2 Corinthians 5 commentary

The believer not only is well assured by faith that there is another and a happy life after this is ended, but he has good hope, through grace, of heaven as a dwelling-place, a resting-place, a hiding-place. In our Father's house there are many mansions, whose Builder and Maker is God. The happiness of the future state is what God has prepared for those that love him: everlasting habitations, not like the earthly tabernacles, the poor cottages of clay, in which our souls now dwell; that are mouldering and decaying, whose foundations are in the dust. The body of flesh is a heavy burden, the calamities of life are a heavy load. But believers groan, being burdened with a body of sin, and because of the many corruptions remaining and raging within them. Death will strip us of the clothing of flesh, and all the comforts of life, as well as end all our troubles here below. But believing souls shall be clothed with garments of praise, with robes of righteousness and glory. The present graces and comforts of the Spirit are earnests of everlasting grace and comfort. And though God is with us here, by his Spirit, and in his ordinances, yet we are not with him as we hope to be. Faith is for this world, and sight is for the other world. It is our duty, and it will be our interest, to walk by faith, till we live by sight. This shows clearly the happiness to be enjoyed by the souls of believers when absent from the body, and where Jesus makes known his glorious presence. We are related to the body and to the Lord; each claims a part in us. But how much more powerfully the Lord pleads for having the soul of the believer closely united with himself! Thou art one of the souls I have loved and chosen; one of those given to me. What is death, as an object of fear, compared with being absent from the Lord!

The apostle quickens himself and others to acts of duty. Well-grounded hopes of heaven will not encourage sloth and sinful security. Let all consider the judgment to come, which is called, The terror of the Lord. Knowing what terrible vengeance the Lord would execute upon the workers of iniquity, the apostle and his brethren used every argument and persuasion, to lead men to believe in the Lord Jesus, and to act as his disciples. Their zeal and diligence were for the glory of God and the good of the church. Christ's love to us will have a like effect upon us, if duly considered and rightly judged. All were lost and undone, dead and ruined, slaves to sin, having no power to deliver themselves, and must have remained thus miserable for ever, if Christ had not died. We should not make ourselves, but Christ, the end of our living and actions. A Christian's life should be devoted to Christ. Alas, how many show the worthlessness of their professed faith and love, by living to themselves and to the world!

The renewed man acts upon new principles, by new rules, with new ends, and in new company. The believer is created anew; his heart is not merely set right, but a new heart is given him. He is the workmanship of God, created in Christ Jesus unto good works. Though the same as a man, he is changed in his character and conduct. These words must and do mean more than an outward reformation. The man who formerly saw no beauty in the Saviour that he should desire him, now loves him above all things. The heart of the unregenerate is filled with enmity against God, and God is justly offended with him. Yet there may be reconciliation. Our offended God has reconciled us to himself by Jesus Christ. By the inspiration of God, the Scriptures were written, which are the word of reconciliation; showing that peace has been made by the cross, and how we may be interested therein. Though God cannot lose by the quarrel, nor gain by the peace, yet he beseeches sinners to lay aside their enmity, and accept the salvation he offers. Christ knew no sin. He was made Sin; not a sinner, but Sin, a Sin-offering, a Sacrifice for sin. The end and design of all this was, that we might be made the righteousness of God in him, might be justified freely by the grace of God through the redemption which is in Christ Jesus. Can any lose, labour, or suffer too much for Him, who gave his beloved Son to be the Sacrifice for their sins, that they might be made the righteousness of God in him?

1. For we know. Here follows an amplification (επεξεργασια) or embellishment of the foregoing statement. “S’ ensuit vne declaration de la sentence precedente, plus ample et comme enrichie;” — “There follows an explanation of the foregoing statement, more ample, and as it were enriched.” For Paul has it in view, to correct in us impatience, dread, and dislike of the cross, contempt for what is mean, and in fine, pride, and effeminacy; and this can only be accomplished by raising up our minds as high as heaven, through contempt of the world. Now he has recourse to two arguments. On the one hand, he shows the miserable condition of mankind in this life, and on the other hand, the supreme and perfect blessedness, which awaits believers in heaven after death. For what is it that keeps men so firmly bound in a misplaced attachment to this life, but their deceiving themselves with a false imagination — thinking themselves happy in living here? On the other hand, it is not enough to be aware of the miseries of this life, if we have not at the same time in view the felicity and glory of the future life. This is common to good and bad alike — that both are desirous to live. This, also, is common to both — that, when they consider, how many and how great miseries they are here exposed to, (with this difference, however, that unbelievers know of no adversities but those of the body merely, while the pious are more deeply affected “Sont touchez plus au vif;” — “Are more touched to the quick.” by spiritual distresses,) they often groan, often deplore their condition, and desire a remedy for their evils. As, however, all naturally view death with horror, unbelievers never willingly quit this life, except when they throw it off in disgust or despair. Believers, on the other hand, depart willingly, because they have a better hope set before them beyond this world. This is the sum of the argument. Let us now examine the words one by one.

We know, says he. This knowledge does not spring from the human intellect, but takes its rise from the revelation of the Holy Spirit. Hence it is peculiar to believers. Even the heathens had some idea of the immortality of the soul, but there was not one of them, that had assurance of it — not one of them could boast that he spoke of a thing that was known to him. Cicero, who argues at considerable length, and as it might seem most convincingly, for the immortality of the soul, introduces one as complaining that while, on reading the arguments in favor of this tenet, he thought himself convinced, as soon as he laid aside the book and began to reason with himself, his conviction was gone. “I know not,” says he, “how it happens, that when I read, I assent, but when I have laid down the book, all that assent vanishes.” Hence Seneca, (Ep. 102,) when speaking of the reasonings of the ancient heathen philosophers on this important point, justly observes, that “immortality, however desirable, was rather promised than proved by those great men.” — Ed. Believers alone can affirm this, “Puissent parler ainsi;” — “Can speak thus” — that is, with confidence. to whom it has been testified of by the word and Spirit of God.

Besides, it is to be observed, that this knowledge is not merely of a general kind, as though believers were merely in a general way persuaded, that the children of God will be in a better condition after death, and had no assurance as to themselves individually, “Et que cependant chacun d’eux ne fust point asseure de sa propre felicit;” — “And as if each of them were not in the mean time assured as to his own felicity.” for of how very little service this would be for affording a consolation, so difficult of attainment! On the contrary, every one must have a knowledge peculiar to himself, for this, and this only, can animate me to meet death with cheerfulness — if I am fully persuaded, that I am departing to a better life.

The body, such as we now have it, he calls a house of tabernacle For as tabernacles “Tabernacles ou loges;” — “Tabernacles or huts.” are constructed, for a temporary purpose, of slight materials, and without any firm foundation, and then shortly afterwards are thrown down, or fall of their own accord, so the mortal body is given to men as a frail hut, “Comme vne logette caduque;” — “As a frail little hut.” to be inhabited by them for a few days. The same metaphor is made use of, also, by Peter in his Second Epistle, (2 Peter 1:13, 14,) and by Job, (Job 4:19,) when he calls it a house of clay. He places in contrast with this a building of perpetual duration. It is not certain, whether he means by this term a state of blessed immortality, which awaits believers after death, or the incorruptible and glorious body, such as it will be after the resurrection. In whichever of these senses it is taken, it will not be unsuitable; though I prefer to understand it as meaning, that the blessed condition of the soul after death is the commencement of this building, and the glory of the final resurrection is the consummation of it. “La consommation et accomplissement;” — “The consummation and accomplishment.” This exposition will correspond better with the Apostle’s context. The epithets, which he applies to this building, tend to confirm more fully its perpetuity.

3. Since clothed He restricts to believers, what he had stated respecting the certainty of a future life, as it is a thing peculiar to them. For the wicked, too, are stripped of the body, but as they bring nothing within the view of God, but a disgraceful nakedness, they are, consequently, not clothed with a glorious body. Believers, on the other hand, who appear in the view of God, clothed with Christ, and adorned with His image, receive the glorious robe of immortality. For I am inclined to take this view, rather than that of Chrysostom and others, who think that nothing new is here stated, but that Paul simply repeats here, what he had previously said as to putting on an eternal habitation. The Apostle, therefore, makes mention here of a twofold clothing, with which God invests us — the righteousness of Christ, and sanctification of the Spirit in this life; and, after death, immortality and glory. The first is the cause of the second, because

those whom God has determined to glorify, he first justifies. (Romans 8:30.)

This meaning, too, is elicited from the particle also, which is without doubt introduced for the purpose of amplifying — as if Paul had said, that a new robe will be prepared for believers after death, since they have been clothed in this life also.

4. We groan, being burdened, because we desire not to be unclothed. The wicked, too, groan, because they are not contented with their present condition; but afterwards an opposite disposition prevails, that is, a clinging to life, so that they view death with horror, and do not feel the long continuance of this mortal life to be a burden. The groaning of believers, on the other hand, arises from this — that they know, that they are here in a state of exile from their native land, and that they know, that they are here shut up in the body as in a prison. Hence they feel this life to be a burden, because in it they cannot enjoy true and perfect blessedness, because they cannot escape from the bondage of sin otherwise than by death, and hence they aspire to be elsewhere.

As, however, it is natural for all animals to desire existence, how can it be, that believers are willing to cease to exist? The Apostle solves this question, when he says, that believers do not desire death for the sake of losing any thing, but as having regard to a better life. At the same time, the words express more than this. For he admits, that we have naturally an aversion to the quitting of this life, considered in itself, as no one willingly allows himself to be striped of his garments. Afterwards, however, he adds, that the natural horror of death is overcome by confidence; “Par la fiance qu’ont les fideles;” — “By the confidence which believers have.” as an individual will, without any reluctance, throw away a coarse, dirty, threadbare, and, in one word, tattered garment, with the view of his being arrayed in an elegant, handsome, new, and durable one.

Farther, he explains the metaphor by saying —

that what is mortal may be destroyed “Soit englouti par la vie;” — “May be swallowed up by life.” by life. For as flesh and blood cannot inherit the kingdom of God, (1 Corinthians 15:50,)

it is necessary, that what is corruptible in our nature should perish, in order that we may be thoroughly renewed, and restored to a state of perfection. On this account, our body is called a prison, in which we are confined.

5. Now he that hath fitted us. This is added in order that we may know, that this disposition is supernatural. For mere natural feeling will not lead us forward to this, for it does not comprehend that hundredfold recompense which springs from the dying of a single grain. (John 12:24.) We must, therefore, be fitted for it by God. The manner of it is at the same time subjoined — that he confirms us by his Spirit, who is as it were an earnest At the same time the particle also seems to be added for the sake of amplification. “It is God who forms in us this desire, and, lest our courage should give way or waver, the Holy Spirit is given us as an earnest, because by his testimony he confirms, and ratifies the truth of the promise.” For these are two offices of the Holy Spirit — first, to show to believers what they ought to desire, and secondly, to influence their hearts efficaciously, and remove all their doubt, that they may steadfastly persevere in choosing what is good. There would, however, be nothing unsuitable in extending the word fitted, so as to denote that renovation of life, with which God adorns his people even in this life, for in this way he already separates them from others, and shows that they are, by means of his grace, marked out for a peculiar condition.

6. Therefore we are always confident That is, as exercising dependence on the earnest of the Spirit; for, otherwise, we always tremble, or, at least, are courageous or alarmed by turns, and do not retain a uniform and even tenor of mind. Hence, that good courage of which Paul speaks has no place in us, unless it is maintained by the Spirit of God. The connecting particle and, which immediately follows, ought to be understood as meaning because, in this way: We are of good courage, Because we know that we are absent, etc. For this knowledge is the cause of our calmness and confidence; for the reason, why unbelievers are constantly in a ferment of anxiety, or obstinately murmur against God, is, that they think they will ere long cease to exist, and they place in this life the highest and uppermost summit of their felicity. See Calvin’s observations on the same point, when commenting on 1 Cor. 15:3, pp. 41, 42. — Ed. We, on the other hand, live in the exercise of contentment, “Nous viuous en paix, prenans tout en gre;” — “We live in peace, taking everything favourably.” and go forward to death with alacrity, “Ioyeusement;” — “Joyfully.” because a better hope is laid up for us.

We are absent from the Lord Scripture everywhere proclaims, that God is present with us: Paul here teaches, that we are absent from him. This is seemingly a contradiction; but this difficulty is easily solved, when we take into view the different respects, in which he is said to be present or absent. He is, then, present with all men, inasmuch as he upholds them by his power. He dwells in them, because

in him they live and move and have their being. (Acts 17:28.)

He is present with his believing people by the energy of his Spirit; he lives in them, resides in the midst of them, nay more, within them. But in the mean time he is absent from us, inasmuch as he does not present himself to be seen face to face, because we are as yet in a state of exile from his kingdom, and have not as yet attained that blessed immortality, which the angels that are with him enjoy. At the same time, to be absent, in this passage, refers merely to knowledge, as is manifest from the reason that is afterwards added.

7. For we walk by faith (Εἰδος) I have here rendered aspectum, (sight,) because few understood the meaning of the word species, (appearance.) “Espece, ainsi qu’on a accoustumé de traduire en Latin ce mot Grec;” — “Species, as they have been accustomed to render in Latin this Greek word.” Those interpreters who have rendered εἴδος species, (appearance,) employ the word species to mean what is seen, as distinguished from what is invisible — what has a visible form. The term, however, (as Calvin hints,) is ambiguous, being frequently employed to denote appearance, as distinguished from reality. — Ed. He states the reason, why it is that we are now absent from the Lord — because we do not as yet see him face to face. (1 Corinthians 13:12.) The manner of that absence is this — that God is not openly beheld by us. The reason why he is not seen by us is, that we walk by faith Now it is on good grounds that faith is opposed to sight, because it, perceives those things that are hid from the view of men — because it reaches forth to future things, which do not as yet appear. For such is the condition of believers, that they resemble the dead rather than the living — that they often seem as if they were forsaken by God — that they always have the elements of death shut up within them. Hence they must necessarily hope against hope. (Romans 4:18.) Now the things that are hoped for are hid, as we read in Romans 8:24, and faith is the

manifestation of things which do not appear. (Hebrews 11:1.) “Concerning the import of the original term ὑπόστασις, translated substance, (Hebrews 11:1,) there has been a good deal of discussion, and it has been understood to signify confidence or subsistence. Faith is the confidence of things hoped for; because it assures us, not only that there are such things, but that, through the power and faithfulness of God, we shall enjoy them. It is the subsistence of things hoped for; because it gives them, although future, a present subsistence in the minds of believers, so that they are influenced by them as if they were actually present. Thus the word was understood by some of the Greek commentators, who were the most competent judges of its meaning. ‘Since things which we hope for,’ says Chrysostom, ‘seem not to subsist, faith gives them subsistence, or rather it does not give it, but is itself their substance. Thus the resurrection of the dead is not past, nor does it subsist, but faith gives it subsistence in our souls.’ ‘Faith,’ says another, ‘gives subsistence to the resurrection of the dead, and places it before our eyes...’ The objects of faith are not only future good, but invisible things, both good and evil, which are made known by divine revelation; and of these it is the evidence, ἔλεγχος the demonstration or conviction... Being past, and future, and invisible on account of their distance from us, or the spirituality of their nature, they cannot be discovered by our senses, but the conviction of their reality is as strong in the mind of a believer, as if they were placed before his eyes.” — Dick’s Theology, volume 3. — Ed.

It is not to be wondered, then, if the apostle says, that we have not as yet the privilege of sight, so long as we walk by faith For we see, indeed, but it is through a glass, darkly; (1 Corinthians 13:12,) that is, in place of the reality we rest upon the word.

8. We are confident, I say He again repeats, what he had said respecting the confidence of the pious — that they are so far from breaking down under the severity of the cross, and from being disheartened by afflictions, that they are made thereby more courageous. For the worst of evils is death, yet believers long to attain it, as being the commencement of perfect blessedness. Hence and may be regarded as equivalent to because, in this way: “Nothing can befall us, that can shake our confidence and courage, since death (which others so much dread) is to us great gain. (Philippians 1:21.) For nothing is better than to quit the body, that we may attain near intercourse with God, and may truly and openly enjoy his presence. Hence by the decay of the body we lose nothing that belongs to us.”

Observe here — what has been once stated already — that true faith begets not merely a contempt of death, but even a desire for it, See p. 216. and that it is, accordingly, on the other hand, a token of unbelief, when dread of death predominates in us above the joy and consolation of hope. Believers, however, desire death — not as if they would, by an importunate desire, anticipate their Lord’s day, for they willingly retain their footing in their earthly station, so long as their Lord may see good, for they would rather live to the glory of Christ than die to themselves, (Romans 14:7,) and for their own advantage; “C’est ... dire pour leur propre proufit et vtilite;” — “That is to say, for their own profit and advantage.” for the desire, of which Paul speaks, springs from faith. Hence it is not at all at variance with the will of God. We may, also, gather from these words of Paul, that souls, when released from the body, live in the presence of God, for if, on being absent from the body, they have God present, “In this world,” says Howe, in a discourse on 2 Corinthians 5:8, “we find ourselves encompassed with objects that are suitable, grateful, and entertaining to our bodily senses, and the several principles, perceptions, and appetites that belong to the bodily life; and these things familiarize and habituate us to this world, and make us, as it were, one with it. There is particularly a bodily people, as is intimated in the text, that we are associated with, by our being in the body. The words ἐνδημὢσαι and ἐκδημὢσαι, in this verse, (and the same are used in 2 Corinthians 5:6 and 9,) signify there is such a people of which we are, and from which we would be disassociated; ἔνδημος is civis, incola, or indigena — an inhabitant or native among this or that people; an ἔκδημος is peregrinus, one that lives abroad, and is severed from the people he belonged unto. The apostle considers himself, while in the body, as living among such a sort of people as dwell in bodies, a like sort of people to himself, and would be no longer a home — dweller with them, but travel away from them, to join and be a dweller with another people. For also, on the other hand, he considers, ‘with the Lord,’ an invisible world where he resides, and an incorporeal people he presides over.” — Howe’s Works, (Lond. 1834,) p. 1023. — Ed. they assuredly live with him.

Here it is asked by some — “How then did it happen that the holy fathers dreaded death so much, as for example David, Hezekiah, and the whole of the Israelitish Church, as appears from Psalm 4, from Isaiah 38:3, and from Psalm 115:17?” I am aware of the answer, that is usually returned — that the reason, why death was so much dreaded by them was, that the revelation of the future life was as yet obscure, and the consolation, consequently, was but small. Now I acknowledge, that this, in part, accounts for it, but not entirely, for the holy fathers of the ancient Church did not in every case tremble, on being forewarned of their death. Nay more, they embraced death with alacrity, and with joyful hearts. For Abraham departed without regret, full of days. “Rassassi de iours, et sans regret;” — “Satisfied with days and without regret.” “In the Hebrew,” says Poole in his Annotations, “it is only full or satisfied; but you must understand with days or years, as the phrase is fully expressed in Genesis 35:29; 1 Chronicles 23:1; 1 Chronicles 29:28; Job 42:17; Jeremiah 6:11. When he (Abraham) had lived as long as he desired, being in some sort weary of life, and desirous to be dissolved, or full of all good, as the Chaldee renders it — satisfied, as it is said of Naphtali, (Deuteronomy 33:23,) with favor, and full with the blessing of the Lord upon himself and upon his children.” — Ed. (Genesis 25:8.) We do not read that Isaac was reluctant to die. (Genesis 35:29.) Jacob, with his last breath, declares that he is

waiting for the salvation of the Lord. (Genesis 49:18.)

David himself, too, dies peacefully, without any regrets, (1 Kings 2:10,) and in like manner Hezekiah. As to the circumstance, that David and Hezekiah did, each of them, on one occasion deprecate death with tears, the reason was, that they were punished by the Lord for certain sins, and, in consequence of this, they felt the anger of the Lord in death. Such was the cause of their alarm, and this believers might feel even at this day, under the reign of Christ. The desire, however, of which Paul speaks, is the disposition of a well-regulated mind. “Vn esprit bien pose, et deliure de trouble;” — “A mind well regulated, and free from alarm.”

2 Corinthians 5:9-12

9. Wherefore we labour, that, whether present or absent, we may be accepted of him.

9. Quapropter contendimus, sive domi agentes, sive foris peregrinantes, ut illi placeamus.

10. For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.

10. Omnes enim nos manifestari “Estre manifestez, ou comparoir;” — “Be manifested or appear.” oportet coram tribunali Christi, ut reportet unusquisque, quæ per corpus facta fuerint, prout fecerit, sive bonum, sive malum. “Afin qu’vn chacun reporte les choses faites par son corps, selon qu’il a fait, soit bien, soit mal,” ou, “reporte en son corps selon qu’il aura fait, ou bien ou mal;” — “That every one may give an account of the things, done in his body, according as he has done, whether it be good, or whether it be evil,” or, “may give an account in his body, according as he shall have done, whether good or evil.”

11. Knowing therefore the terror of the Lord, we persuade men; but we are made manifest unto God; and I trust also are made manifest in your consciences.

11. Scientes igitur terrorem illum Domini, suademus hominibus, “Nous induisons les hommes, ascauoir [...] la foy, ou, nous persuadons les hommes;” — “We induce men, that is, to the faith, or, we persuade men.” Deo autem manifesti sumus; confido autem nos et in conscientiis vestris, manifestos esse.

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.

12. Non enim nosmetipsos iterum commendamus vobis, sed occasionem vobis damus gloriandi de nobis, ut aliquid habeatis adversus eos, “Afin qu’ayez de quoy respondre a ceux;” — “That ye may have wherewith to answer those.” qui in facie gloriantur, et non in corde.

9. Wherefore we strive. Having shown how magnanimous Christians ought to be in the endurance of afflictions, “Quelle constance et magnanimite doyuent auoir les Chrestiens en leurs afflictions;” — “What constancy and magnanimity Christians ought to have in their afflictions.” so that even in dying they may be conquerors over death, and that too, because by afflictions and death they attain to a blessed life, he now from the same source draws also another conclusion — that they must, by all means, make it their main desire to please God. And indeed it cannot but be, that the hope of a resurrection, and thoughtfulness as to the judgment, will awaken in us this desire; as, on the other hand, the true reason why we are so indolent and remiss in duty is, that we seldom, if ever, think of what ought to be constantly kept in remembrance, “Nous deurions auoir incessamment deuant les yeux et en memoire;” — “We ought to have unceasingly before our eyes and in our remembrance.” that we are here but lodgers “Nous sommes yci estrangers;” — “We are strangers here.” for a short time, that we may, after finishing our course, return to Christ. Observe, however, what he says — that this is the desire both of the living and of the dead, by which statement the immortality of the soul is again confirmed.

10. We must be manifested. Though this is common to all, yet all without distinction do not raise their views in such a way as to consider every moment, that they must appear before the judgment-seat of Christ. But while Paul, from a holy desire of acting aright, constantly sisted himself before the bar of Christ, he had it in view to reprove indirectly those ambitious teachers, who reckoned it enough to have the plaudits of their fellow-men. “Se contentoyent d’auoir l’applaudissement des hommes, comme feroyent ceux qui ioueroyent quelque rolle en vn theater;” — “Reckoned it enough to have the applause of men, like persons who act some part in a theater.” For when he says, that no one can escape, he seems in a manner to summon them to that heavenly tribunal. Farther, though the word translated to be manifested might be rendered to appear, yet Paul had, in my opinion, something farther in view — that we shall then come forth to the light, while for the present many are concealed, as it were, in the darkness. For then the books, which are now shut, will be opened. (Daniel 7:10.)

That every one may give account. As the passage relates to the recompensing of deeds, we must notice briefly, that, as evil deeds are punished by God, so also good deeds are rewarded, but for a different reason; for evil deeds are requited with the punishment that they deserve, but God in rewarding good deeds does not look to merit or worthiness. For no work is so full and complete in all its parts as to be deservedly well-pleasing to him, and farther, there is no one whose works are in themselves well-pleasing to God, unless he render satisfaction to the whole law. Now no one is found to be thus perfect. Hence the only resource is in his accepting us through unmerited goodness, and justifying us, by not imputing to us our sins. After he has received us into favor, he receives our works also by a gracious acceptance. It is on this that the reward hinges. There is, therefore, no inconsistency in saying, that he rewards good works, provided we understand that mankind, nevertheless, obtain eternal life gratuitously. On this point I have expressed myself more fully in the preceding Epistle, and my Institutes will furnish a full discussion of it. See Calvin on the Corinthians, vol. 1, pp. 303, 304; and Calvin’s Institutes, volume 2. When he says in the body, I understand him to mean, not merely outward actions, but all the deeds that are done in this corporeal life.

11. Knowing therefore. He now returns to speak of himself, or he again applies the general doctrine to himself personally. “I am not ignorant,” says he, “nor devoid of the fear of God, which ought to reign in the hearts of all the pious.” To know the terror of the Lord, then, is to be influenced by this consideration — that an account must one day be rendered before the judgment-seat of Christ; for the man who seriously considers this must of necessity be touched with fear, and shake off all negligence. “Tout mespris et toute nonchalance;” — “All contempt and all carelessness.” He declares, therefore, that he discharges his apostleship faithfully and with a pure conscience, (2 Timothy 1:3,) as one that walks in the fear of the Lord, (Acts 9:31,) thinking of the account to be rendered by him. As, however, his enemies might object: “You extol yourself, it is true, in magnificent terms, but who is there that sees what you affirm?” He says, in reply to this, that he discharges indeed the work of a teacher in the sight of men, but that it is known to God with what sincerity of mind he acts. “As my mouth speaks to men, so does my heart to God.”

And I trust This is a kind of correction of what he had said, for he now boasts that he has not merely God as the witness of his integrity, but also the Corinthians themselves, to whom he had given proof of himself. Two things, therefore, are to be observed here: in the first place, that it is not enough that an individual conducts himself honorably and assiduously “Vertueusement;” — “Virtuously.” among men, if his heart is not right in the sight of God, (Acts 8:21;) and secondly, that boasting is vain, where evidence of the reality itself is wanting. For none are more bold in arrogating everything to themselves, than those that have nothing. Let, therefore, the man who would have credit given him, bring forward such works as may afford confirmation to his statements. To be made manifest in their consciences is more than to be known by proofs; for conscience reaches farther than carnal judgment.

12. For we commend not ourselves. He confirms what he had said immediately before, and at the same time anticipates a calumny that might be brought against him. For it might seem as if he were too careful as to his own praise, inasmuch as he spoke so frequently respecting himself. Nay, it is probable that this reproach had been cast upon him by the wicked. For when he says — We commend not ourselves again, he says this as if speaking in his own person. To commend is taken in a bad sense, as meaning to boast, or to brag.

When he adds — that he gives them occasion of glorying, he intimates in the first place, that he pleads their cause rather than his own, inasmuch as he gives up all with a view to their glory, and he again indirectly reproves their ingratitude, because they had not perceived it to be their duty to magnify, of their own accord, his Apostleship, so as not to impose upon him this necessity; and farther, because they had not perceived, that it was their interest rather than that of Paul himself, that his Apostleship should be accounted honorable. We are here taught, that Christ’s servants ought to be concerned as to their own reputation, only in so far as is for the advantage of the Church. Paul affirms with truth, that he is actuated by this disposition. “Sainct Paul afferme qu’il a eu vne telle affection, et en cela dit verite;” — “Saint Paul affirms, that he has exercised such a disposition, and in this he says truth.” Let others see that they do not on false grounds pretend to follow his example. “Que les autres aduisent, quand [...] son exemple ils voudront parler ainsi, que ce ne soit point [...] fausses enseignes;” — “Let others take care, when they would wish to speak of themselves in this manner, after his example, that it be not under false colors.” We are taught farther, that that alone is a minister’s true praise, that is common to him with the whole Church, rather than peculiar to himself exclusively — in other words, that redounds to the advantage of all.

