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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The apostle proceeds in showing the reasons why they did not faint under their afflictions, namely, their expectation, desire, and assurance of happiness after death (ver. 1-5), and deduces an inference for the comfort of believers in their present state (ver. 6-8), and another to quicken them in their duty, ver. 9-11. Then he makes an apology for seeming to commend himself, and gives a good reason for his zeal and diligence (ver. 12-15), and mentions two things that are necessary in order to our living to Christ, regeneration and reconciliation, ver. 16, to the end.
Adam Clarke: Commentary on the Bible - 1831
The apostle's strong hope of eternal glory, and earnest longings after that state of blessedness, Co2 5:1-4. The assurance that he had of it from the Holy Spirit, and his carefulness to be always found pleasing to the Lord, Co2 5:5-9. All must appear before the judgment seat of Christ, Co2 5:10. Knowing that this awful event must take place, he labored to convince men of the necessity of being prepared to meet the Lord, being influenced to this work by his love of Christ, Co2 5:11-13. Jesus Christ having died for all, is a proof that all were dead, Co2 5:14. Those for whom he died should live to him, Co2 5:15. We should know no man after the flesh, Co2 5:16. They who are in Christ are new creatures, Co2 5:17. The glorious ministry of reconciliation, Co2 5:18-21.
Albert Barnes: Notes on the Bible - 1834
5:0: This chapter 2 Cor. 5 is closely connected with the former, and indeed has been improperly separated from it, as is manifest from the word "For" (γὰρ gar) with which it commences. It contains a further statement of reasons for what has been said in the pRev_ious chapter. The main subject there was the ministry; the honesty and fidelity with which Paul and his fellow-laborers toiled Co2 4:1-3; the trials and dangers which they encountered in the work of the ministry Co2 4:7-12; and the consolations and supports which they had in its various trials, Co2 4:13-18. This chapter contains a continuation of the same subject, and a further statement of the motives which prompted them to their work, and of the supports which upheld them in the arduous duties to which they were called. It is a chapter full of exquisite beauties of sentiment and of language, and as well adapted to give consolation and support to all Christians now as it is to ministers; and the sentiments are as well adapted to sustain the humblest believer in his trials as they were to sustain the apostles themselves. The following are the points of consolation and support, and reasons for their zeal and self-denial, to which the apostle refers.
1. They had the assured prospect of the resurrection, and of eternal life, Co2 5:1-4. The body might decay, and be worn out; it might sigh and groan, but they had a better home, a mansion of eternal rest in the heavens. It was their earnest desire to reach heaven; though not such a desire as to make them unwilling to endure the toils and trials which God should appoint to them here below, but still an earnest, anxious wish to reach safely their eternal home in the skies. In the prospect of their heavenly home, and their eternal rest, they were willing to endure all the trials which were appointed to them.
2. God had appointed them to this; he had suited them for these trials; he had endowed them with the graces of his Spirit; and they were, therefore, willing to be absent from the body, and to be present with the Lord; Co2 5:5-8. They had such a view of heaven as their home that they were willing at any time to depart and enter the world of rest, and they did not, therefore, shrink from the trials and dangers which would be likely soon to bring them there.
3. They had a deep and constant conviction that they must soon appear before the judgment-seat of Christ; Co2 5:9-11. They labored that they might be accepted by him Co2 5:9; they knew that they must give a solemn account to him Co2 5:10; they had a clear view, and a deep impression of the awful terrors of that day, and they labored, therefore, to save as many as possible from the condemnation of the great Judge of all, and endeavored to "persuade" them to be prepared for that scene; Co2 5:11.
4. Though to some they might appear to be under the influence of improper excitement, and even to be deranged Co2 5:14, yet they were acting only under the proper influence of the love of Christ; Co2 5:14-15. They were constrained and urged on by his love; they knew that he had died for all, and that all people were dead in sin; and they felt themselves the constraining influence of that love prompting them to deny themselves, and to devote their all to his service and cause.
5. Their views of all things had been changed; Co2 5:16-17. They had ceased to act under the influences which govern other people; but their own hearts had been changed, and they had become new creatures in Christ, and in their lives they evinced the spirit which should govern those who were thus renewed.
6. They had been solemnly commissioned by God as his ambassadors in this cause. They had been sent to make known the terms and the way of reconciliation, and they felt it to be their duty to proclaim those terms on as wide a scale as possible, and with the utmost zeal and self-denial. It was God's glorious plan of reconciliation; and on the ground of the atonement made by the Redeemer, they could now offer salvation to all mankind, and as all might be saved, they felt themselves bound to offer the terms of salvation to as many as possible; Co2 5:18-21. The grand argument for urging sinners to be reconciled to God, is the fact that Christ has died for their sins, and, therefore, the apostles apprized of this fact, sought to urge as many as possible to become his friends; Co2 5:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Co2 5:1, That in his assured hope of immortal glory, Co2 5:9, and in expectation of it, and of the general judgment, he labours to keep a good conscience; Co2 5:12, not that he may herein boast of himself, Co2 5:14. but as one that, having received life from Christ, endeavours to live as a new creature to Christ only, Co2 5:18. and by his ministry of reconciliation, to reconcile others also in Christ to God.
Geneva 1599
For (1) we know that if our earthly house of [this] tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens.
(1) Taking occasion by the former comparison, he compares this miserable body as it is in this life, to a frail and brittle tabernacle. And contrasts this with the heavenly tabernacle, which he calls that sure and everlasting condition of this same body glorified in heaven. And this is so, he says, in that we are addicted to this tabernacle, but also with sobs and sighs desire rather that tabernacle. And so this place concerning the glory to come is put within the treatise of the dignity of the ministry, just as it also was in the beginning of the second chapter.
John Gill
INTRODUCTION TO 2 CORINTHIANS 5
The apostle, in this chapter, enlarges upon the saints' comfortable assurance, expectation, and desire of the heavenly glory; discourses of the diligence and industry of himself and other Gospel ministers in preaching the word, with the reasons that induced them to it; and closes it with a commendation of the Gospel ministry from the important subject, sum, and substance of it. Having mentioned in the latter part of the, preceding chapter, the eternal weight of glory, the afflictions of the saints are working for, and the invisible realities of that state they are looking to, here expresses the assurance that he and others had of their interest therein; and which he signifies by an edifice, and illustrates it by its opposition to the body, which he compares to an house and tabernacle; the one is man's, the other of God, and not made with hands; the one is earthly, the other in heaven; the one is to be, and will be dissolved, the other is eternal, 2Cor 5:1 and therefore it is no wonder that it should be so earnestly desired, as it is said to be in 2Cor 5:2 where the desire of it is signified by groaning, which supposes something distressing, and which makes uneasy; and by an earnest longing after deliverance and happiness, and which is explained by a desire to be clothed upon with the house from heaven; where the heavenly glory is not only, as before, compared to an house, but also to a garment, which all those that are clothed with the righteousness of Christ may justly expect to be arrayed with; for these will not be found naked nor remain so, 2Cor 5:3 which earnest desire after immortality and glory is more fully explained, 2Cor 5:4 in which not only the body, in its present state, is again compared to a tabernacle, and the saints represented as being distressed, and so groaning whilst in it; but the cause of this groaning is suggested, which is a burden they labour under, both of sin and affliction; and yet such is the natural inclination of man to remain in the body, and his unwillingness to part from it, that he does not desire to be stripped of that, but to have the robe of immortality put upon it, that so the present mortality that attends it might be wholly swallowed up in it: and that the saints had reason to believe there was such an happiness to be enjoyed, and that they had such an interest in it is clear; because as God had prepared that for them, he had also wrought and prepared them for that; and besides, had given them his Spirit as the earnest and pledge of it, 2Cor 5:5 wherefore, as they were confidently assured of it, and considering that they were but sojourners and strangers whilst in the body, and in the present state of things, and not at home in their Father's house, and absent from Christ, 2Cor 5:6 as is evident from their walking by faith in the comfortable assurance, lively hope, and earnest expectation of things future and unseen, and not in the beatific vision of them, 2Cor 5:7. Hence they were very desirous, and chose rather to quit their present dwelling, the tabernacle of the body, that they might be at home, and enjoy the presence of the Lord, 2Cor 5:8. And this confidence and hope of eternal things wrought in the apostle, and other faithful ministers of the word, great carefulness and diligence to serve the Lord acceptably, and discharge with faithfulness the trust reposed in them, 2Cor 5:9 the reason of which concern also, or what likewise animated them to a diligent performance of their duty, was their certain appearance before the judgment seat of Christ; which appearance will be universal, and when there will be a distribution of rewards and punishments to everyone according to his works, 2Cor 5:10. And besides, it was not only their own personal concern in this awful affair that engaged them to such a conduct, but the regard they had to the good of immortal souls, to whom the day of judgment must be terrible, unless they are brought to believe in Christ; and for the truth of this they could appeal both to God, and to the consciences of men, particularly the Corinthians, 2Cor 5:11. And lest this should be imputed to pride and arrogance, the apostle suggests the reason why he made mention of all this, that they might have wherewith to answer the false teachers, and vindicate the faithful ministers of the Gospel, 2Cor 5:12. However, let it be construed which way it will, as the effect of madness or sobriety, this he could with the greatest confidence affirm, that his view was the glory of God, and the good of souls, 2Cor 5:13 and to this diligence and faithfulness in preaching the Gospel, he and others were not only moved by their desire and expectation of happiness, by the future judgment in which they must appear, and by their concern for immortal souls, that they might escape the vengeance of that day; but they were constrained thereunto by the love of Christ in dying for them, and in whom they died, 2Cor 5:14 the end of which was, that they might live not to themselves, but to him that died and rose again, 2Cor 5:15. And as a further instance of their integrity and faithfulness, the apostle observes, that they had no regard to men on account of their carnal descent, and outward privileges, as the Jews; nor even did they consider Christ himself in a carnal view, or esteem of him as a temporal king, as they once did, 2Cor 5:16 their sole aims and views being the spiritual good of men, and the advancement of the spiritual interest and kingdom of Christ; and the conclusion from hence is, that whoever is truly in Christ, and in his kingdom, is a new creature, and is in a new world, in a new dispensation, in which both the old things of the law, and of Heathenism, and of his former conversation are gone, and all things in doctrine, worship, and conversation are become new, 2Cor 5:17. And from hence the apostle proceeds to a commendation of the Gospel dispensation, and the ministry of it, from its author God, and from the subject matter of it, reconciliation of men to God by Christ, 2Cor 5:18 which is more fully explained and enlarged on, both with respect to the efficient cause of reconciliation, the objects of it, and the means and manner in which it is brought about, and also the publication of it in the Gospel by the ministers of it, 2Cor 5:19 and who are described as the ambassadors of Christ, acting in the name of God, and as in the stead of Christ, for the good of men, 2Cor 5:20. And closes the chapter with an account of the great propitiation, Christ, by whom reconciliation is made; as that he was in himself without sin, and yet was by imputation made sin for sinners, that they, in the same way, might be made righteous in the sight of God through him, 2Cor 5:21.47
John Wesley
Our earthly house - Which is only a tabernacle, or tent, not designed for a lasting habitation.
Robert Jamieson, A. R. Fausset and David Brown
THE HOPE (2Cor 4:17-18) OF ETERNAL GLORY IN THE RESURRECTION BODY. (2Co. 5:1-21)
For--Assigning the reason for the statement (2Cor 4:17), that affliction leads to exceeding glory.
we know--assuredly (2Cor 4:14; Job 19:25).
if--For all shall not die; many shall be "changed" without "dissolution" (1Cor 15:51-53). If this daily delivering unto death (2Cor 3:11) should end in actual death.
earthly--not the same as earthy (1Cor 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; 2Pet 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 (1Cor 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, Ti2 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 (Num. 4:1-49). Paul, as a tent-maker, uses an image taken from his trade (Acts 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 Jn 3:36; Jn 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 (1Cor 15:44-49). So Christ's body is designated, as contrasted with the tabernacle reared by Moses (Mk 14:58; Heb 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."
5:15:1: Քանզի գիտեմք՝ զի եթէ երկրաւոր տաճար շինուածոյս մերոյ քակտեսցի, շինած յԱստուծոյ ունիմք, տաճար առանց ձեռագործի՛ յաւիտենակա՛ն՝ յերկի՛նս[4032]։ [4032] Ոմանք. Գիտեմք եթէ երկրաւոր... մերոյ քակտիցի, շինուած յԱստուծոյ ու՛՛։
1 Քանզի գիտենք, որ, եթէ մեր այս հողեղէն տունը, որ մեր մարմինն է, աւերուի, Աստծուց շինուած անձեռակերտ յաւիտենական տուն ունենք երկնքում:
5 Վասն զի գիտենք թէ եթէ մեր վրանի նման երկրաւոր տունը քակուի, շինուածք մը ունինք Աստուծմէ, անձեռագործ յաւիտենական տուն մը երկնքի մէջ։
Քանզի գիտեմք զի եթէ երկրաւոր տաճար շինուածոյս մերոյ քակտեսցի, շինած յԱստուծոյ ունիմք` տաճար առանց ձեռագործի յաւիտենական, յերկինս:

5:1: Քանզի գիտեմք՝ զի եթէ երկրաւոր տաճար շինուածոյս մերոյ քակտեսցի, շինած յԱստուծոյ ունիմք, տաճար առանց ձեռագործի՛ յաւիտենակա՛ն՝ յերկի՛նս[4032]։
[4032] Ոմանք. Գիտեմք եթէ երկրաւոր... մերոյ քակտիցի, շինուած յԱստուծոյ ու՛՛։
1 Քանզի գիտենք, որ, եթէ մեր այս հողեղէն տունը, որ մեր մարմինն է, աւերուի, Աստծուց շինուած անձեռակերտ յաւիտենական տուն ունենք երկնքում:
5 Վասն զի գիտենք թէ եթէ մեր վրանի նման երկրաւոր տունը քակուի, շինուածք մը ունինք Աստուծմէ, անձեռագործ յաւիտենական տուն մը երկնքի մէջ։
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5:11: Ибо знаем, что, когда земной наш дом, эта хижина, разрушится, мы имеем от Бога жилище на небесах, дом нерукотворенный, вечный.
5:1  οἴδαμεν γὰρ ὅτι ἐὰν ἡ ἐπίγειος ἡμῶν οἰκία τοῦ σκήνους καταλυθῇ, οἰκοδομὴν ἐκ θεοῦ ἔχομεν οἰκίαν ἀχειροποίητον αἰώνιον ἐν τοῖς οὐρανοῖς.
5:1. οἴδαμεν (We-had-come-to-see) γὰρ (therefore) ὅτι (to-which-a-one) ἐὰν (if-ever) ἡ (the-one) ἐπίγειος (upon-soil-belonged) ἡμῶν (of-us) οἰκία (a-housing-unto) τοῦ (of-the-one) σκήνους (of-a-tent) καταλυθῇ, (it-might-have-been-loosed-down,"οἰκοδομὴν (to-a-house-building) ἐκ (out) θεοῦ (of-a-Deity) ἔχομεν (we-hold) οἰκίαν (to-a-housing-unto) ἀχειροποίητον (to-un-hand-doable) αἰώνιον (to-aged-belonged) ἐν (in) τοῖς (unto-the-ones) οὐρανοῖς. (unto-skies)
5:1. scimus enim quoniam si terrestris domus nostra huius habitationis dissolvatur quod aedificationem ex Deo habeamus domum non manufactam aeternam in caelisFor we know, if our earthly house of this habitation be dissolved, that we have a building of God, a house not made with hands, eternal in heaven.
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.
For we know that if our earthly house of [this] tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens:

1: Ибо знаем, что, когда земной наш дом, эта хижина, разрушится, мы имеем от Бога жилище на небесах, дом нерукотворенный, вечный.
5:1  οἴδαμεν γὰρ ὅτι ἐὰν ἡ ἐπίγειος ἡμῶν οἰκία τοῦ σκήνους καταλυθῇ, οἰκοδομὴν ἐκ θεοῦ ἔχομεν οἰκίαν ἀχειροποίητον αἰώνιον ἐν τοῖς οὐρανοῖς.
5:1. scimus enim quoniam si terrestris domus nostra huius habitationis dissolvatur quod aedificationem ex Deo habeamus domum non manufactam aeternam in caelis
For we know, if our earthly house of this habitation be dissolved, that we have a building of God, a house not made with hands, eternal in heaven.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-5: Противоположность между внутренним величием верующих и между их распадающейся телесностью не может продолжаться вечно. Взамен настоящего тела верующие получат новое, которое будет соответствовать их внутреннему духовному состоянию. Эту надежду укрепляет в нас Сам Бог, давший нам в залог этого славного состояния Своего Духа.

1: Знаем. Ап. имеет здесь в виду, конечно, всех верующих, а не себя только, потому что он не один получит будущее славное тело. Откуда верующие знали это? Конечно, из учения Ап. Павла (1Кор.гл. ХІ-я), а сам Апостол - по особому благодатному озарению от Бога. - Земной наш дом, эта хижина. Ап. называет так наше тело, которое дано нам только на время и должно быть разорено, как разоряется хижина или, точнее, палатка, которая вообще ставится где-нибудь на время. - Мы имеем. Это не значит, что новый дом уже существует и в настоящее время. Если бы Ап. мыслил так, то он противоречил бы своему же собственному учению о будущем теле как имеющем произойти из тела земного по его истлении (ср. 1Кор.XV:42, 43). Образ речи Апостола объясняется просто тем, что он здесь минует жизнь загробную, до воскресения, - это его не занимало в настоящем случае. - От Бога жилище на небесах. В противоположность нынешнему нашему телу, которое мы получили путем рождения от наших родителей - людей имевших грубое, перстное, тело первозданного Адама (ср. 1Кор.XV:47), - новое наше тело мы получим от Бога, и это служит ручательством его превосходства пред нынешним. Тело это предназначено для жизни на небесах, т. е. в новом совершенном мире. - Дом нерукотворенный, вечный. Здесь Апостол сравнивает то, что строит Бог и то, что делает человек. Дом Божий будет стоять вечно, а дом, построенный руками человека, должен со временем разрушиться.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
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.
Adam Clarke: Commentary on the Bible - 1831
5:1: 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.
Albert Barnes: Notes on the Bible - 1834
5:1: For we know - We who are engaged in the work of the gospel ministry. Paul is giving a reason why he and his fellow-laborers 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 Joh 3:11; Joh 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; Joh 21:24; Jo1 2:3, Jo1 2:5, Jo1 2:18; Jo1 3:2, Jo1 3:14, Jo1 3:19, Jo1 3:24; Jo1 4:6, Jo1 4:13; Jo1 5:2, Jo1 5:15, Jo1 5:19-20.
That if our earthly house - The word "earthly" here (ἐπιγειος epigeios) stands opposed to "heavenly," or to the house eternal (ἐν τοῖς οὐρανοῖς en tois ouranois) in the heavens." The word properly means "upon earth, terrestrial, belonging to the earth, or on the earth," and is applied to bodies Co1 15:40; to earthly things Joh 3:12; to earthly, or worldly wisdom, Jam 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 suited up with that view. Tyndale 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, anymore than a tent is, to be a permanent habitation.
Were dissolved - (καταλυθῇ kataluthē). This word means properly to disunite the parts of anything; and is applied to the act of throwing down, or destroying a building. It 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, labor 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; compare Pe2 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 any thing 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" (ἐκ Θεοῦ ek Theou), 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 prepared for His people in heaven, and which the Lord Jesus has gone to prepare for them; compare Joh 14:2. But see the note on Co2 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 suited to dwell in heaven foRev_er.
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; that is 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 foRev_er. 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 foRev_er 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:1: we know: Job 19:25, Job 19:26; Psa 56:9; Ti2 1:12; Jo1 3:2, Jo1 3:14, Jo1 3:19, Jo1 5:19, Jo1 5:20
our: Co2 5:4, Co2 4:7; Gen 3:19; Job 4:19; Co1 15:46-48; Pe2 1:13, Pe2 1:14
dissolved: Job 30:22; Pe2 3:11
a building: Joh 14:2, Joh 14:3; Co1 3:9; Heb 11:10
an: Col 2:11; Heb 9:11, Heb 9:24; Pe1 1:4
John Gill
For we know, that if our earthly house,.... By this house is meant the body, so called from its being like a well built house, a curious piece of architecture; as an house consists of a variety of parts fitly framed and put together in just symmetry and proportion, and with an entire usefulness in all, so is the body of man; which shows the power and wisdom of God the architect: likewise, because it is the dwelling place of the soul, which makes it appear, that the soul is more excellent than the body, is independent of it, and capable of a separate existence from it: it is said to be an "earthly" house, because it is from the earth; is supported by earthly things; has its present abode on the earth, and will quickly return to it: and the earthly house of this tabernacle, in allusion to the tabernacles the patriarchs and Israelites of old dwelt in; or to the tents and tabernacles of soldiers, shepherds, travellers, and such like persons, which are soon put up and taken down, and removed from place to place; and denotes the frailty and short continuance of our mortal bodies. So Plato (z) calls the body , "an earthly tabernacle"; so the Jews were wont to call the body an house, and a "tabernacle":
"every man (they say (a)) has two houses, , "the house of the body", and the house of the soul; the one is the outward, the other the inward house.''
So Abarbinel (b) paraphrases those words, Is 18:4.
""I will consider in my dwelling place; I will return", or again consider in my dwelling place, which is the body, for that is , "the tabernacle of the soul".''
Now this tabernacle may, and will be, "dissolved", unpinned, and taken down; which does not design an annihilation of it, but a dissolution of its union with the soul, and its separation from it: and when the apostle puts an "if" upon it, it is not to be understood as though it is uncertain whether it would be dissolved or not, unless it be said with a view to the change that will be on living saints at Christ's second coming; but it is rather a concession of the matter, and may be rendered, "though the earthly house", &c. or it points out the time when the saints' future happiness shall begin, "when the earthly house", &c. and signifies that being in the body, in some sense, retards the enjoyment of it. Now it is the saints' comfort whilst they are in it, and in a view of the dissolution of it, that they
have a building of God, an house not made with hands, eternal in the heavens? which some understand of the glorified body upon its resurrection, as opposed to its frail, mortal, earthly frame in its present situation; though rather all this designs the happiness of the saints, which will be begun, and they shall immediately enter into, at the dissolution of their bodies, and will be consummated at the resurrection; which is all of God's building and preparing; not made by the hands of the creature; or obtained by works of righteousness done by men; and it lies in the heavens, and will continue for ever. So the (c) Jews speak of , "the holy house", in the world to come, and which they suppose is intended in Is 56:5. In this the saints have a present interest; they have it already built and prepared for them; they have an indubitate right and title to it through the righteousness of Christ; they have it secured to them in Christ, their feoffee in trust, their head and representative; and they have the earnest of it, the Spirit of God in their hearts; of all which they have sure and certain knowledge: "for we know"; they are well assured of the truth of this from the promise of God, who cannot lie, from the declaration of the Gospel, the testimony of the Spirit, and the close and inseparable connection there is between the grace they have already received, and the glory that shall be hereafter.
(z) In Clement. Alexandr. Stromat. l. 5. p. 593. (a) Sepher Caphtor, fol. 38. 2. (b) Mashmia Jeshua, fol. 11. 4. (c) Zohar in Exod. fol. 34. 3. & 35. 3.
5:25:2: Եւ ընդ այս տաղտկամք. քանզի զբնակութիւնն երկնից փափագեմք զգենուլ[4033]. [4033] Ոմանք. Զբնակութիւնս երկնից փափաքիմք զգե՛՛։
2 Եւ այս մարմնի մէջ հառաչում ենք, որովհետեւ փափագում ենք երկնքի բնակութիւնը հագնել:
2 Եւ յիրաւի ասոր մէջ կը հառաչենք՝ մեր երկնաւոր բնակութիւնը հագնիլ փափաքելով.
Եւ ընդ այս տաղտկամք, քանզի զբնակութիւնն երկնից փափագեմք զգենուլ:

5:2: Եւ ընդ այս տաղտկամք. քանզի զբնակութիւնն երկնից փափագեմք զգենուլ[4033].
[4033] Ոմանք. Զբնակութիւնս երկնից փափաքիմք զգե՛՛։
2 Եւ այս մարմնի մէջ հառաչում ենք, որովհետեւ փափագում ենք երկնքի բնակութիւնը հագնել:
2 Եւ յիրաւի ասոր մէջ կը հառաչենք՝ մեր երկնաւոր բնակութիւնը հագնիլ փափաքելով.
zohrab-1805▾ eastern-1994▾ western am▾
5:22: Оттого мы и воздыхаем, желая облечься в небесное наше жилище;
5:2  καὶ γὰρ ἐν τούτῳ στενάζομεν, τὸ οἰκητήριον ἡμῶν τὸ ἐξ οὐρανοῦ ἐπενδύσασθαι ἐπιποθοῦντες,
5:2. καὶ (And) γὰρ (therefore) ἐν (in) τούτῳ (unto-the-one-this) στενάζομεν, (we-narrow-to) τὸ (to-the-one) οἰκητήριον (to-a-houserlet) ἡμῶν (of-us) τὸ (to-the-one) ἐξ (out) οὐρανοῦ (of-a-sky) ἐπενδύσασθαι ( to-have-vested-in-upon ) ἐπιποθοῦντες , ( yearning-upon-unto ,"
5:2. nam et in hoc ingemescimus habitationem nostram quae de caelo est superindui cupientesFor in this also we groan, desiring to be clothed upon with our habitation that is from heaven.
2. For verily in this we groan, longing to be clothed upon with our habitation which is from heaven:
For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven:

2: Оттого мы и воздыхаем, желая облечься в небесное наше жилище;
5:2  καὶ γὰρ ἐν τούτῳ στενάζομεν, τὸ οἰκητήριον ἡμῶν τὸ ἐξ οὐρανοῦ ἐπενδύσασθαι ἐπιποθοῦντες,
5:2. nam et in hoc ingemescimus habitationem nostram quae de caelo est superindui cupientes
For in this also we groan, desiring to be clothed upon with our habitation that is from heaven.
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-3: От того мы и воздыхаем... Ап. хочет найти еще доказательство для нашей веры в будущее прославление тела и повторяет то же, что говорил в послании к Римлянам (VIII:23): "воздыхание" о новом теле само по себе свидетельствует о том, что это новое тело действительно будет дано нам. - Тело новое Ап. называет небесным потому, что оно будет нетленно. - По толкованию бл. Феодорита вместо "облечься" правильнее переводить "переоблечься, переодеться". Последнее выражение указывает на то, что мы не в иное облечемся тело, но это тленное ваше тело облечется в нетление. - Только бы нам... Ап. напоминает христианам, что и в новом теле они могут очутиться как бы нагими -нагими в отношении к добродетели, которою не всякий запасается здесь, на земле. След., христиане должны сами позаботиться о приобретении себе одежды добродетели, в которой только и можно войти в чертог Божий.
Adam Clarke: Commentary on the Bible - 1831
5:2: For in this we groan - While in this state, and in this body, we are encompassed with many infirmities, and exposed to many trials, so that life is a state of discipline and affliction, and every thing within and around us says, "Arise and depart, for this is not your rest!" Those who apply these words to what they call the apostle's sense of indwelling sin, abuse the passage. There is nothing of the kind either mentioned or intended.
Desiring to be clothed upon with our house - This and the following verses are, in themselves, exceedingly obscure, and can be only interpreted by considering that the expressions used by the apostle are all Jewish, and should be interpreted according to their use of them. Schoettgen has entered largely into the argument here employed by the apostle, and brought forth much useful information.
He observes,
1. That the Hebrew word לבש labash, which answers to the apostle's ενδυσασθαι, to be clothed, signifies to be surrounded, covered, or invested with any thing. So, to be clothed with the uncircumcision, signifies to be uncircumcised. Yalcut Rubeni, fol. 163.
On the words, Exo 24:18, Moses went into the midst of the cloud, and gat him up into the mount, Sohar Exod., fol. 77, has these words, He went into the midst of the cloud, as if one put on a garment; so he was Clothed with the Cloud. Sohar Levit., fol. 29: "The righteous are in the terrestrial paradise, where their souls are clothed with the lucid crown;" i.e. they are surrounded, encompassed with light, etc.
2. The word בית beith, House, in Hebrew often denotes a cover, case, or clothing. So, in the Targum of Onkelos, בית אפי beith appei, the House or the Face, is a veil; and so בית אצבעים beith etsbaim, the House of the Fingers, and בית יד beith yad, the House of the Hand, signify gloves; בית רגלים beith regalim, the House of the Feet, shoes. Therefore, οικητηριον - επενδυσασθαι, to be clothed on with a house, may signify any particular qualities of the soul; what we, following the very same form of speech, call a habit, i.e. a coat or vestment. So we say the man has got a habit of vice, a habit of virtue, a habit of swearing, of humility, etc., etc.
3. The Jews attribute garments to the soul, both in this and the other world; and as they hold that all human souls pre-exist, they say that, previously to their being appointed to bodies, they have a covering which answers the same end to them before they come into life as their bodies do afterwards. And they state that the design of God in sending souls into the world is, that they may get themselves a garment by the study of the law and good works. See several proofs in Schoettgen.
4. It is plain, also, that by this garment or covering of the soul they mean simply what we understand by acquiring the image of God - being made holy. This image they assert "Adam lost by his fall, and they represent man in a sinful state as being naked." So they represent the Israelites before their making the molten calf, as having received holy garments from Mount Sinai; but afterwards, having worshipped the calf, they were stripped of these, and left naked.
5. But notwithstanding they speak of this clothing as implying righteous and holy dispositions, and heavenly qualities, yet they all agree in assigning certain vehicles to separate spirits, in which they act; but of these vehicles they have strange notions; yet they acknowledge that without them, whether they be of light, fire, etc., or whatever else, they cannot see and contemplate the Supreme Wisdom. In Synopsis Sohar, page 137, we have these words: "When the time draws near in which a man is to depart from this world, the angel of death takes off his mortal garment and clothes him with one from paradise, in which he may see and contemplate the Supreme Wisdom; and therefore the angel of death is said to be very kind to man, because he takes off from him the garment of this world, and clothes him with a much more precious one prepared in paradise."
When the apostle says that they earnestly desired to be clothed upon with our house which is from heaven, he certainly means that the great concern of all the genuine followers of God was to be fully prepared to enjoy the beatific vision of their Maker and Redeemer.
Albert Barnes: Notes on the Bible - 1834
5:2: For in this - In this tent, tabernacle, or dwelling. In our body here.
We groan - compare note, 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 ... - 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; (compare Co1 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 (οἰκητήριον oikē tē rion), a more permanent and substantial dwelling than a tent, or tabernacle.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:2: we: Co2 5:4; Rom 7:24, Rom 8:23; Pe1 1:6, Pe1 1:7
earnestly: Phi 1:23
clothed: Co2 5:3, Co2 5:4; Co1 15:53, Co1 15:54
Geneva 1599
For in this we groan, earnestly desiring to be (a) clothed upon with our house which is from (b) heaven:
(a) He calls the glory of immortality, which we will be as it were clothed with, a garment.
(b) Heavenly, not that the substance of it is heavenly, but rather the glory of it.
John Gill
For in this we groan earnestly,.... Meaning either for this happiness we groan, or rather in this tabernacle we groan. These words are a reason of the former, proving that the saints have a building of God; and they know they have it, because they groan after it here; for the groanings of the saints are under the influence and direction of the Spirit of God, who makes intercession for them, as for grace, so for glory, according to the will of God: and this groaning is further explained by
desiring to be clothed upon with our house which is from heaven; by which is meant not the glorified body in the resurrection morn; for though the bodies of the saints will be glorious, incorruptible, powerful, and spiritual, they are not said to be celestial, nor will they be from heaven, but be raised out of the earth: besides, the apostle is speaking of an habitation the soul will go into, and is desirous of going into as soon as it removes out of the earthly house of the body, and of a clothing it desires to be clothed with as soon as it is stripped of the garment of the flesh: wherefore, by the house from heaven must be meant the heavenly glory, which departed souls immediately enter into, and are arrayed with, even the white and shining robes of purity, perfection, and glory they shall be clothed with, as soon as ever their tabernacles are unpinned and dissolved. The Jews indeed speak of a celestial body which the soul shall be clothed with immediately upon its separation from the earthly body, and much in such figurative terms as the apostle does in this, and the following verse;
"when a man's time is come, say they (d), to go out of this world, he does not depart until the angel of death has stripped him of the clothing of body, (see 2Cor 5:4) and when the soul is stripped of the body, by the angel of death, it goes , "and is clothed with that other body", which is in paradise, of which it was stripped when it came into this world; for the soul has no pleasure but in the body, which is from thence, and it rejoices because it is stripped of the body of this world, "and is clothed with another perfect clothing".''
And a little after,
"the holy blessed God deals well with men, for he does not strip men of their clothes until he has provided for them other clothes, more precious and better than these, except the wicked of the world, who return not to their Lord by perfect repentance; for naked they came into this world, and naked (see 2Cor 5:3) they shall return hence.''
And in another place (e),
"the soul does not go up to appear before the Holy King, until it is worthy to be clothed , "with the clothing which is above".''
(d) Zohar in Exod. fol. 62. 1, 2. (e) Zohar in Exod. fol. 92. 2. Vid. fol. 84. 3. & in Gen. fol. 49. 3. & Caphtor, fol. 18. 2. & 78. 2.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
For in this--Greek, "For also in this"; "herein" (2Cor 8:10). ALFORD takes it, "in this" tabernacle. 2Cor 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 (2Cor 5:1), namely, that we cannot obtain our "house in the heavens" except our "earthly tabernacle" be first dissolved by death.
we groan-- (Rom 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 (2Cor 5:1, 2Cor 5:4), 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 2Cor 5:1; translate, "our habitation," "our domicile"; it has a more distinct reference to the inhabitant than the general term "house" (2Cor 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" (Th1 4:16). Therefore this "habitation" or "domicile" is not heaven itself.
5:35:3: միայն թէ յորժամ զգենուցումքն, ո՛չ մերկ գտանիցիմք[4034]։ [4034] Օրինակ մի. Մի՛ միայն թէ յորժամ։
3 Միայն թէ, երբ այն հագնենք, մերկ չլինենք.
3 Միայն թէ երբ զայն հագնելու ըլլանք, մերկ չգտնուինք։
միայն թէ յորժամ զգենուցումքն` ոչ մերկ գտանիցիմք:

5:3: միայն թէ յորժամ զգենուցումքն, ո՛չ մերկ գտանիցիմք[4034]։
[4034] Օրինակ մի. Մի՛ միայն թէ յորժամ։
3 Միայն թէ, երբ այն հագնենք, մերկ չլինենք.
3 Միայն թէ երբ զայն հագնելու ըլլանք, մերկ չգտնուինք։
zohrab-1805▾ eastern-1994▾ western am▾
5:33: только бы нам и одетым не оказаться нагими.
5:3  εἴ γε καὶ ἐκδυσάμενοι οὐ γυμνοὶ εὑρεθησόμεθα.
5:3. εἴ (if) γε (too) καὶ (and) ἐνδυσάμενοι ( having-vested-in ) οὐ (not) γυμνοὶ ( stripped ) εὑρεθησόμεθα. (we-shall-be-found)
5:3. si tamen vestiti non nudi inveniamurYet so that we be found clothed, not naked.
3. if so be that being clothed we shall not be found naked.
If so be that being clothed we shall not be found naked:

3: только бы нам и одетым не оказаться нагими.
5:3  εἴ γε καὶ ἐκδυσάμενοι οὐ γυμνοὶ εὑρεθησόμεθα.
5:3. si tamen vestiti non nudi inveniamur
Yet so that we be found clothed, not naked.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:3: If so be that being clothed - That is, fully prepared in this life for the glory of God;
We shall not be found naked - Destitute in that future state of that Divine image which shall render us capable of enjoying an endless glory.
Albert Barnes: Notes on the Bible - 1834
5:3: 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." Tyndale 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:3: being: Gen 3:7-11; Exo 32:25; Rev 3:18, Rev 16:15
Geneva 1599
(2) If so be that being clothed we shall not be found naked.
(2) An exposition of the former saying: we do not without reason desire to be clad with the heavenly house, that is, with that everlasting and immortal glory, as with a garment. For when we depart from here we will not remain naked, having cast off the covering of this body, but we will take our bodies again, which will put on as it were another garment besides. And therefore we do not sigh because of the weariness of this life, but because of the desire of a better life. Neither is this desire in vain, for we are made to that life, the pledge of which we have, even the Spirit of adoption.
John Gill
If so be that being clothed,.... This supposition is made with respect to the saints who shall be alive at Christ's second coming, who will not be stripped of their bodies, and so will "not be found naked", or disembodied, and shall have a glory at once put upon them, both soul and body; or these words are an inference from the saints' present clothing, to their future clothing, thus; "seeing we are clothed", have not only put on the new man, and are clothed and adorned with the graces of the Spirit, but are arrayed with the best robe, the wedding garment, the robe of Christ's righteousness,
we shall not be found naked; but shall be clothed upon with the heavenly glory, as soon as we are dismissed from hence. Some read these words as a wish, "O that we were clothed, that we might not be found naked!" and so is expressive of one of the sighs, and groans, and earnest desires of the saints in their present situation after the glories of another world.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
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 2Cor 5:4) we shall not be found naked (stripped of our present body)."
5:45:4: Քանզի որ եմք ընդ յարկա՛ւս ընդ այսուիկ, տաղտկա՛մք ծանրացեալք. զի ո՛չ կամիմք մերկանալ, այլ զայն ՚ի վերայ այսր զգենուլ. զի ընկղմեսցի՛ մահկանացուս ՚ի կենաց անտի[4035]։ [4035] Ոմանք. Ընդ հարկաւս այսուիկ... քանզի ոչ կամիմք։
4 քանի որ, մինչ այս հողեղէն տան մէջ ենք, հառաչում ենք ծանր բեռան տակ, որովհետեւ չենք ուզում մերկանալ այս մարմնից, այլ՝ երկնայինը հագնել սրա վրայ, որպէսզի, ինչ որ մահկանացու է, կլանուի կեանքից:
4 Որչափ ատեն որ այս վրանին տակն ենք, կը հառաչենք ծանրութիւն քաշելով, վասն զի չենք ուզեր մեր վրայէն հանել, հապա զանիկա ասոր վրայէն հագնիլ, որպէս զի մահկանացութիւնը ընկղմի այն կեանքին մէջ։
Քանզի որ եմք ընդ յարկաւս ընդ այսուիկ` տաղտկամք ծանրացեալք. զի ոչ կամիմք մերկանալ, այլ զայն ի վերայ այսր զգենուլ, զի ընկղմեսցի մահկանացուս ի կենաց անտի:

5:4: Քանզի որ եմք ընդ յարկա՛ւս ընդ այսուիկ, տաղտկա՛մք ծանրացեալք. զի ո՛չ կամիմք մերկանալ, այլ զայն ՚ի վերայ այսր զգենուլ. զի ընկղմեսցի՛ մահկանացուս ՚ի կենաց անտի[4035]։
[4035] Ոմանք. Ընդ հարկաւս այսուիկ... քանզի ոչ կամիմք։
4 քանի որ, մինչ այս հողեղէն տան մէջ ենք, հառաչում ենք ծանր բեռան տակ, որովհետեւ չենք ուզում մերկանալ այս մարմնից, այլ՝ երկնայինը հագնել սրա վրայ, որպէսզի, ինչ որ մահկանացու է, կլանուի կեանքից:
4 Որչափ ատեն որ այս վրանին տակն ենք, կը հառաչենք ծանրութիւն քաշելով, վասն զի չենք ուզեր մեր վրայէն հանել, հապա զանիկա ասոր վրայէն հագնիլ, որպէս զի մահկանացութիւնը ընկղմի այն կեանքին մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
5:44: Ибо мы, находясь в этой хижине, воздыхаем под бременем, потому что не хотим совлечься, но облечься, чтобы смертное поглощено было жизнью.
5:4  καὶ γὰρ οἱ ὄντες ἐν τῶ σκήνει στενάζομεν βαρούμενοι, ἐφ᾽ ᾧ οὐ θέλομεν ἐκδύσασθαι ἀλλ᾽ ἐπενδύσασθαι, ἵνα καταποθῇ τὸ θνητὸν ὑπὸ τῆς ζωῆς.
5:4. καὶ (And) γὰρ (therefore) οἱ (the-ones) ὄντες ( being ) ἐν (in) τῷ (unto-the-one) σκήνει (unto-a-tent) στενάζομεν (we-narrow-to) βαρούμενοι ( being-weighted-unto ) ἐφ' (upon) ᾧ (unto-which) οὐ (not) θέλομεν (we-determine) ἐκδύσασθαι ( to-have-vested-out ,"ἀλλ' (other) ἐπενδύσασθαι , ( to-have-vested-in-upon ,"ἵνα (so) καταποθῇ (it-might-have-been-drank-down) τὸ (the-one) θνητὸν (dieable) ὑπὸ (under) τῆς (of-the-one) ζωῆς. (of-a-lifing)
5:4. nam et qui sumus in tabernaculo ingemescimus gravati eo quod nolumus expoliari sed supervestiri ut absorbeatur quod mortale est a vitaFor we also, who are in this tabernacle, do groan, being burthened; because we would not be unclothed, but clothed upon, that that which is mortal may be swallowed up by life.
4. For indeed we that are in this tabernacle do groan, being burdened; not for that we would be unclothed, but that we would be clothed upon, that what is mortal may be swallowed up of life.
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:

4: Ибо мы, находясь в этой хижине, воздыхаем под бременем, потому что не хотим совлечься, но облечься, чтобы смертное поглощено было жизнью.
5:4  καὶ γὰρ οἱ ὄντες ἐν τῶ σκήνει στενάζομεν βαρούμενοι, ἐφ᾽ ᾧ οὐ θέλομεν ἐκδύσασθαι ἀλλ᾽ ἐπενδύσασθαι, ἵνα καταποθῇ τὸ θνητὸν ὑπὸ τῆς ζωῆς.
5:4. nam et qui sumus in tabernaculo ingemescimus gravati eo quod nolumus expoliari sed supervestiri ut absorbeatur quod mortale est a vita
For we also, who are in this tabernacle, do groan, being burthened; because we would not be unclothed, but clothed upon, that that which is mortal may be swallowed up by life.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Ап. разъясняет, что христиане стремятся не к тому, чтобы вовсе освободиться от тела, а к тому, чтобы получить другое тело, и притом, если бы это было возможно, не умирая (по терминологии Апостола "не совлекаясь"), так чтобы при втором пришествии Христовом их тела превратились бы вдруг в новые (ср. 1Кор.XV:55). Новая одежда, которую бы христиане надели на себя, если бы им пришлось дожить до второго пришествия Христа, поглотила бы старую.
Adam Clarke: Commentary on the Bible - 1831
5:4: For we that are in this tabernacle - We who are in this state of trial and difficulty do groan, being burdened; as if he had said: The whole of human life is a state of suffering, and especially our lot; who are troubled on every side, perplexed, persecuted, cast down, bearing about in the body the dying of our Lord Jesus, and being always delivered unto death on the account of Jesus, Co2 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 Co1 15:51-56 (note). From the use of these expressions among the Jews, this seems to be the general meaning of the apostle.
Albert Barnes: Notes on the Bible - 1834
5:4: For we - We who are Christians. All Christians.
That are in this tabernacle - This frail and dying body; note, Co2 5:1.
Do groan - see Co2 5:2. This is a further explanation of what is said in Co2 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; see the note, Co2 3:7-10.
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 we would enjoy there. This is one of the reasons why Paul wished to be in heaven. Other reasons he has stated elsewhere. Thus, in Phi 1:23, he says he had "a desire to depart and to be with Christ." So in Co2 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 Ti2 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" (καταποθῇ katapothē); see the note on Co1 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; compare Co1 15:53.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:4: we that: Pe2 1:13
do: Co2 5:2
but: Co2 5:3
that mortality: Isa 25:8; Co1 15:53, Co1 15:54
John Gill
For we that are in this tabernacle do groan,.... There are some of the saints who are not in the tabernacle, the body. They were in it, but now are not; their bodies are in the grave, the house appointed for all living; and their souls are in the house not made with hands, eternal in the heavens, in everlasting habitations, in the mansions prepared in Christ's Father's house; and they have done groaning, being delivered from every oppressor, sin, Satan, and the world; are at rest from all their labours, and ate free from every burden; only the saints who are in the tabernacle of the body, in an unsettled state, groan, being in the midst of tribulation, and not yet in the enjoyment of that happiness they are wishing for. The reason of their groaning is, because they are
burdened with the body itself, which is a clog and incumbrance to the soul in its spiritual exercises; and oftentimes by reason of its disorders and diseases a man becomes a burden to himself; but what the saints are mostly burdened with in this life, and which makes them groan the most, is the body of sin and death they carry about with them; the filth of it is nauseous, grievous, and intolerable; the guilt of it oftentimes lies very heavy on the conscience; the weight of it presses hard, and is a great hinderance to them in running their Christian race; nor have they any relief under this burden, but by looking to a sin bearing and sin atoning Saviour, the Lamb of God, who takes away the sin of the world. They are also frequently burdened with Satan's temptations, with blasphemous thoughts, solicitations to sin, the fears of death, the pangs of it, and what will follow upon it; though God is faithful, who will not suffer them to be tempted above that they are able to bear; however, these temptations are great burdens, and occasion many a groan: to which may be added the various afflictions of life, which though comparatively "light", are in themselves heavy, grievous burdens, and hard to be bore; the nature, number, and continuance of them often make them so; and especially they are such, when God is pleased to hide his face, and withhold the discoveries of his love and mercy. The apostle goes on to explain what he means by desiring to be clothed,
not for that we would be unclothed; that is, of our bodies; and this he says, not through any love and liking he had to this animal life, or to the sensual methods of living here, which make natural men in love with life, and desirous of always living here; but from a principle of nature, which recoils at death, does not like a dissolution, chooses any other way of removing out of this world than by death; a translation of soul and body together to heaven, like that of Enoch and Elijah's, is more eligible even to a good man; or such a change as will be upon the living saints at the coming of Christ, which the apostle seems to have in view, who will be not unclothed of their bodies, as men are at death,
but clothed upon; as is here desired, with incorruption and immortality:
that mortality might be swallowed up of life; not that the mortal body, or the substance of the body, which is mortal, might be consumed and destroyed, but that mortality, that quality to which it is subject by sin, might be no more: and he does not say, that "death may be swallowed up of life", which will be done in the resurrection morn; but mortality, which being swallowed up by a translation, or such a change as will be at the last day, will prevent death: and the phrase, swallowed up, denotes the suddenness of the change, in an instant, in a moment, in the twinkling of an eye, and that without any pain, or such agonies as usually attend death; and also the utter, final, and total abolition of mortality; so that there will never be more any appearance of it; his desire is, that it may be swallowed up "of the life", which is properly and emphatically life, as this life is not; and means the glorious, immortal, and everlasting life, which saints enter into as soon as they are rid of their mortal bodies, and the mortality of them.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
For--resuming 2Cor 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 (Th1 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.
5:55:5: Այլ որ յաջողէն մեզ ՚ի սոյն, Աստուած է. որ ետ մեզ զառհաւատչեա՛յ Հոգւոյն[4036]։ գզ [4036] Ոմանք. Յաջողէն զմեզ ՚ի սոյն... Հոգւոյն ՚ի մեզ։
5 Եւ Աստուած է, որ մեզ պատրաստում է այս փոփոխութեանը, նա, որ տուեց մեզ Հոգու առհաւատչեան:
5 Աստուած մեզ այս բանին կը պատրաստէ, որ նաեւ մեզի տուաւ Հոգիին գրաւականը։
Այլ որ յաջողէն մեզ ի սոյն` Աստուած է, որ ետ մեզ զառհաւատչեայ Հոգւոյն:

5:5: Այլ որ յաջողէն մեզ ՚ի սոյն, Աստուած է. որ ետ մեզ զառհաւատչեա՛յ Հոգւոյն[4036]։ գզ
[4036] Ոմանք. Յաջողէն զմեզ ՚ի սոյն... Հոգւոյն ՚ի մեզ։
5 Եւ Աստուած է, որ մեզ պատրաստում է այս փոփոխութեանը, նա, որ տուեց մեզ Հոգու առհաւատչեան:
5 Աստուած մեզ այս բանին կը պատրաստէ, որ նաեւ մեզի տուաւ Հոգիին գրաւականը։
zohrab-1805▾ eastern-1994▾ western am▾
5:55: На сие самое и создал нас Бог и дал нам залог Духа.
5:5  ὁ δὲ κατεργασάμενος ἡμᾶς εἰς αὐτὸ τοῦτο θεός, ὁ δοὺς ἡμῖν τὸν ἀρραβῶνα τοῦ πνεύματος.
5:5. ὁ (The-one) δὲ (moreover) κατεργασάμενος ( having-down-worked-to ) ἡμᾶς (to-us) εἰς (into) αὐτὸ (to-it) τοῦτο (to-the-one-this,"θεός, (a-Deity,"ὁ (the-one) δοὺς (having-had-given) ἡμῖν (unto-us) τὸν (to-the-one) ἀρραβῶνα (to-an-earnest) τοῦ (of-the-one) πνεύματος. (of-a-currenting-to)
5:5. qui autem efficit nos in hoc ipsum Deus qui dedit nobis pignus SpiritusNow he that maketh us for this very thing is God, who hath given us the pledge of the Spirit,
5. Now he that wrought us for this very thing is God, who gave unto us the earnest of the Spirit.
Now he that hath wrought us for the selfsame thing [is] God, who also hath given unto us the earnest of the Spirit:

5: На сие самое и создал нас Бог и дал нам залог Духа.
5:5  ὁ δὲ κατεργασάμενος ἡμᾶς εἰς αὐτὸ τοῦτο θεός, ὁ δοὺς ἡμῖν τὸν ἀρραβῶνα τοῦ πνεύματος.
5:5. qui autem efficit nos in hoc ipsum Deus qui dedit nobis pignus Spiritus
Now he that maketh us for this very thing is God, who hath given us the pledge of the Spirit,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Ап. указывает на то, что ручательством для нашей надежды на будущее прославленное тело служит воля Божия. Сам Бог уготовал нас к жизни в таком теле, как свидетельствует об этом полученный нами, христианами, залог - Св. Дух. Этот Дух производить в нас внутреннее обновление, а соответственно этому внутреннему обновлению должно со временем обновиться и наше тело, измениться наша внешняя оболочка (ср. Рим VIII:28-30).
Adam Clarke: Commentary on the Bible - 1831
5:5: Now he that hath wrought us for the selfsame thing - God has given us our being and our body for this very purpose, that both might be made immortal, and both be glorified together. Or, God himself has given us this insatiable hungering and thirsting after righteousness and immortality. Mr. Addison has made a beautiful paraphrase of the sense of the apostle, whether he had his words in view or not: -
" - Whence this pleasing hope, this fond desire,
This longing after immortality?
Or whence this secret dread and inward horror
Of falling into nought? Why shrinks the soul
Back on herself, and startles at destruction?
'Tis the Divinity that stirs within us;
'Tis Heaven itself that points out an hereafter,
And intimates eternity to man. -
The soul, secured in her existence, smiles
At the drawn dagger, and defies its point.
The stars shall fade away, the sun himself
Grow dim with age, and nature sink in years;
But thou shalt flourish in immortal youth,
Unhurt amidst the war of elements,
The wreck of matter, and the crush of worlds."
The earnest of the Spirit - See the note on Co2 1:22.
Albert Barnes: Notes on the Bible - 1834
5:5: Now he that hath wrought us for the self-same thing - The phrase "self-same thing" here means this very thing, that is, the thing to which he had referred - the preparation for heaven, or the heavenly dwelling. The word "wrought" here (κατεργασάμενος katergasamenos) 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; compare 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, see the note on Co2 1:22. He has given to us the Holy Spirit as the pledge or assurance of the eternal inheritance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:5: wrought: Co2 4:17; Isa 29:23, Isa 60:21, Isa 61:3; Eph 2:10
the earnest: Co2 1:22; Num 13:23-27; Rom 8:23; Eph 1:13, Eph 1:14, Eph 4:30; Jo1 3:24
Geneva 1599
Now he that hath (c) wrought us for the selfsame thing [is] God, who also hath given unto us the earnest of the Spirit.
(c) He means that first creation, to show us that our bodies were made to this end, that they should be clothed with heavenly immortality.
John Gill
Now he that hath wrought us for the selfsame thing,.... By "the selfsame thing" is meant, either the cross, the burden of sorrows and afflictions, under which the saints groan whilst here, which God has appointed them unto, and therefore to be bore patiently by them; or that glory and immortality, which they, as vessels of mercy, were prepared by him for from everlasting; for which their bodies and souls are formed by him in creation, and for which they are made meet in regeneration, by the curious workmanship of his Spirit and grace upon them: and seeing he "is God", and not man, who hath wrought them for this, either by his secret purposes and preparations of grace in eternity, or by his open works of creation and regeneration in time; there is no doubt but they shall certainly enjoy it, since his counsels are immutable, and he is a rock, and his work is perfect; whatever he begins he finishes, nor is he ever frustrated of his end: one of Stephens's copies adds, "and hath anointed us", which seems to have been transcribed from 2Cor 1:21.
Who also hath given us the earnest of the Spirit; and therefore may be assured of possessing the inheritance, of which he is the earnest; see 2Cor 1:22.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
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 (2Cor 5:4).
who also--The oldest manuscripts omit "also."
earnest of the Spirit--(See on 2Cor 1:22). It is the Spirit (as "the first-fruits") who creates in us the groaning desire for our coming deliverance and glory (Rom 8:23).
5:65:6: Արդ՝ համարձակիմք յամենայն ժամ, եւ գիտեմք եթէ որչափ յամեմք ՚ի մարմնի աստ, օտարանա՛մք ՚ի Տեառնէ[4037]. [4037] Ոմանք. Թէ որչափ յամեմք ՚ի մարմնի՝ օտա՛՛։
6 Արդ, ամէն ժամ քաջութիւն ունենք եւ գիտենք, որ ինչքան երկար մնանք այս մարմնի մէջ, օտարանում ենք Տիրոջից
6 Ուստի ամէն ատեն վստահութիւն ունենանք, քանզի գիտենք թէ որչափ մարմնի մէջ ենք, Տէրոջմէն հեռու ենք.
Արդ համարձակիմք յամենայն ժամ, եւ գիտեմք եթէ որչափ յամեմք ի մարմնի աստ, օտարանամք ի Տեառնէ:

5:6: Արդ՝ համարձակիմք յամենայն ժամ, եւ գիտեմք եթէ որչափ յամեմք ՚ի մարմնի աստ, օտարանա՛մք ՚ի Տեառնէ[4037].
[4037] Ոմանք. Թէ որչափ յամեմք ՚ի մարմնի՝ օտա՛՛։
6 Արդ, ամէն ժամ քաջութիւն ունենք եւ գիտենք, որ ինչքան երկար մնանք այս մարմնի մէջ, օտարանում ենք Տիրոջից
6 Ուստի ամէն ատեն վստահութիւն ունենանք, քանզի գիտենք թէ որչափ մարմնի մէջ ենք, Տէրոջմէն հեռու ենք.
zohrab-1805▾ eastern-1994▾ western am▾
5:66: Итак мы всегда благодушествуем; и как знаем, что, водворяясь в теле, мы устранены от Господа, --
5:6  θαρροῦντες οὗν πάντοτε καὶ εἰδότες ὅτι ἐνδημοῦντες ἐν τῶ σώματι ἐκδημοῦμεν ἀπὸ τοῦ κυρίου,
5:6. Θαρροῦντες ( Braving-unto ) οὖν (accordingly) πάντοτε (all-to-the-which-also) καὶ (and) εἰδότες ( having-had-come-to-see ) ὅτι (to-which-a-one) ἐνδημοῦντες ( assembling-in-unto ) ἐν (in) τῷ (unto-the-one) σώματι (unto-a-body) ἐκδημοῦμεν (we-assemble-out-unto) ἀπὸ (off) τοῦ (of-the-one) κυρίου, (of-Authority-belonged,"
5:6. audentes igitur semper et scientes quoniam dum sumus in corpore peregrinamur a DominoTherefore having always confidence, knowing that while we are in the body we are absent from the Lord.
6. Being therefore always of good courage, and knowing that, whilst we are at home in the body, we are absent from the Lord
Therefore [we are] always confident, knowing that, whilst we are at home in the body, we are absent from the Lord:

6: Итак мы всегда благодушествуем; и как знаем, что, водворяясь в теле, мы устранены от Господа, --
5:6  θαρροῦντες οὗν πάντοτε καὶ εἰδότες ὅτι ἐνδημοῦντες ἐν τῶ σώματι ἐκδημοῦμεν ἀπὸ τοῦ κυρίου,
5:6. audentes igitur semper et scientes quoniam dum sumus in corpore peregrinamur a Domino
Therefore having always confidence, knowing that while we are in the body we are absent from the Lord.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-10: Чтобы получить будущую славную жизнь - для этого нужно стремиться здесь угождать Господу. Господь на последнем суде будет судить всех по делам, которые совершали люди на земле.

