the apostle uses them here. Therefore, it is more likely that he borrowed them from that theology, than from his own trade. 2. In the terms tabernacle, building of God, etc., he may refer also to the tabernacle in the wilderness, which was a building of God, and a house of God, and as God dwelt in that building, so he will dwell in the souls of those who believe in, love, and obey him. And this will be his transitory temple till mortality is swallowed up of life, and we have a glorified body and soul to be his eternal residence. 3. The doctrines of the resurrection of the same body; the witness of the Spirit; the immateriality of the soul; the fall and miserable condition of all mankind; the death of Jesus, as an atonement for the sins of the whole world; the necessity of obedience to the Divine will, and of the total change of the human heart, are all introduced here: and although only a few words are spoken on each, yet these are so plain and so forcible as to set those important doctrines in the most clear and striking point of view. 4. The chapter concludes with such a view of the mercy and goodness of God in the ministry of reconciliation, as is no where else to be found. He has here set forth the Divine mercy in all its heightenings; and who can take this view of it without having his heart melted down with love and gratitude to God, who has called him to such a state of salvation. 5. It is exceedingly remarkable that, through the whole of this chapter, the apostle speaks of himself in the first person plural; and though he may intend other apostles, and the Christians in general, yet it is very evident that he uses this form when only himself can be meant, as in 2Cor 5:12 and 2Cor 5:13 , as well as in several places of the following chapter. This may be esteemed rather more curious than important. Introduction We should not receive the grace of God in vain, having such promises of support from him, 2Cor 6:1 , 2Cor 6:2 . We should act so as to bring no disgrace on the Gospel, 2Cor 6:3 . How the apostles behaved themselves, preached, suffered, and rejoiced, 2Cor 6:4-10 . St. Paul's affectionate concern for the Corinthians, 2Cor 6:11-13 . He counsels them not to be yoked with unbelievers, and advances several arguments why they should avoid them, 2Cor 6:14-16 . Exhorts them to avoid evil companions and evil practices, on the promise that God will be their Father and that they shall be his sons and his daughters, 2Cor 6:17 , 2Cor 6:18 , Verse 1 We then, as workers together with him - Συνεργουντες δε και παρακαλουμεν. The two last words, with him, are not in the text, and some supply the place thus: we then, as workers together With You, and the Armenian version seems to have read it so; but no MS. has this reading, and no other version. For my own part I see nothing wanting in the text if we only suppose the term apostles; we, (i.e. apostles), being fellow workers, also entreat you not to receive the grace of God in vain. By the grace of God, την χαριν του Θεου, this grace or benefit of God, the apostle certainly means the grand sacrificial offering of Christ for the sin of the world, which he had just before mentioned in speaking of the ministry of reconciliation. We learn, therefore, that it was possible to receive the grace of God and not ultimately benefit by it; or, in other words, to begin in the Spirit and end in the flesh. Should any one say that it is the ministry of reconciliation, that is, the benefit of apostolic preaching, that they might receive in vain; I

Apology for Seeming Self-Commendation. ( a. d. 57.) 12 For we commend not ourselves again unto you, but give you occasion to glory on our behalf, that ye may have somewhat to answer them which glory in appearance, and not in heart. 13 For whether we be beside ourselves, it is to God: or whether we be sober, it is for your cause. 14 For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: 15 And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again. Here observe, I. The apostle makes an apology for seeming to commend himself and his fellow-labourers ( v. 13 ), and tells them, 1. It was not to commend themselves, nor for their own sakes, that he had spoken of their fidelity and diligence in the former verses ; nor was he willing to suspect their good opinion of him. But, 2. The true reason was this, to put an argument in their mouths wherewith to answer his accusers, who made vain boastings, and gloried in appearances only; that he might give them an occasion to glory on their behalf, or to defend them against the reproaches of their adversaries. And if the people can say that the word has been manifested to their consciences, and been effectual to their conversion and edification, this is the best defence they can make for the ministry of the word, when they are vilified and reproached. II. He gives good reasons for their great zeal and diligence. Some of Paul's adversaries had, it is likely, reproached him for his zeal and fervour, as if he had been a madman, or, in the language of our days, a fanatic; they imputed all to enthusiasm, as the Roman governor told him, Much learning has made thee mad, Acts xxvi. 24 . But the apostle tells them, 1. It was for the glory of God, and the good of the church, that he was thus zealous and industrious: " Whether we be beside ourselves, or whether we be sober (whether you or others do think the one or the other), it is to God, and for his glory: and it is for your cause, or to promote your good," v. 13 . If they manifested the greatest ardour and vehemency at some times, and used the greatest calmness in strong reasonings at other times, it was for the best ends; and in both methods they had good reason for what they did. For, 2. The love of Christ constrained them, v. 14 . They were under the sweetest and strongest constraints to do what they did. Love has a constraining virtue to excite ministers and private Christians in their duty. Our love to Christ will have this virtue; and Christ's love to us, which was manifested in this great instance of his dying for us, will have this effect upon us, if it be duly considered and rightly judged of. For observe how the apostle argues for the reasonableness of love's constraints, and declares, (1.) What we were before, and must have continued to be, had not Christ died for us: We were dead, v. 14 . If one died for all, then were all dead; dead in law, under sentence of death; dead in sins and trespasses, spiritually dead. Note, This was the deplorable condition of all those for whom Christ died: they were lost and undone, dead and ruined, and must have remained thus miserable for ever if Christ had not died for them. (2.) What such should do, for whom Christ died; namely, that they should live to him. This is what Christ designed, that those who live, who are made alive unto God by means of his death, should live to him that died for them, and rose again for their sakes also, and that they should not live to themselves, v. 15 . Note, We should not make ourselves, but Christ, the end of our living and actions: and it was one end of Christ's death to cure us of this self-love, and to excite us always to act under the commanding influence of his love. A Christian's life should be consecrated to Christ; and then do we live as we ought to live when we live to Christ, who died for us.

