This Material Has Not Been Edited For s5

THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR

II Corinthians Chapter 5

2 Cor 5:1-8 5:1 Assurance of the Resurrection For we know that if our earthly house, this tent, is destroyed, we have a building from God, a house not made with hands, eternal in the heavens. 2 For in this we groan, earnestly desiring to be clothed with our habitation which is from heaven, 3 if indeed, having been clothed, we shall not be found naked. 4 For we who are in this tent groan, being burdened, not because we want to be unclothed, but further clothed, that mortality may be swallowed up by life. 5 Now He who has prepared us for this very thing is God, who also has given us the Spirit as a guarantee. 6 So we are always confident, knowing that while 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, yes, well pleased rather to be absent from the body and to be present with the Lord. NKJV

1) Motivated by Knowledge. 5:1-9.

2 Cor 5:1 Christians can know (oida; the same verb is used in 1 John 2:21; 3:1-2) the truth about the unseen world (cf. 2 Cor 4:17-18). The if (ean; cf. its use in 1 John 3:2) suggests uncertainty regarding the time but not concerning the fact. The earthly house (cf. 2 Cor 4:7) is called a tabernacle-very vulnerable and transitory.

The verb were dissolved (kataluo) means "to tear down, demolish" (Arndt). The body's decomposition signalizes its exit from earth into a far more glorious state above (cf. Phil 1:23; 3:20-21; 1 John 3:2, 14). No philosophy can give the assurance found in we have (cf. echo in 2 Cor 3:4, 12; 4:1, 7, 13; 7:1; 9:8 for a treasury of spiritual possessions). (From The Wycliffe Bible Commentary, Electronic Database. Copyright © 1962 by Moody Press. All rights reserved.)

‘For we know that if our earthly house of this tabernacle were dissolved, [We-have-perceived for that if- ever the on-land of-us home of-the booth may-be-being-down-loosed] we have a building of God, an house not made with hands, [Home-building out of-God we-are-having home un-hand-made] eternal in the heavens. [Eonian in the heavens]. For in this we groan, [And for in this we-are-groaning] earnestly desiring to be clothed upon with our house which is from heaven: [The home-place of-us the out of- heaven to-be -on-in-slipped on-longing].’ 2 Corinthians 5:1, 2 + Concordant Greek Text

2 Cor 5:1 If ... be dissolved ean (NT: 1437) ... kataluthee (NT: 2647). Third class condition, ean (NT: 1437) and first aorist passive subjunctive. The very word used kataluoo (NT: 2647) for striking down a tent.

The earthly house of our tabernacle hee (NT: 3588) epigeios (NT: 1919) heemoon (NT: 2257) oikia (NT: 3614) tou (NT: 3588) skeenous (NT: 4636). Rather, "If our earthly (see the note at 1 Cor 15:40 for epigeios (NT: 1919)) house of the tent skeenos (NT: 4636), another form of skeenee (NT: 4633), tent, from root [ska], "to cover." Appositive genitive, the house oikia (NT: 3614) is the tent.

1 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR

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We have echomen (NT: 2192). Present indicative. We possess the title to it now by faith. "Faith is the title-deed hupostasis (NT: 5287) to things hoped for" (Heb 11:7).

A building from God oikodomeen (NT: 3619) ek (NT: 1537) Theou (NT: 2316). This oikodomee (NT: 3619) (found in Aristotle, Plutarch, the Septuagint, etc., and papyri, though condemned by Atticists) is more substantial than the skeenos (NT: 4636).

Not made with hands acheiropoieeton (NT: 886). Found first in Mark 14:58 in charge against Jesus before the Sanhedrin (both the common verbal cheiropoieeton (NT: 5499) and the newly made vernacular acheiropoieeton (NT: 886), same verbal with a (NT: 1) the alpha privative ("not")). Elsewhere only here and Col 2:11. Spiritual, eternal home. (From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)

Note: I want to ask two people who died and rose from the dead and are alive in heaven to testify.

1. A Christian believer. ‘And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellow servant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy.’ Revelation 19:10 2. An Old Testament Prophet who believe the message that Jesus spake in Paradise. ‘And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which showed me these things. Then said he unto me, See thou do it not: for I am thy fellow servant, and of thy brethren the prophets and of them which keep the sayings of this book: worship God.’ Revelation 22:8, 9 See Matthew 27:52

Homily 10 - 2 Corinthians 5:1 John Chrysostom AD 400

2 Cor 5:1. For we know, that if the earthly house of our tabernacle be dissolved, we have a building from God, a house not made with hands, eternal, in the heavens.

Again he arouses their zeal because many trials drew on. For it was likely that they, in consequence of his absence, were weaker in respect to this [need]. What then saith he? One ought not to wonder that we suffer affliction; nor to be confounded, for we even reap many gains thereby.

And some of these he mentioned before; for instance, that we "bear about the dying of Jesus," and present the greatest proof of His power: for he says, "that the exceeding greatness of the power may be of God:" and we exhibit a clear proof of the Resurrection, for, says he, "that the life of Jesus may be manifested in our mortal flesh."

But since along with these things he said that our inward man is thus made better also; for "though our outward man is decaying," saith he, "yet the inward man is renewed day by day;" showing again

2 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR that this being scourged and persecuted is proportionately useful, he adds, that when this is done thoroughly, then the countless good things will spring up for those who have endured these things.

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For lest when thou hearest that thy outward man perishes, thou shouldest grieve; he says, that when this is completely effected, then most of all shalt thou rejoice and shalt come unto a better inheritance. So that not only ought not one to grieve at its perishing now in part, but even earnestly to seek for the completion of that destruction, for this most conducts thee to immortality.

Wherefore also he added, "For we know, that if the earthly house of our tabernacle be dissolved: we have a building from God, a house not made with hands, eternal in the heavens." For since he is urging again the doctrine of the Resurrection in respect to which they were particularly unsound; he calls; in aid the judgment of his hearers also, and so establishes it.

Not however in the same way as before, but, as it were, arriving at it out of another subject: (for they had been already corrected:) and says, "We know that if the earthly house of our tabernacle be dissolved, we have a building from God, a house not made with hands, eternal in the heavens."

Some indeed say that the 'earthly house' is this world; but I should maintain that he alludes rather to the body. But observe, I pray, how by the terms [he uses,] he shows the superiority of the future things to the present. For having said "earthly" he hath opposed to it "the heavenly;" having said, "house of tabernacle," thereby declaring both that it is easily taken to pieces and is temporary, he hath opposed to it the "eternal," for the name "tabernacle" often times denotes temporariness.

Wherefore He saith, "In My Father's house are many abiding places." (John 14:2) But if He anywhere also calls the resting places of the saints tabernacles; He calls them not tabernacles simply, but adds an epithet; for he said not, that "they may receive you" into their tabernacles, but "into the eternal tabernacles." (Luke 16:9)

Moreover also in that he said, "Not made with hands," he alluded to that which was made with hands. What then? Is the body made with hands? By no means; but he either alludes to the houses here that are made with hands, or if not this, then he called the body which is not made with hands, 'a house of tabernacle.' For he has not used the term in antithesis and contradistinction to this, but to heighten those eulogies and swell those commendations. (from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)

2 Cor 5:2-3 Probably tabernacle (v. 1) is the antecedent of this. The use of groan (stenazo; cf. its use in Rom 8:23) suggests that there is something distasteful in the present state (cf. Phil 1:23). The adverb earnestly translates the preposition epi in epipotheo-a verb expressing vehemence of desire, as can be seen in such passages as Rom 1:11; Phil 1:8; 2 Tim 1:4. 3.

The meaning of being clothed and naked has been debated interminably. Such passages as John 11:25-26; 1 Cor 15:37-49; Phil 1:21-23; 3:20-21; 1 Thess 4:13-18; 1 John 3:1 ff.; Rev 6:9; 20:4 must be taken into account in our interpretation. (From The Wycliffe Bible Commentary, Electronic Database. Copyright © 1962 by Moody Press. All rights reserved.)

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2 Cor 5:2 To be clothed upon with our habitation which is from heaven to (NT: 3588) oikeeteerion (NT: 3613) heemoon (NT: 2257) to (NT: 3588) ex (NT: 1537) ouranou (NT: 3772) ependusasthai (NT: 1902). First aorist middle infinitive of a late verb ependuoo (NT: 1902), double compound ep' (NT: 1909), en (NT: 1722) to put upon oneself.

Compare ependutees (NT: 1903) for a fisherman's linen blouse or upper garment (John 21:7). Oikeeteerion (NT: 3613) is an old word used here of the spiritual body as the abode of the spirit. It is a mixed metaphor (putting on as garment the dwelling-place).

2 Cor 5:3 Being clothed endusamenoi (NT: 1746). First aorist middle participle, having put on the garment.

Naked gumnoi (NT: 1131). That is, disembodied spirits, "like the souls in Sheol, without form, and void of all power of activity" (Plummer). (From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)

[2.] Ver. 2 "For verily in this we groan, longing to be clothed upon with our habitation which is from heaven."