That ye may have something in opposition to those He intimates, in passing, that it is necessary to repress the vanity of those that make empty boasts, and that it is the duty of the Church to do so. For as ambition of this nature is a peculiarly destructive pestilence, it is dangerous to encourage it by dissimulation. As the Corinthians had not taken care to do this, Paul instructs them how they should act for the future.

To glory in appearance, not in heart, is to disguise one’s self by outward show, and to regard sincerity of heart as of no value; for those that will be truly wise will never glory but in God. (1 Corinthians 1:31.) But wherever there is empty show, there is no sincerity, and no integrity of heart.

2 Corinthians 5:13-17

13. For whether we be beside ourselves, it is to God; or whether we be sober, it is for your cause.

13. Nam sive insanimus, Deo insanimus: sive sani sumus, vobis sani sumus.

14. For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead:

14. Caritas enim Christi constringit nos: iudicantes illud, quodsi unus pro omnibus mortuus fuit, ergo omnes sunt mortui. “Sont morts, ou ont este morts;” — “Are dead, or have been 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.

15. Et quidem pro omnibus mortuus est: ut qui vivunt, posthac non sibi vivant, sed ei qui pro omnibus mortuus est, et resurrexit.

16. Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more.

16. Itaque nos posthac neminem novimus secundum carnem: quin etiam si secundum carnem novimus Christum, iam non amplius novimus.

17. Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.

17. Proinde si quis in Christo, nova sit creatura, “Si aucun donc est en Christ, qu’il soit nouuelle creature, ou, Il est;” — “If any one, therefore, is in Christ, let him be a new creature, or, He is.” vetera praeterierunt: ecce, nova facta sunt omnia.

13. Whether we are beside ourselves. This is said by way of concession; for Paul’s glorying was sane, or it was, if we may so term it, a sober and most judicious madness; “Estoit bonne, et procedoit d’vn esprit prudent: ou si ainsi faut parler, sa folie estoit d’vn sens rassis, et pleine de sagesse;” — “Was good, or proceeded from a prudent mind; or, if we may speak so, his folly was from a settled judgment, and full of wisdom.” but as he appeared foolish in the eyes of many, he speaks according to their views. Now he declares two things: in the first place, that he makes no account of himself, but has this one object in view — that he may serve God and the Church; and, secondly, that he fears not the opinion of men, so that he is prepared for being reckoned either sane or insane, provided only he transacts faithfully the affairs of God and the Church. The meaning, therefore, is this: “As to my making mention so frequently of my integrity, persons will take this as they choose. It is not, however, for my own sake that I do it, but, on the contrary, I have God and the Church exclusively in view. Hence I am prepared to be silent and to speak, according as the glory of God and the advantage of the Church will require, and I shall be quite contented that the world reckon me beside myself, provided only it is not to myself, but to God, that I am beside myself.” “The Apostle, in these words —

For whether we be beside ourselves, it is to God, or whether we be sober, it is for your cause, (2 Corinthians 6:13,)

defends his speaking so much of his integrity. Though some men would count him out of his wits for it, yet he regards not their judgment; for if he were in an ecstasy, or beside himself, his purpose was to serve God and his Church, and therefore he did not regard the opinion of men, whether he were accounted mad or sober, so he might perform the end of his Apostleship. The sense, therefore, of it, as Calvin renders it, is this — ’Let men take it as they will, that I speak so much of my integrity, I do it not upon my own account, but have respect to God and the Church in speaking of it; for I am as ready to be silent as to speak, when my silence may glorify God and advantage the Church as much as my speech.’” — Charnock’s Works, (Lond. 1684,) volume 2, p. 65. — Ed. This is a passage that is deserving not merely of notice, but also of constant meditation; for unless we shall have our minds thus regulated, the smallest occasions of offense will from time to time draw us off from our duty.

14. For the love of Christ. The term love may be taken either in a passive signification, or in an active. I prefer the latter. For if we be not harder than iron, we cannot refrain from devoting ourselves entirely to Christ, when we consider what great love he exercised towards us, when he endured death in our stead. Paul, too, explains himself when he adds, that it is reasonable that we should live to him, being dead to ourselves. Hence, as he had previously stated: (2 Corinthians 5:11,) that he was stirred up to duty by fear, inasmuch as an account was one day to be rendered by him, so he now brings forward another motive — that measureless love of Christ towards us, of which he had furnished us with an evidence in his death. “The knowledge,” I say, “of this love, ought to constrain our affections, that they may go in no other direction than that of loving him in return.

There is a metaphor “Il y a vne metaphore et similitude;” — “There is a metaphor and similitude.” implied in the word constrain, denoting that it is impossible but that every one that truly considers and ponders that wonderful love, which Christ has manifested towards us by his death, becomes, as it were, bound to him, and constrained by the closest tie, and devotes himself wholly to his service.

If one died for all. This design is to be carefully kept in view — that Christ died for us, that we might die to ourselves. The exposition is also to be carefully noticed — that to die to ourselves is to live to Christ; or if you would have it at greater length, it is to renounce ourselves, that we may live to Christ; for Christ. redeemed us with this view — that he might have us under his authority, as his peculiar possession. Hence it follows that we are no longer our own masters. There is a similar passage in Romans 14:7-9. At the same time, there are two things that are here brought forward separately — that we are dead in Christ, in order that all ambition and eagerness for distinction may be laid aside, and that it may be felt by us no hardship to be made as nothing; and farther, that we owe to Christ our life and death, because he has wholly bound us to himself. “Pource qu’il a tant fait pour nous, que nous sommes du tout ... luy;” — “Because he has done so much for us, that we are wholly his.”

16. Therefore we henceforth know no man. To know, here, is taken as meaning to reckon. “We do not judge according to external appearance, so as to reckon that man to be the most illustrious who seems so in appearance.” Under the term flesh, he includes all external endowments which mankind are accustomed to hold in estimation; and, in short, every thing which, apart from regeneration, is reckoned worthy of praise. At the same time, he speaks more particularly of outward disguise, or appearance, as it is termed. He alludes, also, without doubt, to the death of which he had made mention. “Since we ought, all of us, to be dead to the present life, nay more, to be nothing in ourselves, no one must be reckoned a servant of Christ on the ground of carnal excellence.”

Nay, though we have known Christ. The meaning is — “Though Christ lived for a time in this world, and was known by mankind in those things that have to do with the condition of the present life, he must now be known in another way — spiritually, so that we may have no worldly thoughts respecting him.” This passage is perverted by some fanatics, such as Servetus, The views held by Servetus respecting the Supreme Being, and a Trinity of persons in the Godhead, “were obscure and chimerical beyond all measure, and amounted, in general, to the following propositions: — That the Deity, before the creation of the world, had produced within himself two personal representations, or manners of existence, which were to be the medium of intercourse between him and mortals, and by whom, consequently, he was to reveal his will, and to display his mercy and beneficence to the children of men; [...] and that these two representations were to cease after the destruction of this terrestrial globe, and to be absorbed into the substance of the Deity, from whence they had been formed.” — Moshem’s Ecclesiastical History, volume 4, pp. 475, 476. — Ed. for the purpose of proving, that Christ’s human nature is now absorbed by the Divinity. But how very far removed such a frenzy is from the Apostle’s intention, it is not difficult to perceive; for he speaks here, not of the substance of his body, but of external appearance, nor does he affirm that the flesh is no longer perceived by us in Christ, but says, that Christ is not judged of from that. “He (Paul) remembered the words of his Divine Master — ’Whosoever shall do the will of God, the same is my brother, and sister, and mother;’ and he was taught by them, that though Christianity does not burst asunder the ties of kindred, it requires of all its followers that they be guided by higher considerations in advancing its interests. This may throw light on the bold expression which we find him elsewhere using, when he is speaking of the obligations which believers are under, ‘not to live to themselves, but unto him which died for them, and rose again.’ ‘Henceforth know we no man after the flesh; yea, though we have known Christ after the flesh, yet now henceforth know we him no more.’“ — M’Crie’s Sermons, p. 21. — Ed.

Scripture proclaims throughout, that Christ does now as certainly lead a glorious life in our flesh, as he once suffered in it. “Comme il a souffert mort vne fois en icelle;” — “As he has once suffered death in it.” Nay more, take away this foundation, and our whole faith falls to the ground; for whence comes the hope of immortality, except from this, that we have already a pattern “Comme vne image et gage certain en la personne de Christ;” — “As it were an image and sure pledge in the person of Christ.” of it in the person of Christ? For as righteousness is restored to us on this ground, that Christ, by fulfilling the law in our nature, has abolished Adam’s disobedience, so also life has been restored to us by this means, that he has opened up for our nature the kingdom of God, from which it had been banished, and has given it a place in the heavenly dwelling. Hence, if we do not now recognize Christ’s flesh, Calvin’s meaning plainly is — “If we do not recognize the fact, that Christ is still a partaker of our nature.“ — Ed. we lose the whole of that confidence and consolation that we ought to have in him. But we acknowledge Christ as man, and as our brother in his flesh — not in a fleshly manner; because we rest solely in the consideration of his spiritual gifts. Hence he is spiritual to us, not as if he laid aside the body, and became a spirit, but because he regenerates and governs his own people by the influence of his Spirit.

17. Therefore if any man is in Christ. As there is something wanting in this expression, it must be supplied in this way — “If any one is desirous to hold some place in Christ, that is, in the kingdom of Christ, or in the Church “Et estre tenu pour membre de ceste saincte compagnie;” — “And to be regarded as a member of that holy society.” let him be a new creature ” By this expression he condemns every kind of excellence that is wont to be in much esteem among men, if renovation of heart is wanting. “Learning, it is true, and eloquence, and other endowments, are valuable, and worthy to be honored; but, where the fear of the Lord and an upright conscience are wanting, all the honor of them goes for nothing. Let no one, therefore, glory in any distinction, inasmuch as the chief praise of Christians is self-renunciation.”

Nor is this said merely for the purpose of repressing the vanity of the false apostles, but also with the view of correcting the ambitious judgments of the Corinthians, in which outward disguises were of more value than real sincerity — though this is a fault that is common to almost all ages. For where shall we find the man that does not attach much more importance to show, than to true holiness? Let us, therefore, keep in view this admonition — that all that are not renewed by the Spirit of God, should be looked upon as nothing in the Church, by whatever ornaments they may in other respects be distinguished.

Old things are passed away. When the Prophets speak of the kingdom of Christ, they foretell that there will be new heavens and a new earth, (Isaiah 65:17,) meaning thereby, that all things will be changed for the better, until the happiness of the pious is completed. As, however, Christ’s kingdom is spiritual, this change must take place chiefly in the Spirit, and hence it is with propriety that he begins with this. There is, therefore, an elegant and appropriate allusion, when Paul makes use of a commendation of this kind, for the purpose of setting forth the value of regeneration. Now by old things he means, the things that are not formed anew by the Spirit of God. Hence this term is placed in contrast with renewing grace. The expression passed away, he uses in the sense of fading away, as things that are of short duration are wont to fall off, when they have passed their proper season. Hence it is only the new man, that flourishes and is vigorous “C’est ... dire, dont il falle faire cas;” — “That is to say, that we must esteem.” in the kingdom of Christ.

2 Corinthians 5:18-21

18. And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation;

18. Pro omnia ex Deo, qui nos reconciliavit sibi Iesum Christum: et dedit nobis ministerium reconciliationis.

19. To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation.

19. Quoniam erat Deus in Christo mundum reconcilians sibi, non imputando illis sua ipsorum peccata: et deposuit in nobis sermonem reconciliationis.

20. Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God.

20. Itaque pro Christo legatione fungimur, tanquam Deo exhortante per nos: rogamus pro Christo, reconciliemini Deo.

21. For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.

21. Eum qui peccatum non noverat, pro nobis peccatum fecit, ut nos efficeremur iustitia Dei in ipso.

18. All things are of God. He means, all things that belong to Christ’s kingdom. “If we would be Christ’s, we must be regenerated by God. Now that is no ordinary gift.” He does not, therefore, speak here of creation generally; but of the grace of regeneration, which God confers peculiarly upon his elect, and he affirms that it is of God — not on the ground of his being the Creator and Artificer of heaven and earth, but inasmuch as he is the new Creator of the Church, by fashioning his people anew, according to his own image. Thus all flesh is abased, and believers are admonished that they must now live to God, inasmuch as they are a new creature. (2 Corinthians 5:17.) This they cannot do, unless they forget the world, as they are also no longer of the world, (John 17:16,) because they are of God

Who hath reconciled us Here there are two leading points — the one relating to the reconciliation of men with God; and the other, to the way in which we may enjoy the benefit of this reconciliation. Now these things correspond admirably with what goes before, for as the Apostle had given the preference to a good conscience above every kind of distinction, (2 Corinthians 5:11,) he now shows that the whole of the gospel tends to this. He shows, however, at the same time, the dignity of the Apostolical office, that the Corinthians may be instructed as to what they ought to seek in him, whereas they could not distinguish between true and false ministers, for this reason, that nothing but show delighted them. Accordingly, by making mention of this, he stirs them up to make greater proficiency in the doctrine of the gospel. For an absurd admiration of profane persons, who serve their own ambition rather than Christ, originates in our not knowing, what the office of the preaching of the gospel includes, or imports.

I now return to those two leading points that are here touched upon. The first is — that God hath reconciled us to himself by Christ This is immediately followed by the declaration — Because God was in Christ, and has in his person accomplished reconciliation. The manner is subjoined — By not imputing unto men their trespasses Again, there is annexed a second declaration — Because Christ having been made a sin-offering for our sins, has procured righteousness for us. The second part of the statement is — that the grace of reconciliation is applied to us by the gospel, that we may become partakers of it. Here we have a remarkable passage, if there be any such in any part of Paul’s writings. Hence it is proper, that we should carefully examine the words one by one.

The ministry of reconciliation Here we have an illustrious designation of the gospel, as being an embassy for reconciling men to God. It is also a singular dignity of ministers — that they are sent to us by God with this commission, so as to be messengers, and in a manner sureties. “Et comme pleges de sa bonne volonte enuers nous;” — “And as it were pledges of his good will toward us.” This, however, is not said so much for the purpose of commending ministers, as with a view to the consolation of the pious, that as often as they hear the gospel, they may know that God treats with them, and, as it were, stipulates with them as to a return to his grace. Than this blessing what could be more desirable? Let us therefore bear in mind, that this is the main design of the gospel — that whereas we are by nature children of wrath, (Ephesians 2:3,) we may, by the breaking up of the quarrel between God and us, be received by him into favor. Ministers are furnished with this commission, that they may bring us intelligence of so great a benefit, nay more, may assure us of God’s fatherly love towards us. Any other person, it is true, might also be a witness to us of the grace of God, but Paul teaches, that this office is specially intrusted to ministers. When, therefore, a duly ordained minister proclaims in the gospel, that God has been made propitious to us, he is to be listened to just as an ambassador of God, and sustaining, as they speak, a public character, and furnished with rightful authority for assuring us of this.

19. God was in Christ. Some take this as meaning simply — God reconciled the world to himself in Christ; but the meaning is fuller and more comprehensive — first, that God was in Christ; and, secondly, that he reconciled the world to himself by his intercession. It is also of the Father that this is affirmed; for it were an improper expression, were you to understand it as meaning, that the divine nature of Christ was in him. “Car ce seroit improprement, de dire que la nature Diuine de Christ estoit en Christ;” — “For it were to speak improperly, to say that the Divine nature of Christ was in Christ.” The Father, therefore, was in the Son, in accordance with that statement —

I am in the Father, and the Father in me. (John 10:38.)

Therefore he that hath the Son, hath the Father also. For Paul has made use of this expression with this view — that we may learn to be satisfied with Christ alone, because in him we find also God the Father, as he truly communicates himself to us by him. Hence the expression is equivalent to this — “Whereas God had withdrawn to a distance from us, he has drawn near to us in Christ, and thus Christ has become to us the true Emmanuel, and his coming is God’s drawing near to men.”

The second part of the statement points out the office of Christ — his being our propitiation, (1 John 2:2,) because out of Him, God is displeased with us all, inasmuch as we have revolted from righteousness. “De iustice et obeissance;” — “From righteousness and obedience.” For what purpose, then, has God appeared to men in Christ? For the purpose of reconciliation — that, hostilities being removed, those who were aliens, might be adopted as sons. Now, although Christ’s coming as our Redeemer originated in the fountain of Divine love towards us, yet until men perceive that God has been propitiated by the Mediator, there must of necessity be a variance remaining, with respect to them, which shuts them out from access to God. On this point we shall speak more fully ere long.

Not imputing to them. Mark, in what way men return into favor with God — when they are regarded as righteous, by obtaining the remission of their sins. For so long as God imputes to us our sins, He must of necessity regard us with abhorrence; for he cannot be friendly or propitious to sinners. But this statement may seem to be at variance with what is said elsewhere — that, we were loved by Him before the creation of the world, (Ephesians 1:4,) and still more with what he says, (John 3:16,) that the love, which he exercised towards us was the reason, why He expiated our sins by Christ, for the cause always goes before its effect. I answer, that we were loved before the creation of the world, but it was only in Christ In the mean time, however, I confess, that the love of God was first in point of time, and of order, too, as to God, but with respect to us, the commencement of his love has its foundation in the sacrifice of Christ. For when we contemplate God without a Mediator, we cannot conceive of Him otherwise than as angry with us: a Mediator interposed between us, makes us feel, that He is pacified towards us. As, however, this also is necessary to be known by us — that Christ came forth to us from the fountain of God’s free mercy, the Scripture explicitly teaches both — that the anger of the Father has been appeased by the sacrifice of the Son, and that the Son has been offered up for the expiation of the sins of men on this ground — because God, exercising compassion towards them, receives them, on the ground of such a pledge, into favor. “C’est d’ autant que Dieu ayant compassion d’eux, a voulu que ceste mort fust le gage et le moyen par lequel il les receuroit en grace;” — “It is, because God, having compassion upon them, determined that this death should be the pledge and means, by which he would receive them into favor.”

The whole may be summed up thus: “Where sin is, there the anger of God is, and therefore God is not propitious to us without, or before, his blotting out our sins, by not imputing them. As our consciences cannot apprehend this benefit, “Et en estre participantes;” — “And be partakers of it.” otherwise than through the intervention of Christ’s sacrifice, it is not without good reason, that Paul makes that the commencement and cause of reconciliation, with regard to us.

And hath committed to us. Again he repeats, that a commission has been given to the ministers of the gospel to communicate to us this grace. For it might be objected, “Where is Christ now, the peacemaker between God and us? At what a distance he resides from us!” He says, therefore, that as he has once suffered, “Comme il a souffert la mort vne fois;” — “As he has suffered death once.” (1 Peter 3:18,) so he daily presents to us the fruit of his suffering through means of the Gospel, which he designed, should be in the world, “Lequel il a voulu estre gardé et publié au monde;” — “Which he designed, should be maintained and published in the world.” as a sure and authentic register of the reconciliation, that has once been effected. It is the part of ministers, therefore, to apply to us, so to speak, the fruit of Christ’s death.

Lest, however, any one should dream of a magical application, such as Papists contrive, See Calvin on John, vol. 2, p. 272. — Ed we must carefully observe what he immediately subjoins — that it consists wholly in the preaching of the Gospel. For the Pope, along with his priests, makes use of this pretext for giving a color of warrant for the whole of that wicked and execrable system of merchandise, which they carry on, in connection with the salvation of souls. “The Lord,” say they, “has furnished us with a commission and authority to forgive sins.” This I acknowledge, provided they discharge that embassy, of which Paul here makes mention. The absolution, however, which they make use of in the Papacy, is entirely magical; and besides, they inclose pardon of sins in lead and parchment, or they connect it with fictitious and frivolous superstitions. What resemblance do all these things bear to the appointment of Christ? Hence the ministers of the Gospel restore us to the favor of God in a right and orderly manner, when they bear testimony to us by means of the Gospel as to the favor of God having been procured for us. Let this testimony be removed, and nothing remains but mere imposture. Beware, then, of placing even the smallest drop of your confidence on any thing apart from the Gospel.

I do not, indeed, deny, that the grace of Christ is applied to us in the sacraments, and that our reconciliation with God is then confirmed in our consciences; but, as the testimony of the Gospel is engraven upon the sacraments, they are not to be judged of separately by themselves, but must be taken in connection with the Gospel, of which they are appendages. In fine, the ministers of the Church are ambassadors, for testifying and proclaiming the benefit of reconciliation, only on this condition — that they speak from the Gospel, as from an authentic register.

20. As if God did beseech you This is of no small importance for giving authority to the embassy: nay more, it is absolutely necessary, for who would rest upon the testimony of men, in reference to his eternal salvation? It is a matter of too much importance, to allow of our resting contented with the promise of men, without feeling assured that they are ordained by God, and that God speaks to us by them. This is the design of those commendations, with which Christ himself signalizes his Apostles:

He that heareth you, heareth me, etc. (Luke 10:16.)

Whatsoever you shall loose on earth, shall be loosed in heaven, (Matthew 18:18,)

and the like.

We entreat you, in Christ’s stead. Hence we infer, with what propriety Isaiah exclaims,

How blessed are the feet of them that preach the Gospel! (Isaiah 52:7.)

For that one thing, that is of itself sufficient for completing our felicity, and without which we are most miserable, is conferred upon us, only through means of the Gospel. If, however, this duty is enjoined upon all the ministers of the Church, in such a way, that he who does not discharge this embassy is not to be regarded either as an Apostle, or as a Pastor, we may very readily judge from this, as to the nature of the Pope’s entire hierarchy. They are desirous, indeed, to be looked upon as Apostles and Pastors; but as they are dumb idols, how will their boasting “Leur vanterie orgueilleuse;” — “Their haughty boasting.” correspond with this passage of Paul’s writings. The word entreat is expressive of an unparalleled “Vne singuliere et inestimable louange;” — “A singular and inestimable commendation.” commendation of the grace of Christ, inasmuch as He stoops so low, that he does not disdain to entreat us. So much the less excusable is our depravity, if we do not, on meeting with such kindness, show ourselves teachable and compliant.

Be reconciled. It is to be observed, that Paul is here addressing himself to believers. He declares, that he brings to them every day this embassy. Christ therefore, did not suffer, merely that he might once expiate our sins, nor was the gospel appointed merely with a view to the pardon of those sins which we committed previously to baptism, but that, as we daily sin, so we might, also, by a daily remission, be received by God into his favor. For this is a continued embassy, “Vne ambassade et commission perpetuelle;” — “A perpetual embassy and commission.” which must be assiduously sounded forth in the Church, till the end of the world; and the gospel cannot be preached, unless remission of sins is promised.

We have here an express and suitable declaration for refuting the impious tenet of Papists, which calls upon us to seek the remission of sins after Baptism from some other source, than from the expiation that was effected through the death of Christ. Now this doctrine is commonly held in all the schools of Popery — that, after baptism, we merit the remission of sins by penitence, through means of the aid of the keys, The reader will find this tenet of Popery adverted to by Calvin at considerable length in the Institutes, volume 3 — Ed. (Matthew 16:19,) — as if baptism itself could confer this “La remission de nos pechez;” — “The remission of our sins.” upon us without penitence. By the term penitence, however, they mean satisfactions. But what does Paul say here? He calls us to go, not less after baptism, than before it, to the one expiation made by Christ, that we may know that we always obtain it gratuitously. Farther, all their prating as to the administration of the keys is to no purpose, inasmuch as they conceive of keys apart from the Gospel, while they are nothing else than that testimony of a gratuitous reconciliation, which is made to us in the Gospel.

21. Him who knew no sin. Do you observe, that, according to Paul, there is no return to favor with God, except what is founded on the sacrifice of Christ alone? Let us learn, therefore, to turn our views in that direction, whenever we desire to be absolved from guilt. He now teaches more clearly, what we adverted to above — that God is propitious to us, when he acknowledges us as righteous. For these two things are equivalent — that we are acceptable to God, and that we are regarded by him as righteous.

To know no sin is to be free from sin. He says, then, that Christ, while he was entirely exempt from sin, was made sin for us. It is commonly remarked, that sin here denotes an expiatory sacrifice for sin, and in the same way the Latin’s term it, piaculum The Latin term piaculum is sometimes employed to denote a crime requiring expiation, and at other times, an expiatory victim. — Ed Paul, too, has in this, and other passages, borrowed this phrase from the Hebrews, among whom אשם (asham) denotes an expiatory sacrifice, as well as an offense or crime. Thus in Leviticus 5:6, אשם, (asham,) denotes a trespass-offering; and in the verse immediately following, it means an offense or trespass. See Calvin’s Institutes, volume 2. — Ed. But the signification of this word, as well as the entire statement, will be better understood from a comparison of both parts of the antithesis. Sin is here contrasted with righteousness, when Paul teaches us, that we were made the righteousness of God, on the ground of Christ’s having been made sin. Righteousness, here, is not taken to denote a quality or habit, but by way of imputation, on the ground of Christ’s righteousness being reckoned to have been received by us. What, on the other hand, is denoted by sin? It is the guilt, on account of which we are arraigned at the bar of God. As, however, the curse of the individual was of old cast upon the victim, so Christ’s condemnation was our absolution, and with his stripes we are healed. (Isaiah 53:5.)

The righteousness of God in him In the first place, the righteousness of God is taken here to denote — not that which is given us by God, but that which is approved of by him, as in John 12:43, the glory of God means — that which is in estimation with him — the glory of men denotes the vain applause of the world. Farther, in Romans 3:23, when he says, that we have come short of the glory of God, he means, that there is nothing that we can glory in before God, for it is no very difficult matter to appear righteous before men, but it is a mere delusive appearance of righteousness, which becomes at last the ground of perdition. Hence, that is the only true righteousness, which is acceptable to God.

Let us now return to the contrast between righteousness and sin How are we righteous in the sight of God? It is assuredly in the same respect in which Christ was a sinner. For he assumed in a manner our place, that he might be a criminal in our room, and might be dealt with as a sinner, not for his own offenses, but for those of others, inasmuch as he was pure and exempt from every fault, and might endure the punishment that was due to us — not to himself. It is in the same manner, assuredly, that we are now righteous in him — not in respect of our rendering satisfaction to the justice of God by our own works, but because we are judged of in connection with Christ’s righteousness, which we have put on by faith, that it might become ours. On this account I have preferred to retain the particle ἐν, (in,) rather than substitute in its place per, (through,) for that signification corresponds better with Paul’s intention. The force of the preposition ἐν (in,) as made use of by the Apostle in this passage, is more fully brought out by Beza in the following terms: “Justi apud Deum, et quidem justitia non nobis inh’rente, sed qu’, quum in Christo sit, nobis per fidem a Deo imputatur. Ideo enim additurn est: ἐν αὐτῷ Sic ergo sumus justitia Dei in ipso, ut ille est peccatum in nobis, nempe ex imputatione. Libet autem hic ex Augustino locum insignem exscribere, velut istius commentarium plenissimum. Sic igitur ille Serm. 5. de verbis Apostoli: Deus Pater eum, qui non noverat peccatum (nempe Iesum Christum) peccatum effecit,ut nos simus justitia Dei (non nostra) in ipso (non in nobis.) His adde Philippians 3:9;” — “Righteous before God, and that by a righteousness which is not inherent in us, but which, being in Christ, is imputed to us by God through faith. For it is on this account that it is added: ἐν αὐτῷ (in him.) We are, therefore, the righteousness of God in him in the same way as he is sin in us — by imputation. I may here quote a remarkable passage from Augustine, as a most complete commentary upon it. In Serm. 5 on the words of the Apostle he expresses himself thus: God the Father made him sin who had not known sin, (Jesus Christ,) that we might be the righteousness of God (not our own) in him (not in ourselves.) To these add Philippians 3:9.” — Ed.