luenced by the love which Christ had shown in dying for all men, and by the argument which was furnished by that death respecting the actual character and condition of man, (in this verse;) and of the obligation of those who professed to be his true friends, 2Cor 5:15. The phrase "the love of Christ" (αγαπητουχριστου) may denote either the love which Christ bears toward us, and which he has manifested, or our love toward, him. In the former sense the phrase "the love of God" is used in Rom 5:8, 2Cor 13:13; and the phrase "love of Christ" in Eph 3:17. The phrase is used in the latter sense in Jn 15:9,10, and Rom 8:35. It is impossible to determine the sense with certainty, and it is only by the view which shall be taken of the connexion and of the argument which will in any way determine the meaning. Expositors differ in regard to it. It seems to me that the phrase here means the love which Christ had toward us. Paul speaks of his dying for all as the reason why he was urged on to the course of self-denial which he evince& Christ died for all. All were dead. Christ evinced his great love for us, and for all, by giving himself to die; and it was this love which Christ had shown that impelled Paul to his own acts of love and self-denial. He gave himself to his great work, impelled by that love which Christ had shown; by the view of the ruined condition of man which that work furnished; and by a desire to emulate the Redeemer, and to possess the same spirit which he evinced. Constraineth us. συνεχει. This word (συνεχω) properly means, to hold together, to press together, to shut up; then to press on, urge, impel, or excite. Here it means, that the impelling, or exciting motive in the labours and self-denials of Paul, was the love of Christ--the love which he had showed to the children of men. Christ so loved the world as to give himself for it. His love for the world was a demonstration that men were dead in sins. And we, being urged by the same love, are prompted to like acts of zeal and self-denial to save the world from ruin. Because we thus judge. Greek, "We judging this;" that is, we thus determine in our own minds, or we thus decide; or this is our firm conviction and belief--we come to this conclusion. That if one died for all. On the supposition that one died for all; or taking it for granted that one died for all, then it follows that all were dead. The "one" who died for all here is undoubtedly the Lord Jesus. The word "for" (υπερ) means, in the place of, in the stead of. See Phm 1:13, and 2Cor 5:20 of this chapter. It means that Christ took the place of sinners, and died in their stead; that he endured what was an ample equivalent for all the punishment which would be inflicted if they were to suffer the just penalty of the law; that he endured so much suffering, and that God by his great substituted sorrows made such an expression of his hatred of sin, as to answer the same end in expressing his sense of the evil of sin, and in restraining others from transgression, the guilty were personally to suffer the full penalty of the law. If this was done, of course the guilty might be pardoned and saved, since all the ends which could be accomplished by their destruction have been accomplished by the substituted sufferings of the Lord Jesus. Rom 3:25, Rom 3:26, where this subject is considered at length, The phrase "for all," (υπερπαντων,) obviously means for all mankind; for every man. This is an exceedingly important expression in regard to the extent of the atonement which the Lord Jesus made; and while it proves that his death was vicarious, that is, in the place of others, and for their sakes, it demonstrates also that the atonement was general, and had, in itself considered, no limitation, and no particular reference to any class or condition of men, and no particular applicability to one class more than to another. There was nothing in the nature of the atonement that limited it to any one class or condition; there was nothing in the design that made it, in itself, any more applicable to one portion of mankind than to another. And whatever may be true in regard. to the fact as to its actual applicability, or in regard to the purpose of God to apply it, it is demonstrated by this passage that his death had an original applicability to all, and that the merits of that death were sufficient to save all. The argument in favour of the general atonement, from this passage, consists in the following points: (1.) That Paul assumes this as a matter that was well known, indisputable, and universally admitted, that Christ died for all. He did not deem it necessary to enter into the argument to prove it, nor even to state it formally. It was so well known, and so universally admitted, that he made it a first principle --an elementary position-- a maxim on which to base another important doctrine--to wit, that all were dead. It was a point which he assumed that no one would call in question; a doctrine which might be laid down as the basis of an argument--like one of the first principles or maxims in science. (2.) It is the plain and obvious meaning of the expression--the sense which strikes all men, unless they have some theory to support to the contrary; and it requires all the ingenuity which men can ever command to make it appear even plausible that this is consistent with the doctrine of a limited atonement--much more to make it out that it does not mean all. If a man is told that all the human family must die, the obvious