What habitation? Tell me. The incorruptible body. And why do we groan now? Because that is far better. And "from heaven" he calls it because of its incorruptibleness. For it is not surely that a body will come down to us from above: but by this expression he signifies the grace which is sent from thence.

Jesus had a body that could be felt and seen and yet go through walls. ‘Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing. And Thomas answered and said unto him, My Lord and my God.’ John 20:27, 28 Paul the Learner

So far then ought we to be from grieving at these trials which are in part that we ought to seek even for their fullness, as if he had said: Groans thou, that thou art persecuted, that this thy man is decaying? Groan that this is not done unto excess and that it perishes not entirely.

Seest thou how he hath turned round what was said unto the contrary; having proved that they ought to groan that those things were not done fully; for which because they were done partially; they groaned.

Therefore he henceforth calls it not a tabernacle, but a house, and with great reason. For a tabernacle indeed is easily taken to pieces; but a house abideth continually.

Ver. 3. "If so be that being unclothed we shall not be found naked."

That is, even if we have put off the body, we shall not be presented there without a body, but even with the same one made incorruptible. But some read, and it deserves very much to be adopted, "If so be that being clothed we shall not be found naked."

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For lest all should be confident because of the Resurrection, he says, "If so be that being clothed," that is, having obtained incorruption and an incorruptible body, "we shall not be found naked" of glory and safety. As he also said in the former Epistle; "We shall all be raised; but each in his own order."

And, "There are celestial bodies and bodies terrestrial." (1 Cor 15:22 and 1 Cor 15:23) (ib. 40.) For the Resurrection indeed is common to all, but the glory is not common; but some shall rise in honor and others in dishonor, and some to a kingdom but others to punishment. This surely he signified here also, when he said; "If so be that being clothed we shall not be found naked." (from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)

2 Cor 5:4-5 This verse restates and expands the previous verses. The transformation here envisaged is that what is mortal may be swallowed up of life (ASV). "Death is swallowed up in victory" (1 Cor 15:54). Compare the cases of Enoch (Gen 5:24) and Elijah (2 Kings 2:11).

The absolute use of the life (so the Greek) must carry some significance here as in the other places where the definite article is used (2 Cor 4:12; 1 John 1:2; 2:25; 3:14; 5:12).

5. The aorist wrought (ASV; see 2 Cor 4:17 for the verb) takes us back to God's decrees (cf. Rom 8:30; 9:23; 1 Cor 2:7-9) on earnest see 2 Cor 1:22. (From The Wycliffe Bible Commentary, Electronic Database. Copyright © 1962 by Moody Press. All rights reserved.)

2 Cor 5:4 Not for that we would be unclothed ef' (NT: 1909) hoo (NT: 3739) ou (NT: 3756) thelomen (NT: 2309) ekdusasthai (NT: 1562). Rather, "For that ef' (NT: 1909) hoo (NT: 3739) we do not wish to put off the clothing, but to put it on" all' (NT: 235) ependusasthai (NT: 1902). The transposition of the negative ou (NT: 3756) weakens the sense. Paul does not wish to be a mere disembodied spirit without his spiritual garment.

That what is mortal may be swallowed up of life hina (NT: 2443) katapothee (NT: 2666) to (NT: 3588) thneeton (NT: 2349) hupo (NT: 5259) tees (NT: 3588) zooees (NT: 2222). "Only what is mortal perishes; the personality, consisting of soul and body, survives," (Plummer). See the note at 2 Cor 1:22 for "the earnest of the spirit."

EARNEST Arraboona Arrabœ¡n [deposit, guarantee] Arrabœ¡n is a commercial loanword from the Semitic signifying "pledge" or "deposit." Paul uses it in 2 Cor 1:22, 5:5 and Eph 1:14 for the Spirit who is for us the guarantee of full future possession of salvation. [J. BEHM, I, 475] (From Theological Dictionary of the New Testament, abridged edition, Copyright © 1985 by William B. Eerdmans Publishing Company. All rights reserved.)

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[3.] Ver. 4. "For indeed we that are in this tabernacle do groan, not for that we would be unclothed, but that we would be clothed upon."

Here again he hath utterly and manifestly stopped the mouths of the heretics, showing that he is not speaking absolutely of a body differing in identity, but of corruption and incorruption: 'For we do not therefore groan,' saith he, 'that we may be delivered from the body: for of this we do not wish to be unclothed; but we hasten to be delivered from the corruption that is in it'.

Wherefore he saith, 'we wish not to be unclothed of the body, but that it should be clothed upon with incorruption.' Then he also interprets it [thus,] "That what is mortal may be swallowed up of life." For since putting off the body appeared to many a grievous thing; and he was contradicting the judgments of all.

When he said, "we groan," not wishing to be set free from it; (`for if,' says one, 'the soul in being separated from it so suffers and laments, how sayest thou that we groan because we are not separated from it?') lest then this should be urged against him, he says, 'Neither do I assert that we therefore groan, that we may put it off; (for no one putteth it off without pain, seeing that Christ says even of Peter, 'They shall "carry thee," and lead thee "whither thou wouldest not;"-John 21:18) but that we may have it clothed upon with incorruption.'

For it is in this respect that we are burdened by the body; not because it is a body, but because we are encompassed with a corruptible body and liable to suffering, for it is this that also causes us pain. But the life when it arrives destroyed and useth up the corruption; the corruption, I say, not the body. 'And how cometh this to pass?' saith one. Inquire not; God doeth it; be not too curious. Wherefore also he added,

Ver. 5. "Now he that hath wrought us for this very thing is God."!

Hereby he shows that these things were prefigured from the first. For not now was this decreed: but when at the first He fashioned us from earth and created Adam; for not for this created He him, that he should die, but that He might make him even immortal. Then as showing the credibility of this and furnishing the proof of it, he added,

"Who also gave the earnest of the Spirit." 6 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR

For even then He fashioned us for this; and now He hath wrought unto this by baptism, and hath furnished us with no light security thereof, the Holy Spirit. And he continually calls It an earnest, wishing to prove God to be a debtor of the whole, and thereby also to make what he says more credible unto the grosser sort. (from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)

Remember after you have accepted Jesus Christ and repented of your sins and been baptized in water in the Name of Jesus Christ and then seek for the ‘Baptism of the Holy Ghost’ with the initial evidence of speaking in tongues. Then God gives you a down payment on the future reward that awaits the believer. Paul the Learner

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2 Cor 5:6-7 The adverb always (pantote) is found in all of Paul's epistles. It is applied to such things as prayer (Rom 1:9), thanksgiving (1 Cor 1:4), work (1 Cor 15:58), and obedience (Phil 2:12). Cf. also 2 Cor 2:14; 4:10; 9:8. The verb endemeo ("to be at home" - Arndt) should be consistently translated (as in ASV) here and in 5:8-9 (the only places where it is found in the NT).

7. Walk (peripateo) a verb often used to describe the Christian's whole life (cf. Rom 6:4; 13:13). In 2 Cor 1:12 "we behaved ourselves" (ASV) is a comparable expression. (From The Wycliffe Bible Commentary, Electronic Database. Copyright © 1962 by Moody Press. All rights reserved.)

2 Cor 5:6 At home in the body endeemountes (NT: 1736) en (NT: 1722) too (NT: 3588) soomati (NT: 4983). Rare verb endeemeoo (NT: 1736) from [endeemos] (one among his own people as opposed to [ekdeemos], one away from home). Both ekdeemeo (NT: 1553) (more common in the old Greek) and endeemeoo (NT: 1736) occur in the papyri with the contrast made by Paul here.

2 Cor 5:7 By sight dia (NT: 1223) eidous (NT: 1491). Rather, by appearance. (From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)

[4.] Ver. 6. "Being therefore always of good courage, and knowing."

The word "of good courage" is used with reference to the persecutions, the plottings, and the continual deaths: as if he had said, 'Doth any vex and persecute and slay thee? Be not cast down, for thy good all is done. Be not afraid: but of good courage.

For that which thou groans and grieves for, that thou art in bondage to corruption, he removes from hence-forward out of the way, and frees thee the sooner from this bondage.' Wherefore also he saith, "Being therefore always of good courage," not in the seasons of rest only, but also in those of tribulation; "and knowing,"

Ver. 7, 8. "That whilst we are at home in the body, we are absent from the Lord (for we walk by faith, not by sight); we are of good courage, I say, and are willing to be absent from the body, and to be at home with the Lord."

That which is greater than all he has put last, for to be with Christ is better, than receiving an incorruptible [body.] But what he means is this: 'He quenches not our life that warreth against and killeth us; be not afraid; be of good courage even when hewn in pieces. For not only doth he set thee free from corruption and a burden, but he also sendeth thee quickly to the Lord.'

Wherefore neither did he say, "whilst we 'are' in the body:" as of those who are in a foreign and strange land. "Knowing therefore that whilst we are at home in the body, we are absent from the Lord: we are of good courage, I say, and willing to be absent from the body, and to be at home with the Lord."