CHAPTER 6

2 Corinthians 6:1-10

1. We then, as workers together with him, beseech you also that ye receive not the grace of God in vain.

1. Nos vero adiuvantes (vel, collaborantes) “Ainsi done en ouurant auec luy, ou, estans ses ouuriers;” — “Thus then in working with him, or, being his workmen.” etiam obsecramus, ne frustra gratiam Dei receperitis.

2. (For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation.)

2. Dicit enim (Ies. 49, 8) Tempore accepto exaudivi te, et in die salutis auxiliatus sum tibi: ecce, nunc tempus acceptum: ecce, nunc dies salutis.

3. Giving no offence in any thing, that the ministry be not blamed:

3. Nullum dantes “Ne donnans aucun scandale, ou, donnons;” — “Giving no offense, or, we give.” ulla in re offensionem, ut ne vituperetur ministerium:

4. But in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses,

4. Sed in omnibus commendantes nos “Mais nous rendans louables en toutes choses, ou, Mais rendons nous louables;” — “But rendering ourselves approvable in all things, or, We render ourselves approvable.” tanquam Dei mœrore, in patientia multa, in afflictionibus, in necessitatibus, in angustiis,

5. In stripes, in imprisonments, in tumults, in labours, in watchings, in fastings;

5. In plagis, in carceribus, in seditionibus, in laboribus, in vigiliis, in ieiuniis;

6. By pureness, by knowledge, by longsuffering, by kindness, by the Holy Ghost, by love unfeigned,

6. In sinceritate, in scientia, in tolerantia, in mansuetudine, in Spiritu Sancto, in caritate non ficta,

7. By the word of truth, by the power of God, by the armour of righteousness on the right hand and on the left,

7. In sermone veritatis, in potentia Dei, per arma iustitiæ dextra et sinistra:

8. By honour and dishonour, by evil report and good report: as deceivers, and yet true;

8. Per gloriam et ignominiam, per infamiam, et bonam famam: tanquam impostores, tamen veraces:

9. As unknown, and yet well known; as dying, and, behold, we live; as chastened, and not killed;

9. Tanquam ignoti, tamen celebres: tanquam morientes, et ecce, vivimus; tanquam castigati, tamen morte non affecti:

10. As sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.

10. Tanquam moerore affecti, semper tamen gaudentes: tanquam inopes, multos tamen ditantes: tanquam nihil habentes, et omnia possidentes.

CHAPTER 5

2Co 5:1-21. The Hope (2Co 4:17, 18) OF Eternal Glory in the Resurrection Body.

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

1. For--Assigning the reason for the statement (2Co 4:17), that affliction leads to exceeding glory.

we know--assuredly (2Co 4:14; Job 19:25).

if--For all shall not die; many shall be "changed" without "dissolution" (1Co 15:51-53). If this daily delivering unto death (2Co 3:11) should end in actual death.

earthly--not the same as earthy (1Co 15:47). It stands in contrast to "in the heavens."

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

dissolved--a mild word for death, in the case of believers.

we have--in assured prospect of possession, as certain as if it were in our hands, laid up "in the heavens" for us. The tense is present (compare Joh 3:36; 6:47, "hath").

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

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

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

we groan--(Ro 8:23) under the body's weaknesses now and liability to death.

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

our house--different Greek from that in 2Co 5:1; translate, "our habitation," "our domicile"; it has a more distinct reference to the inhabitant than the general term "house" (2Co 5:1) [Bengel].

from heaven--This domicile is "from heaven" in its origin, and is to be brought to us by the Lord at His coming again "from heaven" (1Th 4:16). Therefore this "habitation" or "domicile" is not heaven itself.

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

4. For--resuming 2Co 5:2.

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

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

5. wrought us--framed us by redemption, justification, and sanctification.

for the selfsame thing--"unto" it; namely, unto what is mortal of us being swallowed up in life (2Co 5:4).

who also--The oldest manuscripts omit "also."

earnest of the Spirit--(See on 2Co 1:22). It is the Spirit (as "the first-fruits") who creates in us the groaning desire for our coming deliverance and glory (Ro 8:23).

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

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

whilst ... at home ... absent--Translate as Greek, "While we sojourn in our home in the body, we are away from our home in the Lord." The image from a "house" is retained (compare Php 3:20; He 11:13-16; 13:14).

7. we walk--in our Christian course here on earth.

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

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

9. Wherefore--with such a sure "confidence" of being blessed, whether we die before, or be found alive at Christ's coming.

we labour--literally, "make it our ambition"; the only lawful ambition.

whether present or absent--whether we be found at His coming present in the body, or absent from it.

accepted--Greek, "well-pleasing."

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

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

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

11. terror of the Lord--the coming judgment, so full of terrors to unbelievers [Estius]. Ellicott and Alford, after Grotius and Bengel, translate, "The fear of the Lord" (2Co 7:1; Ec 12:13; Ac 9:31; Ro 3:18; Ep 5:21).

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

12. For--the reason why he leaves the manifestation of his sincerity in preaching to their consciences (2Co 3:1), namely, his not wishing to "commend" himself again.

occasion to glory--(2Co 1:14), namely, as to our sincerity.

in appearance--Greek, "face" (compare 1Sa 16:7). The false teachers gloried in their outward appearance, and in external recommendations (2Co 11:18) their learning, eloquence, wisdom, riches, not in vital religion in their heart. Their conscience does not attest their inward sincerity, as mine does (2Co 1:12).

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

sober--humbling myself before you, and not using my apostolic power and privileges.

to God ... for your cause--The glorifying of his office was not for his own, but for God's glory. The abasing of himself was in adaptation to their infirmity, to gain them to Christ (1Co 9:22).

14. For--Accounting for his being "beside himself" with enthusiasm: the love of Christ towards us (in His death for us, the highest proof of it, Ro 5:6-8), producing in turn love in us to Him, and not mere "terror" (2Co 5:11).

constraineth us--with irresistible power limits us to the one great object to the exclusion of other considerations. The Greek implies to compress forcibly the energies into one channel. Love is jealous of any rival object engrossing the soul (2Co 11:1-3).

because we thus judge--literally, "(as) having judged thus"; implying a judgment formed at conversion, and ever since regarded as a settled truth.

that if--that is, that since. But the oldest manuscripts omit "if." "That one died for all (Greek, 'in behalf of all')." Thus the following clause will be, "Therefore all (literally, 'the all,' namely, for whom He 'died') died." His dying is just the same as if they all died; and in their so dying, they died to sin and self, that they might live to God their Redeemer, whose henceforth they are (Ro 6:2-11; Ga 2:20; Col 3:3; 1Pe 4:1-3).

15. they which live--in the present life (2Co 4:11, "we which live") [Alford]; or, they who are thus indebted to Him for life of soul as well as body [Menochius].

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

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

16. Wherefore--because of our settled judgment (2Co 5:14),

henceforth--since our knowing Christ's constraining love in His death for us.

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

yea, though--The oldest manuscripts read, "if even."

known Christ after the flesh--Paul when a Jew had looked for a temporal reigning, not a spiritual, Messiah. (He says "Christ," not Jesus: for he had not known personally Jesus in the days of His flesh, but he had looked for Christ or the Messiah). When once he was converted he no longer "conferred with flesh and blood" (Ga 1:16). He had this advantage over the Twelve, that as one born out of due time he had never known Christ save in His heavenly life. To the Twelve it was "expedient that Christ should go away" that the Comforter should come, and so they might know Christ in the higher spiritual aspect and in His new life-giving power, and not merely "after the flesh," in the carnal aspect of Him (Ro 6:9-11; 1Co 15:45; 1Pe 3:18; 4:1, 2). Doubtless Judaizing Christians at Corinth prided themselves on the mere fleshly (2Co 11:18) advantage of their belonging to Israel, the nation of Christ, or on their having seen Him in the flesh, and thence claimed superiority over others as having a nearer connection with Him (2Co 5:12; 2Co 10:7). Paul here shows the true aim should be to know Him spiritually as new creatures (2Co 5:15, 17), and that outward relations towards Him profit nothing (Lu 18:19-21; Joh 16:7, 22; Php 3:3-10). This is at variance with both Romish Mariolatry and transubstantiation. Two distinct Greek verbs are used here for "know"; the first ("know we no man") means "to be personally acquainted with"; the latter ("known Christ ... know ... more") is to recognize, or estimate. Paul's estimate of Christ, or the expected Messiah, was carnal, but is so now no more.

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

creature--literally, "creation," and so the creature resulting from the creation (compare Joh 3:3, 5; Ep 2:10; 4:23; Col 3:10, 11). As we are "in Christ," so "God was in Christ" (2Co 5:19): hence He is Mediator between God and us.

old things--selfish, carnal views (compare 2Co 5:16) of ourselves, of other men, and of Christ.

passed away--spontaneously, like the snow of early spring [Bengel] before the advancing sun.

behold--implying an allusion to Is 43:19; 65:17.

18. all--Greek, "THE."

things--all our privileges in this new creation (2Co 5:14, 15).

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

to us--ministers (2Co 5:19, 20).

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

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

hath committed unto us--Greek, "hath put into our hands." "Us," that is, ministers.

20. for Christ ... in Christ's stead--The Greek of both is the same: translate in both cases "on Christ's behalf."

beseech ... pray--rather, "entreat [plead with you] ... beseech." Such "beseeching" is uncommon in the case of "ambassadors," who generally stand on their dignity (compare 2Co 10:2; 1Th 2:6, 7).

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

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

he--God.

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

for us--Greek, "in our behalf." Compare Joh 3:14, Christ being represented by the brazen serpent, the form, but not the substance, of the old serpent. At His death on the cross the sin-bearing for us was consummated.

knew no sin--by personal experience (Joh 8:46) [Alford]. He 7:26; 1Pe 2:22; 1Jo 3:5.

might be made--not the same Greek as the previous "made." Rather, "might become."

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

in him--by virtue of our standing in Him, and in union with Him [Alford].

If our earthly house of this tabernacle - By earthly house, the apostle most evidently means the body in which the soul is represented as dwelling or sojourning for a time, and from which it is to be liberated at death; for as death dissolves the tabernacle, it can then be no habitation for the soul. The apostle also alludes here to the ancient Jewish tabernacle, which, on all removals of the congregation, was dissolved and taken in pieces; and the ark of the covenant, covered with its own curtains, was carried by itself; and when they came to the place of rest, then the dissolved parts of the tabernacle 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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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."

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.

Our earthly house - Which is only a tabernacle, or tent, not designed for a lasting habitation.

Desiring to be clothed upon - This body, which is now covered with flesh and blood, with the glorious house which is from heaven. Instead of flesh and blood, which cannot enter heaven, the rising body will be clothed or covered with what is analogous thereto, but incorruptible and immortal. Macarius speaks largely of this.

If being clothed - That is, with the image of God, while we are in the body. We shall not be found naked - Of the wedding garment.

We groan being burdened - The apostle speaks with exact propriety. A burden naturally expresses groans. And we are here burdened with numberless afflictions, infirmities, temptations. Not that we would be unclothed - Not that we desire to remain without a body. Faith does not understand that philosophical contempt of what the wise Creator has given. But clothed upon - With the glorious, immortal, incorruptible, spiritual body. That what is mortal - This present mortal body. May be swallowed up of life - Covered with that which lives for ever.

Now he that hath wrought us to this very thing - This longing for immortality. Is God - For none but God, none less than the Almighty, could have wrought this in us.

Therefore we behave undauntedly - But most of all when we have death in view; knowing that our greatest happiness lies beyond the grave.

For we cannot clearly see him in this life, wherein we walk by faith only: an evidence, indeed, that necessarily implies a kind of "seeing him who is invisible;" yet as far beneath what we shall have in eternity, as it is above that of bare, unassisted reason.

Present with the Lord - This demonstrates that the happiness of the saints is not deferred till the resurrection.

Therefore we are ambitious - The only ambition which has place in a Christian. Whether present - In the body. Or absent - From it.

For we all - Apostles as well as other men, whether now present in the body, or absent from it. Must appear - Openly, without covering, where all hidden things will be revealed; probably the sins, even of the faithful, which were forgiven long before. For many of their good works, as their repentance, their revenge against sin, cannot other wise appear. But this will be done at their own desire, without grief, and without shame. According to what he hath done in the body, whether good or evil - In the body he did either good or evil; in the body he is recompensed accordingly.

Knowing therefore the terror of the Lord, we the more earnestly persuade men to seek his favour; and as God knoweth this, so, I trust, ye know it in your own consciences.

We do not say this, as if we thought there was any need of again recommending ourselves to you, but to give you an occasion of rejoicing and praising God, and to furnish you with an answer to those false apostles who glory in appearance, but not in heart, being condemned by their own conscience.

For if we are transported beyond ourselves - Or at least, appear so to others, treated of, 2Cor 5:15 - 21, speaking or writing with uncommon vehemence. It is to God - He understands (if men do not) the emotion which himself inspires. If we be sober - Treated of, 2Cor 6:1 - 10. If I proceed in a more calm, sedate manner. It is for your sakes - Even good men bear this, rather than the other method, in their teachers. But these must obey God, whoever is offended by it.

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.

And that he died for all - That all might be saved. That they who live - That all who live upon the earth. Should not henceforth - From the moment they know him. Live unto themselves - Seek their own honour, profit, pleasure. But unto him - In all righteousness and true holiness.

So that we from this time - That we knew the love of Christ. Know no one - Neither ourselves, nor you, neither the rest of the apostles, Gal 2:6, nor any other person. After the flesh - According to his former state, country, descent, nobility, riches, power, wisdom. We fear not the great. We regard not the rich or wise. We account not the least less than ourselves. We consider all, only in order to save all. Who is he that thus knows no one after the flesh? ln what land do these Christians live? Yea, if we have known even Christ after the flesh - So as to love him barely with a natural love, so as to glory in having conversed with him on earth, so as to expect only temporal benefits from him.

Therefore if any one be in Christ - A true believer in him. There is a new creation - Only the power that makes a world can make a Christian. And when he is so created, the old things are passed away - Of their own accord, even as snow in spring. Behold - The present, visible, undeniable change! All things are become new - He has new life, new senses, new faculties, new affections, new appetites, new ideas and conceptions. His whole tenor of action and conversation is new, and he lives, as it were, in a new world. God, men, the whole creation, heaven, earth, and all therein, appear in a new light, and stand related to him in a new manner, since he was created anew in Christ Jesus.

And all these new things are from God, considered under this very notion, as reconciling us - The world, 2Co 5:19, to himself.

Namely - The sum of which is, God - The whole Godhead, but more eminently God the Father. Was in Christ, reconciling the world - Which was before at enmity with God. To himself - So taking away that enmity, which could no otherwise be removed than by the blood of the Son of God.

Therefore we are ambassadors for Christ - we beseech you in Christ's stead - Herein the apostle might appear to some "transported beyond himself." In general he uses a more calm, sedate kind of exhortation, as in the beginning of the next chapter. 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.

He made him a sin offering, who knew no sin - A commendation peculiar to Christ. For us - Who knew no righteousness, who were inwardly and outwardly nothing but sin; who must have been consumed by the divine justice, had not this atonement been made for our sins. That we might be made the righteousness of God through him - Might through him be invested wi th that righteousness, first imputed to us, then implanted in us, which is in every sense the righteousness of God.

1 FOr we know, that if our earthly house of this tabernable were dissolved , we have a building of God , an house not made with hands , eternal in the heavens .

The Apostle had before said, that he looked at the things not seen; in this verse he openeth himself, and sheweth what those unseen things are: We (saith he) know, we have a certain perswasion, we doubt not of it▪ but that if our body were dissolved. This body he calleth an Earthly house, either because it is made of the dust of the earth, into which it must again be resolved; or because it is only the habitation of the Soul, so long as the Soul is on this side of Heaven; and therefore he calleth it also, the Earthly house of this Tabernacle. A Tabernacle is a moving House or Booth builded up for a time; This Tabernacle (saith the Apostle) must be pulled down, and taken in pieces; and we are certain, that if it be dissolved,

we have a building of God, either a blessed, eternal Mansion, (according to that of our Saviour, Ioh. 14.2. In my Fathers house there are many mansions) or else, God will give us a spiritual, glorious, incorruptible Body.

Not an House made with hands, nor an House that shall be dissolved and any more pulled down, but which shall be

Eternal in the Heavens; in such a state, as that it shall be incorruptible, and no more subject to any corruption or decay.

Marginal references: Chap. 4.7. 2 Pet. 1.13, 14.

2 For in this we groan earnestly, desiring to be clothed upon with our house, which is from heaven .

We are so confident of such a blessed state, that we passionately desire to be invested into it. And this Groaning is also an Evidence of it, for the desire of Grace shall not be made frustrated. Desirous that our mortality m[illegible: 1 letter]y put on immortality, and our corrupt[illegible: 1 letter]on may put on incorruption. It is against the Nature of man to desire death, which is the stripping or unclothing the Soul of flesh; but not to desire that the garment of immortality may be put upon mortality, (which is that our house from Heaven, which is mentioned in v. 1.)

Marginal references: Rom. 8.23.

3 If so be that being clothed, we shall not be found naked .

Some make the Clothing here spoken of, different from the Clothing before mentioned. And make this Verse restrictive of what the Apostle had before said, of the certainty which some have of being clothed upon with a glorious Body. If so be (saith the Apostle) we be not found naked, but clothed, i. e. with the Wedding-garment of Christs Righteousness; for concerning those that do not die in the Lord, that do not watch, and keep their garments, it is said Rev. 16.15. They shall walk naked, and men shall se[illegible: 1 letter] their shame. But considering the clothing before mentioned, was not this clothing, but the superinducing of an immortal, incorruptible, glorious state of body, upon our mortal, corruptible state; some judicious Interpreters think, that the clothing here mentioned, is the clothing of the Soul with the Body. It is manifest, that the Apostles apprehended Christs second Coming much nearer than it hath proved. Therefore he saith, 1 Thess. 4.15. We that are alive (supposing that generation might live) to Christs second Coming: and 1 Cor. 15.51. We shall not all sleep, but we shall all be changed. This some think (and that not improbably) is the cause of this passage; the sense of which they judge to be this: If so be that we be, at the Resurrection, found in the flesh, clothed still with our bodies, and shall not be found naked, that is, stript of our flesh, and dead before that time.

Marginal references: Rev. 3.18.

4 For we that are in this tabernacle, do groan, being burdened , not for that we would be unclothed , but clothed upon, that mortality might be swallowed up of life i.

By Tabernacle he meaneth (as he had before expounded it) the earthly house of our body. Do groan, both with a groaning of grief, and also of desire. Being burd[illegible: 1 letter]ned, either with the body of flesh; or with Sin (the body of death) Rom. 7.24. or with the load of Trials and Afflictions.

Not that we would be unclothed, that is, die, be unclothed of our flesh, (Nature abhorreth death, and flyeth from it) but clothed upon; which is expounded 1 Cor. 15.53. Our corruptible having put on incorruption, and our mortal having put on immortality. And this confirmeth what was observed before, that the Apostles had some perswasion, ([illegible: 1 letter]hough not from any Divine Revelation of that hour) that the Resurrection, and Day of Judgment, would be before the determination of that Age and Generation; that so we might come into the possessions of Eternal Life, (for that the Apostle meaneth by mortality being swallowed up of life.) Death is not desirable for its own sake, but upon the account of that immortal life, Into which it leadeth the Souls of Believers; nor (as was said before) doth the Apostle here directly desire death, (which is that which in this Verse he calleth unclothing) but rather the change mentioned 1 Cor. 15.52. which he here calleth a clothing upon.

5 Now he that hath wrought us for the self same thing is God , who hath also given unto us the earnest of the Spirit .

The self same thing is the life, the Eternal life, mentioned in the former Verse; the house in the Heavens, not made with hands, v. 2. God hath wrought us for it, (as some interpret the Text) in Creation, and by his Providence, forming our bodies in the womb: but it is much better interpreted by others concerning Regeneration; for in the first birth (without respect to the Decree of Election) God hath no more wrought us for it, than the worst of men. The Apostle therefore is, doubtless, to be understood, as speaking concerning the work of Grace, which is here attributed to God; we have not wrought our selves into, or up to any fitness or any grounded expectation of the future blessed and glorious estate; but it is God who hath prepared us for it, and wrought such a lively hope of it in us.

And hath also given us his holy Spirit as the Pledge and Earnest of it: (Concerning this, see 2 Cor. 1.21.) he hath given us his Spirit to dwell and to work in us, and to assure us of what we speak of, viz. The house in the Heavens, the building of God, that is not made with hands. The Spirit of Grace given to the people of God, working and dwelling in them, is a certain pledge of that Glory and Life Eternal, which he hath prepared for them.

Marginal references: Isa. 29.23. Eph. 2.10.

6 Therefore we are always confident, knowing that whilst we are at home in the body, we are absent from the Lord .

We are always full of courage and comfort, being confident of this Glory, and the swallowing up of mortality in life: For we know, that while we are in our earthly home, (which is our body) we are furthest off from that which is our true home (which is Heaven) from the vision and fruition of God; for Believers are but strangers and pilgrims on the earth, desiring a better coun[illegible: 1 letter]ry, that is an heavenly, Heb. 11.16.

7 For we walk by faith, not by sight .

That is, we live, and order our conversations, not by sight, or any evidence of sense, but by Faith, (which is described by the Apostle, Heb. 11.1. to be the substance of things hoped for, the evidence of things not seen.) We see nothing here by the eye of sense but mortality, corruption, and misery; but by Faith we see another more excellent and glorious state, and we order our life according to our Faith, and fight of things that are invisible: Or Sight here may be taken more strictly for the beatifick Vision prepared in Heaven for the Sa[illegible: 3 letters]s.

Marginal references: Rom. 8.23, 24. 1 Cor. 13.12.

8 We are confident, I say, and [illegible: 1 letter]illing rather to be absent from the body, and to be present with the Lord .

We are confident of such a blessed state, and this makes us willing to be out of this body, that we might have the glorious presence and injoyment of God to all Eternity.

Marginal references: Phil. 1.23.

9 Wherefore we labour, that whether present or absent, we may be accepted of him .

Having such an hope, yea not such an hope only, but such an assurance and confidence, we labour, both Actively, doing the Will of God, and Passively, submitting to the Will of God in all afflictive Providences; that while we are in the body, and absent from the Lord, we may be accepted of him; as we know we shall be, when we shall be present with him, in another sense than we now are.

Marginal references: Or, we endeavour.

10 For we must all appear before the judgment seat of Christ , that every one may receive the things done in his body, according to that he hath done, whether it be good or bad .

The Apostle declareth, either the ground of his confidence, or (rather) the reason of his, and other Believers labour, so to behave themselves, as that, both in life and death, they might be accepted of God; that was, his knowledge and firm belief of the last Judgment. It is called the Iudgment-seat of Christ, because he it is whom God hath appointed to be the Iudge both of the quick, and the dead, Acts 10.42. The word translated Appear, is [non-Latin text not transcribed], which signifieth to be made manifest, and so signifieth not only to appear, but to be inquired into, searched, and examined, and narrowly fi[illegible: 1 letter]ted; And this lets us know, that those Texts which speak of Believers not being judged, or not coming into Judgment, must not be understood of the Iudgment of Inquiry; (for all shall come into that Judgment) but of the Iudgment of Condemnation. And i[illegible: 1 letter] lets us also know the vanity of their Opinion, who think that Pagans shall not rise again in the last Day.

The End of this Judgment is declared, that Every man may receive according to what he hath done in his body; that is, according to the thoughts he hath thought, the words that he hath spoken, the actions which he hath done, during the time that his Soul dwelt upon the Earth in his body; whether the things which he did in that state were good, and such things as God required; or sinful, and contrary to the revealed Will of God. What this Receiving means, we are told Matt. 25.46. These shall go away into everlasting punishment, but the Righteous into life eternal. Hence we read Io[illegible: 1 letter]. [illegible: 1 letter].29. of a Resurrection of life, and a Resurrection of damnation.

Marginal references: Rom. 14.1[illegible: 1 letter]; Rom. 2.6. Gal. 6.7. Eph. 6.8. Col. 3.24, 2[illegible: 1 letter] Rev. 22.12▪

11 Knowing therefore the terror of the Lord, we perswade men ; but we are made manifest unto God, and I trust also, are made manifest in your consciences .

We believing and being fully perswaded, that there shall be such a great and terrible day of the Lord, when there shall be such a narrow inquiry and search into whatsoever men have thought, spoke, or done in the flesh; we perswade men to believe in the Lord Jesus Christ, to walk according to the Rule of the Gospel, to be charitable towards us, and not to censure, or judge us, or use against us hard speeches.

If any will not be perswaded to think well of us, yet the sincerity of our hearts and ways is made manifest unto God; he knoweth what we are, and how we have behaved our selves: And I trust we have so behaved our selves, that we are not only made manifest unto God, but we are manifest unto your Consciences; so as your Consciences will bear us a testimony, how we have behaved our selves amongst you.

Marginal references: Job 31.23. [illegible: 2 letters]de 23.; Chap. 4.2.

12 For we commend not our selves again unto you , but give you occasion to glory on our behalf, that you may have somewhat to answer them which glory in appearance, and not in heart .

I do not speak this to commend my self unto you; he had before declared, that he trusted that he was made manifest to their Consciences, and so needed not further to commend himself. But (saith he)

I speak it only to give you occasion to glory, to glory in me as the Apostle of Christ unto you, or to defend me against the scandals and reproaches of those that reproach me, when themselves have no true inward cause of glorying, though they have in outward appearance, in respect of their riches, wit, wisdom, or the like.

Marginal references: Chap 3.1.; Chap. 1.14.; Gr. in the [illegible: 1 word].

13 For whether we be besides our selves, it is to God : or whether we be sober, it is for your cause .

It should seem, that some amongst the Corinthians, amongst other reproaches, had reproaches Paul for a mad man; either taking advantage of the warmth and fervour of his Spirit, or of those Ecstasies in which he sometimes was; or of his speaking things which they could not apprehend and understand: as the Roman Governour, in the Acts, told him, Much learning had made him mad. The Apostle tells them, That if indeed he was besides himself in any of their opinion, it was unto God, that is, for the honour and glory of God.

Or if he was sober, it was for their sake; in what temper soever he was, it was either for service to God, or them.

Marginal references: Chap. 11.1, [illegible: 1 word] 17. & 12. [illegible: 1 word].

14 For the love of Christ constraineth us , because we thus judge : that if one died for all, then were all dead .

The Love of Christ signifieth either that love towards the Son[illegible: 1 letter] of men which was in Christ before the Foundation of the World; for even then (as Solomon telleth us) Prov. 8.31. he was Rejoycing in the habitable parts of the earth, and his delight was with the sons of men: which Love shewed it self in time, in his coming and assuming our Natures, and dying upon the Cross for us; Ioh. 15.13. Greater love hath no man than this, that a man lay down his life for his friends. Or else it signifieth that habit of Love to Christ, which is in every Believer; for it is true of either of these, that they constrain a Believers Soul.

Because (saith the Apostle) we thus account, or reason, That if one died for all—All here is interpreted according to the various notions of men, about the extent of the Death of Christ. Some by the term understanding all individuals; some, all the Elect, or all those that should believe in Christ; others, some of all Nations, Jews or Gentiles. Be it as it will, that point is not to be determined by this Universal Particle, which is as often in Scripture used in a restrained sense, as in a more general sense.

The Apostle here concludeth, That if one died for all, then all were dead; which is to be understood of a spiritual death, as Eph. 2.1. And the Apostles Argument dependeth upon this, That if all, for whom Christ died, had not been dead in sin, there then had been no need of his dying for to expiate their sin, and to redeem them from the guilt and power of it; but be they what they would, for whom Christ died, whether all Individuals, or all the Elect only, his dying for them was a manifest Evidence that they were dead.