interpretation is, that it applies to every individual. If told that all the passengers on board a steamboat were drowned, the obvious interpretation is, that every individual was meant. If told that a ship was wrecked, and that all the crew perished, the obvious interpretation would be that none escaped. If told that all the inmates of an hospital were sick, it would be understood that there was not an individual that was not sick. Such is the view which would be taken by nine hundred and ninety-nine persons out of a thousand, if told that Christ died for all; nor could they conceive how this could be consistent with the statement that he died only for the elect, and that the elect was only a small part of the human family. (3.) This interpretation is in accordance with all the explicit declarations on the design of the death of the Redeemer. Heb 2:9, "That he, by the grace of, God, should taste death for every man." Comp. Jn 3:16, "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." 1Timm 2:6, "Who gave himself a ransom for all." See Mt 20:28, "The Son of man came to give his life a ransom for many." 1Jn 2:2, "And he is the propitiation for our sins, and not for ours only, but also for the sins of the whole world." (4.) The fact also, that on the ground of the atonement made by the Redeemer salvation is offered unto all men by God, is a proof that he died for all. The apostles were directed to go "into all the world, and to preach the gospel to every creature," with the assurance that "he that believeth and is baptized shall be saved," Mk 16:16, and everywhere in the Bible the most full and free offers of salvation are made to all mankind. Comp. Isa 55:1, Jn 7:37, Rev 22:17. These offers are made on the ground that the Lord Jesus died for men, Jn 3:16. They are offers of salvation through the gospel, of the pardon of sin, and of eternal life to be made "to every creature." But if Christ died only for a part; if there is a large portion of the human family for whom he died in no sense whatever; if there is no provision of any kind made for them, then God must know this, and then the offers cannot be made with sincerity, and God is tantalizing them with the offers of that which does not exist, and which he knows does not exist. It is of no use here to say that the preacher does not know who the elect are, and that he is obliged to make the offer to all in order that the elect may be reached. For it is not the preacher only who offers the gospel. It is God who does it, and he knows who the elect are, and yet he offers salvation to all. And if there is no salvation provided for all, and no possibility that all to whom the offer comes should be saved, then God is insincere; and there is no way possible of vindicating his character. (5.) If this interpretation is not correct, and if Christ did not die for all, then the argument of Paul here is a non sequitur, and is worthless. The demonstration that all are dead, according to him, is that Christ died for all. But suppose that he meant, or that he knew, that Christ died only for a part--for the elect--then how would the argument stand, and what would be its force? "Christ died only for a portion of the human race, therefore ALL are sinners. Medicine is provided only for a part of mankind, therefore all are sick. Pardon is offered to part only, therefore all are guilty." But Paul never reasoned in this way. He believed that Christ died for all mankind, and on the ground of that he inferred at once that all needed such an atonement; that all-were sinners, and that all were exposed to the wrath of God. And the argument is in this way, and in this way only, sound. But still it may be asked, what is the force of this argument? How does the fact that Christ died for all prove that all were sinners, or dead in sin? I answer, (a.) In the same way as to provide medicine for all, proves that all are sick, or liable to be sick; and to offer pardon to all who are in a prison, proves that all there are guilty. What insult is it to offer medicine to a man in health; or pardon to a man who has violated no law! And there would be the same insult in offering salvation to a man who was not a sinner, and who did not need forgiveness. (b.) The dignity of the Sufferer, and the extent of his sufferings, prove that all were under a deep and dreadful load of guilt. Such a Being would not have come to die unless the race had been apostate; nor would he have endured so great sorrows unless a deep and dreadful malady had spread over the world. The deep anxiety, the tears, the toils, the sufferings, and the groans of the Redeemer, show what was his sense of the condition of man, and prove that he regarded them as degraded, fallen, and lost. And if the Son of God, who knows all hearts, regarded them as lost, they are lost. He was not mistaken in regard to the character of man, and he did not lay down his life under the influence of delusion and error. If to the view which has been taken of this important passage it be objected that the work of the atonement must have been to a large extent in vain; that it has been actually applied to but comparatively a small portion of the human family, and that it is unreasonable to suppose that God would suffer so great sorrows to be endured for nought, we may reply, (1.) that it may not have been in vain, though it may have been rejected by a large portion of mankind. There may have been other purposes accomplished by it besides the direct salvation of men. It