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Seest thou how keeping back what was painful, the names of death and the end, he has employed instead of them such as excite great longing, calling them presence with God; and passing over those things which are accounted to be sweet, the things of life, he hath expressed them by painful names, calling the life here an absence from the Lord?

Now this he did, both: 1. That no one might fondly linger amongst present things, but rather be weary of them; 2. And that none when about to die might be disquieted, but might even rejoice as departing unto greater goods.

Then that none might say on hearing that we are absent from the Lord, 'Why speaks thou thus? Are we then estranged from Him whilst we are here?' he in anticipation corrected such a thought, saying, "For we walk by faith, not by sight." Even here indeed we know Him, but not so clearly. As he says also elsewhere, (1 Cor 13:12) "in a mirror," and "darkly."

"We are of good courage, I say, and willing." Wonderful! To what hath he brought round the discourse? To an extreme desire of death, having shown the grievous to be pleasurable, and the pleasurable grievous. For by the term, "we are willing" he means, 'we are desirous.' Of what are we desirous? Of being "absent from the body, and at home with the Lord." And thus he does perpetually, (as I showed also before) turning round the objection of his opponents unto the very contrary. (from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)

- Foxe's Book of Martyrs\Chapter 2 - The Ten Primitive Persecutions\The Second Persecution, Under Domitian, A.D. 81

The Second Persecution, Under Domitian, A.D. 81

The emperor Domitian, who was naturally inclined to cruelty, first slew his brother, and then raised the second persecution against the Christians. In his rage he put to death some of the Roman senators, some through malice; and others to confiscate their estates. He then commanded all the lineage of David be put to death. 8 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR

Among the numerous martyrs that suffered during this persecution was Simeon, bishop of Jerusalem, who was crucified; and St. John, who was boiled in oil, and afterward banished to Patmos. Flavia, the daughter of a Roman senator, was likewise banished to Pontus; and a law was made, "That no Christian, once brought before the tribunal, should be exempted from punishment without renouncing his religion."

A variety of fabricated tales were, during this reign, composed in order to injure the Christians. Such was the infatuation of the pagans, that, if famine, pestilence, or earthquakes afflicted any of the Roman provinces, it was laid upon the Christians. These persecutions among the Christians increased the number of informers and many, for the sake of gain, swore away the lives of the innocent.

CHAPTER FIVE Another hardship was, that, when any Christians were brought before the magistrates, a test oath was proposed, when, if they refused to take it, death was pronounced against them; and if they confessed themselves Christians, the sentence was the same.

The following were the most remarkable among the numerous martyrs who suffered during this persecution.

Dionysius, the Areopagite, was an Athenian by birth, and educated in all the useful and ornamental literature of Greece. He then traveled to Egypt to study astronomy, and made very particular observations on the great and supernatural eclipse, which happened at the time of our Savior's crucifixion.

The sanctity of his conversation and the purity of his manners recommended him so strongly to the Christians in general, that he was appointed bishop of Athens.

Nicodemus, a benevolent Christian of some distinction, suffered at Rome during the rage of Dalmatian’s persecution.

Protasius and Gervasius were martyred at Milan.

Timothy was the celebrated disciple of St. Paul, and bishop of Ephesus, where he zealously governed the Church until A.D. 97 AD. At this period, as the pagans were about to celebrate a feast called Catagogion, Timothy, meeting the procession, severely reproved them for their ridiculous idolatry, which so exasperated the people that they fell upon him with their clubs, and beat him in so dreadful a manner that he expired of the bruises two days later. (From Fox's Book of Martyrs, PC Study Bible formatted electronic database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)

Note: Now you have in this study two of the Persecutions of the early church, one by Nero and this by Domitian. There are eight more which makes all together 10 persecutions as foretold by John in Revelation 2:8-10.

‘And unto the angel of the church in Smyrna write…Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life.

The Ten Primitive Persecutions: 1. The first Persecution, Under Nero, AD 67. 2. The second Persecution, Under Domitian, AD 81. 3. The third Persecution, Under Trajan, AD 108. 4. The fourth Persecution, Under Marcus Aurelius Antoninus, AD 162. 5. The fifth Persecution, Commencing with Severus, AD 192. 6. The sixth Persecution, Under Maximus, AD 235. 7. The seventh Persecution, Under Decius, AD 249. 8. The eighth Persecution, Under Valerian, AD 257. 9. The ninth Persecution, Under Aurelian, AD 274. 10. The tenth Persecution, Under Diocletian, AD 303. Fox’s Book of Martyrs

CHAPTER FIVE 2 Cor 5:9-11 9 The Judgment Seat of Christ Therefore we make it our aim, whether present or absent, to be well pleasing to Him. 10 For we must all appear before the judgment seat of Christ, that each one may receive the things done in the body, according to what he has done, whether good or bad. 11 Knowing, therefore, the terror of the Lord, we persuade men; but we are well known to God, and I also trust are well known in your consciences. NKJV

THE ANGEL SPEAKS OF THE END TIME JUDGMENT ‘And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people [Israel = 144,000 of all the tribes] shall be delivered [Revelation 7:3-8] every one that shall be found written in the book. [Revelation 20:11-15]’ Daniel 12:1 KJV

2 Cor 5:8-11 The thought of 2 Cor 5:6 is resumed. Willing rather. Paul does not mean that he is anxiously courting the opportunity to leave the present life (cf. the faulty rendering in the RSV). The verb translated willing (Eudokeo) simply denotes that which brings pleasurable satisfaction (cf. its use in Matt 3:17; 12:18; 17:5). Cf. Phil 1:23.

9. The verb labor (philotimeomai; elsewhere in NT only in Rom 15:20; 1 Thess 4:11) means "to have as one's ambition" (Arndt). The word accepted (euarestos) is used in the NT only by Paul (Rom 12:1- 2; 14:18; Eph 5:10; Phil 4:18; Col 3:20; Titus 2:9) and in Heb 13:21. (From The Wycliffe Bible Commentary, Electronic Database. Copyright © 1962 by Moody Press. All rights reserved.)

2 Cor 5:8 We are of good courage tharroumen (NT: 2292). Good word for cheer and same root as tharseoo (NT: 2293) (Matt 9:2, 22). Cheer up.

Are willing rather eudokoumen (NT: 2106). Rather, "We are well-pleased, we prefer" if left to ourselves. Compare Phil 1:21 f. same eudokeoo (NT: 2106) used in Luke 3:22.

To be at home with the Lord Endeemeesai (NT: 1736) pros (NT: 4314) ton (NT: 3588) Kurion (NT: 2962). First aorist (ingressive) active infinitive, to attain that goal is bliss for Paul.

2 Cor 5:9 We make it our aim filotimoumetha (NT: 5389). An old and common verb, present middle, from [filotimos] filos (NT: 5384), timee (NT: 5092), fond of honor), to act from love of honor, to be ambitious in the good sense (1 Thess 4:11; 2 Cor 5:9; Rom 15:20). The Latin ambitio has a bad sense from ambire, to go both ways to gain one's point.

To be well-pleasing to him euarestoi (NT: 2101) autoo (NT: 846) einai (NT: 1511). A late adjective that shows Paul's loyalty to Christ, his Captain. Found in several inscriptions in the Koine period (Deissmann, Bible Studies, p. 214; Moulton and Milligan's Vocabulary). (From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)

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‘We are confident, I say, and willing rather to be absent from the body, [We-are-having-courage yet and we-are-well-seeming rather to-out-public out of-the body] and to be present with the Lord. [And to-in- public toward the Master].’ 2 Corinthians 5:8 + Concordant Greek Text

Ver. 9. "Wherefore also we make it our aim whether at home or absent, to be well pleasing unto him."

`For what we seek for is this,' saith he, 'whether we be there or here, to live according to His will; for this is the principal thing. So that by this thou hast the kingdom already in possession without a probation.' For lest when they had arrived at so great a desire of being there, they should again be disquieted at its being so long first, in this he gives them already the chief of those good things.

And what is this? To be well "pleasing." For as to depart is not absolutely good, but to do so in [God's] favor, which is what makes departing also become a good; so to remain here is not absolutely grievous, but to remain offending Him. Deem not then that departure from the body is enough; for virtue is always necessary.

For as when he spoke of a Resurrection, he allowed [them] not by it alone to be of good courage, saying, "If so be that being clothed we shall not be found naked;" so also having showed a departure, lest thou shouldest think that this is enough to save thee, he added that it is needful that we be well pleasing.

[5.] Seeing then he has persuaded them by many good things, henceforth he alarms them also by those of gloomier aspect. For our interest consists both in the attainment of the good things and the avoidance of the evil things, in other words, hell and the kingdom.