Marginal references: [illegible: 1 word] 3.1[illegible: 1 letter].

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 .

And he died for all those for whom he died, not only to redeem them from the guilt of sin, but also from their vain conversation; that they which live by his Grace, might not make themselves the end of their life, and live to serve themselves, and gratifie their own corrupt inclinations; but might make the service of Christ, the honour and glory of him who died for them, and also rose again from the dead, the end of their lives; arguing the reasonableness of an holy and Christian life, from the Love and End of Christ in dying for them; according to that, Rom. 14.7, 8. For none of us liveth to himself, and no man dieth to himself; for whether we live, we live unto the Lord, and whether we die, we die unto the Lord: whether therefore we live, or die, we are the Lords. This is one way by which a Believer fetcheth strength from the Death of Christ to die unto sin, and from his Resurrection to live unto newness of life; he concluding, If Christ died, and rose again for him, that then he was once dead in trespasses and sins; and therefore he judgeth himself obliged, now that he is made spiritually alive, not to live to himself, to serve his own profit, honour, reputation, lusts, or passions, but to live in obedience to him, and to the honour and glory of him who died to redeem him from the guilt and power of sin, and rose again to quicken him to newness of life and conversation, to the honour and glory of his Redeemer.

Marginal references: [illegible: 1 word] 16.11, [illegible: 1 word] 20. [illegible: 1 word] 3.10. [illegible: 1 word] 4.2.

16 Wherefore henceforth know we no man after the flesh ; yea, though we have known Christ after the flesh, yet now henceforth know we him no more .

Words of sense in Scripture ordinarily signifie more than the act of that sense which they express; particularly this term Know, ordinarily signifieth to approve and acknowledge; and so it signifies here. We know, that is, we regard, we acknowledge no man in the discharge of our Office; we regard no man, with respect to any external fleshly consideration. Under which notion he comprehends all things not spiritual, whether carnal relations, riches, &c.

Nay, though we have known Christ after the flesh; not from any sight of him (for we read not that Paul at any time saw Christ) but Acts 9. when he saw him, not according to the flesh, but as exalted at the right hand of God: but by the hearing of the ear Paul had known Christ, as one that had lived in the flesh, and who had conversed with men for above thirty years; Yet (saith he) we know him no more, we shall neither see, nor hear him any more in the flesh; we now only know him as he hath a glorious Body; with which he sitteth at the right hand of God.

Marginal references: Matt. 12.50. Joh. 15.14. Gal. 5.6.

17 Therefore if any man be in Christ, he is a new creature: old things are passed away, behold, all things are become new .

If any man be in Christ, is as much as, if any man be implanted, or ingrafted into Christ, by Faith united to him, he is a new Creature [the Greek is, a new creation.] A Phrase, which argueth the greatest change imaginable, and such a one as can be wrought in the Soul by no other power, than the Power of God. We have the same expression Gal. 6.15. The Ellipsis of the Verb make some translate it [[illegible: 1 word]] him be a new Creature, supplying [non-Latin text not transcribed] for [non-Latin text not transcribed]. But the next words shew us, that the Apostle is speaking of what is past, Old things are passed away, old Affections, Passions, Notions, &c. He hath the same Soul, but new qualities, new apprehensions in his Understanding, new inclinations in his Will and Affections, new thoughts, counsels, and designs. The Predicate sheweth that the term, be in christ, cannot be understood of those that are only in the Church, and turned from Paganism to the Christian Faith; (for there are many such in the World, in whom there is no new Creation, and who have in them nothing of this new Creature)

Marginal references: Rom. 8.9.; Or, let him be.; Isa. 43.18, 19. & 65.17. Rev. 21.5.

18 And all things are of God , who hath reconciled us unto himself by Jesus Christ , and hath given to us the ministry of reconciliation .

This Change, which is wrought in our Hearts, is not of our selves, but wrought in us by the great and mighty Power of God: so Ioh. 1.13. Which were born not of blood, nor of the will of the flesh, nor of the will of man, but of God; Of God, as the principal efficient Cause.

Who, by the Blood of his Son Jesus Christ, meritoriously, and by the Spirit of Christ, actually, hath reconciled us unto himself; of Enemies hath made us Friends.

And hath given us the Ministry of Reconciliation, hath betrusted us with the preaching of the Gospel: It is God that hath reconciled us; it is Christ by whom we are reconciled, his Blood is the Price of our Reconciliation: But he committed to his Apostles, and so to the successive Ministers of the Gospel, the Ministry of Reconciliation, that is, the Ministry of the Gospel, by which this Reconciliation is published to such as are as yet Enemies to God. They have but a Ministration in it; God hath appointed them to publish and to declare it and to intreat men to be reconciled unto him.

Marginal references: Col. 1.20. 1 Joh. 2.2. & 4.10.

19 To wit, that God was in Christ, reconciling the world to himself , not imputing their trespasses unto them , and hath committed unto us the word of reconciliation .

By world here, some would understand all Mankind, and by Reconciling no more than making God reconcileable; but this proceedeth from an over-fondness of their Principle of Christs dying for all, and every man. For as it is manifest from a multitude of Scriptures, that World is many times taken in a much more limited and restrained sense; so there is nothing here that guides us to interpret it in such a latitude: nay, that which followeth, doth manifestly so restrain it; for God was not in Christ▪ reconciling the world to himself, that is, every man and woman in the World, so as not to impute their sins to them.

This the Apostle here affirmeth; which makes it manifest, that by World here is meant many, some of all sorts, as well Gentiles as Jews; even so many as he pleaseth not to impute their sins unto.

Now (saith the Apostle) the dispensing and publishing that Word, by which this Reconciliation is made known to the Children of men, God hath committed to us; to us, that are Apostles, and so to the Ministers of the Gospel, that shall succeed us in the Work of the Ministry. This mightily commendeth the Gospel, and the preaching of it, that it is the Word by which, as a means, Souls are reconciled unto God.

Marginal references: Rom. 3.24, 25.; Gr. put in us.

20 Now then we are ambassadours for Christ, as though God did beseech you by us: we pray you in Christs stead, Be ye reconciled to God .

The Apostle here giveth us a true Notion, not only of Apostles, which were the first and principal Ministers of the Gospel, but of all other Ministers; teaching us what all Ministers should be, and what all true Ministers of the Gospel are. They are Ambassadours for Christ; there is by Nature an enmity betwixt the Creature and God; he naturally hateth God, and God is angry with him. Those that were sometimes alienated, and Enemies in their minds by wicked works, Christ hath reconciled in the body of his flesh through death,. Col. 1.21, 22. He hath purchased a reconciliation for them. But yet, till they have received Christ, as their Lord and Saviour, they are not actually recovered to God by him. God does by men, as great Princes do by such as they are at Enmity with; he sends his Ministers to them, who are his Ambassadours; and as all Ambassadours represent the Person of him whose Ambassadours they are, and speak in his name, and as in his stead, perswading to peace; so these speak as in Christ's name, and in God's stead; their business is to beseech men to be reconciled unto God, to lay down their Arms, and to accept of the terms of the Gospel for peace and reconciliation.

Marginal references: Job 33.23. Mal. 2.7. Chap. 3.6.

21 For he hath made him to be sin for us, who knew no sin , that we might be made the righteousness of God in him .

Christ knew no sin, as he was guilty of no sin; which of you (saith he Iob. 8.46.) convinceth me of sin? 1 Pet. 2.21, 22, 24. He did no sin, nor was guil[illegible: 1 letter] sound in his mouth. But God made him to be sin for us; He was numbred amongst the transgressours, Isai. 53.6, 12. Our sins were reckoned to him; so as though personally he was no Sinner, yet by imputation he was, and God dealt with him as such; Or he was made a Sacrifice for our sins, a Sin-offering; so answering the Type in the Law, Lev. 4.3.25.29. & 5, 6. & 7.2.

that so his righteousness might be imputed to us, and we might be made righteous with such a righteousness as those souls must have whom God will accept. As Christ was not made sin by any sin inherent in him, so neither are we made righteous by any righteousness inherent in us, but by the righteousness of Christ imputed to us; as he was a Sinner by the sins of his people reckoned and imputed unto him.

Marginal references: Gal. 3.13. 1 Joh. 3.5.; Rom. 1.17.

The Believer's Prospect beyond Death. (a. d. 57.)

1 For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens. 2 For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: 3 If so be that being clothed we shall not be found naked. 4 For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. 5 Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit. 6 Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord: 7 (For we walk by faith, not by sight:) 8 We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord. 9 Wherefore we labour, that, whether present or absent, we may be accepted of him. 10 For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. 11 Knowing therefore the terror of the Lord, we persuade men; but we are made manifest unto God; and I trust also are made manifest in your consciences.

The apostle in these verses pursues the argument of the former chapter, concerning the grounds of their courage and patience under afflictions. And,

I. He mentions their expectation, and desire, and assurance, of eternal happiness after death, v. 1-5. Observe particularly,

1. The believer's expectation of eternal happiness after death, v. 1. He does not only know, or is well assured by faith of the truth and reality of the thing itself—that there is another and a happy life after this present life is ended, but he has good hope through grace of his interest in that everlasting blessedness of the unseen world: "We know that we have a building of God, we have a firm and well-grounded expectation of the future felicity." Let us take notice, (1.) What heaven is in the eye and hope of a believer. He looks upon it as a house, or habitation, a dwelling-place, a resting-place, a hiding-place, our Father's house, where there are many mansions, and our everlasting home. It is a house in the heavens, in that high and holy place which as far excels all the palaces of this earth as the heavens are high above the earth. It is a building of God, whose builder and maker is God, and therefore is worthy of its author; the happiness of the future state is what God hath prepared for those that love him. It is eternal in the heavens, everlasting habitations, not like the earthly tabernacles, the poor cottages of clay in which our souls now dwell, which are mouldering and decaying, and whose foundations are in the dust. (2.) When it is expected this happiness shall be enjoyed—immediately after death, so soon as our house of this earthly tabernacle is dissolved. Note, [1.] That the body, this earthly house, is but a tabernacle, that must be dissolved shortly; the nails or pins will be drawn, and the cords be loosed, and then the body will return to dust as it was. [2.] When this comes to pass, then comes the house not made with hands. The spirit returns to God who gave it; and such as have walked with God here shall dwell with God for ever.

2. The believer's earnest desire after this future blessedness, which is expressed by this word, stenazomen—we groan, which denotes, (1.) A groaning of sorrow under a heavy load; so believers groan under the burden of life: In this we groan earnestly, v. 2. We that are in this tabernacle groan, being burdened, v. 4. The body of flesh is a heavy burden, the calamities of life are a heavy load. But believers groan because burdened with a body of sin, and the many corruptions that are still remaining and raging in them. This makes them complain, O wretched man that I am! Rom. vii. 24. (2.) There is a groaning of desire after the happiness of another life; and thus believers groan: Earnestly desiring to be clothed upon with our house which is from heaven (v. 2), to obtain a blessed immortality, that mortality might be swallowed up of life (v. 4), that being found clothed, we may not be naked (v. 3), that, if it were the will of God, we might not sleep, but be changed; for it is not desirable in itself to be unclothed. Death considered merely as a separation of soul and body is not to be desired, but rather dreaded; but, considered as a passage to glory, the believer is willing rather to die than live, to be absent from the body, that he may be present with the Lord (v. 1), to leave this body that he may go to Christ, and to put off these rags of mortality that he may put on the robes of glory. Note, [1.] Death will strip us of the clothing of flesh, and all the comforts of life, as well as put an end to all our troubles here below. Naked we came into this world, and naked shall we go out of it. But, [2.] Gracious souls are not found naked in the other world; no, they are clothed with garments of praise, with robes of righteousness and glory. They shall be delivered out of all their troubles, and shall have washed their robes and made them white in the blood of the Lamb, Rev. vii. 14.

3. The believer's assurance of his interest in this future blessedness, on a double account:—(1.) From the experience of the grace of God, in preparing and making him meet for this blessedness. He that hath wrought us for the self-same thing is God, v. 5. Note, All who are designed for heaven hereafter are wrought or prepared for heaven while they are here; the stones of that spiritual building and temple above are squared and fashioned here below. And he that hath wrought us for this is God, because nothing less than a divine power can make a soul partaker of a divine nature; no hand less than the hand of God can work us for this thing. A great deal is to be done to prepare our souls for heaven, and that preparation of the heart is from the Lord. (2.) The earnest of the Spirit gave them this assurance: for an earnest is part of payment, and secures the full payment. The present graces and comforts of the Spirit are earnests of everlasting grace and comfort.

II. The apostle deduces an inference for the comfort of believers in their present state and condition in this world, v. 6-8. Here observe, 1. What their present state or condition is: they are absent from the Lord (v. 6); they are pilgrims and strangers in this world; they do but sojourn here in their earthly home, or in this tabernacle; and though God is with us here, by his Spirit, and in his ordinances, yet we are not with him as we hope to be: we cannot see his face while we live: For we walk by faith, not by sight, v. 7. We have not the vision and fruition of God, as of an object that is present with us, and as we hope for hereafter, when we shall see as we are seen. Note, Faith is for this world, and sight is reserved for the other world: and it is our duty, and will be our interest, to walk by faith, till we come to live by sight. 2. How comfortable and courageous we ought to be in all the troubles of life, and in the hour of death: Therefore we are, or ought to be, always confident (v. 6), and again (v. 8), We are confident, and willing rather to be absent from the body. True Christians, if they duly considered the prospect faith gives them of another world, and the good reasons of their hope of blessedness after death, would be comforted under the troubles of life, and supported in the hour of death: they should take courage, when they are encountering the last enemy, and be willing rather to die than live, when it is the will of God that they should put off this tabernacle. Note, As those who are born from above long to be there, so it is but being absent from the body, and we shall very soon be present with the Lord—but to die, and be with Christ—but to close our eyes to all things in this world, and we shall open them in a world of glory. Faith will be turned into sight.

III. He proceeds to deduce an inference to excite and quicken himself and others to duty, v. 9-11. So it is that well-grounded hopes of heaven will be far from giving the least encouragement to sloth and sinful security; on the contrary, they should stir us up to use the greatest care and diligence in religion: Wherefore, or because we hope to be present with the Lord, we labour and take pains, v. 9. Philotimoumetha—We are ambitious, and labour as industriously as the most ambitious men do to obtain what they aim at. Here observe, 1. What it was that the apostle was thus ambitious of—acceptance with God. We labour that, living and dying, whether present in the body or absent from the body, we may be accepted of him, the Lord (v. 9), that we may please him who hath chosen us, that our great Lord may say to us, Well done. This they coveted as the greatest favour and the highest honour: it was the summit of their ambition. 2. What further quickening motives they had to excite their diligence, from the consideration of the judgment to come, v. 10, 11. There are many things relating to this great matter that should awe the best of men into the utmost care and diligence in religion; for example, the certainty of this judgment, for we must appear; the universality of it, for we must all appear; the great Judge before whose judgment-seat we must appear, the Lord Jesus Christ, who himself will appear in flaming fire; the recompence to be then received, for things done in the body, which will be very particular (unto every one), and very just, according to what we have done, whether good or bad. The apostle calls this awful judgment the terror of the Lord (v. 11), and, by the consideration thereof, was excited to persuade men to repent, and live a holy life, that, when Christ shall appear terribly, they may appear before him comfortably. And, concerning his fidelity and diligence, he comfortably appeals unto God, and the consciences of those he wrote to: We are made manifest unto God, and I trust also are made manifest in your consciences.

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.

Ministry of the Apostles. (a. d. 57.)

16 Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more. 17 Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. 18 And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; 19 To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. 20 Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God. 21 For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.

In these verses the apostle mentions two things that are necessary in order to our living to Christ, both of which are the consequences of Christ's dying for us; namely, regeneration and reconciliation.

I. Regeneration, which consists of two things; namely, 1. Weanedness from the world: "Henceforth we know no man after the flesh, v. 16. We do not own nor affect any person or thing in this world for carnal ends and outward advantage: we are enabled, by divine grace, not to mind nor regard this world, nor the things of this world, but to live above it. The love of Christ is in our hearts, and the world is under our feet." Note, Good Christians must enjoy the comforts of this life, and their relations in this world, with a holy indifference. Yea, though we have known Christ after the flesh, yet, says the apostle, we know him no more. It is questioned whether Paul had seen Christ in the flesh. However, the rest of the apostles had, and so might some among those he was now writing to. However, he would not have them value themselves upon that account; for even the bodily presence of Christ is not to be desired nor doted upon by his disciples. We must live upon his spiritual presence, and the comfort it affords. Note, Those who make images of Christ, and use them in their worship, do not take the way that God has appointed for strengthening their faith and quickening their affections; for it is the will of God that we should not know Christ any more after the flesh. 2. A thorough change of the heart: For if any man be in Christ, if any man be a Christian indeed, and will approve himself such, he is, or he must be, a new creature, v. 17. Some read it, Let him be a new creature. This ought to be the care of all who profess the Christian faith, that they be new creatures; not only that they have a new name, and wear a new livery, but that they have a new heart and new nature. And so great is the change the grace of God makes in the soul, that, as it follows, old things are passed away—old thoughts, old principles, and old practices, are passed away; and all these things must become new. Note, Regenerating grace creates a new world in the soul; all things are new. The renewed man acts from new principles, by new rules, with new ends, and in new company.

II. Reconciliation, which is here spoken of under a double notion:—

1. As an unquestionable privilege, v. 18, 19. Reconciliation supposes a quarrel, or breach of friendship; and sin has made a breach, it has broken the friendship between God and man. The heart of the sinner is filled with enmity against God, and God is justly offended with the sinner. Yet, behold, there may be a reconciliation; the offended Majesty of heaven is willing to be reconciled. And observe, 1. He has appointed the Mediator of reconciliation. He has reconciled us to himself by Jesus Christ, v. 18. God is to be owned from first to last in the undertaking and performance of the Mediator. All things relating to our reconciliation by Jesus Christ are of God, who by the mediation of Jesus Christ has reconciled the world to himself, and put himself into a capacity of being actually reconciled to offenders, without any wrong or injury to his justice or holiness, and does not impute to men their trespasses, but recedes from the rigour of the first covenant, which was broken, and does not insist upon the advantage he might justly take against us for the breach of that covenant, but is willing to enter into a new treaty, and into a new covenant of grace, and, according to the tenour thereof, freely to forgive us all our sins, and justify freely by his grace all those who do believe. 2. He has appointed the ministry of reconciliation, v. 18. By the inspiration of God the scriptures were written, which contain the word of reconciliation, showing us that peace was made by the blood of the cross, that reconciliation is wrought, and directing us how we may be interested therein. And he has appointed the office of the ministry, which is a ministry of reconciliation: ministers are to open and proclaim to sinners the terms of mercy and reconciliation, and persuade them to comply therewith. For,

2. Reconciliation is here spoken of as our indispensable duty, v. 20. As God is willing to be reconciled to us, we ought to be reconciled to God. And it is the great end and design of the gospel, that word of reconciliation, to prevail upon sinners to lay aside their enmity against God. Faithful ministers are Christ's ambassadors, sent to treat with sinners on peace and reconciliation: they come in God's name, with his entreaties, and act in Christ's stead, doing the very thing he did when he was upon this earth, and what he wills to be done now that he is in heaven. Wonderful condescension! Though God can be no loser by the quarrel, nor gainer by the peace, yet by his ministers he beseeches sinners to lay aside their enmity, and accept of the terms he offers, that they would be reconciled to him, to all his attributes, to all his laws, and to all his providences, to believe in the Mediator, to accept the atonement, and comply with his gospel, in all the parts of it and in the whole design of it. And for our encouragement so to do the apostle subjoins what should be well known and duly considered by us (v. 21), namely, (1.) The purity of the Mediator: He knew no sin. (2.) The sacrifice he offered: He was made sin; not a sinner, but sin, that is, a sin-offering, a sacrifice for sin. (3.) The end and design of all this: that we might be made the righteousness of God in him, might be justified freely by the grace of God through the redemption which is in Christ Jesus. Note, [1.] As Christ, who knew no sin of his own, was made sin for us, so we, who have no righteousness of our own, are made the righteousness of God in him. [2.] Our reconciliation to God is only through Jesus Christ, and for the sake of his merit: on him therefore we must rely, and make mention of his righteousness and his only.

CHAP. V. Verſe 1. For we know]

NOt we think, or hope only: This is the top gallant of faith, the triumph of truſt, this is as Latimer ca[illegible: 1 letter]s it, the ſweet-meats of the feaſt of a good conſcience. There are other dainty diſhes in this feaſt, but this is the banquet. The cock on the dung-hill knows not the worth of his jewel.

Our earthly houſe of this Tabernacle] Our clayie cottage. Man is but terra friabilis, 1 Cor. 15.47. a piece of earth neatly made up. The firſt man is of the earth earthy: and his earthly houſe is ever mouldering over him, ready to fall upon his head. Hence it is called, The life of his hands, Iſa. 47. becauſe hardly held up with the labour of his hands. Paul a Tent-maker, elegantly compares mans body to a Tent. Plato alſo in his dialogue of death, calleth the body a Tabernacle. [non-Latin text not transcribed].

We have a buiding of God] The Ark tranſportative till then, was ſetled in Solomons temple: So ſhall the ſoul be in heaven. As when one skin fals off, another comes on, ſo when our earthly tabernacle ſhall be diſſolved or taken down, we ſhall have a heavenly houſe. The ſoul wears the body as a garment, which when it is worn out, we ſhall be clothed with a better ſnit; we ſhall change our rags for robes, &c. Ita que non plangimus, ſed plandimus quando vitam claudimus: quia dies iste non t[illegible: 1 letter]m fatalis quam natalis eſt.

Verſe 2. For in this] That is, in this tabernacle of the body.

We groan earneſtly] As that Avis Paradiſi, Macrob l. 1. c. 11. which being once caught and enraged, never leaves ſighing, they ſay, till ſet at liberty. The Greeks call the body [non-Latin text not transcribed] the ſouls bond, and [non-Latin text not transcribed], quaſi [non-Latin text not transcribed] the ſouls ſepulchre.

To be clothed upon] By a ſudden change, and not to die at all, as 1 Theſſ. 4.17 1 Cor. 15.51 52. Quis enim vult mori? prorſus nemo. Death when it comes will have a bout with the beſt, as it had with Hezekiah, David, Jonas, others. For nature abhors it, and every new man is two men. But when a Chriſtian conſiders, that non niſi per anguſta ad auguſta perveniatur, that there's no paſſing into Paradiſe, but under the flaming ſword of this Angel death, that ſtandeth at the Porch; that there's no coming to the City of God, but thorow this ſtraight and heavy lane no wiping all tears from his eyes, but with his winding ſheet, he yeelds, and is not only content, but full glad of his departure. As in the mean while he accepts of life rather then affects it, he endures it rather then deſires, Phil. 1.23.

Verſe 3. If ſo be that, &c.] q. d. Howbeit, I know not whether we ſhall be ſo cloathed upon, that is, whether we that are now [non-Latin text not transcribed], ſhall be ſound alive at Chriſts coming to judgement, whether we ſhall then be found clothed with our bodies, or naked, that is, ſtript of our bodies.

Verſe 4. Do groan, being burdened] viz. With ſin and miſery, whereof we have here our back-burdens.M Bradford. Act. and Mon. fol. 1492. And ſurely great ſhame it were (as that Martyr ſaid) that all the whole creatures of God ſhould deſire, yea groan in their kinde for our liberty, and we our ſelves to loath it: as doubtleſſe we do, if for the croſſe, yea for death it ſelf we with joy ſwallow not up all ſorrow that might let us from following the Lords call, and obeying the Lords providence, &c.

Might be ſw[illegible: 1 letter]llowed up of life] Not as a gulf or fire ſwallows up that is caſt into it, but as perfection ſwallows up imperfection; As the perfecting of a picture ſwallows up the rude draught, as perfect skill ſwallows up bungling, or manhood, childehood; not extinguiſhing,D. Preſton. but drowning it that it is not ſeen.

Verſe 5. He that hath wrought us] Curiouſly wrought us in the lowermoſt parts of the earth, that is in the womb, as curious workmen perfect their choice pieces in private, and then ſet them forth to publike view.Pſal 139.15. with Eph. [illegible: 1 letter]19. Others expound it by Rom 9.23.

The earneſt of the spirit] He ſaith not the Pawn, but the earneſt. A pawn is to be returned again, but an earneſt is part of the whole bargain.

Verſe 6. Therefore we are confident] Not haeſitant, or halting, as Hadrian the Emperour was, and as he that cried out on his death-bed, Anxius vixi, dubius morior, neſcio quò vado, I have lived carefully,Plato. I die doubtfully, I go I know not whither. Socrates alſo that wiſeſt of Philoſophers could not with all his skill reſolve his friends, whether it were better for a man to die or to live longer. Cicero comforting himſelf as well as he could by the help of philoſophy againſt the fear of death, cries out and complains at length,Neſcio quomo do, imbe[illegible: 3 letters]ior eſt med cina qudm morbus. that the medicine was too weak for the diſeaſe. It is the true Chriſtian only that can be confident that his end ſhall be happy, though his beginning and middle haply may be troubleſome, Pſal. 37.37.

Whilest we are at home] Or ſtay for a night, as in an Inne. A man that comes into an Inne, [non-Latin text not transcribed]. if he can get a better room, he will: if not, he can be content with it; for, ſaith he, it is but for a night. So it ſhould be with us.

Verſe 7. For we walk by faith] Which puts our heads into heaven, ſets us on the top of Piſgah with Moſes, and therehence deſcries and deſcribes unto us the promiſed Land, gives us to ſet one foot afore-hand in the porch of Paradiſe, to ſee as Stephen did Chriſt holding out a Crown, with this inſcription, Vincenti dabo.

Not by ſight] Senſe corrects imagination, reaſon ſenſe, but faith corrects both, thruſting Hagar out of doors, when haughty and haunty grown.

Verſe 8. And willing rather] Death is not to be deſired as a puniſhment of ſin, but as a period of ſin: not as a poſtern gate to let out our temporall, but as a ſtreet door to let in eternall life.

To be preſent with the Lord] This Bernard calleth Repatriaſſe. Plotinus the Philoſopher could ſay when he died, Bern, de morte. That which is divine in me I carry back, [non-Latin text not transcribed],Syneſ. ep 139. to the Originall divine, that is, to God. But whether this man beleeved himſelf or not, I greatly doubt.

Verſe 9. Wherefore we labour] Our hope of heaven maketh us active and abundant in Gods ſervice. The doctrine of aſſurance is not a doctrine of liberty, but the contrary, 1 Joh. 3.3. [non-Latin text not transcribed]. We make it our ambition, faith the Apoſtle here, to get acceptance in heaven, waiting till our father ſhall call us home, and paſſing the time of our ſojourning here in fear, 1 Pet. 1.17. [non-Latin text not transcribed]. The Saints have their commotation upon earth, their converſation in heaven.

Verſe 10. For we muſt all, &c.] This great aſſize will not be ſuch an Aſſembly as that of Ahaſhueroſh, of his Nobles, Princes and Captains only: nor ſuch as the biddings of rich men to their feaſts, of their rich neighbours only,Luk. 14.12. but like the invitation of that houſholder that ſent his ſervants to compell all to come in. On that day Adam ſhall ſee all his nephews together.

Appear before, &c.] Be[illegible: 1 letter]aid open, and have all ript up. Our ſins that are now written as it were, with the juice of lemmons, [non-Latin text not transcribed]. ſhall then by the fire of the laſt day be made legible. And as in April both wholſome roots and poiſonable, diſcover themſelves,Macar. Hom 12. which in the winter were not ſeen, ſo at the day of judgement good and evil actions.