was doing much when it rendered it consistent for God to offer salvation to all; it is much that God could be seen to be just, and yet pardoning the sinner; it was much when his determined hatred of sin, and his purpose to honour his law, were evinced; and in regard to the benevolence and justice of God to other beings and to other worlds, much, very much was gained, though all the human race had rejected the plan and been lost; and in regard to all these objects, the plan was not in vain, and the sufferings of the Redeemer were not for nought. But (2.) it is in accordance with what we see everywhere, when much that God does seems to our eyes, though not to his, to be in vain. How much rain falls on ever sterile sands or on barren rocks, to our eyes in vain! What floods of light are poured each day on barren wastes, or untraversed oceans, to our eyes in vain! How many flowers shed forth their fragrance in the wilderness, and "waste their sweetness on the desert air," to us apparently for nought! How many pearls lie useless in the ocean; how much gold and silver in the earth; how many diamonds amidst rocks to us unknown, and apparently in vain! How many lofty trees rear their heads in the untraversed wilderness, and after standing for centuries fall on the earth and decay, to our eyes in vain! And how much medicinal virtue is created by God each year in the vegetable world that is unknown to man, and that decays and is lost without removing any disease, and that seems to be created in vain! And how long has it been before the most valuable medicines have been found out, and applied to alleviating pain, or removing disease! Year after year, and age after age, they existed in a suffering world, and men died perhaps within a few yards of the medicine which would have relieved or saved them, but it was unknown, or, if known, disregarded. But times were coming when their value would be appreciated, and when they would be applied to benefit the sufferer. So with the plan of salvation. It may be rejected, and the sufferings of the Redeemer may seem to have been for nought. But they will yet be of value to mankind; and when the time shall come for the whole world to embrace the Saviour, there will be found no want of sufficiency in the plan of redemption, and in the merits of the Redeemer, to save all the race. Then were all dead. All dead in sin; that is, all were sinners. The fact that he died for all proves that all were transgressors. The word "dead" is not unfrequently used in the Scriptures to denote the condition of sinners. See Eph 2:1. It means not that sinners are in all senses and in all respects like a lifeless corpse, for they are not. They are still moral agents, and have a conscience, and are capable of thinking, and speaking, and acting. It does not mean that they have no more power, than one in the grave, for they have more power. But it means that there is a striking similarity, in some respects, between one Who is dead and a sinner. That similarity does not extend to everything, but in many respects it is very striking. (1.) The sinner is as insensible to the glories of the heavenly world, and the appeals of the gospel, as a corpse is to what is going on around or above it. The body that lies in the grave is insensible to the voice of friendship, and the charms of music, and the hum of business, and the plans of gain and ambition; and so the sinner is insensible to all the glories of the heavenly world, and to all the appeals that are made to him, and to all the warnings of God. He lives as though there were no heaven and no hell; no God and no Saviour. (2.) There is need of the same Divine power to convert a sinner which is needful to raise up the dead. The same cause does not exist, making the existence of that power necessary; but it is a fact that a sinner will no more be converted by his own power than a dead man will rise from the grave by his own power. No man ever yet was converted without direct Divine agency, any more than Lazarus was raised without Divine agency. And there is no more just or melancholy description which can be given of man, than to say that he is dead in sins. He is insensible to all the appeals that God makes to him; he is insensible to all the sufferings of the Saviour, and to all the glories of heaven; he lives as though these did not exist, or as though he had no concern in them; his eyes see no more beauty in them than the sightless eyeballs of the dead do in the material world; his ear is as inattentive to the calls of God and the gospel as the ear of the dead is to the voice of friendship or the charms of melody; and in a world that is full of God, and that might be full of hope, he is living without God and without hope. (a) "of Christ" Song 8:6 (b) "then were all dead" Rom 5:15 Verse 15. And that he died for all, etc. This verse is designed still farther to explain the reasons of the conduct of the apostle. He had not lived for himself. He had not lived to amass wealth, or to enjoy pleasure, or to obtai

For the love of Christ - To us, and our love to him. Constraineth us - Both to the one and the other; beareth us on with such a strong, steady, prevailing influence, as winds and tides exert when they waft the vessel to its destined harbour. While we thus judge, that if Christ died for all, then are all, even the best of men, naturally dead - In a state of spiritual death, and liable to death eternal. For had any man been otherwise, Christ had not needed to have died for him.