But since this, the avoiding of punishment, is the more forcible motive; for where penalty reaches only to the not receiving good things, the most will bear this contentedly; but if it also extend to the suffering of evil, do so no longer: (for they ought, indeed, to consider the former intolerable, but from 11 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR the weakness and groveling nature of the many, the latter appears to them more hard to bear:) since then (I say) the giving of the good things doth not so arouse the general hearer as the threat of the punishments, he is obliged to conclude with this, saying, (from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)

2) Motivated by Judgment. 5:10.

This important verse may be summarized thus: (1) the plan - we must; (2) the parties - all; (3) the presence - appear; (4) the place - before the judgment seat of Christ (cf. Rom 14:10); (5) the purpose - that, etc. The purpose: (1) Includes all - every one; (2) Recompenses all - may receive; (3) Recalls all - the things done in his body; (4) Discriminates between all - according to that he hath done, whether it be good or bad. (From The Wycliffe Bible Commentary, Electronic Database. Copyright © 1962 by Moody Press. All rights reserved.)

CHAPTER FIVE 2 Cor 5:10 Before the judgment-seat of Christ emprosthen (NT: 1715) tou (NT: 3588) beematos (NT: 968) tou (NT: 3588) Christou (NT: 5547). An old word beema (NT: 968), a step (from bainoo (NT: 939)), a platform, the seat of the judge (Matt 27:19). Christ is Savior, Lord, and Judge of us all tous (NT: 3588) pantas (NT: 3956), the all)].

That each may receive hina (NT: 2443) komiseetai (NT: 2865) hekastos (NT: 1538). Receive as his due, komizoo (NT: 2865) means, an old verb. See the note at Matt 25:27.

Bad faulon (NT: 5337). An old word, akin to German faul, worthless, of no account, base, wicked. (From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)

Ver. 10. "For we must all be made manifest before the judgment-seat."

Then having alarmed and shaken the hearer by the mention of that judgment-seat, he hath not even here set down the woeful without the good things, but hath mingled something of pleasure, saying,

"That each one may receive the things done in the body," as many as "he hath done, whether" it be "good or bad."

By saying these words, he both revives those who have done virtuously and are persecuted with those hopes, and maketh those who have fallen back more earnest by that fear. And he thus confirmed his words touching the resurrection of the body.

'For surely,' saith he, 'that which hath ministered to the one and to the other shall not stand excluded from the recompenses: but along with the soul shall in the one case be punished, in the other crowned.'

But some of the heretics say that it is another body that is raised. How so? Tell me. Did one sin, and is another punished?

Did one do virtuously, and is another crowned? And what will ye answer to Paul, saying, "We would not be unclothed, but clothed upon?" And how is that which is mortal "swallowed up of life?" For he said not, that the mortal or corruptible body should be swallowed up of the incorruptible body; but that corruption [should be swallowed up] "of life."

For then this happened when the same body is raised; but if, giving up that body, He should prepare another, no longer is corruption swallowed up but continues dominant. Therefore this is not so; but "this corruptible," that is to say the body, "must put on incorruption."

For the body is in a middle state, being at present in this and hereafter to be in that; and for this reason in this first, because it is impossible for the incorruption to be dissolved. "For neither cloth corruption inherits incorruption," saith he, (for, how is it [then] incorruption?) but on the contrary, "corruption is swallowed up of life:" for this indeed survives the other, but not the other this. For as wax is melted by fire but itself doth not melt the fire: so also doth corruption melt and vanish away under incorruption, but is never able itself to get the better of incorruption. (from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)

CHAPTER FIVE

3) Motivated by Fear. 5:11.

Knowing is definitely causal ("since we know"). Phobos (as in Acts 9:31; Eph 5:21) should be rendered as fear (ASV; RSV). It denotes that reverential awe that should characterize the believer's life in view of his appearance before Christ as Judge.

The order and emphasis of the original is like this: ". . . men we are persuading; but to God we have been made manifest, and I hope that in your consciences we have been made manifest." Paul sought to persuade men either:

(1) Concerning the coming judgment (2 Cor 5:10), or (2) Of his own integrity as a minister, or (3) Of the need of reconciliation (v. 18-21).

2 Cor 5:11 The fear of the Lord ton (NT: 3588) fobon (NT: 5401) tou (NT: 3588) Kuriou (NT: 2962). Many today regard this a played-out motive, but not so Paul. He has in mind 2 Cor 5:10 with the picture of the judgment seat of Christ.

We persuade peithomen (NT: 3982). Conative present active, we try to persuade. It is always hard work. 13 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR

Unto God Theoo (NT: 2316). Dative case. God understands whether men do or not.

That we are made manifest pefaneroosthai (NT: 5319). Perfect passive infinitive of fanerooo (NT: 5319) in indirect discourse after elpizoo (NT: 1679). Stand manifested state of completion. (From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)

Homily 11 - 2 Corinthians 5:11 John Chrysostom AD 400

Knowing therefore the fear of the Lord, we persuade men but we are made manifest unto God; and I hope that we are made manifest also in your consciences.

Knowing therefore, he says, these things, that terrible seat of judgment, we do every thing so as not to give you a handle nor offence, nor any false suspicion of evil practice against us. Seest thou the strictness of life, and zeal of a watchful soul? 'For we are not only open to accusatation,' he saith 'if we commit any evil deed; but even if we do not commit, yet are suspected, and having it in our power to repel the suspicion, brave it, we are punished.` (from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)

CHAPTER FIVE

4) Motivated by Unselfishness. 5:12, 13.

2 Cor 5:12-13 Commend (sunistano). "To introduce or recommend someone to someone else" (Arndt). This verb is so characteristic of this letter (2 Cor 3:1; 4:2; 6:4; 7:11; 10:12, 18; 12:11) that it occurs here more times than in all the rest of the NT. Evidently some at Corinth gloried in appearance.

Paul wanted to give his converts a real occasion for glorying in his behalf, as one whose glory is truly in heart, i.e., in the inner reality.

13. Plummer translates correctly thus: "For whether we went mad, (it was) for God; or whether we are in our right mind, (it is) for you." The "went mad" (aorist tense) may refer to some occasion when his enemies charged him with insanity (cf. Mark 3:21; Acts 26:24). It is strange how the world considers a man unbalanced when his life is fully consecrated to the Lord. (From The Wycliffe Bible Commentary, Electronic Database. Copyright © 1962 by Moody Press. All rights reserved.)

2 Cor 5:12 As giving you occasion of glorying aformeen (NT: 874) didontes (NT: 1325) humin (NT: 5213) kaucheematos (NT: 2745). An old Greek word apo (NT: 575), hormee (NT: 3730), onset, rush), a base of operations, material with which to glory, as we say "a tip" only much more.

That ye may have wherewith to answer hina (NT: 2443) echeete (NT: 2192) pros (NT: 4314). Literally, "That ye may have something against (for facing those, etc.)." Paul wishes his champions in Corinth to know the facts.

In appearance, and not in heart en (NT: 1722) prosoopoo (NT: 4383) kai (NT: 2532) mee (NT: 3361) en (NT: 1722) kardia (NT: 2588). He means the Judaizers who were braggarts about their Orthodox Judaism.

2 Cor 5:13 Whether we are beside ourselves eite (NT: 1535) exesteemen (NT: 1839). Second aorist active indicative of existeemi (NT: 1839), an old verb, here to stand out of oneself (intransitive) from ekstasis (NT: 1611), ecstasy, comes as in Mark 5:42. It is literary plural, for Paul is referring only to himself. See the note at 2 Cor 1:6 for eite (NT: 1535) = eite (NT: 1535).

It is a condition of the first class and Paul assumes as true the charge that he was crazy (if I was crazy) for the sake of argument. Festus made it later (Acts 26:24). He spoke with tongues (1 Cor 14:18) and had visions (2 Cor 12:1-6) which probably the Judaizers used against him.

A like charge was made against Jesus (Mark 3:21). People often accuse those whom they dislike with being a bit off. (From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)

CHAPTER FIVE

Ver. 12. "We are not again commending ourselves unto you, but speak as giving you occasion of glorying in our behalf."

See how he is continually obviating the suspicion of appearing to praise himself. For nothing is so offensive to the hearers as for any one to say great and marvelous things about himself. Since then he was compelled in what he said to fall upon that subject, he uses a corrective, saying, 'we do this for your sakes, not for ours, that ye may have somewhat to glory of, not that we may.'

And not even this absolutely, but because of the false Apostles. Wherefore also he added, "To answer them that glory in appearance, and not in heart." Seest thou how he hath detached them from them, and drawn them to himself; having shown that even the Corinthians themselves are longing to get hold of some occasion, whereby they may have it in their power to speak on their behalf and to defend them unto their accusers.

For, says he, 'we say these things not that we may boast, but that ye may have wherein to speak freely on our behalf;' which is the language of one testifying to their great love: 'and not that ye may boast merely: but that ye may not be drawn aside.' But this he does not say explicitly, but manages his words otherwise and in a gentler form, and without dealing them a blow, saying,

"That ye may have somewhat to glory towards those which glory in appearance." But neither this does he bid them do absolutely, when no cause exists, but when they extol themselves; for in all things he looks out for the fitting occasion.