The things done in his body] That is,Bernard. the juſt reward of thoſe things. In die judicy plus valebit conſcientia pura, quam marſupia plena. Then ſhall a good conference be more worth then all the worlds good. And this was that that made Paul ſo ſincere a Preacher, and ſo inſatiable a ſerver of God, as Chryſoſtome calleth him.

Whether it be good or bad] Wicked men ſhall give an account, 1. Debonis commiſſis: Of goods committed to them: 2. De bodis dimiſſis, of good neglected by them. 3. De malis commiſſis, of evils committed. 4. De malis permiſſis, of evils done by others, ſuffered by them. Ita que vivamus, ſaith the Oratour.Cic. 4 in Ver. Let us ſo live as thoſe that muſt render an account of all.

Verſe 11. Knowing therefore the terrour, &c.] What a terrible time it will be with the wicked, who ſhall in vain tire the deaf mountains with their hideous out-cries to fall upon them, &c.

We perſwade men] To ſlee from the wrath to come, to repent and be converted, that their ſins may be blotted out, when the times of refreſhing ſhall come, Act. 3.19. We ſpeak perſuaſively to this purpoſe, but it is God only that perſwades.

Verſe 12. [non-Latin text not transcribed]. Which glory in appearance] Gr. In the face. Hypocrites as they repent in the face, Mat. 6.16. ſo they rejoyce in the face, not in the heart. Their joy is but skin-deep, it is but the hypocriſie of mirth, they do not laugh but grin, their hearts ake many times, when their faces counterfeit a ſmile: Their mirth is frothy and flaſhy, ſuch as ſmooths the brow, but fils not the breſt, ſuch as wets the mouth, but warms not the heart.

Verſe 13. It is to God] i. e. When to the world we ſeem mad of pride and vain-glory, yet then we reſpect only Gods glory.

It is for your ſakes] i. e. For your learning, that we are more modeſt and ſparing in commending our Apoſtleſhip. It is a good rule, Quicquid agas, propter Deum agas. Doe all for Gods ſake.

Verſe 14. The love of Chriſt, &c.] As reward hath an attractive, and puniſhment an impulſive, ſo love hath a compulſive faculty. This love of Chriſt had ſo cloſed in S. Paul, ſo hemmed him in, [non-Latin text not transcribed]. and begirt him round, that his adverſaries reported him a mad man, as verſ. 13. he erred in love toward his ſweet Saviour, and even exhaled his bleſſed ſoul in continuall ſallies, as it were, and expreſſions of his dear affection to the Lord Jeſus.

Then were all dead] All the body ſuffered in and with Chriſt the head, and ſo are freed by his death, Heb. 2.9. as if themſelves in perſon had died.

Verſe 15. Should not hence forth] Servati ſumus ut ſerviamus. The redeemed among the Romans were to obſerve and honour thoſe that ranſomed them as parents, all their daies.

Verſe 16. No man after the fleſh] i. e. We eſteem no man ſimply the better or worſe for his wealth, poverty, honour, ignominy, or any thing outward. See jam. 1.9, 10, 11. Thomas Wats Martyr, ſpake thus at his death to his wife and children, Wife, and my good children, I muſt now depart from you,Act. and Mon. fol 1450. therefore henceforth know I you no more: but as the Lord hath given you to me, ſo I give you again to him, whom I charge you ſee that ye obey, &c.

Though we have known Christ] As poſſibly Paul might have known Chriſt in the fleſh: for Jeſus of Nazareth was a Prophet mighty in deed and word before God and all the people, Luk. 24. 19. Auſtin wiſhed that he might have ſeen three things, Rome flouriſhing, Paul preaching, Chriſt converſing with men upon earth. Bede comes after, and correcting this laſt wiſh, faith, yea but let me ſee the King in his beauty, Chriſt in his heavenly kingdome. Paul was ſo ſpiritualized that he took knowledge of nothing here below: he paſſed thorow the world as a man in a deep muſe, or that ſo looks for a loſt jewell, that he overlooks all beſides it.

Verſe 17. Is a new creature] Either a new man, or no man in Chriſt.

All things are become new] The ſubſtance of the ſoul is the ſame, the qualities and operations altered. In regeneration our natures are tranſlated, not deſtroied, no not our conſtitution and complexion. As the melancholy man doth not ceaſe to be ſo after converſion, only the humour is ſanctified to a fitneſſe for godly ſorrow, holy meditation, &c. ſo, of other humours. [non-Latin text not transcribed]

Verſe 18. And all things are of God] He is both authour and finiſher of our faith, the God of all grace, the Father of all lights, &c.

And hath given to us the Miniſtery] He hath taken this office from the Angels, thoſe firſt preachers of peace, Luk. 2.10, 14. The Angel told Cornelius, his praiers were heard in heaven: but for the doctrine of reconciliation he refers him to Peter, Act. 10.

Verſe 19. That God was in Chriſt, &c.] As the ſalt-waters of the ſea, when they are ſtrained thorow the earth, they are ſweet in the rivers: ſo (ſaith one) the waters of Majeſty and Juſtice in God, though terrible, yet being ſtrained and derived thorow Chriſt, they are ſweet and delightfull.

Verſe 20. Emb[illegible: 1 letter]ſſadours for Chriſt] And therefore ſacred perſons, not to be violated on pain of Gods heavy diſpleaſure. Do my Prophets no harm.

As though God did beſeech you] Gods grace even kneels to us. En flexanimam Suadae medullam: Who can turn his back upon ſuch bleſſed and bleeding embracements?

Verſe 21. To be ſin for us] That is, a ſin-offering, or an exceeding ſinner, as Exod. 29.14. So Chriſt was, 1. By imputation, for our ſins were made to meet upon him, as that Evangelicall Prophet hath it, See Aug. Enchirid. c. 41. Iſa. 53 6. And ſecondly, By reputation, for he was reckoned among malefactours, ibid. And yet one Auguſtinus de Roma Archbiſhop of Nazareth was cenſured in the Councel of Baſil, for affirming that Chriſt was peccatorum maximus, the greateſt of ſinners. Chriſt ſo loved us, ſaith one, that he endured that which he moſt hated, to become ſin for us (he was made ſin paſſive in himſelf to ſatisfie for ſin active in us) and the want of that which was more worth then a world to him, the ſenſe of Gods favour for a time, Ama amorem illius, &c. ſaith Bernard.

Who knew no ſinne] That is, With a practicall knowledge, with an intellectuall he did, elſe he could not have reproved it. We know no more then we practiſe. Chriſt is ſaid to know no ſin, becauſe he did none.

That we might be made, &c.] As Chriſt became ſin, not by ſin inherent in him, but by our ſin imputed to him; ſo are we made the righteouſneſſe of God, by Chriſts righteouſneſſe imputed and given unto us. This the Papiſts jearingly call putative righteouſneſſe.

For we know. We who are engaged in the work of the gospel ministry. Paul is giving a reason whir he and his fellow-labourers did not become weary and faint in their work. The reason was, that they knew that even if their body should die, they had, an inheritance reserved for them in heaven. The expression "we know" is the language of strong and unwavering assurance. They had no doubt on the subject. And it proves that there may be the assurance of eternal life; or such evidence of acceptance with God as to leave no doubt of a final admission into heaven. This language was often used by the Saviour in reference to the truths which he taught, Jn 3:11, 4:22 and it is, used by the sacred writers in regard to the truths which they recorded, and in regard to their own personal piety, Jn 21:24, 1Jn 2:3,5,18; 1Jn 3:2,14,19,24, 4:6,13, 5:2,15,19,20.

That if our earthly house. The word "earthly" here (επιγειος) stands opposed to "heavenly," or to the "house eternal (εντοιςουρανοις?) in the heavens." The word properly means, "upon earth, terrestrial, belonging to the earth, or on the earth;" and is applied to bodies, 1Cor 15:40; to earthly things, Jn 3:12; to earthly, or worldly wisdom, Jas 3:15. The word house here refers doubtless to the body, as the habitation, or the dwelling-place, of the mind or soul. The soul dwells in it as we dwell in a house, or tent.

Of this tabernacle. This word means a booth, or tent--a movable dwelling. The use of the word here is not a mere redundancy; but the idea which Paul designs to convey is, doubtless, that the body--the house of the soul--was not a permanent dwelling-place, but was of the same nature as a booth or tent, that was set up for a temporary purpose, or that was easily taken down in migrating from one place to another. It refers here to the body as the frail and temporary abode of the soul. It is not a permanent dwelling--a fixed habitation; but is liable to be taken down at any moment, and was fitted up with that view. Tindal renders it, "if our earthly mansion wherein we now dwell." The Syriac renders it, "for we know that if our house on earth, which is our body, were dissolved." The idea is a beautiful one, that the body is a mere unfixed, movable dwelling-place; liable to be taken down at any moment, and not designed, any more than a tent is, to be a permanent habitation.

Were dissolved. καταλυθη. This word means, properly, to disunite the parts of anything; and is applied to the act of throwing down, or destroying a building is applied here to the body, regarded as a temporary dwelling that might be taken down.; and it refers, doubtless, to the dissolution of the body in the grave. The idea is, that if this body should moulder back to dust, and be resolved into its original elements; or if by great zeal and labour it should be exhausted and worn out. Language like this is used by Eliphaz, the Temanite, in describing the body of man. "How much less in those that dwell in houses of clay," etc., Job 4:19, 2Pet 1:13,14.

We have a building of God. Robinson (Lexicon) supposes that it refers to "the future spiritual body as the abode of the soul." Some have supposed that it refers to some "celestial vehicle" with which God invests the soul during the intermediate state. But the Scripture is silent about any such celestial vehicle. It is not easy to tell what was the precise idea which Paul here designed to convey, Perhaps a few remarks may enable us to arrive at the meaning.

(1.) It was not to be temporary; not a tent or tabernacle that could be taken down.

(2.) It was to be eternal-in the heavens.

(3.) It was to be such as to constitute a dwelling; a clothing, or such a protection as should keep the soul from being "naked."

(4.) It was to be such as should constitute "life" in contradistinction from "mortality." These things will better agree with the supposition of its referring to the future body of the saints than anything else; and probably the idea of Paul is, that the body there will be incorruptible and immortal. When he says it is a "building of God," (εκθεου,) he evidently means that it is made by God; that he is the architect of that future and eternal dwelling. Macknight and some others, however, understood this of the mansions which God has fitted up for his people in heaven, and which the Lord Jesus has gone to prepare for them. Comp. Jn 14:2. But 2Cor 5:3.

An house. A dwelling; an abode; that is, according to the interpretation above, a celestial, pure, immortal body; a body that shall have God for its immediate author, and that shall be fitted to dwell in heaven for ever.

Not made with hands. Not constructed by man; a habitation not like those which are made by human skill, and which are therefore easily taken down or removed, but one that is made by God himself. This does not imply that the "earthly house" which is to be superseded by that in heaven is made with hands; but the idea is, that the earthly dwelling has things about it which resemble that which is made by man, or as if it were made with hands; i.e., it is temporary, frail, easily taken down or removed. But that which is in heaven is permanent, fixed, eternal, as if made by God.

Eternal in the heavens. Immortal; to live for ever. The future body shall never be taken down or dissolved by death. It is eternal, of course, only in respect to the future, and not in respect to the past. And it is not only eternal, but it is to abide for ever in the heavens--in the world of glory. It is never to be subjected to a dwelling on the earth; never to be in a world of sin, suffering,, and death.

(a) "this tabernacle were dissolved" Job 4:19 (b) "an house not made with hands" 1Pet 1:4

For in this. In this tent, tabernacle, or dwelling. In our body here.

We groan. Rom 8:22. The sense is, that we are subjected to so many trials and afflictions in the present body; that the body is subjected to so many pains, and to so much suffering, as to make us earnestly desire to be invested with that body which shall be free from all susceptibility to suffering.

Earnestly desiring to be clothed upon with our house, etc. There is evidently here a change of the metaphor, which gives an apparent harshness to the construction. One idea of the apostle is, that the body here, and the spiritual body hereafter, is a house or a dwelling. Here he speaks of it as a garment which may be put on or laid off; and of himself as earnestly desiring to put on the immortal clothing or vestment which was in heaven. Both these figures are common in ancient writings; and a change in this manner in the popular style is not unusual. The Pythagoreans compared the body to a tent or hut for the soul; the Platonists liken it to a vestment.--Bloomfield. The Jews speak of a vestment to the soul in this world and the next. They affirm that the soul had a covering when it was under the throne of God, and before it was clothed with the body. This vestment, they say, was "the image of God," which was lost by Adam. After the fall, they say, Adam and all his posterity were regarded as naked. In the future world they say the good will be clothed with a vestment for the soul, which they speak of as lucid and radiant, and such as no one on earth can attain.--Schoettgen. But there is no reason to think that Paul referred to any such trifles as the Jews have believed on this subject. He evidently regarded man as composed of body and soul. The soul was the more important part, and the body constituted its mere habitation or dwelling. Yet a body was essential to the idea of the complete man; and since this was frail and dying; he looked forward to a union with the body that should be eternal in the heavens, as a more desirable and perfect habitation of the soul. Mr. Locke has given an interpretation of this in which he is probably alone, but which has so much appearance of plausibility that it is not improper to refer to it. He supposes that this whole passage has reference to the fact that at the coming of the Redeemer the body will be changed without experiencing death, (comp. 1Cor 15:51,52;) that Paul expected that this might soon occur; and that he earnestly desired to undergo this transformation without experiencing the pains of dying. He therefore paraphrases it, "For in this tabernacle I groan, earnestly desiring, without putting off this mortal, earthly body by death, to have that celestial body superinduced, if so be the coming of Christ shall overtake me in this life, before I put off this body"

With our house. The phrase "to be clothed upon with our house" seems to be harsh and unusual. The sense is plain, however, that Paul desired to be invested with that pure, spiritual, and undecaying body which, was to be the eternal abode of his soul in heaven. That he speaks of as a house, (οικητηριον,) a more permanent and substantial dwelling than a tent, or tabernacle.

(a) "earnestly desiring" Romm 8:23

If so be that being clothed. This passage has been interpreted in a great many different ways. The view of Locke is given above. Rosenmuller renders it, "For in the other life we shall not be wholly destitute of a body, but we shall have a body." Tindal renders it, "If it happen that we be found clothed, and not naked." Doddridge supposes it to mean, "Since being so clothed upon, we shall not be found naked, and exposed to any evil and inconvenience, how, entirely soever we may be stripped of everything we can call our own here below." Hammond explains it to mean, "If, indeed, we shall happily be among the number of those faithful Christians, who will be found clothed upon, not naked." Various other expositions may be seen in the larger commentaries. The meaning is probably this:

(1.) The word "clothed" refers to the future spiritual body of believers; the eternal habitation in which they shall reside.

(2.) The expression implies an earnest desire of Paul to be thus invested with that body.

(3.) It is the language of humility and of deep solicitude, as if it were possible that they might fail, and as if it demanded their utmost care and anxiety that they might thus be clothed with the spiritual body in heaven.

(4.) It means that in that future state the soul will not be naked; that is, destitute of any body or covering. The present body will be laid aside. It will return to corruption, and the disembodied spirit will ascend to God and to heaven. It will be disencumbered of the body with which it has been so long clothed. But we are not thence to infer that it will be destitute of a body; that it will remain a naked soul. It will be clothed there in its appropriate glorified body; and will have an appropriate habitation there. This does not imply, as Bloomfield supposes, that the souls of the wicked will be destitute of any such habitation as the glorified body of the saints--which may be true; but it means simply that the soul shall not be destitute of an appropriate body in heaven, but that the union of body and soul there shall be known as well as on earth.

(b) "found naked" Rev 3:18, 16:15

For we. We who are Christians. All Christians.

That are in this tabernacle. This frail and dying body. 2Cor 5:1.

Do groan. See 2Cor 5:2. This is a further explanation of what is said in 2Cor 5:2. It implies an ardent and earnest desire to leave a world of toil and pain, and to enter into a world of rest and glory.

Being burdened. Being borne down by the toils, and trials, and calamities of this life. 2Cor 4:7, 2Cor 4:8-10.

Not for that we would be unclothed. Not that we are impatient, and unwilling to bear these burdens as long as God shall appoint. Not that we merely wish to lay aside this mortal body. We do not desire to die and depart merely because we suffer much, and because the body here is subjected to great trials. This is not the ground of our wish to depart. We are willing to bear trials. We are not impatient under, afflictions. The sentiment here is, that the mere fact that we may be afflicted much and long, should not be the principal reason why we should desire to depart. We should be willing to bear all this as long as God shall choose to appoint. The anxiety of Paul to enter the eternal world was from a higher motive than a mere desire to get away from trouble.

But clothed upon. To be invested with our spiritual body. We desire to be clothed with that body. We desire to be in heaven, and to be clothed with immortality. We wish to have a body that shall be pure, undecaying, ever glorious. It was not, therefore, a mere desire to be released from sufferings; it was an earnest wish to be admitted to the glories of the future world, and partake of the happiness which he would enjoy there. This is one of the reasons why Paul wished to be in heaven. Other reasons he has stated elsewhere. Thus in Php 1:23 he says he had "a desire to depart and to be with Christ." So in 2Cor 5:8 of this chapter he says he was "willing rather to be absent from the body, and to be present with the Lord." In 2Ti 4:6-8, he speaks of the "crown of righteousness" laid up for him as a reason why he was willing to die.

That mortality might be swallowed up of life. On the meaning of the word rendered "swallowed up," (καταποθη) 1Cor 15:54. The meaning here is, that it might be completely absorbed; that it might cease to be; that there might be no more mortality, but that he might pass to the immortal state --to the condition of eternal life in the heavens. The body here is mortal--the body there will be immortal; and Paul desired to pass away from the mortal state to one that shall be immortal --a world where there shall be no more death. Comp. 1Cor 15:53.

(c) "mortality" 1Cor 15:53

Now he that hath wrought us for the self-same thing. The phrase "self-same thing" here means this very thing, i.e., the thing to which he had referred--the preparation for heaven, or the heavenly dwelling. The word "wrought" here (κατεργασαμενος) means, that God had formed, or made them for this; that is, he had by the influences of the Spirit, and by his agency on the heart, created them, as it were, for this, and adapted them to it. God has destined us to this change from corruption to incorruption; he has adapted us to it; he has formed us for it. It does not refer to the original creation of the body and the soul for this end; but it means that God, by his own renewing, and sanctifying, and sustaining agency, had formed them for this, and adapted them to it. The object of Paul in stating that it was done by God, is to keep this truth prominently before the mind. It was not by any native inclination, or strength, or power which they had, but it was all to be traced to God. Comp. Eph 2:10.

Who also hath given. In addition to the fitting for eternal glory he has given us the earnest of the Spirit to sustain us here. We are not only prepared to enter into heaven, but we have here also the support produced by the earnest of the Spirit.

The earnest of the Spirit. On the meaning of this, 2Cor 1:22". He has given to us the Holy Spirit as the pledge or assurance of the eternal inheritance.

(a) "wrought us" Isa 29:23, Eph 2:10 (b) "earnest of" Eph 1:14

Therefore we are always confident. The word here used θαρρουντες means, to be of good cheer; to have good courage; to be full of hope. The idea is, that Paul was not dejected, cast down, disheartened, discouraged. He was cheerful and happy. He was patient in his trials, and diligent in his calling. He was full of hope, and of the confident expectation of heaven; and this filled him with cheerfulness and with joy. Tindal renders it, "We are always of good cheer." And this was not occasional and transitory, it was constant, it was uniform, it always παντοτε existed. This is an instance of the uniform cheerfulness which will be produced by the assured prospect of heaven. It is an instance, too, when the hope of heaven will enable a man to face danger with courage; to endure toil with patience; and to submit to trials in any form with cheerfulness.

Knowing. 2Cor 5:1. This is another instance in which the apostle expresses undoubted assurance.

Whilst we are at home in the body. The word here used (ενδημουντες) means, literally, to be among one's own people, to be at home; to be present at any place. It is here equivalent to saying, "while we dwell in the body." 2Cor 5:1. Doddridge renders it, "sojourning in the body;" and remarks that it is improper to render it "at home in the body," since it is the apostle's design to intimate that this is not our home. But Bloomfield says that the word is never used in the sense of sojourning. The idea is not that of being "at home"--for this is an idea which is the very opposite of that which the apostle wishes to convey. His purpose is not at all to represent the body here as our home, and the original word does not imply that. It means here simply to be in the body; to be present in the body; that is, while we are in the body.

We are absent from the Lord. The Lord Jesus. Acts 1:24. Comp. Php 1:23. Here he was in a strange world, and among strangers. His great desire and purpose was to be with the Lord; and hence he cared little how soon the frail tabernacle of the body was taken down, and was cheerful amidst all the labours and sufferings that tended to bring it to the grave, and to release him to go to his eternal home where he would be present for ever with the Lord.

(*) "confident" "of good courage"

For we walk. To walk, in the Scriptures, often denotes to live, to act, to conduct [one's self] in a certain way. Rom 4:12; Rom 6:4. It has reference to the fact that life is a journey, or a pilgrimage, and that the Christian is travelling to another country. The sense here is, that we conduct ourselves in our course of life with reference to the things which are unseen, and not with reference to the things which are seen.

By faith. In the belief of those things which we do not see. We believe in the existence of objects which are invisible, and we are influenced by them. To walk by faith, is to live in the confident expectation of things that are to come; in the belief of the existence of unseen realities; and suffering them to influence us as if they were seen. The people of this world are influenced by the things that are seen. They live for wealth, honour, splendour, praise, for the objects which this world can furnish, and as if there were nothing which is unseen, or as if they ought not to be influenced by the things which are unseen. The Christian, on the contrary, has a firm conviction of the reality of the glories of heaven; of the fact that the Redeemer is there; of the fact that there is a crown of glory; and he lives and acts as if that were all real, and as if he saw it all. The simple account of faith, and of living by faith is, that we live and act as if these things were true, and suffer them to make an impression on our mind according to their real nature. Mk 16:16. It is contradistinguished from living simply under the influence of things that are seen. God is unseen--but the Christian lives, and thinks, and acts as if there were a God, and as if he saw him. Christ is unseen now by the bodily eye; but the Christian lives and acts as if he were seen; that is, as if his eye were known to be upon us, and as if he was now exalted to heaven, and was the only Saviour. The Holy Spirit is unseen; but he lives and acts as if there were such a Spirit, and as if his influences were needful to renew and purify the soul. Heaven is unseen; but the Christian lives, and thinks, and acts as if there were a heaven, and as if he now saw its glories. He has confidence in these and in kindred truths, and he acts as if they were real. Could man see all these--were they visible to the naked eye as they are to the eye of faith, no one would doubt the propriety of living and acting with reference to them. But if they exist, there is no more impropriety in acting with reference to them than if they were seen. Our seeing or not seeing them does not alter their nature or importance; and the fact that they are not seen does not make it improper to act with reference to them. There are many ways of being convinced of the existence and reality of objects besides seeing them; and it may be as rational to be influenced by the reason, the judgment, or by strong confidence, as it is to be influenced by sight. Besides, all men are influenced by things which they have not seen. They hope for objects that are future. They aspire to happiness which they have not yet beheld. They strive for honour and wealth which are unseen, and which are in the distant future. They live and act--influenced by strong faith and hope--as if these things were attainable; and they deny themselves, and labour, and cross oceans and deserts, and breathe in pestilential air, to obtain those things which they have not seen, and which to them are in the distant future. And why should not the Christian endure like labour, and be willing to suffer in like manner, to gain the unseen crown which is incorruptible, and to acquire the unseen wealth which the moth does not corrupt? And further still, the men of this world strive for those objects which they have not beheld, without any promise or any assurance that they shall obtain them. No being, able to grant them, has promised them; no one has assured them that their lives shall be lengthened out to obtain them. In a moment they may be cut off, and all their plans frustrated; or they may be utterly disappointed, and all their plans fail; or if they gain the object, it may be unsatisfactory, and may furnish no pleasure such as they had anticipated. But not so the Christian. He has

(1.) the promise of life.

(2.) He has the assurance that sudden death cannot deprive him of it. It at once removes him to the object of pursuit, not from it.

(3.) He has the assurance that when obtained, it shall not disgust, or satiate, or decay, but that it shall meet all the expectations of the soul, and shall be eternal.

Not by sight. This may mean either that we are not influenced by a sight of these future glories, or that we are not influenced by the things which we see. The main idea is, that we are not influenced and governed by the sight. We are not governed and controlled by the things which we see, and we do not see those things which actually influence and control us. In both it is faith that controls us, and not sight.

(c) "For we walk" Rom 8:24,25

We are confident. 2Cor 5:6. We are cheerful, and courageous, and ready to bear our trial. Tindal renders it, "We are of good comfort."

And willing rather to be absent from the body. We would prefer to die. The same idea occurs in Php 1:23: "Having a desire to depart and to be with Christ; which is far better." The sense is, that Paul would have preferred to die, and to go to heaven, rather than to remain in a world of sin and trial.

To be present with the Lord. The Lord Jesus. Acts 1:24. Comp. Php 1:23. The idea of Paul is, that the Lord Jesus would constitute the main glory of heaven, and that to be with him was equivalent to being in a place of perfect bliss. He had no idea of any heaven where the Lord Jesus was not; and to be with him was to be in heaven. That world where the Redeemer is, is heaven. This also proves that the spirits of the saints, when they depart, are with the Redeemer; that is, are at once taken to heaven. It demonstrates

(1.) that they are not annihilated.

(2.) That they do not sleep, and remain in an unconscious state, as Dr. Priestly supposes.

(3.) That they are not in some intermediate state--either in a state of purgatory, as the Papists suppose, or a state where all the souls of the just and the unjust are assembled in a common abode, as many Protestants have supposed--but

(4.) that they dwell WITH Christ; they are WITH the Lord, (προςτονκυριον.) They abide in his presence; they partake of his joy and his glory; they are permitted to sit with him in his throne, Rev 3:21. The same idea the Saviour expressed to the dying thief, when he said, "Today shalt thou be with me in paradise," Lk 23:43.

Wherefore. διο. In view of the facts stated above. Since we have the prospect of a resurrection and of future glory; since we have the assurance that there is a house not made with hands, eternal in the heavens; and since God has given to us this hope, and has granted to us the earnest of the Spirit, we make it our great object so to live as to be accepted by him.

We labour. The word here used (φιλοτιμουμεθα, from φιλος and τιμη, loving honour) means, properly, to love honour; to be ambitious. This is its usual classical signification. In the New Testament, it means to be ambitious to do anything; to exert one's self; to strive, as if from a love or sense of honour. As in English, to make it a point of honour to do so and so.--Robinson, (Lex.) See Rom 15:20, 1Thes 4:11. It means here, that Paul made it a point of constant effort; it was his leading and constant aim to live so as to be acceptable to God, and to meet his approbation wherever he was.

Whether present or absent. Whether present with the Lord, (2Cor 5:8,) or absent from him, (2Cor 5:6;) that is, whether in this world or the next; whether we are here, or removed to heaven. Wherever we are, or may be, it is and will be our main purpose and object so to live as to secure his favour. Paul did not wish to live on earth regardless of his favour, or without evidence that he would be accepted by him. He did not make the fact that he was absent from him, and that he did not see him with the bodily eye, an excuse for walking in the ways of ambition, or seeking his own purposes and ends. The idea is, that so far as this point was concerned, it made no difference with him whether he lived or died; whether he was on earth or in heaven; whether in the body or out of the body; it was the great fixed principle of his nature so to live as to secure the approbation of the Lord. And this is the true principle on which the Christian should act, and will act. The fact that he is now absent from the Lord will be to him no reason why he should lead a life of sin and self-indulgence, any more than he would if he were in heaven; and the fact that he is soon to be with him is not the main reason why he seeks to live so as to please him. It is because this has become the fixed principle of the soul; the very purpose of the life; and this principle and this purpose will adhere to him and control him wherever he may be placed, or in whatever world he may dwell.