He does not then do this in order to show himself to be illustrious, but to stop those men who were using the thing improperly and to the injury of these. But what is "in appearance?" In what is seen, in what is for display. For of such sort were they, doing every thing out of a love of honor, whilst they were both empty inwardly and wore indeed an appearance of piety and of venerable seeming, but of good works were destitute.

[2.] Ver. 13. "For whether we are beside ourselves, it is to God; or whether we are of sober mind, it is unto you."

And if, saith he, we have uttered any great thing, (for this is what he here calls being beside himself, as therefore in other places also he calls it folly;-2 Cor 11:1 and 2 Cor 11:17 and 2 Cor 11:21) for God's sake we do this, lest ye thinking us to be worthless should despise us and perish; or if again any modest and lowly thing, it is for your sakes that ye may learn to be lowly-minded.

Or else, again, he means this. If any one thinks us to be mad, we seek for our reward from God, for Whose sake we are of this suspected; but if he thinks us sober, let him reap the advantage of our soberness. And again, in another way. Does any one say we are mad? For God's sake are we in such sort mad. Wherefore also he subjoins; (from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)

CHAPTER FIVE 5) Motivated by Love. 5:14, 15. 2 Cor 5:14-15 By the love of Christ (cf. Rom 8:35; Eph 3:19) let us understand Christ's own love for us. The verb constraineth (sunechoo) normally means "to hold together"; but here Arndt takes it to mean "urge on, impel." Controls us (RSV) seems to be justified in the light of the previous verse.

Christ's love will keep any believer from insane extremes. Paul's judgment, made once for all at his conversion, was this: "One died for all; therefore, all died." The for in one died for all teaches substitution (as in John 10:15; 11:50-51; Rom 5:6 ff.; Gal 1:4). The aorist tense in all died identifies the believer with Christ in his death (cf. Rom 6:2-11; Gal 2:19; Col 3:3).

15. Those who have been redeemed by the One who for their sakes died and rose again (ASV) should now live wholly for their Lord, not for self (cf. Rom 14:7 ff.; 1 Cor 6:19-20; 1 Thess 5:10; Rev 14:1- 5). (From The Wycliffe Bible Commentary, Electronic Database. Copyright © 1962 by Moody Press. All rights reserved.)

2 Cor 5:14

The love of Christ hee (NT: 3588) agapee (NT: 26) tou (NT: 3588) Christou (NT: 5547). Subjective genitive, Christ's love for Paul as shown by 2 Cor 5:15. Constraineth us sunechei (NT: 4912) heemas (NT: 2248). An old and common verb, to hold together, to press the ears together (Acts 7:57), to press on every side (Luke 8:45), to hold fast (Luke 22:63), to hold oneself to (Acts 18:5), to be pressed (passive, Luke 12:50; Phil 1:23). So here Paul's conception of Christ's love for him holds him together to his task whatever men think or say.

Judging this krinantas (NT: 2919) touto (NT: 5124). Having reached this conclusion, ever since his conversion (Gal 1:17 f).

One died for all heis (NT: 1520) huper (NT: 5228) pantoon (NT: 3956) apethanen (NT: 599). This is the central tenet in Paul's theology and Christology: Huper (NT: 5228) (over) here is used in the sense of substitution as in John 11:50; Gal 3:13, death in behalf so that the rest will not have to die. This use of huper (NT: 5228) is common in the papyri (Robertson, Grammar, p. 631). In fact, huper (NT: 5228) in this sense is more usual in Greek than anti (NT: 473), pro (NT: 4253) or any other preposition.

Therefore all died Ara (NT: 686) hoi (NT: 3588) pantes (NT: 3956) apethanon (NT: 599). Logical conclusion Ara (NT: 686), corresponding), the one died for the all and so the all died when he did, all the spiritual death possible for those for whom Christ died. This is Paul's gospel, clear-cut, and our hope today.

2 Cor 5:15 Should no longer live unto themselves hina (NT: 2443) meeketi (NT: 3371) heautois (NT: 1438) zoosin (NT: 2198). The high doctrine of Christ's atoning death carries a correspondingly high obligation on the part of those who live because of him. Selfishness is ruled out by our duty to live "unto him who for their sakes died and rose again." (From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)

CHAPTER FIVE UNTO HIM WHICH DIED Apothanonti

Thánatos, thnêskœ, apothnêskœ, synapothn¢¡skœ

B. The Concept of Death in the NT. 1. In the NT thánatos means "dying" (Heb 7:23) or "being dead" (Phil 1:20). Death is our human lot, remote only from God (1 Tim 6:16). It is never presented in heroic terms, not even as self-sacrificial death (2 Cor 4:12) or martyrdom (Rev 2:10). Death is a terrible thing that makes zœ¢¡ improper zœe, and the work of Christ is that of destroying death (2 Tim 1:10).

Death is the last enemy; with its overthrow salvation will be complete (1 Cor 15:26; Rev 20:14). It is nowhere neutralized as merely a natural process. It belongs together with sin and stands opposed to zœ ¢¡ as the true being of God.

2. Death is the consequence and punishment of sin. Its origin is not treated speculatively, for even if Paul views it as a cosmic power, it results from a responsible act (Rom 5:12 ff.). That Adam was

17 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR created only a "living soul" might perhaps imply natural mortality, but thánatos came into the world through Adam's sin (Rom 5:12, 17).

This does not excuse us, for we are responsible for our own sin and our own death. The ineluctability of sin and death serves merely to bring out the fact that there is salvation only in Christ. The law is what effects death, for as Adam disobeyed God's command and pagans transgress his just requirement (Rom 1:32), so in Israel the law awakens slumbering sin and enforces death as its penalty (cf. Rom 7; 2 Cor 3:7).

Our sinful being is what Paul calls sárx. This is neither matter, nor a prison of the soul, nor a demonic power, but the lost self seen in terms of the corruptible sphere (Rom 2:28-29). Wanting to live for ourselves, we are subject to death, and all self efforts to escape this entangle us in the same vicious circle (Rom 7:10).

The message of John is materially the same. Outside the revelation in Jesus we are all sinful and thus rightly given up to death. Sin is seeing the self in terms of the self instead of God. Thus the self sets up its own criteria (5:31 ff.), imagines it is free (8:33), and has its own standards of glory (5:41 ff.).

3. The NT sometimes portrays death as purely destructive and sometimes as involving future torment (cf. Mark 9:48). Yet God or Christ judges both the living and the dead, so that physical death is followed by judgment and resurrection. No detailed teaching is given on the intermediate state, but physical death becomes definitive death (the second death, Rev 2:11; 20:6, 14; 21:8) through judgment.

Even now, however, death robs life of its true quality. It imposes fear (Heb 2:15). It casts a shadow and darkness (Luke 1:79). It reigns over what is carnal (Rom 8:6). Outside Christ, we might as well eat and drink, for tomorrow we die (1 Cor 15:32). Death brings uncertainty (Matt 6:25 ff.). Human works are dead from the outset (Heb 9:14). As sinners, we are already dead (Matt 8:22; cf. Rom 7:10, 24; John 5:21).

CHAPTER FIVE 4. Christ's death and resurrection are the eschatological event by which death itself is destroyed (2 Tim 1:10; Heb 2:14). Christ's death is unique. It is not a death to sin; God made him sin for us (2 Cor 5:21; Rom 8:3; Gal 3:13-14), and he died for us. In him God deals with us, takes death to himself, and thus makes it a creative divine act.

This removes sin and death, and from it life springs, for Christ is not held by death (Acts 2:24), comes to life again (Rom 8:34), and now has the keys of death and Hades (Rev 1:18). Giving his life, he takes it again (John 10:18). Humbling himself, he is divinely exalted (Phil 2:6 ff.). He thus overcomes death for those who make his death their own in faith.

He is the firstborn from the dead (Col 1:18; Rev 1:5). Believers still die, except for those alive at Christ's coming (1 Thess 4:15 ff.). But they will finally overcome death at the resurrection (1 Cor 15:26; Rev 21:4), so that even now death has lost its sting (1 Cor 15:55). As impending death negates life for unbelievers, awaited resurrection gives it a new character for believers.

They will not die (John 6:50). They have passed from death to life (5:24). This life is not their own possession (2 Tim 2:18; cf. the probable belief of the Corinthians). But death's destruction is already present in hope on the basis of the gospel. It takes place in the obedience of faith, which is acceptance of Christ's death, i.e., dying with Christ (Rom 6:3-4).

Worked out in a new way of life which we must grasp with intelligent resolve (Rom 6:11). Thus the destruction of sin and death manifests itself in mortification and the fulfillment of God's righteous demand (Rom 8:2 ff.). Believers no longer live for self but for the Lord who died for all, so that all are dead in him (Rom 14:7 ff.; 2 Cor 5:14-15).