We may be accepted of him. The phrase here used (ευαρεστοιειναι) means to be well-pleasing; and then to be acceptable, or approved, Rom 12:1, 14:18, Eph 5:10, Php 4:18, Tit 2:9. The sense here is, that Paul was earnestly desirous of so living as to please God, and to receive from him the tokens and marks of his favour. And the truth taught in this verse is, that this will be the great purpose of the Christian's life, and that it makes no difference as to the existence and operation of this principle whether a man is on earth or in heaven. He will equally desire it, and strive for it; and this is one of the ways in which religion makes a man conscientious and holy; and is a better guard and security for virtue than all human laws, and all the restraints which can be imposed by man.

(1) "we labour" "endeavour" (*) "labour" "strive"

For we must. δει. It is proper, fit, necessary that we should all appear there. This fact to which Paul now refers is another reason why it was necessary to lead a holy life, and why Paul gave himself with so much diligence and self-denial to the arduous duties of his office. There is a necessity or a fitness that we should appear there to give up our account, for we are here on trial; we are responsible moral agents; we are placed here to form characters for eternity. Before we receive our eternal allotment, it is proper that we should render our account of the manner in which we have lived, and of the manner in which we have improved our talents and privileges. In the nature of things, it is proper that we should undergo a trial before we receive our reward, or before we are punished; and God has made it necessary and certain, by his direct and positive appointment, that we should stand at the bar of the final Judge. See Rom 14:10.

All. Both Jews and Gentiles; old and young; bond and free; rich and poor; all of every class, and every age, and every nation. None shall escape by being unknown; none by virtue of their rank or wealth; none because they have a character too pure to be judged; All shall be arraigned in one vast assemblage, and with reference to their eternal doom. See Rev 20:12. Rosenmuller supposes that the apostle here alludes to an opinion that was common among the Jews, that the Gentiles only would be exposed to severe judgments in the future world, and that the Jews would be saved as a matter of course. But the idea seems rather to be, that as the trial of the great day was the most important that man could undergo, and as all must give account there, Paul and his fellow-labourers devoted themselves to untiring diligence and fidelity that they might be accepted in that great day.

Appear. φανερωθηναι. This word properly means, to make apparent, manifest, known; to show openly, etc. Here it means that we must be manifest, or openly shown; that is, we must be seen there, and be publicly tried. We must not only stand there, but our character will be seen, our desert will be known, our trial will be public. All will be brought from their graves, and from their places of concealment, and will be seen at the judgment-seat. The secret things of the heart and the life will all be made manifest and known.

The judgment seat of Christ. The tribunal of Christ, who is appointed to be the Judge of quick and dead. Jn 5:25 Acts 10:42; Acts 17:31. Christ is appointed to judge the world; and for this purpose he will assemble it before him, and assign to all their eternal allotments. See Mt 25.

That every one may receive. The word rendered may receive (κομισηται) means, properly, to take care of, to provide for; and in the New Testament, to bear, to bring, (Lk 7:37,) to acquire, to obtain, to receive. This is the sense here. Every individual shall take, receive, or bear away the appropriate reward for the transactions of this life of probation. See Eph 6:8, Col 3:25.

The things. The appropriate reward of the actions of this life.

Done in his body. Literally, "the things by or through (δια) the body." Tindal renders it, "the works of his body." The idea is, that every man shall receive an appropriate reward for the actions of this life. Observe here,

(1.) that it is the works done in or through the body; not which the body itself has done. It is the mind, the man that has lived in the body, and acted by it, that is to be judged.

(2.) It is to be for the deeds of this life; not for what is done after death. Men are not to be brought into judgment for what they do after they die. All beyond the grave is either reward or punishment; it is not probation. The destiny is to be settled for ever by what is done in this world of probation.

(3.) It is to be for all the deeds done in the body; for all the thoughts, plans, purposes, words, as well as for all the outward actions of the man. All that has been thought or done must come into review, and man must give account for all.

According to that he hath done. As an exact retribution for all that has been done. It is to be a suitable and proper recompense. The retribution is to be measured by what has been done in this life. Rewards shall be granted to the friends, and punishment to the foes of God, just in proportion to, or suitably to, their deeds in this life. Every man shall receive just what, under all the circumstances, he OUGHT to receive, and what will be impartial justice in the case. The judgment will be such that it will be capable of being seen to be right; and such as the universe at large, and as the individuals themselves, will see OUGHT to be rendered.

Whether it be good or bad. Whether the life has been good or evil. The good will have no wish to escape the trial; the evil will not be able. No power of wickedness, however great, will be able to escape from the trial of that day; no crime that has been concealed in this life will be concealed there; no transgressor of law who may have long escaped the punishment due to his sins, and who may have evaded all human tribunals, will be able to escape there.

(a) "For we must" Rom 14:10 (b) "the things" Eph 6:8, Rev 22:12

Knowing therefore. We who are apostles, and who are appointed to preach the gospel, having the fullest assurance of the terrors of the day of judgment, and of the wrath of God, endeavour to persuade men to be prepared to meet Him, and to give up their account.

The terror of the Lord. That is, of the Lord Jesus, who will be seated on the throne of judgment, and who will decide the destiny of all men, 2Cor 5:10 Mt 25. The sense is, knowing how much the Lord is to be feared; what an object of terror and alarm it will be to stand at the judgment-seat; how fearful and awful will be the consequences of the trial of that day. The Lord Jesus will be an object of terror and alarm or it will be a subject inspiring terror and alarm to stand there on that day, because

(1.) he has all power, and is appointed to execute judgment;

(2.) because all must there give a strict and impartial account of all that they have done;

(3.) because the wrath of God will be shown in the condemnation of the guilty. It will be a day of awful wailing and alarm when all the living and the dead shall be arraigned on trial with reference to their eternal destiny; and when countless hosts of the guilty and impenitent shall be thrust down to an eternal hell. Who can describe the amazing terror of the scene? Who can fancy the horrors of the hosts of the guilty and the wretched who shall then hear that their doom is to be fixed for ever in a world of unspeakable woe? The influence of the knowledge of the terror of the Lord on the mind of the apostle'seems to have been two-fold: first, an apprehension of it as a personal concern, and a desire to escape it, which led him to constant self-denial and toil; and, secondly, a desire to save others from being overwhelmed in the wrath of that dreadful day.

We persuade men. We endeavour to persuade them to flee from the wrath to come; to be prepared to stand before the judgment-seat, and to be fitted to enter into heaven. Observe here the peculiarity of the statement. It is not, we drive men; or we endeavour to alarm men; or we frighten men; or we appeal merely to their fears; but it is, we PERSUADE men--we endeavour to induce them, by all the arts of persuasion and argument, to flee from the wrath to come. The future judgment, and the scenes of future woe, are not proper topics for mere declamation. To declaim constantly on hell-fire and perdition--to appeal merely to the fears of men--is not the way in which Paul and the Saviour preached the gospel. The knowledge that there would be a judgment, and that the wicked would be sent to hell, was a powerful motive for Paul to endeavour to "persuade" men to escape from wrath; and was a motive for the Saviour to weep over Jerusalem, and to lament its folly and its doom, Lk 19:41. But they who fill their sermons with the denunciations of wrath; who dwell on the words hell and damnation for the purpose of rhetoric or declamation, to round a period, or merely to excite alarm; and who "deal damnation around the land" as if they rejoiced that men were to be condemned, and in a tone and manner as if they would be pleased to execute it, have yet to learn the true nature of the way to win men to God, and the proper effect of those awful truths on the mind. The true effect is to produce tenderness, deep feeling, and love; to prompt to the language of persuasion and of tender entreaty; to lead men to weep over dying sinners rather than to denounce them; to pray to God to have mercy on them rather than to use the language of severity, or to assume tones as if they would be pleased to execute the awful wrath of God.

But we are made manifest unto God. The meaning of this is, probably, that God sees that we are sincere and upright in our aims and purposes. He is acquainted with our hearts. All our motives are known to him, and he sees that it is our aim to promote his glory, and to save the souls of men. This is probably said to counteract the charge which might have been brought against him by some of the disaffected in Corinth, that he was influenced by improper motives and guns. To meet this, Paul says that God knew that he was endeavouring to save souls, and that he was actuated by a sincere desire to rescue them from the impending terrors of the day of judgment.

And I trust also, etc. And I trust also you are convinced of our integrity and uprightness of aim. The same sentiment is expressed in other words in 2Cor 4:2. It is an appeal which he makes to them, and the expression of an earnest and confident assurance that they knew and felt that his aim was upright, and his purpose sincere.

(a) "terror of the Lord" Heb 10:31, Jude 1:23 (b) "but we are made" 2Cor 4:2

For we commend not ourselves again unto you. This refers to what he had said in the previous verse. He had there said that he had such a consciousness of integrity that he could appeal to God, and that he was persuaded that the Corinthians also approved his course, or admitted that he was influenced by right motives. He here states the reason why he had said this. It was not to commend himself to them. It was not to boast of his own character, nor was it in order to secure their praise or favour. Some might be disposed to misrepresent all that Paul said of himself, and to suppose that it was said for mere vain-glory, or the love of praise. He tells them, therefore, that his sole aim was necessary self-defence, and in order that they might have the fullest evidence that he, by whom they had been converted, was a true apostle; and that he whom they regarded as their friend and father in the gospel was a man of whom they need not be ashamed.

But give you occasion. This is a very happy turn of expression. The sense is, "You have been converted under my labours. You profess to regard me as your spiritual father and friend. I have no reason to doubt of your attachment to me. Yet you often hear my name slandered, and hear me accused of wanting the evidence of being an apostle, and of being vain-glorious, and self-seeking. I know your desire to vindicate my character, and to show that you are my friends; I therefore say these things in regard to myself in order that. you may be thus able to show your respect for me, and to vindicate me from the false and slanderous accusations of my enemies. Thus doing, you will be able to answer them; to show that the man whom you thus respect is worthy of your confidence and esteem."

On your behalf. For your own benefit, or as it were in self-vindication for adhering to me, and evincing attachment to me,"

That ye may have somewhat to answer them. That you may be furnished with a ready reply when you are charged with adhering to a man who has no claims to the apostleship,'or who is slandered in any other way.

Which glory in appearance. The false teachers in Corinth. Probably they boasted of their rank, their eloquence, their talents, their external advantages; but not in the qualities of the heart--in sincerity, honesty, real love for souls. Their consciences would not allow them to do this; and they knew themselves that their boasting was mere vain pretence, and that there was no real and solid ground for it. The margin is, "in the face." The meaning is, probably, that their ground of boasting was external, and was such as can be seen of men; and was not rather the secret consciousness of right, which could exist only in the conscience and the heart. Paul, on the other hand, gloried mainly in his sincerity, his honesty, his desire for their salvation; in his conscious integrity before God; and not in any mere external advantages or professions, in his rank, eloquence, or talent. Accordingly, all his argument here turns on his sincerity, his conscious uprightness, and his real regard for their welfare. And the truth taught here is, that sincerity and conscious integrity are more valuable than any or all external advantages and endowments.

(c) "For we commend" 2Cor 3:1 (1) "appearance" "the face"

For whether we be beside ourselves. This is probably designed to meet some of the charges which the false teachers in Corinth brought against him, and to furnish his friends there with a ready answer, as well as to show them the true principles on which he acted, and his real love for them. It is altogether probable that he was charged with being deranged; that many who boasted themselves of prudence, and soberness, and wisdom, regarded him as acting like a madman. It has not been uncommon, by any means, for the cold and the prudent, for formal professors and for hypocrites, to regard the warm-hearted and zealous friends of religion as maniacs. Festus thought Paul was deranged, when he said, "Paul, thou art beside thyself, much learning doth make thee mad," (Acts 26:24;) and the Saviour himself was regarded by his immediate relatives and friends as beside himself, Mk 3:21. And at all times there have been many, both in the church and out of it, who have regarded the friends of revivals, and of missions, and all those who have evinced any extraordinary zeal in religion, as deranged. The object of Paul here is to show, whatever might be the appearance or the estimate which they affixed to his conduct, what were the real principles which actuated him. These were zeal for God, love to the church, and the constraining influences of the love of Christ, 2Cor 5:14,15. The word here rendered "be beside ourselves" (εξεστημεν, from εξιστημι) means, properly, to put out of place; to be put out of place; and then to be put out of one's self, to astonish, to fill with wonder, Lk 24:22, Acts 8:9,11; and then to be out of one's mind, to be deranged. Here it means that they were charged with being deranged; or that others esteemed, or professed to esteem, Paul and his fellow-labourers deranged.

It is to God. It is in the cause of God, and from love to him. It is such a zeal for him; such an absorbing interest in his cause; such love prompting to so great self-denial, and teaching us to act so much unlike other men, as to lead them to think that we are deranged. The doctrine here is, that there may be such a zeal for the glory of God, such an active and ardent desire to promote his honour, as to lead others to charge us with derangement. It does not prove, however, that a man is deranged on the subject of religion because he is unlike others, or because he pursues a course of life that differs materially from that of other professors of religion, and from the man of the world. He may be the truly sane man after all; and all the madness that may exist may be where there is a profession of religion without zeal; a professed belief in the existence of God and in the realities of eternity, that produces no difference in the conduct between the professor and other men; or an utter unconcern about eternal realities when a man is walking on the brink of death and of hell. There are few men that become deranged by religion; there are millions who act as madmen who have no religion. And the highest instances of madness in the world are those who walk over an eternal hell without apprehension or alarm.

Or whether we be sober. Whether we are sane, or of sound mind. Comp. Mk 5:15. Tindal renders this whole passage, "For if we be too fervent, to God we are too fervent; if we keep measure, for our cause keep we measure." The sense seems to be, "If we are esteemed to be sane, and sober-minded, as we trust you will admit us to be, it is for your sake. Whatever may be the estimate in which we are held, we are influenced by love to God, and love to man. In such a cause, we cannot but evince zeal and self-denial which may expose us to the charge of mental derangement; but still we trust that by you we shall be regarded as influenced by a sound mind. We seek your welfare. We labour for you. And we trust that you will appreciate our motives, and regard us as truly sober-minded."

(*) "beside" "transported beyond" (d) "it is" 2Cor 11:1,16,17 (**) "sober" "sober-minded"

For the love of Christ. In this verse, Paul brings into view the principle which actuated him; the reason of his extraordinary and disinterested zeal. That was, that he was influenced 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

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 obtain a reputation. He had lived a life of self-denial and of toil; and he here states the reason why he had done it. It was because he felt that the great purpose of the death of the Redeemer was to secure this result. To that Saviour, therefore, who died for all, he consecrated his talents and his time, and sought in every way possible to promote his glory.

That they which live. They who are true Christians; who are made alive unto God as the result of the dying love of the Redeemer. Sinners are dead in sins. Christians are alive to the worth of the soul, the presence of God, the importance of religion, the solemnities of eternity; i.e., they act and feel as if these things had a real existence, and as if they should exert a constant influence upon the heart and life. It is observable that Paul makes a distinction here between those for whom Christ died and those who actually "live;" thus demonstrating that there may be many for whom he died who do not live to God, or who are not savingly benefited by his death. The atonement was for all, but only apart are actually made alive to God, Multitudes reject it; but the fact that he died for all, that he tasted death for every man, that he not only died for the elect but for all others, that his benevolence was so great as to embrace the whole human family in the design of his death, is a reason why they who are actually made alive to God should consecrate themselves entirely to his service. The fact that he died for all erinted such unbounded and infinite benevolence, that it should induce us who are actually benefited by his death, and who have any just views of it, to devote all that we have to his service.

Should not henceforth live unto themselves. Should not seek our own ease and pleasure; should not make it our great object to promote our own interest; but should make it the grand purpose of our lives to promote his honour, and to advance his cause. This is a vital principle in religion; and it is exceedingly important to know what is meant by living to ourselves, and whether we do it. It is done in the following, and perhaps in some other ways:

(1.) When men seek pleasure, gain, or reputation, as the controlling principle of their lives.

(2.) When they are regardless of the rights of others, and sacrifice all the claims which others have on them in order to secure the advancement of their own purposes and ends.

(3.) When they are regardless of the wants of others, and turn a deaf ear to all the appeals which charity makes to them, and have no time to give to serve them, and no money to spare to alleviate their wants; and especially when they turn a deaf ear to the appeals which are made for the diffusion of the gospel to the benighted and perishing.

(4.) When their main purpose is the aggrandizement of their own families --for their families are but a diffusion of self. And

(5.) when they seek their own salvation only from selfish motives, and not from a desire to honour God. Multitudes are selfish even in their religion; and the main purpose which they have in view is to promote their own objects, and not the honour of the Master whom they profess to serve. They seek and profess religion only because they desire to escape from wrath, and to obtain the happiness of heaven, and not from any love to the Redeemer, or any desire to honour him. Or they seek to build up the interests of their own church and party, and all their zeal is expended on that, and that alone, without any real desire to honour the Saviour. Or though in the church, they are still selfish and live wholly to themselves. They live for fashion, for gain, for reputation. They practise no self-denial; they make no effort to advance the cause of God the Saviour.

But unto him, etc. Unto the Lord Jesus Christ. To live to him is the opposite to living unto ourselves. It is to seek his honour; to feel that we belong to him; that all our time and talents--all our strength of intellect and body--all the avails of our skill and toil--all belong to him, and should be employed in his service. If we have talents by which we can influence other minds, they should be employed to honour the Saviour. If we have skill, or strength to labour, by which we can make money, we should feel that it all belongs to him, and should be employed in his service. If we have property, we should feel that it is his, and that he has a claim upon it all, and that it should be honestly consecrated to his cause. And if we are endowed with a spirit of enterprise, and are fitted by nature to encounter perils in distant and barbarous climes, as Paul was, we should feel like him that we are bound to devote all entirely to his service, and to the promotion of his cause. A servant, a slave, does not live to himself, but to his master. His person, his time, his limbs, his talents, and the avails of his industry are not regarded as his own. He is judged incapable of holding any property which is not at the disposal of his master. If he has strength, it is his master's. If he has skill, the avails of it are his master's. If he is an ingenious mechanic, or labours in any department; if he is amiable, kind, gentle, and faithful, and adapted to be useful in an eminent degree, it is regarded as all the property of his master. He is bound to go where his master chooses; to execute the task which he assigns; to deny himself at his master's will; and to come and lay the avails of all his toil and skill at his master's feet. He is regarded as having been purchased with money; and the purchase-money is supposed to give a right to his time, his talents, his services, and his soul. Such as the slave is supposed to become by purchase, and by the operation of human laws, the Christian becomes by the purchase of the Son of God, and by the voluntary recognition of him as the Master, and as having a right to all that we have and are. To him all belongs; and all should be employed in endeavouring to promote his glory, and in advancing his cause.

Which died for them, and rose again. Paul here states the grounds of the obligation under which he felt himself placed, to live not unto himself but unto Christ.

(1.) The first is, the fact that Christ had died for him, and for all his people. The effect of that death was the same as a purchase. It was a purchase. 1Cor 6:20 1Cor 7:23. Comp. 1Pet 1:18,19.

(2.) The second is, that he had risen again from the dead. To this fact Paul traced all his hopes of eternal life, and of the resurrection from the dead. See Rom 4:25. As we have the hope of the resurrection from the dead only from the fact that he rose; as he has "brought life and immortality to light," and hath in this way "abolished death," (2Ti 1:10;) as all the prospect of entering a world where there is no death and no grave is to be traced to the resurrection of the Saviour, so we are bound by every obligation of gratitude to devote ourselves without any reserve to him. To him, and him alone, should we live; and in his cause our lives should be, as Paul's was, a living sacrifice, holy and acceptable in his sight.

(a) "that they which" Rom 14:7-9, 1Cor 6:19,20

Wherefore henceforth. In view of the fact that the Lord Jesus died for all men, and rose again. The effect of that has been to change all our feelings, and to give us entirely new views of men, of ourselves, and of the Messiah, so that we have become new creatures. The word "henceforth" (αποτουνυν) means, properly, from the present time; but there is no impropriety in supposing that Paul refers to the time when he first obtained correct views of the Messiah, and that he means from that time. His mind seems to have been thrown back to the period when these new views burst upon his soul; and the sentiment is, that from the time when he obtained those new views, he had resolved to know no one after the flesh.

Know we no man. The word know here (οιδαμεν,) is used in the sense of, we form our estimate of; we judge; we are influenced by. Our estimate of man is formed by other views than according to the flesh.

After the flesh. A great many different interpretations have been proposed of this expression, which it is not needful here to repeat. The meaning is, probably, that in his estimate of men he was not influenced by the views which are taken by those who are unrenewed, and who are unacquainted with the truths of redemption. It may include a great many things, and perhaps the following:

(1.) He was not influenced in his estimate of men by a regard to their birth or country, he did not form an attachment to a Jew because he was a Jew, or to a Gentile because he was a Gentile. He had learned that Christ died for all, and he felt disposed to regard all alike.

(2.) He was not influenced in his estimate of men by their rank, and wealth, and office. Before his conversion he had been; but now he learned to look on their moral character, and to regard that as making the only permanent and really important distinction among men. He did not esteem one man highly because he was of elevated rank, or of great wealth, and another less because he was of a different rank in life.

(3.) It may also include the idea, that he had left his own kindred and friends on account of superior attachment to Christ. He had parted from them to preach the gospel. He was not restrained by their opinions; he was not kept from going from land to land by love to them. is probable that they remained Jews. It may be that they were opposed to him, and to his efforts in the cause of the Redeemer. It may be that they would have dismissed him from a work so self-denying, and so arduous, and where he would be exposed to so much persecution and contempt. It may be that they would have set before him the advantages of his birth and education; would have reminded him of his early brilliant prospects; and would have used all the means possible to dissuade him from embarking in a cause like that in which he was engaged. The passage here means that Paul was influenced by none of these considerations. In early life he had been. He had prided himself on rank, and on talent. He was proud of his own advantages as a Jew; and he estimated worth by rank, and by national distinction, Php 3:4-6. He had despised Christians on account of their being the followers of the Man of Nazareth; and there can be no reason to doubt that he partook of the common feelings of his countrymen, and held in contempt the whole Gentile world. But his views were changed--so much changed as to make it proper to say that he was a new creature, 2Cor 5:17. When converted, he did not confer with flesh and blood, (Gal 1:16;) and in the school of Christ, he had learned that if a man was his disciple, he must be willing to forsake father, and mother, and sister, and brother, and to hate his own life that he might honour him, Lk 14:26. He had formed his principle of action now from a higher standard than any regard to rank, or wealth, or national distinction, and had risen above them all; and now estimated men, not by these external and factitious advantages, but by a reference to their personal character and moral worth.

Yea, though we have known Christ after the flesh. Though in common with the Jewish nation we expected a Messiah who would be a temporal prince, and who would be distinguished for the distinctions which are valued among men, yet we have changed our estimate of him, and judge of him in this way no longer. There can be no doubt that Paul, in common with his countrymen, had expected a Messiah who would be a magnificent temporal prince and conqueror, one who they supposed would be a worthy successor of David and Solomon. The coming of such a prince, Paul had confidently expected, he expected no other Messiah. He had fixed his hopes on that. This is what is meant by the expression "to know Christ after the flesh." It does not mean that he had seen him in the flesh, but that he had formed, so to speak, carnal views of him, and such as men of this world regard as grand and magnificent in a monarch and conqueror. He had had no correct views of his spiritual character, and of the pure and holy purposes for which he would come into the world.

Yet now henceforth know we him no more. We know him no more in this manner. Our conceptions and views of him are changed. We no more regard him according to the flesh; we no longer esteem the Messiah who was to come as a temporal prince and warrior; but we look on him as a spiritual Saviour, a Redeemer from sin. The idea is, that his views of him had been entirely changed. It does not mean, as our translation would seem to imply, that Paul would have no further acquaintance with Christ, but it means that from the moment of his conversion he had laid aside all his views of his being a temporal sovereign, and all his feelings that he was to be honoured only because he supposed that he would have an elevated rank among the monarchs of the earth. Locke and Macknight, it seems to me, have strangely mistaken this passage. The former renders it, "For if I myself have gloried in this, that Christ was himself circumcised as I am, and was of my blood and nation, I do so now no more any longer." The same substantially is the view of Macknight. Clarke as strangely mistakes it, when he says that it means that Paul could not prize now a man who was a sinner because he was allied to the royal family of David, nor prize a man because he had seen Christ in the flesh. The correct view, as it seems to me, is given above. And the doctrine which is taught here is, that at conversion the views are essentially changed, and that the converted man has a view of the Saviour entirely different from what he had before. He may not, like Paul, have regarded him as a temporal prince; he may not have looked to him as a mighty monarch; but his views in regard to his person, character, work, and loveliness will be entirely changed. He will see a beauty in his character which he never saw before. Before, he regarded him as a root out. of dry ground; as the despised man of Nazareth; as having nothing in his character to be desired, or to render him lovely, (Isa 53;) but at conversion the views are changed. He is seen to be the chief among ten thousand, and altogether lovely; as pure, and holy, and benevolent; as mighty, and great, and glorious; as infinitely benevolent; as lovely in his precepts, lovely in his life, lovely in his death, lovely in his resurrection, and as most glorious as he is seated on the right hand of God. He is seen to be a Saviour exactly adapted to the condition and wants of the soul; and the soul yields itself to him to be redeemed by him alone. There is no change of view so marked and decided as that of the sinner in regard to the Lord Jesus Christ at his conversion; and it is a clear proof that we have never been born again if our views in reference to him have never undergone any change. "What think ye of Christ?" is a question the answer to which will determine any man's character, and demonstrate whether he is or is not a child of God. Tindal has more correctly expressed the sense of this than our translation: "Though we have known Christ after the flesh, now henceforth know we him so no more."

(*) "know" "regard" (+) "have known" "regarded"

Therefore if any man be in Christ. The phrase, to "be in Christ," evidently means to be united to Christ by faith; or to be in him as the branch is in the vine--that is, so united to the vine, or so in it, as to derive all its nourishment and support from it, and to be sustained entirely by it. Jn 15:2, "Every branch in me;" Jn 15:4, "Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me." See also Jn 15: 5-7. Jn 15:2. To be "in Christ" denotes a more tender and close union; and implies that all our support is from him. All our strength is derived from him; and denotes further that we shall partake of his fulness, and share in his felicity and glory, as the branch partakes of the strength and rigour of the parent vine. The word "therefore" (ωστε) here implies, that the reason why Paul infers that any one is a new creature who is in Christ is that which is stated in the previous verse; to wit, the change of views in regard to the Redeemer to which he there refers, and which was so great as to constitute a change like a new creation. The affirmation here is universal, "if any man be in Christ;" that is, all who become true Christians-- undergo such a change in their views and feelings as to make it proper to say of them that they are new creatures. No matter what they have been before, whether moral or immoral; whether infidels or speculative believers; whether amiable, or debased, sensual, and polluted, yet if they become Christians they all experience such a change as to make it proper to say they are a new creation.