In the cross the world is crucified for believers and believers for the world (Gal 2:19-20; 6:14). Proclamation of Christ's death in the Lord's Supper demands worthy conduct (1 Cor 11:27 ff.; cf. 5:7- 8). Yet this conduct does not itself overcome death. The goal is already reached with Christ's death, so that boasting is ruled out (Rom 3:27).

And we are dead to the law (7:6); its reimposition robs the death of Christ of its effect (Gal 2:19 ff.). The Christian walk is participation in this death (Phil 3:9, 14). This participation also gives a new meaning to sufferings as a daily dying in which the message is brought to others (cf. especially Col 1:24) or an example is given to them (1 Peter 2:18 ff.).

Union with Christ in dying is a sure ground of comfort. We die in Christ (1 Thess 4:16). We are thus blessed (Rev 14:13). We die for the Lord's name (Acts 21:13). This is to God's glory (John 21:19). Death is not taken idealistically here. The new walk and understanding do not themselves defeat death. Based on the event of Christ's death and resurrection, they are part of a movement of consummation. We are dead, but our life is hidden (Col 3:3). Our present life being provisional, we long for physical death or the Parousia (2 Cor 5:1 ff.). Yet this provisional life is service of the Lord (even if to die is gain, Phil 1:21). Both death and life are thus relativized (Rom 8:38), but only for believers, for Christ's work has made death final for those to whom the gospel spreads death (2 Cor 2:16) and who thus abide in death (1 John 3:14). (From Theological Dictionary of the New Testament, abridged edition, Copyright © 1985 by William B. Eerdmans Publishing Company. All rights reserved.)

CHAPTER FIVE Ver. 14. "For the love of God constraineth us, because we thus judge."

`For not the fear of things to come only,' he saith, 'but also those which have already happened allow us not to be slothful nor to slumber; but stir us up and impel us to these our labors on your behalf.` And what are those things which have already happened?

"That if one died for all, then all died." 'Surely then it was because all were lost,' saith he. For except all were dead, He had not died for all. For here the opportunities of salvation exist; but there are found no longer. Therefore, he says, "The love of God constraineth us," and allows us not to be at rest.

For it cometh of extreme wretchedness and is worse than hell itself, that when He hath set forth an act so mighty, any should be found after so great an instance of His provident care reaping no benefit. For great was the excess of that love, both to die for a world of such extent, and dying for it when in such a state. 19 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR

Ver. 15. "That they which live should no longer live unto themselves, but unto Him who for their sakes died and rose again."

If therefore we ought not to live unto ourselves, 'be not troubled,' says he, 'nor be confounded when dangers and deaths assail you.' And he assigns besides an indubitable argument by which he shows that the thing is a debt. For if through Him we live who were dead; to Him we ought to live through Whom we live.

And what is said appears indeed to be one thing, but if any one accurately examine it, it is two: 1. One that we live by Him, another that 2. He died for us:

Either of which even by itself is enough to make us liable; but when even both are united consider how great the debt is. Yea, rather, there are three things here. For the First-fruits also for thy sake He rose up, and led up to heaven: wherefore also he added, "Who for our sakes died and rose again." (from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)

6) Motivated by Regeneration. 5:16, 17. 2 Cor 5:16-17 Before the crisis of his conversion, Paul knew Christ only after the flesh (i.e. as merely another man). After he knew the significance of Christ's death (2 Cor 5:15), he knew neither man nor Christ after the flesh. Spiritual insight had changed Paul's center of gravity; eternity had become the yardstick of all measurement.

17. The believer now becomes a new creature (AV; ASV). On new, see 3:6. Read passed away instead of are passed away. The tense is aorist, and thus indicates the definitive change that took place at regeneration. The same verb (parechomai) is used of the catastrophic passing away of heaven and earth at the final conflagration (Matt 5:18; Luke 21:32-33; 2 Peter 3:10). The perfect tense in are become new dramatizes the abiding change introduced by regeneration. (From The Wycliffe Bible Commentary, Electronic Database. Copyright © 1962 by Moody Press. All rights reserved.)

CHAPTER FIVE SECTION TWO 2 Cor 5:16 Henceforth apo (NT: 575) tou (NT: 3588) nun (NT: 3568). From the time that we gained this view of Christ's death for us.

After the flesh kata (NT: 2596) sarka (NT: 4561). According to the flesh, the fleshy way of looking at men. He, of course, knows men "in the flesh en (NT: 1722) tee (NT: 3588) sarki (NT: 4561), but Paul is not speaking of that. Worldly standards and distinctions of race, class, cut no figure now with Paul (Gal 3:28) as he looks at men from the standpoint of the Cross of Christ.

Even though we have known Christ after the flesh ei (NT: 1487) kai (NT: 2532) egnookamen (NT: 1097) kata (NT: 2596) sarka (NT: 4561) Christon (NT: 5547). Concessive clause ei (NT: 1487) kai (NT: 2532), if even or also) with perfect active indicative. Paul admits that he had once looked at Christ kata (NT: 2596) sarka (NT: 4561), but now no longer does it. 20 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR

Obviously he uses kata (NT: 2596) sarka (NT: 4561) in precisely the same sense that he did in 2 Cor 5:15 about men. He had before his conversion known Christ kata (NT: 2596) sarka (NT: 4561), according to the standards of the men of his time, the Sanhedrin and other Jewish leaders.

He had led the persecution against Jesus until Jesus challenged and stopped him (Acts 9:4). That event turned Paul clean round and he no longer knows Christ in the old way kata (NT: 2596) sarka (NT: 4561). Paul may or may not have seen Jesus in the flesh before his death, but he says absolutely nothing on that point here.

2 Cor 5:17 A new creature kainee (NT: 2537) ktisis (NT: 2937). A fresh start is made kainee (NT: 2537). Ktisis (NT: 2937) is the old word for the act of creating (Rom 1:20), but in the New Testament by metonymy it usually bears the notion of ktisma (NT: 2938), the thing created or creature as here.

The old things are passed away ta (NT: 3588) archaia (NT: 744) pareelthen (NT: 3928). Did pass by, he means. Second aorist active of parerchomai (NT: 3928), to go by. The ancient archaia (NT: 744) way of looking at Christ among other things.

And yet today there are scholars who are trying to revive the old prejudiced view of Jesus Christ as a mere man, a prophet, to give us "a reduced Christ." That was once Paul's view, but it passed by forever for him. It is a false view and leaves us no gospel and no Savior.

Behold, they are become new idou (NT: 2400), gegonen (NT: 1096) kaina (NT: 2537). Perfect active indicative of ginomai (NT: 1096), have become new (fresh, kaina (NT: 2537)) to stay so. (From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)

NEW HE IS Kainee Kainós 1. Linguistic Data. As distinct from néos, "new in time," kainós means "new in nature" (with an implication of "better"). Both words suggest "unfamiliar," "unexpected," "wonderful," and the distinction fades with time.

CHAPTER FIVE

The NT has Kainós for "not yet used" in Matt 9:17, "unusual" in Acts 17:21, and "new in kind" in Matt 13:52; Eph 2:15; 2 John 5; Heb 8:13 (though an aspect of time is also present in 2 Cor 5:17; Heb 8:13, etc.).

2. Theological Data. Kainós denotes the new and miraculous thing that the age of salvation brings. It is thus a key teleological term in eschatological promise: 1. The new heaven and earth in Rev 21:1; 2 Peter 3:13, 2. The New Jerusalem in Rev 3:12; 21:2, 3. The new wine in Mark 14:25, 4. The new name in Rev 2:17; 3:12, 5. The new song in Rev 5:9, 21 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR

6. The new creation in Rev 21:5.

This new creation, which is the goal of hope, finds expression already in Christian life (2 Cor 5:17). The new aeon has come with Christ. In him Jews and Gentiles are one new man (Eph 2:15). Believers are to put on the new nature that they are given (Eph 4:24). God's saving will is worked out in the promised new covenant that Jesus has now set up (Luke 22:20; 1 Cor 11:25; Heb 8:8 ff.; 9:15).

This is a better covenant (Heb 7:22), infallible (8:7), everlasting (13:20), grounded on higher promises (8:6). The fact that the old and the new cannot be mixed (Mark 2:21-22) stresses the element of distinctiveness. The new commandment of love has its basis in Christ's own love (John 13:34); it is new without being novel (1 John 2:7-8). The immediate post-NT writings retain the qualitative sense of Kainós but with a legalistic tendency, especially in the idea of Christianity as a new law (cf. Barn. 2.6: Justin Dialogue 11.4; 12.3). (From Theological Dictionary of the New Testament, abridged edition, Copyright © 1985 by William B. Eerdmans Publishing Company. All rights reserved.)

[3.] Ver. 16. "Wherefore we henceforth know no man after the flesh."

For if all died and all rose again; and in such sort died as the tyranny of sin condemned them; but rose again "through the laver of regeneration and the renewing of the Holy Ghost;" (Titus 3:5) he saith with reason, "we know none" of the faithful "after the flesh." For what if even they are in the flesh?