He is a new creature. Marg., "Let him be." This is one of the instances in which the margin has given a less correct translation than is in the text. The idea evidently is, not that he ought to be a new creature, but that he is in fact; not that he ought to live as becomes a new creature--which is true enough--but that he will in fact live in that way, and manifest the characteristics of the new creation. The phrase "a new creature" (καινηκτισις) occurs also in Gal 6:15. The word rendered "creature" (κτισις) means, properly, in the New Testament, creation. It denotes

(1.) the act of creating, Rom 1:20;

(2.) a created thing, a creature, Rom 1:25; and refers

(a.) to the universe, or creation in general, Mk 10:6, 13:19, 2Pet 3:4;

(b.) to man, mankind, Mk 16:15, Col 1:23. Here it means a new creation in a moral sense; and the phrase "new creature" is equivalent to the expression in Eph 4:24: "The new man, which after God is created in righteousness and true holiness." It means, evidently, that there is a change produced in the renewed heart of man that is equivalent to the act of creation, and that bears a strong resemblance to it--a change, so to speak, as if the man was made over again, and had become new. The mode or manner in which it is done is not described; nor should the words be pressed, to the quick, as if the process were the same in both cases--for the words are here evidently figurative. But the phrase implies evidently the following things:

(1.) That there is an exertion of Divine power in the conversion of the sinner as really as in the act of creating the world out of nothing, and that this is as indispensable in the one case as in the other.

(2.) That a change is produced so great as to make it proper to say that he is a new man. He has new views, new motives, new principles, new objects and plans of life. He seeks new purposes, and he lives for new ends. If a drunkard becomes reformed, there is no impropriety in saying that he is a new man. If a man who was licentious becomes pure, there is no impropriety in saying that he is not the same man that he was before. Such expressions are common in all languages, and they are as proper as they are common. There is such a change as to make the language proper. And so in the conversion of a sinner. There is a change so deep, so clear, so entire, and so abiding, that it is proper to say, here is a new creation of God--a work of the Divine power as decided and as glorious as when God created all things out of nothing. There is no other moral change that takes place on earth so deep, and radical, and thorough, as the change at conversion. And there is no other where there is so much propriety in ascribing it to the mighty power of God.

Old things are passed away. The old views in regard to the Messiah, and in regard to men in general, 2Cor 5:16. But Paul also gives this a general form of expression, and says that old things in general have passed away--referring to everything. It was true of all who were converted that old things had passed away. And it may include the following things:

(1.) In regard to the Jews--that their former prejudices against Christianity, their natural pride, and spirit of seducing others, their attachment to their rites and ceremonies, and dependence on them for salvation, had all passed away. They now renounced that dependence, relied on the merits of the Saviour, and embraced all as brethren who were of the family of Christ.

(2.) In regard to the Gentiles--their attachment to idols, their love of sin, and degradation, their dependence on their own works, had passed away, and they had renounced all these things, and had come to mingle their hopes with those of the converted Jews, and with all who were the friends of the Redeemer.

(3.) In regard to all, it is also true that old things pass away. Their former prejudices, opinions, habits, attachments pass away. Their supreme love of self passes away. Their love of sin passes away. Their love of the world passes away. Their supreme attachment to their earthly friends rather than God passes away. Their love of sin--their sensuality, pride, vanity, levity, ambition--passes away. There is a deep and radical change on all these subjects--a change which commences at the new birth; which is carried on by progressive sanctification; and which is consummated at death and in heaven.

Behold, all things are become new. That is, all things in view of the mind. The purposes of life, the feelings of the heart, the principles of action, all become new. The understanding is consecrated to new objects, the body is employed in new service, the heart forms new attachments. Nothing can be more strikingly descriptive of the facts in conversion than this; nothing more entirely accords with the feelings of the new-born soul. All is new. There are new views of God and of Jesus Christ; new views of this world and of the world to come; new views of truth and of duty; and everything is seen in a new aspect and with new feelings. Nothing is more common in young converts than such feelings, and nothing is more common than for them to say that all things are new. The Bible seems to be a new book; and though they may have often read it before, yet there is a beauty about it which they never saw before, and which they wonder they have not before perceived. The whole face of nature seems to them to be changed, and they seem to be in a new world. The hills, and vales, and streams; the sun, the stars, the groves, the forests, seem to be new. A new beauty is spread over them all; and they now see them to be the work of God, and his glory is spread over them all, and they can now say--- "My Father made them all." The heavens and the earth are filled with new wonders, and all things seem now to speak forth the praise of God. Even the very countenances of friends seem to be new; and there are new feelings towards all men; a new kind of love to kindred and friends; a love before unfelt for enemies; and a new love for all mankind.

(1) "he is" "Let him be" (a) "new creature" Jn 3:3, Gal 6:15 (b) "all things are become new" Isa 65:17, Rev 21:5

And all things are of God. This refers particularly to the things in question, the renewing of the heart, and the influences by which Paul had been brought to a state of willingness to forsake all, and to devote his life to the self-denying labours involved in the purpose of making the Saviour known. He makes the statement general, however, showing his belief that not only these things were produced by God, but that all things were under his direction, and subject to his control. Nothing that he had done was to be traced to his own agency or power, but God was to be acknowledged everywhere. This great truth Paul never forgot; and he never suffered himself to lose sight of it. It was in his view a cardinal and glorious truth; and he kept its influence always before his mind and his heart. In the important statement which follows, therefore, about the ministry of reconciliation, he deeply feels that the whole plan, and all the success which had attended the plan, was to be traced not to his zeal; or fidelity, or skill, but to the agency of God. 1Cor 3:6,7.

Who hath reconciled us to himself. The word us here includes, doubtless, all who were Christians--whether Jews or Gentiles, or whatever was their rank. They had all been brought into a state of reconciliation, or agreement with God,,through the Lord Jesus Christ. Before, they were opposed to God. They had violated his laws. They were his enemies. But by the means of the plan of salvation they had been brought into a state of agreement, or harmony, and were united in feeling and in aim with him. Two men who have been alienated by prejudice, by passion, or by interest, are reconciled when the cause of their alienation is removed, on whichever side it may have existed, or if on both sides, and when they lay aside their enmity and become friends. Thenceforward they are agreed, and live together without alienation, heart-burnings, jealousies, and strife. So between God and man. There was a variance; there was an alienation. Man was alienated from God. He had no love for him. He disliked his government and laws. He was unwilling to be restrained. He sought his own pleasure. He was proud, vain, self-confident. He was not pleased with the character of God, or with his claims or his plans. And in like manner, God was displeased with the pride, the sensuality, the rebellion, the haughtiness of man. He was displeased that his law had been violated, and that man had cast off his government. Now reconciliation could take place only when these causes of alienation should be laid aside, and when God and man should be brought to harmony; when man should lay aside his love of sin, and should be pardoned, and when, therefore, God could consistently treat him as a friend. The Greek word which is here used (καταλλασσω) means, properly, to change against anything; to exchange for anything, for money, or for any article.--Robinson. In the New Testament it means, to change one person towards another; that is, to reconcile to any one. Rom 5:10. It conveys the idea of producing a change so that one who is alienated should be brought to friendship. Of course, all the change which takes place must be on the part of man, for God will not change, and the purpose of the plan of reconciliation is to effect such a change in man as to make him in fact reconciled to God, and at agreement with him. There were indeed obstacles to the reconciliation on the part of God, but they did not arise from any unwillingness to be reconciled; from any reluctance to treat his creature as his friend; but they arose from the fact that man had sinned, and that God was just; that such is the perfection of God that he cannot treat the good and evil alike; and that therefore, if he should treat man as his friend, it was necessary that in some proper way he should maintain the honour of his law, and show his hatred of sin, and should secure the conversion and future obedience of the offender. All this God purposed to secure by the atonement made by the Redeemer, rendering it consistent for him to exercise the benevolence of his nature, and to pardon the offender. But God is not changed. The plan of reconciliation has made no change in his character. It has not made him a different being from what he was before. There is often a mistake on this subject; and men seem to suppose that God was originally stern, and unmerciful, and inexorable, and that he has been made mild and forgiving by the atonement. But it is not so. No change has been made in God; none needed to be made; none could be made. He was always mild, and merciful, and good; and the gift of a Saviour and the plan of reconciliation is just an expression of his original willingness to pardon. When a father sees a child struggling in the stream, and in danger of drowning, the peril and the cries of the child make no change in the character of the father; but such was his former love for the child that he would plunge into the stream at the hazard of his own life to save him. So it is with God. Such was his original love for man, and his disposition to show mercy, that he would submit to any sacrifice, except that of truth and justice, in order that he might save him. Hence he sent his only Son to die--not to change his own character; not to make himself a different Being from what he was, but in order to show his love and his readiness to forgive when it could be consistently, done. "God so loved the world THAT he sent his only begotten Son," Jn 3:16.

By Jesus Christ. By the agency or medium of Jesus Christ. He was the Mediator to interpose in the work of reconciliation. And he was abundantly qualified for this work, and was the only Being that has lived in this world who was qualified for it. For

(1.) he was endowed with a Divine and human nature--the nature of both the parties at issue, God and man, and thus, in the language of Job, could "lay his hand upon both," Job 9:33.

(2.) He was intimately acquainted with both the parties, and knew what was needful to be done. He knew God the Father so well that he could say, "No man knoweth the Father but the Son," Mt 11:27. And he knew man so well that it could be said of him, he "needed not that any should testify of man, for he knew what was in man," Jn 2:25. No one can be a mediator who is not acquainted with the feelings, views, desires, claims, or prejudices of both the parties at issue.

(3.) He was the Friend of both the parties. He loved God. No man ever doubted this, or had any reason to call it in question; and he was always desirous of securing all that God claimed, and of vindicating him, and he never abandoned anything that God had a right to claim. And he loved man. He showed this in all his life. He sought hiss welfare in every way possible, and gave himself for him. Yet no one is qualified to act the mediator's part who is not the common friend of both the parties at issue, and who will not seek the welfare, the right, or the honour of both.

(4.) He was willing to suffer anything from either party in order to produce reconciliation. From the hand of God he was willing to endure all that he deemed to be necessary, in order to show his hatred of sin by his vicarious sufferings, and to make an atonement; and from the hand of man he was willing to endure all the reproach, and contumely, and scorn which could be possibly involved in the work of inducing man to be reconciled to God. And

(5.) he has removed all the obstacles which existed to a reconciliation. On the part of God, he has made it consistent for him to pardon. He has made an atonement so that God can be just while he justifies the sinner. He has maintained his truth, and justice, and secured the stability of his moral government, while he admits offenders to his favour. And on the part of man, he, by the agency of his Spirit, overcomes the unwillingness of the sinner to be reconciled, humbles his pride, shows him his sin, changes his heart, subdues his enmity against God, and secures in fact a harmony of feeling and purpose between God and man, so that they shall be reconciled for ever.

And hath given to us. To us the apostles and our fellow-labourers.

The ministry of reconciliation. That is, of announcing to men the nature and the conditions of this plan of being reconciled. We have been appointed to make this known, and to press its acceptation on men. See 2Cor 5:20.

(a) "reconciled us" Col 1:20

To wit. Greek, ωςοτι, namely. This verse is designed further to state the nature of the plan of reconciliation, and of the message with which they were intrusted. It contains an abstract, or an epitome of the whole plan; and is one of those emphatic passages in which Paul compresses into a single sentence the substance of the whole plan of redemption.

That God was in Christ. That God was by Christ, (ενχριστω,) by means of Christ; by the agency or mediatorship of Christ. Or it may mean that God was united to Christ, and manifested himself by him. So Doddridge interprets it. Christ was the Mediator by means of whom God designed to accomplish the great work of reconciliation.

Reconciling the world unto himself. The world here evidently means the human race generally, without distinction of nation, age, or rank. The whole world was alienated from him, and he sought to have it reconciled. This is one incidental proof that God designed that the plan of salvation should be adapted to all men. 2Cor 5:14. It may be observed further, that God sought that the world should be reconciled. Man did not seek it. He had no plan for it. He did not desire it. He had no way to effect it. It was the offended party, not the offending, that sought to be reconciled; and this shows the strength of his love. It was love for enemies and alienated beings, and love evinced to them by a most earnest desire to become their friend, and to be at agreement with them. Rom 5:8. Tindal renders this very accurately, "For God was in Christ, and made agreement between the world and himself, and imputed not their sins unto them.

Not imputing their trespasses. Not reckoning their transgressions to them; that is, forgiving them, pardoning them. On the meaning of the word impute, Rom 4:3. The idea here is, that God did not charge on them with inexorable severity and stern justice their offences, but graciously provided a plan of pardon, and offered to remit their sins on the conditions of the gospel. The plan of reconciliation demonstrated that he was not disposed to impute their sins to them, as he might have done, and to punish them with unmitigated severity for their crimes, but was more disposed to pardon and forgive. And it may be here asked, if God was not disposed to charge with unrelenting severity their own sins to their account, but was rather disposed to pardon them, can we believe that he is disposed to charge on them the sin of another? If he does not charge on them with inexorable and unmitigated severity their own transgressions, will he charge on them with unrelenting severity--or at all--the sin of Adam? Rom 5:19. The sentiment here is, that God is not disposed or inclined to charge the transgressions of men upon them; he has no pleasure in doing it; and therefore he has provided a plan by which they may be pardoned. At the same time it is true that, unless their sins are pardoned, justice will charge or impute their sins to them, and will exact punishment to the uttermost.

And hath committed unto us the word of reconciliation. Marg., "put in us." Tindal renders this, "and hath committed unto us the preaching of the atonement." The meaning is, that the office of making known the nature of this plan, and the conditions on which God was willing to be reconciled to man, had been committed to the ministers of the gospel.

(a) "trespasses" Rom 3:24,25 (1) "committed" "put in us"

Now then we are ambassadors for Christ. We are the ambassadors whom Christ has sent forth to negotiate with men in regard to their reconciliation to God. Tindal renders this, "Now then are we messengers in the room of Christ." The word here used (πρεσβευομεν, from πρεσβυς, an aged man, an elder, and then an ambassador) means, to act as an ambassador, or sometimes merely to deliver a message for another, without being empowered to do anything more than to explain or enforce it.--Bloomfield. See Thucyd. 7, 9. An ambassador is a minister of the highest rank, employed by one prince or state at the court of another, to manage the concerns of his own prince or state, and representing the dignity and power of his sovereign.-- Webster. He is sent to do what the sovereign would himself do were he present. They are sent to make known the will of the sovereign, and to negotiate matters of commerce, of war, or of peace, and in general everything affecting the interests of the sovereign among the people to whom they are sent. At all times, and in all countries, an ambassador is a sacred character, and his person is regarded as inviolable, he is bound implicitly to obey the instructions of his sovereign, and as far as possible to do only what the sovereign would do were he, himself present. Ministers are ambassadors for Christ, as they are sent to do what he would do were he personally present. They are to make known, and to explain, and enforce the terms on which God is willing to be reconciled to men. They are not to negotiate on any new terms, nor to change those which God has proposed, nor to follow their own plans or devices; but they are simply to urge, explain, state, and enforce the terms on which God is willing to be reconciled. Of course they are to seek the honour of the Sovereign who has sent them forth, and to seek to do only his will. They go not to promote their own welfare; not to seek honour, dignity, or emolument; but they go to transact the business which the Son of God would engage in were he again personally on the earth. It follows that their office is one of great dignity, and great responsibility, and that respect should be showed them as the ambassadors of the King of kings.

As though God did beseech you by us. Our message is to be regarded as the message of God. It is God who speaks. What we say to you is said in his name and on his authority, and should be received with the respect which is due to a message directly from God. The gospel message is God speaking to men through the ministry, and entreating them to be reconciled. This invests the message which, the ministers of religion bear with infinite dignity and solemnity; and it makes it a fearful and awful thing to reject it.

We pray you in Christ's stead. υπερχριστου. In the place of Christ; or doing what he did when on earth, and what he would do were he where we are.

Be ye reconciled to God. This is the sum and burden of the message which the ministers of the gospel bear to their fellow-men. 2Cor 5:19. It implies that man has something to do in this work. He is to be reconciled to God, he is to give up his opposition, he is to submit to the terms of mercy. All the change in the case is to be in him, for God cannot change. God has removed all the obstacles to reconciliation which existed on his part. He has done all that he will do, all that needed to be done; in order to render reconciliation as easy as possible. And now it remains that man should lay aside his hostility, abandon his sins, embrace the terms of mercy, and become in fact reconciled to God. And the great object of the ministers of reconciliation is to urge this duty on their fellow-men. They are to do it in the name of Christ. They are to do it as if Christ were himself present, and were himself urging the message. They are to use the arguments which he would use; evince the zeal which he would show; and present the motives which he would present, to induce a dying world to become in fact reconciled to God.

(b) "ambassadors" Job 33:23, Mal 2:7, Eph 6:20

For he hath made him to be sin for us. The Greek here is, "For him who knew no sin, he hath made sin, or a sin-offering for us." The design of this very important verse is to urge the strongest possible reason for being reconciled to God. This is implied in the word (γαρ) for. Paul might have urged other arguments, and presented other strong considerations; but he chooses to present this fact, that Christ has been made sin for us, as embodying and concentrating all. It is the most affecting of all arguments; it is the one that is likely to prove most effectual. It is not indeed improper to urge on men every other consideration to induce them to be reconciled to God. It is not improper to appeal to them by the conviction of duty; to appeal to their reason and conscience; to remind them of the claims, the power, the goodness, and the fear of the Creator; to remind them of the awful consequences of a continued hostility to God; to persuade them by the hope of heaven, and by the fear of hell, (2Cor 5:11) to become his friends; but, after all, the strongest argument, and that which is most adapted to melt the soul, is, the fact that the Son of God has become incarnate for our sins, and has suffered and died in our stead. When all other appeals fail, this is effectual; and this is in fact the strong argument by which the mass of those who become Christians are induced to abandon their opposition, and to become reconciled to God.

To be sin. The words "to be" are not in the original. Literally it is, "he has made him sin, or a sin-offering," (αμαρτιανεποιησεν.) But what is meant by this? What is the exact idea which the apostle intended to convey? I answer--It cannot be

(1.) that he was literally sin in the abstract, or sin as such. No one can pretend this. The expression must be therefore, in some sense, figurative. Nor

(2.) can it mean that he was a sinner, for it is said in immediate connexion that he "knew no sin," and it is everywhere said that he was holy, harmless, undefiled. Nor

(3.) can it mean that lie was, in any proper sense of the word, guilty, for no one is truly guilty who is not personally a transgressor of the law; and if he was, in any proper sense, guilty, then he deserved to die, and his death could have no more merit than that of any other guilty being; and if he was properly guilty, it would make no difference in this respect whether it was by his own fault or by imputation: a guilty being deserves to be punished; and where there is desert of punishment there can be no merit in sufferings. But all such views as go to make the holy Redeemer a sinner, or guilty, or deserving of the sufferings which he endured, border on blasphemy, and are abhorrent to the whole strain of the Scriptures. In no form, in no sense possible, is it to be maintained that the Lord Jesus was sinful or guilty. It is a corner-stone of the whole system of religion, that in all conceivable senses of the expression he was holy, and pure, and the object of the Divine approbation. And every view which fairly leads to the statement that he was in any sense guilty, or which implies that he deserved to die, is prima facie a false view, and should be at once abandoned. But

(4.) if the declaration that he was made "sin" (αμαρτιαν) does not mean that he was sin itself, or a sinner, or guilty, then it must mean that he was a sin-offering--an offering or a sacrifice for sin; and this is the interpretation which is now generally adopted by expositors; or it must be taken as an abstract for the concrete, and mean that God treated him as if he were a sinner. The former interpretation, that it means that God made him a sin-offering, is adopted by Whitby, Doddridge, Macknight, Rosenmuller, and others; the latter, that it means that God treated him as a sinner, is adopted by Vorstius, Schoettgen, Robinson, (Lex.,) Bishop Bull, and others. There are many passages in the Old Testament where the word "sin" (αμαρτιαν) is used in the sense of sin-offering, or a sacrifice for sin. Thus, Hoss 4:8. "They eat up the sin of, my people;" i.e., the sin-offerings. See Eze 43:22,25, 44:29, 45:22,23,25. See Whitby's Notes on this verse. But whichever meaning is adopted, whether it means that he was a sacrifice for sin, or that God treated him as if he were a sinner, i.e., subjected him to sufferings which, if he had been personally a sinner, would have been a proper expression of his hatred of transgression, and a proper punishment for sin, in either case it means that he made an atonement; that he died for sin; that his death was not merely that of a martyr; but that it was designed by substituted sufferings to make reconciliation between man and God. Locke renders this, probably expressing the. true sense, "For God hath made him subject to suffering and death, the punishment and consequence of sin, as if he had been a sinner, though he were guilty of no sin." To me it seems probable that the sense is, that God treated him as if he had been a sinner; that he subjected him to such pains and woes as would have been a proper punishment if he had been guilty; that while he was, in fact, in all senses perfectly innocent, and while God knew this, yet that in consequence of the voluntary assumption of the place of man which the Lord Jesus took, it pleased the Father to lay on him the deep sorrows which would be the proper expression of his sense of the evil of sin; that he endured so much suffering, as would answer the same great ends in maintaining the truth, and honour, and justice of God, as if the guilty had themselves endured the penalty of the law. This, I suppose, is what is usually meant when it is said "our sins were imputed to him;" and though this language is not used in the Bible, and though it is liable to great misapprehension and perversion, yet if this is its meaning, there can be no objection to it.

Who knew no sin. He was not guilty. He was perfectly holy and pure. This idea is thus expressed by Peter, (1Pet 2:22;) "Who did no sin, neither was guile found in his mouth;" and in Heb 7:26, it is said, he was "holy, harmless, undefiled, separate from sinners." In all respects, and in all conceivable senses, the Lord Jesus was pure and holy. If he had not been, he would not have been qualified to make an atonement. Hence the sacred writers are everywhere at great pains to keep this idea prominent, for on this depends the whole superstructure of the plan of salvation. The phrase "knew no sin" is an expression of great beauty and dignity. It indicates his entire and perfect purity. He was altogether unacquainted with sin; he was a stranger to transgression; he was conscious of no sin; he committed none. He had a mind and heart perfectly free from pollution, and his whole life was perfectly pure and holy in the sight of God.

That we might be made the righteousness of God. This is a Hebraism, meaning the same as divinely righteous. It means that we are made righteous in the sight of God; that is, that we are accepted as righteous, and treated as righteous by God on account of what the Lord Jesus has done. There is here an evident and beautiful contrast between what is said of Christ, and what is said of us. He was made sin--we are made righteousness; that is, he was treated as if he were a sinner, though he was perfectly holy and pure--we are treated as if we were righteous, though we are defiled and depraved. The idea is, that on account of what the Lord Jesus has endured in our behalf we are treated as if we had ourselves entirely fulfilled the law of God, and had never become exposed to its penalty. In the phrase" righteousness of God" there is a reference to the fact that this is his plan of making men righteous, or of justifying them. They who thus become righteous, or are justified, are justified on his plan, and by a scheme which he has devised. Locke renders this, "that we, in and by him, might be made righteous, by a righteousness imputed to us by God." The idea is, that all our righteousness in the sight of God we receive in and through a Redeemer. All is to be traced to him. This verse contains a beautiful epitome of the whole plan of salvation, and the peculiarity of the Christian scheme. On the one hand, one who was perfectly innocent, by a voluntary substitution, is treated AS IF he were guilty; that is, is subjected to pains and sorrows which, if he were guilty, would be a proper punishment for sin: and on the other, they who are guilty, and who deserve to be punished, are treated, through his vicarious sufferings, as if they were perfectly innocent; that is, in a manner which would be a proper expression of God's approbation if they had not sinned. The whole plan, therefore, is one of substitution; and without such substitution there can be no salvation. Innocence voluntarily suffers for guilt, and the guilty are thus made pure and holy, and are saved. The greatness of the Divine compassion and love is thus shown for the guilty; and on the ground of this it is right and proper for God to call on men to be reconciled to him. It is the strongest argument that can be used. When God has given his only Son to the bitter suffering of death on the cross in order that we may be reconciled, it is the highest possible argument which can be used why we should cease our opposition to him, and become his friends.

(c) "he hath made" Isa 53:6,9,12, Gal 3:13, 1Pet 2:22,24 (d) "the righteousness of God" Rom 5:19

REMARKS on 2nd Corinthians Chapter 5

(1.) It is possible for Christians to have the assurance that they shall enter into heaven, 2Cor 5:1. Paul said that he knew this; John knew this, (2Cor 5:1;) and there is no reason why others should not know it. If a man hates sin, he may know that as well as anything else; if he loves God, why should he not know that as well as to know that he loves an earthly friend? If he desires to be holy, to enter heaven, to be eternally pure, why should he have any doubt about that? If he loves to pray, to read the Bible, to converse of heaven--if his heart is truly in these things, he may know it, as well as know anything else about his own character or feelings.

(2.) If a Christian may know it, he should know it. No other knowledge is so desirable as this. Nothing will produce so much comfort as this. Nothing will contribute so much to make him firm, decided, and consistent in his Christian walk as this. No other knowledge will give him so much support in temptation; so much comfort in trial; so much peace in death. And if a man is a Christian, he should give himself no rest till he obtains assurance on this subject; if he is not a Christian, he cannot know that too soon, or take too early measures to flee from the wrath to come.

(3.) The body will soon be dissolved in death, 2Cor 5:1. It is a frail, crumbling, decaying dwelling, that must soon be taken down. It has none of the properties of a permanent abode. It can be held together but a little time. It is like a hut or cottage that is shaken by every gust of wind; like a tent when the pins are loose, and the cords unstranded, or rotten, and when the wind will soon sweep it away. And since this is the fact, we may as well know it, and not attempt to conceal it from the mind. All truth may be looked at calmly, and should be; and a man who is residing in a frail and shattered dwelling should be looking out far one that is more permanent and substantial. Death should be looked at. The fact that this tabernacle shall be taken down should be looked at; and every man should be asking with deep interest the question, whether there is not a more permanent dwelling for him in a better world.

(4.) This life is burdened, and is full of cares, 2Cor 5:2,4. It is such as is fitted to make us desire a better state. We groan here under sin, amidst temptation, encompassed by the cares and toils of life. We are burdened with duties, and we are oppressed by trials; and under all we are sinking to the grave. Soon, under the accumulated burdens, the body will be crushed, and sink back to the dust. Man cannot endure the burden long, and he must soon die. These accumulated trials and cares are such as are adapted to make him desire a better inheritance, and to look forward to a better world. God designs that this shall be a world of care and anxiety, in order that we may be led to seek a better portion beyond the grave.

(5.) The Christian has a permanent home in heaven, 2Cor 5:1,2,4. There is a house not made with hands; an eternal home; a world where mortality is unknown. There is his home; that is his eternal dwelling. Here he is a stranger, among strangers, in a strange world. In heaven is his home. The body here may be sick, feeble, dying; there it shall be vigorous, strong, immortal. He may have no comfortable dwelling here; he may be poor and afflicted; there he shall have an undecaying dwelling, an unchanging home. Who in a world like this should not desire to be a Christian? What other condition of life is so desirable as that of the man who is sure that after a few more days he shall be admitted to an eternal home in heaven, where the body never dies, and where sin and sorrow are known no more ?

(6.) The Christian should be willing to bear all the pain and sorrow which God shall appoint, 2Cor 5:1-4. Why should he not? He knows not only that God is good in all this; but he knows that it is but for a moment; that he is advancing toward heaven, and that he will soon be at home. Compared with that eternal rest, what trifles are all the sufferings' of this mortal life!

(7.) We should not desire to die merely to get rid of pain, or to be absent from the body, 2Cor 5:4. It is not merely in order that we may be "unclothed," or that we may get away from a suffering body, that we should be willing to die. Many a sinner suffers so much here that he is willing to plunge into an awful eternity, as he supposes, to get rid of pain, when, alas ! he plunges only into deeper and eternal woe. We should be willing to bear as much pain, and to bear it as long as God shall be pleased to appoint. We should submit to all without a murmur. We should submit to all without a murmur. We should be anxious to be relieved only when God shall judge it best for us to be away from the body, and to be present with the Lord.