Yet is that fleshly life destroyed, and we are born again by the Spirit, and have learnt another deportment and rule and life and condition, that, namely, in the heavens. And again of this itself he shows Christ to be the Author. Wherefore also he added,

"Even though we have known Christ after the flesh, yet now we know Him so no more."

What then? Tell me. Did He put away the flesh, and is He now not with that body? Away with the thought, for He is even now clothed in flesh; for "this Jesus Who is taken up from you into Heaven shall so come. So? How? In flesh, with His body. How then doth he say, "Even though we have known Christ after the flesh, yet now henceforth no more?" (Acts 1:11)

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For in us indeed "after the flesh" is being in sins, and "not after the flesh" not being in sins; but in Christ, "after the flesh" is His being subject to the affections of nature, such as to thirst, to hunger, to weariness, to sleep. For "He did no sin, neither was guile found in His mouth." (1 Peter 2:22)

Wherefore He also said, "Which of you convicted me of sin?" (John 8:46) and again, "The prince of this world cometh, and he hath nothing in Me." (ib. 14:30.) And "not after the flesh" is being thenceforward freed even from these things, not the being without flesh. For with this also He cometh to judge the world, His being impassible and pure. Whereunto we also shall advance when "our body" hath been "fashioned like unto His glorious body." (Phil 3:21)

[4.] Ver. 17. "Wherefore if any man is in Christ, he is a new creature."

For seeing he had exhorted unto virtue from His love, he now leads them on to this from what has been actually done for them; wherefore also he added, "If any man is in Christ," he is "a new creature." "If any," saith he, "have believed in Him, he has come to another creation, for he hath been born again by the Spirit."

So that for this cause also, he says, we ought to live unto Him, not because we are not our own only, nor because He died for us only, nor because He raised up our First-fruits only, but because we have also come unto another life. See how many just grounds he urges for a life of virtue.

For on this account he also calls the reformation by a grosser name, in order to show the transition and the change to be great. Then following out farther what he had said, and showing how it is "a new creation," he adds, "The old things are passed away, behold, all things are become new."

What old things? He means either sins or impieties, or else all the Judicial observances. Yea rather, he means both the one and the other. "Behold, all things are become new." (from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)

7) Motivated by Reconciliation. 5:18-21.

2 Cor 5:18-19 God is the Author of all things (cf. Rom 11:36; Rev 4:11). Read thus: "who reconciled . . . and gave;" both acts belong to God. Reconciliation precedes donation. Sinners are reconciled by the death of Christ (cf. Rom 5:10). The word ministry (diakonia) is used often in this epistle (2 Cor 3:7 ff.; 4:1; 5:18; 6:3; 8:4; 9:1, 12-13; 11:8).

19. The comma after Christ in the AV is misleading. Read as in the ASV. The basic thought, God was in Christ reconciling (ASV), is explained negatively - not imputing and positively - having committed (ASV). Scripture teaches that there is a non-imputation of sin (Rom 4:8) and an imputation of righteousness (Rom 4:3, 6, 11, 22; Gal 3:6) to the one who believes in Christ. (From The Wycliffe Bible Commentary, Electronic Database. Copyright © 1962 by Moody Press. All rights reserved.)

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2 Cor 5:18 Who reconciled us to himself through Christ tou (NT: 3588) katallaxantos (NT: 2644) heemas (NT: 2248) heautoo (NT: 1438) dia (NT: 1223) Christou (NT: 5547). Here Paul uses one of his great doctrinal words, katallassoo (NT: 2644), an old word for exchanging coins.

Diallassoo (NT:1259), to change one's mind, to reconcile, occurs in the New Testament only in Matt 5:24 though in papyri (Deissmann, Light from the Ancient East, p. 187), and common in Attic. Katallassoo (NT: 2644) is an old verb, but more frequent in later writers.

We find sunallassoo (NT: 4900) in Acts 7:26 and apokatallassoo (NT: 604) in Col 1:20 f; Eph 2:16 and the substantive katallagee (NT: 2643) in Rom 5:11; 11:15 as well as here. It is hard to discuss this great theme without apparent contradiction.

God's love (John 3:16) provided the means and basis for man's reconciliation to God against whom he had sinned. It is all God's plan because of his love, but God's own sense of justice had to be satisfied (Rom 3:26) and so God gave his Son as a propitiation for our sins (Rom 3:25; Col 1:20; 1 John 2:2; 4:10).

The point made by Paul here is that God needs no reconciliation, but is engaged in the great business of reconciling us to himself. This has to be done on God's terms and is made possible through dia (NT: 1223) Christ.

And gave unto us the ministry of reconciliation kai (NT: 2532) dontos (NT: 1325) heemin (NT: 2254) teen (NT: 3588) diakonian (NT: 1248) tees (NT: 3588) katallagees (NT: 2643). It is a ministry marked by reconciliation that consists in reconciliation.

God has made possible through Christ our reconciliation to him, but in each case it has to be made effective by the attitude of each individual. The task of winning the unreconciled to God is committed to us. It is a high and holy one, but supremely difficult, because the offending party (the guilty) is the hardest to win over. We must be loyal to God and yet win sinful men to him.

2 Cor 5:19 To wit, that hoos (NT: 5613) hoti (NT: 3754). Latin puts it quoniam quidem. It is an unclassical idiom, but occurs in the papyri and inscriptions (Moulton, Prol., p. 212; Robertson, Grammar, p. 1033). It is in Ester 4:14. See also 2 Cor 11:21; 2 Thess 2:2. It probably means "how that."

Not reckoning mee (NT: 3361) logizomenos (NT: 3049). What Jesus did (his death for us) stands to our credit (Rom 8:32) if we make our peace with God. This is our task, "the word of reconciliation," that we may receive "the righteousness of God" and be adopted into the family of God. (From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)

CHAPTER FIVE OF RECONCILIATION Katallagees Katallage¢¡ The meaning is first "exchange," then "reconciliation." Used only by Paul, in the NT it denotes a divine dispensation. Paul's word and work are the word and ministry of katallag¢¡ (2 Cor 5:18-19). They bring God's reconciling action in Christ before people by an appeal which leads believers to "receive reconciliation" (Rom 5:11). In this sense the reconciliation of the world is a continuing action through the ministry (Rom 11:15). (From Theological Dictionary of the New Testament, abridged edition, Copyright © 1985 by William B. Eerdmans Publishing Company. All rights reserved.) 24 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR

Ver. 18. "But all things are of God."

Nothing of ourselves. For remission of sins and adoption and unspeakable glory are given to us by Him. For he exhorts them no longer from the things to come only, but even from those now present. For consider. He said, that we shall be raised again, and go on unto incorruption, and have an eternal house.

But since present things have more force to persuade than things to come, with those who believe not in these as they ought to believe, he shows how great things they have even already received, and being themselves what. What then being, received they them? Dead all; (for he saith, "All died;" and, "He died for all;" so loved He all alike ;) inveterate all, and grown old in their vices.

But behold: 1. Both a new soul, (for it was cleansed,) 2. And a new body, 3. And a new worship, 4. And promises new, 5. And covenant, 6. And life, 7. And table, 8. And dress, 9. And all things new absolutely. 10. For instead of the Jerusalem below we have received that mother city which is above (Gal 4:26); 11. And instead of a material temple have seen a spiritual temple; 12. Instead of tables of stone, fleshy ones; 13. Instead of circumcision, baptism; 14. Instead of the manna, the Lord's body; 15. Instead of water from a rock, blood from His side; 16. Instead of Moses' or Aaron's rod, the Cross; 17. Instead of the promised [land], the kingdom of heaven; 18. Instead of a thousand priests, One High Priest; 19. Instead of a lamb without reason, a Spiritual Lamb.

With these and such like things in his thought he said, "All things are new." But "all" these "things are of God," by Christ, and His free gift. Wherefore also he added,

CHAPTER FIVE Ver. 19 "Who reconciled us to Himself through Christ, and gave unto us the ministry of reconciliation."

For from Him are all the good things. For He that made us friends are Himself also the cause of the other things which God hath given to His friends. For He rendered not these things unto us, allowing us to continue enemies, but having made us friends unto Himself. But when I say that Christ is the cause of our reconciliation, I say the Father is so also: when I say that the Father gave, I say the Son gave also. "For all things were made by Him;" (John 1:3) and of this too He is the Author. For we ran not unto Him, but He Himself called us. How called He us? By the sacrifice of Christ. 25 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR

"And gave unto us the ministry of reconciliation."

Here again he sets forth the dignity of the Apostles; showing how great a thing was committed to their hands, and the surpassing greatness of the love of God. For even when they would not hear the Ambassador that came, He was not exasperated nor left them to themselves, but continued to exhort them both in His own person and by others.

Who can be fittingly amazed at this solicitude? The Son Who came to reconcile, His True and Only- Begotten, was slain, yet not even so did the Father turn away from His murderers; nor say, "I sent My Son as an Ambassador, but they not only would not hear Him, but even slew and crucified Him, it is meet henceforth to leave them to themselves:" but quite the contrary, when the Son departed, He entrusted the business to us; for he says, "gave unto us the ministry of reconciliation.