(8.) In a mere readiness to die there is no evidence that we are prepared for heaven. Comp. 2Cor 5:4. Many a man supposes that because he is ready to die, that therefore he is prepared. Many a one takes comfort because a dying friend was ready and willing to die. But in a mere willingness to die there is no evidence of a preparation for death, because a hundred causes may conspire to produce this besides piety. And let us not be deceived by supposing that because we have no alarm about death, and are willing to go to another world, that therefore we are prepared. It may be either stupidity, or insensibility; it may be a mere desire to get rid of suffering; it may be because we are cherishing a hope of heaven which is altogether vain and illusive.

(9.) The Christian should and may desire to depart, and to be in heaven, 2Cor 5:2. Heaven is his home; and it is his privilege to desire to be there. Here he is in a world of trial and of sin. There he shall be in a world of joy and of holiness. Here he dwells in a frail, suffering, decaying body. There he shall be clothed with immortality. It is his privilege, therefore, to desire, as soon as it shall be the will of God, to depart, and to enter on his eternal inheritance in heaven. He should have a strong, fixed, firm desire for that world; and should be ready at the shortest notice to go and to be for ever with the Lord.

(10.) The hopes and joys of Christians, and all their peace and calmness in the prospect of death, are to be traced to God, 2Cor 5:5. It is not that they are not naturally as timid and fearful of dying as others; it is not that they have any native courage or strength; but it is to be traced entirely to the mercy of God, and the influence of his Spirit, that they are enabled to look calmly at death, at the grave, at eternity. With the assured prospect of heaven, they have nothing to fear in dying; and if we have the "earnest of the Spirit"-- the pledge that heaven is ours--we have nothing to fear in the departure from this world.

(11.) The Christian should be, and may be, always cheerful, 2Cor 5:6. Paul said that he was always confident, or cheerful. Afflictions did not depress him; trials did not cast him down. He was not disheartened by opposition; he did not lose his courage by being reviled and persecuted. In all this he was cheerful and bold. There is nothing in religion to make us melancholy and sad. The assurance of the favour of God, and the hope of heaven, should have, and will have, just the opposite effect. A sense of the presence of God, a conviction that we are sinners, a deep impression of the truth that we are to die, and of the infinite interest of the soul at stake, will indeed make us serious and solemn, and should do so. But this is not inconsistent with cheerfulness, but is rather fitted to produce it. It is favourable to a state of mind where all irritability is suppressed, and where the mind is made calm and settled; and this is favourable to cheerfulness. Besides, there is much, very much in religion to prevent sadness, and to remove gloom from the soul. The hope of heaven, and the prospect of dwelling with God and with holy beings for ever, is the best means of expelling the gloom which is caused by the disappointments and cares of the world. And much as many persons suppose that religion creates gloom, it is certain that nothing in this world has done so much to lighten care, to break the force of misfortune and disappointment, to support in times of trial, and to save from despair, as the religion of the Redeemer. And it is moreover certain, that there are no persons so habitually calm in their feelings, and cheerful in their tempers, as consistent and devoted Christians. If there are some Christians, like David Brainerd, who are melancholy and sad, as there are undoubtedly, it should be said,

1st: that they are few in number;

2nd: that their gloom is to be traced to constitutional propensity, and not to religion;

3rd: that they have, even with all their gloom, joys which the world never experiences, and which can never be found in sin; and,

4th: that their gloom is not produced by religion, but by the want of more of it.

(12.) It is noble to act with reference to things unseen and eternal, 2Cor 5:7. It elevates the soul; lifts it above the earth; purifies the heart; and gives to man a new dignity. It prevents all the grovelling effect of acting from a view of present objects, and with reference to the things which are just around us. "Whatever withdraws us," says Dr. Johnson, "from the power of our senses; whatever makes the past, the distant, or the future, predominate over the present, advances us in the dignity of thinking beings."-- Tour to the Hebrides, p. 322, ed. Phil. 1810. Whatever directs the eye and the heart to heaven; whatever may make man feel and believe that there is a God, a Saviour, a heaven, a world of glory, elevates him with the consciousness of his immortality, and raises him above the grovelling objects that wither and debase the soul. Man should act with reference to eternity. He should be conscious of immortality. He should be deeply impressed with that high honour that awaits him of standing before God. He should feel that he may partake in the glories of the resurrection; that he may inherit an eternal heaven. Feeling thus, what trifles are the things of the earth! How little should he be moved by its trials! How little should he be influenced by its wealth, its pleasures, and its honours!

(13.) The Christian, when he leaves the body, is at once with the Lord Jesus, 2Cor 5:8. He rushes, as it were instinctively, to his presence, and casts himself at his feet. He has no other home than where the Saviour is; he thinks of no future joy or glory but that which is to be enjoyed with him. Why, then, should we fear death! Lay out of view, as we may, the momentary pang, the chilliness, and the darkness of the grave, and think of that which will be the moment after death--the view of the Redeemer, the sight of the splendours of the heavenly world, the angels, the spirits of the just made perfect, the river of the paradise of God, and the harps of praise--and what has man to fear in the prospect of dying! Why should I shrink at pain or woe, Or feel at death dismay? I've Canaan's goodly land in view, And realms of endless day.

Apostles, martyrs, prophets there, Around my Saviour stand; And soon my friends in Christ below Will join the glorious band.

Jerusalem, my happy home! My soul still pants for thee; When shall my labours have an end In joy, and peace, and thee! C. Wesley

The notes on this verse are continued on 2Cor 6:1

Observe here, 1. Our apostle compares the body of a believer to an house, to an earthly house, and to an house of tabernacle: to an house, because of its comely fabric and composure, as also in regard of the inhabitant that dwells in it, the never-dying soul; to an earthly house, in regard of the means by which it is sustained; and to an house of tabernacle, because such buildings consist of slight and mean materials, they are soon set up, and as soon taken down.

Observe, 2. The necessity of this earthly tabernacle of the body's dissolution by death; it must lie down, and be dissolved.

3. The believer's future happiness, after the body's present dissolution, asserted and declared: They have a building of God, an house not made with hands, eternal in the heavens.

Learn hence, 1. That it is the pleasure and will of God that his people should for a short time remain in this earthly tabernacle of the body.

Learn, 2. That this earthly tabernacle of the believer's body, sooner or later, must by death be dissolved.

Learn, 3. That after the dissolution of this earthly tabernacle of the body, all the faithful have an eternal habitation, a building of God, not made with hands, in the highest heavens.

Learn, 4. that it is both the duty and interest of every sincere and serious Christian, to labour for the certain knowledge and full assurance of this happy privilege, and be able to say, We know, &c.

For in this, that is, in this ruinous earthly tabernacle.

Observe here, The strength and vehemency of the saints' affection, we groan; the word signifies such a groaning as of a man that has a load or burden lying upon him, which makes him fetch his wind from his very bowels: as there are groans which proceed from sorrow, so there are groans which arise from desire and hope. Thus here, We groan, earnestly desiring.

Observe, 2. What is the subject which the apostle's groaning desires were carried out after; namely, to be clothed with a celestial body, instead of that clogging body of earthly corruption which here they carried about with them, earnestly desiring to be clothed upon, &c.

Learn thence, That such as do believe and wait for a blessed immortality, do groan for it, and earnestly desire it, because of the miseries and pressures by sin and sorrow in this present life; because they have already a taste of the happiness and glory of the life to come; and because the Holy Spirit doth excite and stir up these groaning desires in the hearts of believers; Rom 8:23 We also, that have the first fruits of the Spirit, do groan within ourselves.

That is, if so be, at our passage hence, we shall have the happiness to be of the number of those who are found clothed with glory, or clothed with holiness and good works, to fit us for our clothing in glory; that we may not be found naked, in our natural turpitude of sin and spiritual nakedness, which will render us abominable in the sight of God.

Learn hence, That none can groan or long for heaven but such as are clothed with a gospel-righteousness, that of justification, sanctification, and new obedience: none shall be clothed upon with glory hereafter, but such as are clothed with grace and holiness here.

Note here, That this groaning desire again mentioned by the apostle in this verse, with respect to the burden of the body, to get rid of it, is not either an unnatural desire, or a discontented desire, or a desire of death as death, or a desire to be unhoused, and without clothing for the soul; but he would be better clothed with a celestial body, that his mortal part might be swallowed up by immortal glory. As if the apostle had said, "As weary as I am of life, by means of sin and sorrow, by reason of corruption and affliction, yet I would not barely for the sake of that desire a dissolution, but for the hope's sake of eternal and immortal life."

Learn hence, 1. That whilst the saints live in this earthly, mortal body, they are burdened with a heavy load of sin and affliction.

2. That believers, thus burdened, do in an holy manner groan and long for a better state.

3. That in that better state mortality shall be swallowed up of life.

4. That in that life we shall be clothed again with our own bodies, glorious and heavenly: We groan, not to be unclothed, but clothed upon.

That is, he that hath wrought and appointed us, he that hath prepared and fitted us, for this glorious change, and hath set our souls a-longing for this immortal state, is God; who hath also given us by his Spirit those holy affections, fervent desires, and faithful endeavours, which are the earnest of heaven before we enjoy it.

Learn hence, 1. That Almighty God doth fit and frame his people for that happy state of bliss and glory, which he has designed them for, and appointed them unto: He that hath wrought us for the self-same thing is God.

Learn, 2. That to the intent his saints may look and long for that glorious and immortal state with the greater vehemency and desire, he has already given them an earnest and foretaste of it, by his Holy Spirit in their hearts.

We are confident, that is, by the Holy Spirit comfortably assured of a better state. They who have the earnest of the Spirit may be confident of their future glorious state.

Or, we are confident; that is, we are of good courage, fearing neither death nor danger in the way of our duty, knowing that whilst we are at home here in the body, that is, whilst sojourning in the body as pilgrims and strangers, we are absent from the Lord; that is, we are detained from the blessed sight and enjoyment of God, and kept out of the possession of that happiness which makes heaven. Here the apostle plainly intimates, that whilst we remain in the body, we are detained from our happiness; and that as soon as we leave the body, we shall be admitted to our happiness.

Learn, 1. That a Christian is not in his own proper home whilst he sojourneth in the body, and lives in his earthly tabernacle here below. His birth and parentage are from heaven, his treasure and inheritance in heaven, his kindred, and relations, and best friends are there, and there shall he longest abide.

Learn, 2. That the true reason why the saints count themselves here not at home, is because they are absent from the Lord whilst present in the body: Whilst we are at home in the body, we are absent from the Lord.

That is, our condition here in this world is such, that we cannot see God face to face, but by faith only; whilst we are in the body, we do not see and enjoy, but believe and expect. Faith is the thing in expectation: sight is the thing in fruition; faith is a cloudy discovery of things at a distance; sight is a clear view and apprehension of things that are present.

Learn, 1. That faith is for earth, and sight is for heaven.

2. That till we have sight, it is a great advantage that we have faith.

3. That if we now have faith, we may be well assured that ere long we shall have sight.

The original words, for we are confident and willing, denote first, courage and undaunted boldness with respect to death, and complacency and satifaction in it. We are willing; the translation is too flat; evdoxdmev, we are well pleased. It is a grateful and desirable thing to us to leave the body: yet not in an absolute, but comparative consideration. We are willing rather; that is, rather than not see and enjoy the Lord, rather than be always here sinning and groaning, we had rather be absent from the body, and present with the Lord.

Learn, 1. That our happiness in the world to come lies in our being present with the Lord.

2. That we are present with the Lord as soon as the soul quits and takes its leave and farewell of the body.

3. That a state of separation from the body is much more preferable to the saints than that of dwelling in the body.

4. That this desire, preference, and choice, arises from that confident assurance which they have of a better state, and of their interest in it; We are confident, I say, &c.

The word signifies, to labour ambitiously, as an ambitious courtier labours for his prince's favour. We labour, whether present in the body, or absent from the body, whether living or dying, that our persons and our services may be accepted with him whenever we appear before him.

Learn, 1. That to be accepted with the Lord is a very high honour. To have our persons accepted, and our performances acceptable, are high favours; the former is the ground of the latter, and Christ is the foundation of both, Eph 1:6.

Learn, 2. That it is a gracious person's great ambition and desire, his aim and scope, his design and endeavour, that living and dying he may find acceptance with God, and his actions be such as God may well like and approve of: We ambitiously labour, that whether present or absent we may be accepted of him.

These words are fully descriptive of a future judgment.

In which observe, 1. The necessity of a future judgment, We must, willing or unwilling.

2. The universality of this judgment, We must all.

3. The person by whom, and before whom, we must be judged, Christ.

4. The manner of this judgment, All must appear, and be made manifest, both persons and actions.

5. The matter about which we shall be judged, The things done in the body.

6. The end of all this inquisiton, to be punished or rewarded according to our actions.

Learn, 1. That there will certainly come a day, when every person that ever lived in this world, shall be judged by Jesus Christ: We must all appear before the judgment-seat of Christ.

Learn, 2. That every man's judgment and sentence at the great day shall proceed and be pronounced according to what he has done in the flesh, be it food or bad, that every one may receive the things done in his body, &c.

That is, knowing the terror and dread of that terrible and dreadful day in which Christ will judge the whole race of mankind; and being persuaded of the truth and certainty of it ourselves, we endeavour to persuade all men by all means to fly from the wrath to come, by repentance and faith, that they may be found of God in peace in that solemn hour.

Learn hence, That the knowledge and consideration of the present terrible judgments of God, and the future terrors of that great day, should move the ministers of God to persuade, and the people to be persuaded, to a careful and serious preparation for it. Such ministers as know and consider the terrors of the Lord, will both persuade others, and be persuaded themselves, to look after reconciliation and acceptance with God; that when Christ comes terribly, they may appear comfortably: Knowing the terrors of the Lord, we persuade men. It follows, But we are made manifest unto God; and I trust also are made manifest in your consciences. As if he had said, We hope God hath discovered our sincerity unto you in some measure, as he is an observer of it, and witness to it himself.

Learn hence, That then a minister has the full assurance of his sincerity, when he has the approbation of God and his own conscience, and also a testimony in the consciences of his people. This is gained by the purity of our doctrine, by piety of our lives, and by the prudence of our conduct. When these are evident and manifest to the consciences of our people, how convincing is it to them, and comfortable unto us!

As if our apostle had said, "We commend not ourselves to you upon our own account, as if there were any need of it, with respect to us; but only to give you an occasion to vindicate us; and to glory to others on our behalf, when need requires, that you may have wherewith to answer the calumnies of the false apostles, who gloried much in outward appearance of piety and zeal, but not in purity of heart and upright intentions."

Learn hence, That though the ministers of Christ have no itching desire to exalt themselves in a way of self-commendation, yet they are sometimes constrained to it in a way of self-vindication, and this is not only lawful but a duty; because scandals cast upon a good man reach farther than himself, yea, they reflect upon God himself: therefore to be wiped off and rolled away.

The holy apostle was sometimes so zealously transported and carried forth in his high actings for Jesus Christ, that the false apostles represented him as a frantic person, crazy, mad, and what not; "Be it so, (says the holy man,) it is unto God, in his cause, and to propagate his glory, and not my own: or if I be sober in my words and actions, it is for your benefit, not my own."

Learn hence, That wicked and carnal men account and represent the holy servants of God as a sort of madmen. Workings of grace are sometimes so far above reason, that they seem to be without reason: there are several acts of holiness, which the profane world esteem as madness; as eminent self-denial, great seriousness in religion, their burning zeal, their holy singularity, their fervours of devotion, their patience and meekness under sufferings and reproaches. All these acts of holiness represent the saints as madmen to carnal men.

That is, the infinite love of Christ in dying for us, constraineth us to live unto him, and do the utmost services for him. Some understand it passively, for the love that Christ beareth us; others take it actively, for that love which we bear to him. Now this love is said to constrain. Some think it a metaphor from a woman in travail, that strives to be delivered of her burden; others, that it signifies to have one bound, and so much under power, that he cannot move without leave. The expression denotes the absolute empire which the love of Christ had over him, ruling all the inclinations of the heart, and the actions of his life. It signifies the sweet violence and force of love, by which the soul is overpowered, and cannot say nay; it does wholly possess us, rule and command us, keep us in its power, and makes us do whatever it would have us do.

Learn hence, That the love of Christ has such a constraining power, and obliging force and efficacy upon the soul, that it inclines it to a willing performance of all duties, though attended with the greatest difficulties and dangers. Love is the spring of action, 'tis a forcible and compelling, 'tis an invicible, unconquerable affection: and it has such an influence from the consideration of what Christ is in himself, and of what he has done for us, and designed for us.

If one died for all, then were all dead. Some understand it of a death in sin; all were in a state of sin and death when Christ died for them. Others understand it mystically, when Christ died for all, all were then dead; that is, dead in Christ unto sin; intimating, that when Christ died, all believers were dead in him to sin and the world. As Christ died for sin, so ought all to die unto sin.

Farther, Christ dying once for all, proveth the verity of his satisfaction, and the sufficiency of his satisfaction. What virtue was there in that death which merited life for all! And what love was there in our God to appoint one for all, and to accept one for all! That some so worthy in himself, that one so dear to God, should die, should die so willingly, should die so painfully, should die so shamefully, should die under a curse, to absolve from guilt, and discharge from condemnation! Behold what manner of love the Father has bestowed upon us!

Observe next, The great end and design of Christ in his death and resurrection for us; namely,

1. Negatively declared, that we should not live unto ourselves, to our own ease, profit, or honour; gratifying our own wills, inclinations, and corrupt desires, serving our own interests and ends: but, positively, to live unto him, according to his word and will, in obedience to his commands, and with an eye at this glory, who died for our sins, and rose again for our justification.

Had Christ only died for us, the favour had been inexpressible and unrequitable, and required us to live to his name and glory; but when he not only died for us, but rose again, and lives forever in heaven, to pour down fresh benefits upon us, and to do good offices daily and hourly for us, how endearing are our obligations to love him, and to live unto him!

Learn hence, 1. That by virtue of Christ's death and resurrection, Christians are both obliged to, and have obtained the grace of, newness of life, and holiness of conversation.

Learn, 2. That it is the duty, and will be the endeavour, of all those that are quickened by the Spirit of Christ unto newness of life, to refer all their actions not to themselves, but unto him: none can do both, live to Christ and self together. His we are already; by creation, by redemption, by sanctification, by voluntary resignation, we live by him. Our spiritual life is from him; we expect hereafter to live with him; let us therefore now live unto him, even unto him that died for us, and rose again.

These words probably were spoken by the apostle to rebuke the carnal boastings of some Jews, who gloried in their having seen Christ in the flesh before he died; the apostle directs them to a more spirtual knowledge of him, now since his resurrection, as more suitable to his gloried state: q.d. "What though you have eaten and drunk in Christ's presence when on earth, all that corporeal familiarity is ceased; it is his spiritual gracious presence which now you are to depend upon, and value yourselves by." For henceforth know we no man after the flesh: we value no man for his outward advantages, for his wisdom, riches, or learning. Yea, though we have known Christ after the flesh, seeing and conversing with him when here on earth, yet must we know him so, and enjoy him as such, no more. Our carnal affections and relations to him must ever cease, now he is exalted into a spiritual and glorious condition.

Learn hence, 1. That a bare knowing of Christ after the flesh ought to cease among Christians. There is a knowledge of Christ after the flesh, since his ascension into heaven, namely, by a naked profession of his name without a conformity to his laws, and by acts of sensitive affection. Some by reading the history of our Saviour's passion, others by seeing in the sacramental elements a tragical representation of his crucifixion, do find their human passions stir and move; but if it rests here, without drawing forth our love to his person, and quickening our obedience to his commands; all this is but knowing Christ after the flesh to not spiritual or saving purposes.

Learn, 2. That a bare knowledge of Christ after the flesh will do us no good, be of no comfort or advantage to us, as to our eternal salvation. It is not a fond affection to his person and memory, but obedience to his laws, that Christ values.

It is observable, that an outward ceremonious respect to our Saviour's person was very little regarded by him when he was here upon earth; a serious attention to his doctrine was infinitely preferred by him before all that. Our love to Christ is better shown by religious services, than by passionate affections.

We find, Joh 20:17 when Mary fell at Christ's feet, after he was risen, and embraced him, when she held him by the foot and worshipped him, when in an humble and affectionate devotion she lies prostrate before him, Christ forbids it, Touch me not. He rejects all these eternal testimonies of her love, which proceeded only from human affection; but he directs her to a more acceptable service, namely, to run and carry tidings of his resurrection to his disconsolate disciples, Go to my disciples, and say, &c.

From whence I infer, That it is much more acceptable to Christ to be about his service, and doing good to our place and station, than performing any offices of human love and respect unto his person. Seeing, then, that this ceremonious respect pleased Christ, neither when on earth, nor now he is in heaven, henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet henceforth know we him no more.

As if the apostle had said, "If any one amongst you pretend to be a Christian indeed, ingrafted into Christ, by baptism and regeneration, and is a member of his body; he is by regeneration made a new man, all the faculties of his soul are renewed: his principles, affections, and practices, are all new: Old things are passed, or passing away daily, the old carnal inclinations of mind are wearing off, the old will is changed, the old life is reformed; and in a word, whatever was old and carnal, is now beome new and spiritual." Behold all things are become new: new affections, new inclinations, new dispositions, a new course, and a new conversation. Nothing is new physically; he is the same person, he has the same faculties: but all things are new qualitatively; he is renewed in the spirit of his mind.

Learn hence, 1. That all such as call themselves the disciples of Christ, and own themselves to be his followers, are and ought to be new creatures. This implies a real and inward, a thorough and prevailing change, both in heart and life; not a civil change, barely from profaneness to sobriety; not a sudden change, only under some great affliction or awakening providence; not a change from one sect or party of professors to another; but the change of the new creature consists in a new mind, a new will, a new judgment, new affections; in a new conversation, not in a new form and profession; the change of the new creature introduces the life of God, and produces the nearest likeness to God.

Learn, 2. That this new creation, wrought in a man by the word and Spirit God, is an indubitable evidence of his interest in Christ, and title to salvation; for where the new creature is, there all the saving graces of the Spirit are, as a pledge and an earnest of glory and happpiness.

That is, all those things forementioned belonging to this new spiritual creation, are of God, as the author and efficient cause of them.

Learn, That God is the original author of the new creature, and of all things belonging thereunto. This appears partly from the nature of the work, 'tis a new creation; and partly from the objects of the work, the persons wrought upon. They are averse from God, in enmity to him, and rebellion against him, dead in sin, under the dominion of Satan. Well therefore might the apostle say, All these things are of God.

In these words the apostle gives us a short but full account of the grand doctrine of a sinner's reconciliation unto God by the death of Christ, which is the principal subject and substantial part of the gospel.

Where observe, 1. The privilege itself, reconciliation; this is two-fold; fundamental, in the death of Christ, he is our peace: God laid the foundation of our peace and reconciliation with himself in the death of his Son: actual, in the application of it, on our part, by faith. The death of Christ rendered God reconcileable. Faith renders him actually reconciled.

Observe, 2. The Author of this reconciliation, God the Father: he was the Person wronged by sin, declaring his anger against the sinner: hence we are said to have access to the Father through Christ, and by the Spirit. The Son brings us to the Father, and the Spirit directs us to the Son; Christ takes away God's enmity against us, and the Spirit takes away our enmity against God.

Observe, 3. The medium or mean by which we become reconciled to God, Jesus Christ; Christ was the meritorious cause of this privilege; Christ is the centre of that agreement between the justice of God and the mercy of God.

Observe, 4. The parties at variance, and made one by reconciliation: God and the world, God and mankind. Almighty God, in consideration of Christ's death, did so far reconcile and forgive the offending world, as to offer them pardon of sin, and salvation by a Redeemer, upon a conditon of their believing acceptance: but none are actually reconciled but believers, who actually accept the terms and conditions of peace and reconciliation by faith, which is a necessary receptive qualification.

Learn hence, That there is an happy peace and reconciliation made in and by Jesus Christ, between an offended God and an offending world.

Reconciliation is a repairing of decayed friendship, or the making up of a breach between two that were formerly friends, but now at variance. The reconciliation is mutual, because the enmity is such; yet the scripture speaks more of our being reconciled to God, than of God's being reconciled tu us, because we are in the fault, and not God; we the cause of the breach, we offended God, not God us; and because we have the benefit of this reconciliation, and not God, 'tis no profit to him that we are at peace with him; and because all the difficulty of being reconciled lies on our part, and not God's.

Observe here, 1. The minister's office and employment declared: they are ambassadors for Christ; ambassadors from God to man, and as ambassadors they have their mission, their commission, from a great Prince, about great concerns; they must be faithful to their instructions, they are inviolable by the law of nations, and their embassy must be received upon pain of displeasure.

Where let us remark the wonderful goodness and wisdom of God, in appointing men of the same level with us, and not angels superior to us, to dispense the mystery of reconciliation to us. As God deals more familiarly with us in this way, (for we cannot bear the voice of God, or the sight of angels,) so there is more certainty in this way, because ministers must deceive their own souls, if they deceive us: and and herein God magnifies his own power, and lets us know, that the efficacy of the gospel is from him the Author, and not from man the dispenser.

Observe, 2. The minister's duty discovered: in God's name, and Christ's stead, to entreat, beseech, and persuade sinners to become reconciled unto God.

Here note, 1. That God and man were once friends.

2. That God and man are now enemies.

3. That man, and not God, first made the breach of friendship, and occasioned that unhappy controversy, which is now depending between God and man.

4. That though man was first in the breach, yet God is the first in the offer of reconciliation.

5. That therefore it is the highest duty and chiefest interest of man to accept of terms of peace and reconciliation with God.

6. That in order to all this, the great duty incumbent upon the ministers of the gospel, is this, with all earnestness to press upon people the doctrine of reconciliation, and to use all arguments with them, to persuade them to become reconciled unto God.

Observe here, 1. The spotless innocency of our Lord Jesus Christ, as mediator, declared: He knew no sin; that is, practically and experimentally, he knew it not so as to commit it in the least degree; he was a pure, innocent, and sinless, Person: but theoretically and speculatively he did know sin. He well understood its nature, its effects, and fruits: none knew the bitter fruits of sin so well as our blessed Saviour.

Observe, 2. God's ordination of Christ with reference unto sin, He hath made him to be sin; not made him a sinner, but a sin-offering, a sacrifice for sin. Made; that is, ordained a sacrifice to expiate sin, and to bear the punishment due to sinners.

Observe, 3. The end of this ordination with respect to us, That we might be made the righteousness of God in him.

Here note, The righteousness of the Mediator is called the righteousness of God; because,

1. It was the righteousness of that Person who was God.

2. Because the only wise God found out and appointed it.

And, 3. Because it is accepted by God; and the penitent believer, for the sake of it, looked upon as righteous and justified.

Learn hence, 1. That sin must have a sacrifice. He hath made him to be sin; that is, a sin-offering, or a sacrifice to expiate sin. Under the law the sacrifice was called sin, because the sin of the person was laid upon the sacrifice; there was a sort of a translation of the sin from the sinner to the sacrifice.

Learn, 2. That Jesus Christ was made a sacrifice for our sin. Our guilt was imputed to him, and our punishment was borne by him; which made Luther call Christ "the greatest sinner in the world;" not that he had any sin in his nature, or in his life, but because the Lord laid on him the iniquity of us all.

Learn, 3. That Jesus Christ being made sin for us, is the meritorious cause and means of our being made the righteousness of God in him. Surely God may be as just in pardoning us, who have no righteousness of our own, as in condemning his own Son, who had no sin of his own.

Have we broken his royal and righteous law? yet Christ has kept it and fulfilled all righteousness, Have we sinned against mercy? yet Christ has suffered without mercy: and all this by the ordination and appointment of God the Father, who made his own and only Son to be sin for us, who knew no sin; that we might be made the righteousness of God in him.