[5.] Ver. 19. "To wit, that God was in Christ reconciling the world unto Himself, not reckoning unto them their trespasses."

Seest thou love surpassing all expression, all conception? Who was the aggrieved one? Himself. Who first sought the reconciliation? Himself. 'And yet,' saith one, 'He sent the Son, He did not come Himself.' The Son indeed it was He sent; still not He alone besought, but both with Him and by Him the Father.

Wherefore he said, that, "God was reconciling the world unto Himself in Christ:" that is, by Christ. For seeing he had said, "Who gave unto us the ministry of reconciliation;" he here used a corrective, saying, "Think not that we act of our own authority in the business: we are ministers; and He that doeth the whole is God, Who reconciled the world by the Only-Begotten."

And how did He reconcile it unto Himself? For this is the marvel, not that it was made a friend only, but also by this way a friend. This way? What way? Forgiving them their sins; for in no other way was it possible. Wherefore also he added, "Not reckoning unto them their trespasses."

For had it been His pleasure to require an account of the things we had transgressed in, we should all have perished; for "all died." But nevertheless though our sins were so great, He not only did not require satisfaction, but even became reconciled; He not only forgave, but He did not even "reckon." So ought we also to forgive our enemies, that we too may obtain the like forgiveness.

"And having committed unto us the word of reconciliation." (from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)

CHAPTER FIVE 2 Cor 5:20 This verse presents: (1) The messengers - we are ambassadors; (2) The means - as though God were entreating by us (ASV); (3) The mediation - we beseech you on behalf of Christ (ASV); (4) The message - become reconciled (Alfred Plummer (op. cit.).

The as though (hos) does not express doubt; the thought could be more accurately rendered seeing that.

2 Cor 5:21 The Greek runs like this: The One who did not know sin for us sin was made, that we might become God's righteousness in Him. The Sinless One became (by imputation) sin for the sinner, that the sinner might become (by imputation) sinless in the Sinless One.

Here is the very heart of the Gospel, a verse that stands with John 3:16 in importance. In the OT, the imputation of God's righteousness to the believer is taught didactically (Gen 15:6; cf. Rom 4:3, 9), prophetically (Isa 53:11; 61:10; Jer 23:6), and typically (Zech 3:1-5). (From The Wycliffe Bible Commentary, Electronic Database. Copyright © 1962 by Moody Press. All rights reserved.)

2 Cor 5:20 We are ambassadors therefore on behalf of Christ huper (NT: 5228) Christou (NT: 5547) oun (NT: 3767) presbeuomen (NT: 4243). An old word from presbus (NT: 4245), an old man, first to be an old man, then to be an ambassador (here and Eph 6:20 with en (NT: 1722) halusei (NT: 254) in a chain added), common in both senses in the Greek.

"The proper term in the Greek East for the Emperor's Legate" (Deissmann, Light from the Ancient East, p. 374), in inscriptions and papyri. So Paul has a natural pride in using this dignified term for him and all ministers. The ambassador has to be persona grate with both countries (the one that he represents and the one to which he goes). Paul was Christ's Legate to act in his behalf and in his stead.

As though God were entreating by us hoos (NT: 5613) tou (NT: 3588) Theou (NT: 2316) parakalountos (NT: 3870) di' (NT: 1223) heemoon (NT: 2257). Genitive absolute with hoos (NT: 5613) used with the participle as often to give the reason (apparent or real). Here God speaks through Christ's Legate.

Be ye reconciled to God katallageete (NT: 2644) too (NT: 3588) Theoo (NT: 2316). Second aorist passive imperative of katallassoo (NT: 2644) and used with the dative case. "Get reconciled to God," and do it now. This is the ambassador's message as he bears it to men from God.

THE AMBASSADOR ‘And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.’ Matthew 16:19 KJV ‘Then Peter said, Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ of Nazareth rise up and walk.’ [And he did] The Acts 3:6 KJV

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WE ARE AMBASSADORS Presbeuomen Presbeúœ

1. This word means "to be older or eldest," "to occupy first place" (transitive "to honor"), then "to act as emissary," e.g., in transmitting messages or in negotiations (cf. envoys, imperial legates, business agents). A transferred sense is "to represent."

2. The idea of an envoy occurs in the religious sphere, e.g., in Philo (angels, Moses, etc.), or in Gnostic texts (the Redeemer). In Stoic circles itinerant teachers are seen as God's messengers. Ignatius of Antioch later takes up this idea of envoys carrying divinely authorized messages to the churches (Philadelphians 10.1).

3. In 2 Cor 5:20 Paul calls his own ministry an embassy. God's reconciling of the world to himself has instituted a ministry of reconciliation (5:18-19). This is not just a passing on of the news but part of the total act (v. 19; cf. 6:1). Through the mouth of the ambassador Christ or God himself speaks. The word of reconciliation presents the completed act as a summons or invitation to its appropriation in faith. The focus is on the authority of the message rather than that of the one who conveys it.

The hypér Christoú of v. 20 shows that the apostles speak in Christ's stead or on his behalf, although with no suggestion that Christ is absent or that the apostles are continuing his work. In Eph 6:20, unlike 2 Cor 5:20, Paul is an ambassador for the gospel rather than for Christ. He thus speaks in its favor rather than on its behalf. (From Theological Dictionary of the New Testament, abridged edition, Copyright © 1985 by William B. Eerdmans Publishing Company. All rights reserved.)

2 Cor 5:21 Him who knew no sin ton (NT: 3588) mee (NT: 3361) gnonta (NT: 1097) hamartian (NT: 266). Definite claim by Paul that Jesus did not commit sin, had no personal acquaintance mee (NT: 3361) gnonta (NT: 1097), second aorist active participle of ginooskoo (NT: 1097) with it. Jesus made this claim for himself (John 8:46). This statement occurs also in 1 Peter 2:22; Heb 4:15; 7:26; 1 John 3:5. Christ was and is "a moral miracle" (Bernard) and so more than mere man.

He made to be sin hamartian (NT: 266) epoieesen (NT: 4160). The words "to be" are not in the Greek. "Sin" here is the substantive, not the verb. God "treated as sin" the one "who knew no sin." But he knew the contradiction of sinners (Heb 12:3). We may not dare to probe too far into the mystery of Christ's suffering on the Cross, but this fact throws some light on the tragic cry of Jesus just before he died: "My God, My God, why didst thou forsake me?" (Matt 27:46).

That we might become hina (NT: 2443) heemeis (NT: 2249) genoometha (NT: 1096). Note "become." This is God's purpose hina (NT: 2443) in what he did and in what Christ did. Thus alone can we obtain God's righteousness (Rom 1:17). (From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)

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For neither have we come now on any odious office; but to make all men friends with God. For He saith, 'Since they were not persuaded by me, do ye continue beseeching until ye have persuaded them.' Wherefore also he added,

Ver. 20. "We are ambassadors therefore on behalf of Christ, as though God were entreating by us; we beseech you on behalf of Christ, be ye reconciled to God."

Seest thou how he has extolled the thing by introducing Christ thus in the form of a suppliant; yea rather not Christ only, but even the Father? For what he says is this: 'The Father sent the Son to beseech, and to be His Ambassador unto mankind. When then He was slain and gone, we succeeded to the embassy; and in His stead and the Father's we beseech you.

So greatly doth He prize mankind that He gave up even the Son, and that knowing He would be slain, and made us Apostles for your sakes; so that he said with reason, "All things are for your sakes." (2 Cor 4:15) "We are therefore ambassadors on behalf of Christ," that is, instead of Christ; for we have succeeded to His functions.'

But if this appears to thee a great thing, hear also what follows wherein he shows that they do this not in His stead only, but also in stead of the Father. For therefore he also added, "As though God were entreating by us." 'For not by the Son Himself only doth He beseech, but also by us who have succeeded to the office of the Son.

Urging moreover his cause, like an ambassador on his mission, he says,

Vet. 21. "For Him who knew no sin He made to be sin on our account."

Ought ye not in justice to be reconciled for this one thing only that He hath done to you now?' And what hath He done? "Him that knew no sin He made to be sin, for you." For had He achieved nothing but done only this, think how great a thing it were to give His Son for those that had outraged Him.

But now He hath both well achieved mighty things, and besides, hath suffered Him that did no wrong to be punished for those who had done wrong. But he did not say this: but mentioned that which is far greater than this. What then is this? "Him that knew no sin," he says, Him that was righteousness itself, "He made sin," that is suffered as a sinner to be condemned, as one cursed to die.

"For cursed is he that hinged on a tree." (Gal 3:13) For to die thus was far greater than to die; and this he also elsewhere implying, saith, "Becoming obedient unto death, yea the death of the cross." (Phil 2:8) For this thing carried with it not only punishment, but also disgrace. Reflect therefore how great things He bestowed on thee. (from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)