6-8: Смерть представляет собою самое страшное для человека, и мысль о ней всегда тревожила умы людей в иудействе и язычестве. Не такое отношение к смерти в христианстве. Христианин спокойно ждет смерти, потому что она соединить его с Господом, с Которым теперь нельзя еще входить в непосредственное сношение, так как это земное тело наше служит для этого непреоборимою преградой. Мы, как выражается Ап., устранены или отдалены от Господа. Мы ходим, т. е. живем в таком мире, где Бога видеть нельзя, где можно только веровать в Него. Поэтому мы и хотели бы, - конечно, если на это будет воля Божия, - поскорее сбросить с себя эту мешающую нашему поселению у Господа земную оболочку.
Adam Clarke: Commentary on the Bible - 1831
5:6: We are always confident - Θαρῥουντες ουν παντοτε· We are always full of courage; we never despond; we know where our help lies; and, having the earnest of the Spirit, we have the full assurance of hope.
Whilst we are at home in the body, etc. - The original words in this sentence are very emphatic: ενδημειν signifies to dwell among one's own people; εκδημειν, to be a sojourner among a strange people. Heaven is the home of every genuine Christian, and is claimed by them as such; see Phi 1:23. Yet, while here below, the body is the proper home of the soul; but as the soul is made for eternal glory, that glory is its country; and therefore it is considered as being from its proper home while below in the body. As all human souls are made for this glory, therefore all are considered, while here, to be absent from their own country. And it is not merely heaven that they have in view, but the Lord; without whom, to an immortal spirit possessed of infinite desires, heaven would neither be a home nor a place of rest. We see plainly that the apostle gives no intimation of an intermediate state between being at home in the body and being present with the Lord. There is not the slightest intimation here that the soul sleeps, or rather, that there is no soul; and, when the body is decomposed, that there is no more of the man till the resurrection: I mean, according to the sentiments of those who do condescend to allow us a resurrection, though they deny us a soul. But this is a philosophy in which St. Paul got no lessons, either from Gamaliel, Jesus Christ, the Holy Ghost, or in the third heaven, where he heard even unutterable things.
Albert Barnes: Notes on the Bible - 1834
5:6: Therefore we are always confident - The word used here (θαῤῥοῦντες tharrountes) 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. Tyndale renders it: "we are always of goud cheere." And this was not occasional and transitory, it was constant, it was uniform, it always (πάντοτε pantote) 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 - see Co2 5:1. This is another instance in which the apostle expresses undoubted assurance.
While we are at home in the body - The word used here (ἐνδημοῦντες endē mountes) 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;" see Co2 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; see the notes, Act 1:24; compare Phi 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 labors 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 foRev_er with the Lord.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:6: we are always: Co2 5:8; Psa 27:3, Psa 27:4; Pro 14:26; Isa 30:15, Isa 36:4; Heb 10:35; Pe1 5:1; Rev 1:9
whilst: Co2 5:1; Ch1 29:15; Psa 39:12, Psa 119:19; Phi 3:20, Phi 3:21; Heb 11:13, Heb 13:14
Geneva 1599
(3) Therefore [we are] always (d) confident, knowing that, whilst we are at home in the body, we are absent from the Lord:
(3) He concludes something here from verse four, and states it in the following way: "Therefore, seeing that we know by the Spirit that we are strangers so long as we are here, we patiently suffer this delay (for we are now so with God, that we behold him only by faith, and are therefore now absent from him) but so that we aspire and have a longing always to him. Therefore also we behave ourselves in such a way that we may be acceptable to him, both while we live here, and when we go from here to him." (2Cor 5:4)
(d) He calls them "confident" who are always resolved with a quiet and settled mind to suffer any danger at all, not doubting at all that their end will be happy.
John Gill
Therefore we are always confident,.... Because God has formed us for immortality and glory, and given us his Spirit as the earnest of it, we take heart, are of good courage, do not sink under our burdens, or despair of happiness, but are fully assured of enjoying what we are desirous of:
knowing that whilst we are at home in the body; or whilst we are inmates or sojourners in the body; for the body is not properly the saints' home; whilst they are in it, they are but pilgrims and strangers; the time of their abode in it is the time of their sojourning: during which time they
are absent from the Lord; not with respect to his general presence, which is everywhere, and attends all creatures, an absence from which is impossible; nor with respect to his spiritual presence, which though not always sensibly enjoyed, yet frequently; nor are the children of God ever deprived of it totally and finally; but with respect to his glorious presence, and the full enjoyment of that. Now the knowledge and consideration of this, that the present state and situation of the saints, whilst in the body, is a state of pilgrimage, and so of absence from the Lord Christ, and from their Father's house, serves to increase their confidence and assurance, that they shall not long continue so, but in a little time shall be at home, and for ever with the Lord.
John Wesley
Therefore we behave undauntedly - But most of all when we have death in view; knowing that our greatest happiness lies beyond the grave.
Robert Jamieson, A. R. Fausset and David Brown
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" (2Cor 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 Acts 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 Phil 3:20; Heb 11:13-16; Heb 13:14).
5:75:7: զի հաւատո՛վք գնամք, եւ ո՛չ կարծեօք։
7 (որովհետեւ հաւատով ենք ընթանում եւ ոչ թէ երեւոյթների վրայ հիմնուած):
7 Վասն զի հաւատքով կը քալենք ու ո՛չ թէ երեւոյթով.
Զի հաւատովք գնամք եւ ոչ կարծեօք:

5:7: զի հաւատո՛վք գնամք, եւ ո՛չ կարծեօք։
7 (որովհետեւ հաւատով ենք ընթանում եւ ոչ թէ երեւոյթների վրայ հիմնուած):
7 Վասն զի հաւատքով կը քալենք ու ո՛չ թէ երեւոյթով.
zohrab-1805▾ eastern-1994▾ western am▾
5:77: ибо мы ходим верою, а не видением, --
5:7  διὰ πίστεως γὰρ περιπατοῦμεν οὐ διὰ εἴδους _
5:7. διὰ (through) πίστεως (of-a-trust) γὰρ (therefore) περιπατοῦμεν (we-tread-about-unto) οὐ (not) διὰ (through) εἴδους,-- (of-a-sight,"
5:7. per fidem enim ambulamus et non per speciem(For we walk by faith and not by sight.)
7. ( for we walk by faith, not by sight);
For we walk by faith, not by sight:

7: ибо мы ходим верою, а не видением, --
5:7  διὰ πίστεως γὰρ περιπατοῦμεν οὐ διὰ εἴδους _
5:7. per fidem enim ambulamus et non per speciem
(For we walk by faith and not by sight.)
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:7: For we walk by faith - While we are in the present state faith supplies the place of direct vision. In the future world we shall have sight - the utmost evidence of spiritual and eternal things; as we shall be present with them, and live in them. Here we have the testimony of God, and believe in their reality, because we cannot doubt his word. And to make this more convincing he gives us the earnest of his Spirit, which is a foretaste of glory.
Albert Barnes: Notes on the Bible - 1834
5:7: For we walk - To walk, in the Scriptures often denotes to live, to act, to conduct in a certain way; see the notes on 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 traveling 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, honor, splendor, 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; see the note on Mar 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 people 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 honor and wealth which are unseen, and which is 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 labor, 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 labor, 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 people 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:7: Co2 1:24, Co2 4:18; Deu 12:9; Rom 8:24, Rom 8:25; Co1 13:12; Gal 2:20; Heb 10:38; Heb. 11:1-26, Heb 11:27; Pe1 1:8, Pe1 5:9
Geneva 1599
(For we walk by (e) faith, not by sight:)
(e) Faith, of those things which we hope for, not having God presently in our physical view.
John Gill
For we walk by faith, and not by sight. Faith is a grace which answers many useful purposes; it is the eye of the soul, by which it looks to Christ for righteousness, peace, pardon, life, and salvation; the hand by which it receives him, and the foot by which it goes to him, and walks in him as it has received him; which denotes not a single act of faith, but a continued course of believing; and is expressive, not of a weak, but of a strong steady faith of glory and happiness, and of interest in it: and it is opposed to "sight": by which is meant, not sensible communion, but the celestial vision: there is something of sight in faith; that is a seeing of the Son; and it is an evidence of things not seen, of the invisible glories of the other world; faith looks at, and has a glimpse of things not seen, which are eternal; but it is but seeing as through a glass darkly; it is not that full sight, face to face, which will be had hereafter, when faith is turned into vision.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
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," Num 12:8. WAHL supports English Version. 2Cor 4:18 also confirms it (compare Rom 8:24; 1Cor 13:12-13). God has appointed in this life faith for our great duty, and in the next, vision for our reward [SOUTH] (1Pet 1:8).
5:85:8: Այլ համարձակիմք, եւ առաւե՛լ եւս հաճեալ եմք ելանել ՚ի մարմնոյ աստի՝ եւ մտանել առ Աստուած։
8 Եւ վստահութիւն ունենք ու առաւել եւս հաճելի է մեզ դուրս գալ այս մարմնից եւ մտնել Աստծու մօտ:
8 Ուստի վստահութիւն ունենանք եւ ա՛լ աւելի ուզենք մարմնէն հեռանալ ու Տէրոջը քով կենալ։
այլ համարձակիմք, եւ առաւել եւս հաճեալ եմք ելանել ի մարմնոյ աստի եւ մտանել առ [18]Աստուած:

5:8: Այլ համարձակիմք, եւ առաւե՛լ եւս հաճեալ եմք ելանել ՚ի մարմնոյ աստի՝ եւ մտանել առ Աստուած։
8 Եւ վստահութիւն ունենք ու առաւել եւս հաճելի է մեզ դուրս գալ այս մարմնից եւ մտնել Աստծու մօտ:
8 Ուստի վստահութիւն ունենանք եւ ա՛լ աւելի ուզենք մարմնէն հեռանալ ու Տէրոջը քով կենալ։
zohrab-1805▾ eastern-1994▾ western am▾
5:88: то мы благодушествуем и желаем лучше выйти из тела и водвориться у Господа.
5:8  θαρροῦμεν δὲ καὶ εὐδοκοῦμεν μᾶλλον ἐκδημῆσαι ἐκ τοῦ σώματος καὶ ἐνδημῆσαι πρὸς τὸν κύριον.
5:8. θαρροῦμεν (we-brave-unto) δὲ (moreover) καὶ (and) εὐδοκοῦμεν (we-goodly-think-unto) μᾶλλον (more-such) ἐκδημῆσαι (to-have-assembled-out-unto) ἐκ (out) τοῦ (of-the-one) σώματος (of-a-body) καὶ (and) ἐνδημῆσαι (to-have-assembled-in-unto) πρὸς (toward) τὸν (to-the-one) κύριον: (to-Authority-belonged)
5:8. audemus autem et bonam voluntatem habemus magis peregrinari a corpore et praesentes esse ad DeumBut we are confident and have a good will to be absent rather from the body and to be present with the Lord.
8. we are of good courage, I say, and are willing rather to be absent from the body, and to be at home with the Lord.
We are confident, [I say], and willing rather to be absent from the body, and to be present with the Lord:

8: то мы благодушествуем и желаем лучше выйти из тела и водвориться у Господа.
5:8  θαρροῦμεν δὲ καὶ εὐδοκοῦμεν μᾶλλον ἐκδημῆσαι ἐκ τοῦ σώματος καὶ ἐνδημῆσαι πρὸς τὸν κύριον.
5:8. audemus autem et bonam voluntatem habemus magis peregrinari a corpore et praesentes esse ad Deum
But we are confident and have a good will to be absent rather from the body and to be present with the Lord.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:8: We are confident - We are of good courage, notwithstanding our many difficulties; because we have this earnest of the Spirit, and the unfailing testimony of God. And notwithstanding this, we are willing rather to be absent from the body - we certainly prefer a state of glory to a state of suffering, and the enjoyment of the beatific vision to even the anticipation of it by faith and hope; but, as Christians, we cannot desire to die before our time.
Albert Barnes: Notes on the Bible - 1834
5:8: We are confident - Co2 5:6. We are cheerful, and courageous, and ready to bear our trial. Tyndale 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 Phi 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; see the note on Act 1:24; compare Phi 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. Priestley 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 (πρὸς τὸν Κυρίον pros ton Kurion). 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;" Luk 23:43.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:8: and willing: Co2 5:6, Co2 12:2, Co2 12:3; Luk 2:29; Act 21:13; Phi 1:20-24; Ti2 4:7, Ti2 4:8; Pe2 1:14, Pe2 1:15; Pe2 3:11, Pe2 3:12
present: Co2 5:9; Psa 16:11, Psa 17:15, Psa 73:23-26; Mat 25:21, Mat 25:23; Joh 14:3, Joh 17:24; Th1 4:17, Th1 4:18; Jo1 3:2; Rev 7:14-17, Rev 22:3
Geneva 1599
We are (f) confident, [I say], and willing rather to be absent from the body, and to be present with the Lord.
(f) And yet we are in such a manner confident and do so pass on our pilgrimage with a valiant and peaceful mind, that yet nonetheless we had rather depart from here to the Lord.
John Gill
We are confident, I say, and willing rather,.... We are cheerful in our present state, being assured of future happiness; though we choose rather
to be absent from the body; that is, to die, to depart out of this world. The interval between death, and the resurrection, is a state of absence from the body, during which time the soul is disembodied, and exists in a separate state; not in a state of inactivity and sleep, for that would not be desirable, but of happiness and glory, enjoying the presence of God, and praising of him, believing and waiting for the resurrection of the body, when both will be united together again; and after that there will be no more absence, neither from the body, nor from the Lord:
and to be present with the Lord. This was promised to Christ in the everlasting covenant, that all his spiritual seed and offspring should be with him. This he expected; it was the joy of this which was set before him, that carried him through his sufferings and death with so much cheerfulness; this is the sum of his prayers and intercession, and what all his preparations in heaven are on the account of. It is this which supports and comforts the saints under all their sorrows here, and which makes them meet death with pleasure, which otherwise is formidable and disagreeable to nature; and even desirous of parting with life, to be with Christ, which is far better.
John Wesley
Present with the Lord - This demonstrates that the happiness of the saints is not deferred till the resurrection.
Robert Jamieson, A. R. Fausset and David Brown
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 (2Cor 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" (Phil 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 (Th1 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 Th1 4:13-17), when they shall with joy recognize Christ's image in each other perfect.
5:95:9: Վասն որոյ եւ առատանա՛մք. զի եթէ յամիցեմք՝ եւ եթէ ելանիցեմք, հաճո՛յ եւ եթ իցեմք նմա[4038]։ [4038] Ոմանք. Վասն որոյ առատա՛՛... զի թէ յամի՛՛։
9 Ուստի հոգ ենք տանում, որ, մնանք թէ դուրս գանք, հաճելի լինենք միայն նրան.
9 Ասոր համար ջանանք որ թէ՛ կենանք եւ թէ՛ հեռանանք՝ անոր հաճոյ ըլլանք։
Վասն որոյ եւ առատանամք, զի եթէ՛ յամիցեմք եւ եթէ՛ ելանիցեմք, հաճոյ եւեթ իցեմք նմա:

5:9: Վասն որոյ եւ առատանա՛մք. զի եթէ յամիցեմք՝ եւ եթէ ելանիցեմք, հաճո՛յ եւ եթ իցեմք նմա[4038]։
[4038] Ոմանք. Վասն որոյ առատա՛՛... զի թէ յամի՛՛։
9 Ուստի հոգ ենք տանում, որ, մնանք թէ դուրս գանք, հաճելի լինենք միայն նրան.
9 Ասոր համար ջանանք որ թէ՛ կենանք եւ թէ՛ հեռանանք՝ անոր հաճոյ ըլլանք։
zohrab-1805▾ eastern-1994▾ western am▾
5:99: И потому ревностно стараемся, водворяясь ли, выходя ли, быть Ему угодными;
5:9  διὸ καὶ φιλοτιμούμεθα, εἴτε ἐνδημοῦντες εἴτε ἐκδημοῦντες, εὐάρεστοι αὐτῶ εἶναι.
5:9. διὸ (through-which) καὶ (and) φιλοτιμούμεθα , ( we-value-care-unto ) εἴτε (if-also) ἐνδημοῦντες ( assembling-in-unto ) εἴτε (if-also) ἐκδημοῦντες , ( assembling-out-unto ," εὐάρεστοι ( goodly-pleasable ) αὐτῷ (unto-it) εἶναι. (to-be)
5:9. et ideo contendimus sive absentes sive praesentes placere illiAnd therefore we labour, whether absent or present, to please him.
9. Wherefore also we make it our aim, whether at home or absent, to be well-pleasing unto him.
Wherefore we labour, that, whether present or absent, we may be accepted of him:

9: И потому ревностно стараемся, водворяясь ли, выходя ли, быть Ему угодными;
5:9  διὸ καὶ φιλοτιμούμεθα, εἴτε ἐνδημοῦντες εἴτε ἐκδημοῦντες, εὐάρεστοι αὐτῶ εἶναι.
5:9. et ideo contendimus sive absentes sive praesentes placere illi
And therefore we labour, whether absent or present, to please him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10: Но при этом Ап. считает необходимым указать на то, что нам по сложении земной оболочки, предстоит явиться на суд Христов и отдать отчет в своих делах. Поэтому нужно стремиться всячески к Богоугождению. - Заметить нужно, что в этом отделе Ап. явно различает двоякий посмертный суд над людьми. Один совершается тотчас по смерти человека и дает возможность человеку "водвориться у Господа" (ст. 8), хотя и не имея еще нового тела взамен разрушившегося. Другой будет совершаться в конце всех времен, когда верующие получат новое славное тело (1Кор.XV:23: и сл. ). На этот последний суд находится указание в 10-м стихе (Злат. ).
Adam Clarke: Commentary on the Bible - 1831
5:9: Wherefore we labor - Φιλοτιμουμεθα· from φιλος, loving, and τιμη, honor; we act at all times on the principles of honor; we are, in the proper sense of the word, ambitious to do and say every thing consistently with our high vocation: and, as we claim kindred to the inhabitants of heaven, to act as they do.
We may be accepted of him - Ευαρεστοι αυτῳ ειναι To be pleasing to him. Through the love we have to God, we study and labor to please him. This is and will be our heaven, to study to love, please, and serve him from whom we have received both our being and its blessings.
Albert Barnes: Notes on the Bible - 1834
5:9: Wherefore - (Διὸ Dio). 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 labor - The word used here (φιλοτιμούμεθα philotimoumetha, from φίλος philos and τιμὴ timē, loving honor) means properly to love honor; to be ambitious. This is its usual Classical signification. In the New Testament, it means to be ambitious to do anything; to exert oneself; to strive, as if from a love or sense of honor. As in English, to make it a point of honor to do so and so - Robinson (Lexicon); see Rom 15:20; Th1 4:1 l. 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 wheRev_er he was.
Whether present or absent - Whether present with the Lord Co2 5:8, or absent from him Co2 5:6; that is, whether in this world or the next; whether we are here, or removed to heaven. WheRev_er we are, or may be, it is, and will be our main purpose and object so to live as to secure his favor. Paul did not wish to live on earth regardless of his favor 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 physical 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, anymore 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 wheRev_er he may be placed, or in whatever world he may dwell.
We may be accepted of him - The phrase used here εὐάρεστοι εἶναι euarestoi einai means to be well-pleasing; and then to be acceptable, or approved; Rom 12:1; Rom 14:18; Eph 5:10; Phi 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 favor. 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:9: we labour: or, we endeavour, Joh 6:27; Rom 15:20; Co1 9:26, Co1 9:27, Co1 15:58; Col 1:29; Th1 4:11 *Gr: Ti1 4:10; Heb 4:11; Pe2 1:10, Pe2 1:11, Pe2 3:14
whether: Co2 5:6, Co2 5:8; Rom 14:8
accepted: Gen 4:7; Isa 56:7; Act 10:35; Eph 1:6; Heb 12:28
Geneva 1599
Wherefore we (g) labour, that, whether present or absent, we may be accepted of him.
(g) And seeing that it is so, we strive to live so, that both in this our pilgrimage here we may please him, and that at length we may be received home to him.
John Gill
Wherefore we labour, that whether present or absent,.... This may be understood either of the ministers of the Gospel in particular, who labour in the word and doctrine, are ambitious, as the word here used signifies, and strive to preach the Gospel, not to please men, but their Lord and master; or of saints in general, who are intent upon this, and whose highest ambition is, that whether living or dying they
may be accepted of him; both persons and services: such who are born again, who are believers in Christ, and truly love him, are earnestly desirous of doing those things which are pleasing to him; and do in the strength of Christ endeavour to perform them. Faith is a diligent, industrious, and operative grace, and makes persons like itself. As none ought to be, so none are more careful to perform good works, or more ambitious to excel others in them, and thereby please their Lord, than believers. And these are the only persons that can please him, for without faith it is impossible to please him; for these act from a principle of love to him, and with a view to his glory; and may they be but accepted of him, living and dying, both in this and the other world, they have the highest favour they can wish for and desire.
John Wesley
Therefore we are ambitious - The only ambition which has place in a Christian. Whether present - In the body. Or absent - From it.
Robert Jamieson, A. R. Fausset and David Brown
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."
5:105:10: Քանզի ամենեցո՛ւն մեզ յանդիման լինել կայ առաջի ատենին Քրիստոսի. զի ընկալցի իւրաքանչիւր իւրո՛վ մարմնով, զոր ինչ գործեաց յառաջ՝ եթէ բարի, եւ եթէ չար[4039]։[4039] Ոմանք. Իւրաքանչիւրոք իւրով մարմնովն... գործեաց եթէ բարի։
10 քանզի մենք բոլորս Քրիստոսի ատեանի առաջ պիտի ներկայանանք, որպէսզի իւրաքանչիւրն ստանայ, ինչ որ արել է աւելի առաջ իր մարմնով՝ թէ՛ բարի եւ թէ՛ չար:
10 Վասն զի պէտք է որ ամէնքս ալ Քրիստոսին ատեանին առջեւ ներկայանանք, որպէս զի ամէն մէկը իր մարմնովը ըրածներուն փոխարէնը առնէ՝ ինչ որ գործեր է, թէ՛ բարի եւ թէ՛ չար։
Քանզի ամենեցուն մեզ յանդիման լինել կայ առաջի ատենին Քրիստոսի, զի ընկալցի [19]իւրաքանչիւր իւրով մարմնով զոր ինչ գործեաց յառաջ`` եթէ՛ բարի եւ եթէ՛ չար:

5:10: Քանզի ամենեցո՛ւն մեզ յանդիման լինել կայ առաջի ատենին Քրիստոսի. զի ընկալցի իւրաքանչիւր իւրո՛վ մարմնով, զոր ինչ գործեաց յառաջ՝ եթէ բարի, եւ եթէ չար[4039]։
[4039] Ոմանք. Իւրաքանչիւրոք իւրով մարմնովն... գործեաց եթէ բարի։
10 քանզի մենք բոլորս Քրիստոսի ատեանի առաջ պիտի ներկայանանք, որպէսզի իւրաքանչիւրն ստանայ, ինչ որ արել է աւելի առաջ իր մարմնով՝ թէ՛ բարի եւ թէ՛ չար:
10 Վասն զի պէտք է որ ամէնքս ալ Քրիստոսին ատեանին առջեւ ներկայանանք, որպէս զի ամէն մէկը իր մարմնովը ըրածներուն փոխարէնը առնէ՝ ինչ որ գործեր է, թէ՛ բարի եւ թէ՛ չար։
zohrab-1805▾ eastern-1994▾ western am▾
5:1010: ибо всем нам должно явиться пред судилище Христово, чтобы каждому получить [соответственно тому], что он делал, живя в теле, доброе или худое.
5:10  τοὺς γὰρ πάντας ἡμᾶς φανερωθῆναι δεῖ ἔμπροσθεν τοῦ βήματος τοῦ χριστοῦ, ἵνα κομίσηται ἕκαστος τὰ διὰ τοῦ σώματος πρὸς ἃ ἔπραξεν, εἴτε ἀγαθὸν εἴτε φαῦλον.
5:10. τοὺς (To-the-ones) γὰρ (therefore) πάντας ( to-all ) ἡμᾶς (to-us) φανερωθῆναι (to-have-been-en-manifested) δεῖ (it-bindeth) ἔμπροσθεν (in-toward-from) τοῦ (of-the-one) βήματος (of-a-stepping-to) τοῦ (of-the-one) χριστοῦ, (of-Anointed,"ἵνα (so) κομίσηται ( it-might-have-tended-to ,"ἕκαστος (each,"τὰ (to-the-ones) διὰ (through) τοῦ (of-the-one) σώματος (of-a-body) πρὸς (toward) ἃ ( to-which ) ἔπραξεν, (it-practiced,"εἴτε (if-also) ἀγαθὸν (to-good) εἴτε (if-also) φαῦλον. (to-pettied)
5:10. omnes enim nos manifestari oportet ante tribunal Christi ut referat unusquisque propria corporis prout gessit sive bonum sive malumFor we must all be manifested before the judgment seat of Christ, that every one may receive the proper things of the body, according as he hath done, whether it be good or evil.
10. For we must all be made manifest before the judgment-seat of Christ; that each one may receive the things in the body, according to what he hath done, whether good or bad.
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: ибо всем нам должно явиться пред судилище Христово, чтобы каждому получить [соответственно тому], что он делал, живя в теле, доброе или худое.
5:10  τοὺς γὰρ πάντας ἡμᾶς φανερωθῆναι δεῖ ἔμπροσθεν τοῦ βήματος τοῦ χριστοῦ, ἵνα κομίσηται ἕκαστος τὰ διὰ τοῦ σώματος πρὸς ἃ ἔπραξεν, εἴτε ἀγαθὸν εἴτε φαῦλον.
5:10. omnes enim nos manifestari oportet ante tribunal Christi ut referat unusquisque propria corporis prout gessit sive bonum sive malum
For we must all be manifested before the judgment seat of Christ, that every one may receive the proper things of the body, according as he hath done, whether it be good or evil.
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Adam Clarke: Commentary on the Bible - 1831
5:10: For we must all appear before the judgment seat - We labor to walk so as to please him, because we know that we shall have to give a solemn account of ourselves before the judgment seat of Christ; where he, whose religion we profess, will judge us according to its precepts, and according to the light and grace which it affords.
That every one may receive the things - Κομισηται ἑκαστος· That each may receive to himself, into his own hand, his own reward and his own wages.
The things done in his body - That is, while he was in this lower state; for in this sense the term body is taken often in this epistle. We may observe also that the soul is the grand agent, the body is but its instrument. And it shall receive according to what it has done in the body.
Albert Barnes: Notes on the Bible - 1834
5:10: For we must - (δεῖ dei). 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 arranged 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-laborers devoted themselves to untiring diligence and fidelity that they might be accepted in that great day.
Appear - (φανερωθῆναι phanerō thē nai). 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; see the Joh 5:25 note; Act 10:42; Act 17:31 notes. 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 mat 25.
That every one may receive - The word rendered "may receive" κομίσηται komisē tai means properly to take care of, to provide for; and in the New Testament, to bear, to bring Luk 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 (διὰ dia) the body." Tyndale 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. People 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 foRev_er 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 Rev_iew, and man must give an 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 recompence. The retribution is to be measured by what has been done in this life. Rewards shall be granted to the friends, and punishments 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:10: we: Gen 18:25; Sa1 2:3, Sa1 2:10; Psa 7:6-8, Psa 9:7, Psa 9:8, Psa 50:3-6, Psa 96:10-13, Psa 98:9; Ecc 11:9, Ecc 12:14; Eze 18:30; mat 25:31-46; Act 10:42, Act 17:31; Rom 14:10-12; Pe1 4:5; Jde 1:14, Jde 1:15; Rev 20:11-15
receive: Co2 7:3; Kg1 8:32, Kg1 8:39; Job 34:11; Psa 62:12; Isa 3:10, Isa 3:11; Mat 16:27; Rom 2:5-10; Co1 4:5; Gal 6:7, Gal 6:8; Eph 6:8; Col 3:24, Col 3:25; Rev 2:23, Rev 20:12; Rev 20:13, Rev 22:12
in: Rom 6:12, Rom 6:13, Rom 6:19, Rom 12:1, Rom 12:2; Co1 6:12-20
Geneva 1599
(4) For we must all (h) 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.
(4) That no man might think that what he spoke of that heavenly glory pertains to all, he adds that every one will first render an account of his pilgrimage, after he has departed from here.
(h) We must all appear personally, and enquiry will be made of us, that all may see how we have lived.
John Gill
For we must all appear,.... This is a reason why the saints are so diligent and laborious, so earnest and intent upon it, to be accepted of the Lord, because they must stand
before the judgment seat of Christ; who is appointed Judge of the whole earth, who is every way qualified for it, being God omnipotent and omniscient; and when he comes a second time will sit upon his great white throne, a symbol of purity and integrity, and will enter on this work, and finish it with the strictest justice and equity: and before him "we must all appear"; all the saints as well as others, ministers and people, persons of all ranks and conditions, of every nation, age, and sex; there will be no avoiding this judgment, all "must appear", or "be made manifest"; they will be set in open view, before angels and men; their persons, characters, and actions, even the most secret will be:
that everyone may receive the things done in his body; which he has performed by the members of the body as instruments thereof, or whatsoever he has done whilst in the body; and so this not only reaches to words and actions, but includes all the secret thoughts of the mind, and counsels of the heart, which will be made manifest: and when it is said, that "everyone shall receive" these; the meaning is, that he shall receive the reward of them,
according to that he hath done, whether it be good or bad; the reward of good works will be of grace, and not of merit: good works will be considered at the last judgment, not as causes of eternal life and happiness, to which the saints will be adjudged; but will be produced in open court as fruits of grace, and as evidences of the truth of faith, which will justify the Judge in proceeding according to what he himself, as a Saviour, has said,
he that believeth shall be saved, he that believeth not shall be damned. The reward of bad works will be in strict and just proportion, according to the nature and demerit of them. The Jews say (f), that
"all the works which a man does in this world, "in the body", and spirit, he must give an account of in body and spirit before he goes out of the world.''
And again (g), all the works of men are written in a book, , "whether good or evil", and for them all they must give account.
(f) Zohar in Gen. fol. 57. 3. (g) Midrash Hanneelim in Zohar in Gen. fol. 75. 4.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
appear--rather, "be made manifest," namely, in our true character. So "appear," Greek, "be manifested" (Col 3:4; compare 1Cor 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. (2Cor 9:6-9; 2Jn 1:8). 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 2Cor 5:9; Heb 6:10). This verse guards against the Corinthians supposing that all share in the house "from heaven" (2Cor 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; Mt 25:35-45),
done in his body--The Greek may be, "by the instrumentality of the body"; but English Version is legitimate (compare Greek, Rom 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.
5:115:11: Իսկ արդ՝ զա՛հ Տեառն գիտելով չափ, զմարդկան ինչ զմի՛տս հաճե՛մք. սակայն առաջի՛ Աստուծոյ յայտնելոց եմք. բայց ես յուսամ եւ ՚ի ձե՛ր միտս յայտնի լինել[4040]։ [4040] Ոմանք. Զահն Տեառն գիտելով չափ, զմարդկան միտս... միտսդ յայտնի լինել։ Յօրինակին պակասէր. Բայց ես յուսամ։
11 Իսկ արդ, գիտենալով Տիրոջ երկիւղի չափը՝ ջանում ենք համոզել մարդկանց. սակայն յայտնի ենք Աստծու առաջ. եւ ես յոյս ունեմ, որ ձեր խղճմտանքի առաջ էլ յայտնի կը լինենք:
11 Ուստի Տէրոջը վախը գիտնալով՝ մարդոց միտքը հաճեցնենք. սակայն մենք Աստուծոյ առջեւ յայտնի ենք եւ կը յուսամ թէ ձեր խղճմտանքին մէջ ալ յայտնի ենք։
Իսկ արդ զահ Տեառն գիտելով չափ` զմարդկան ինչ զմիտս հաճեմք. սակայն առաջի Աստուծոյ [20]յայտնելոց եմք. բայց ես յուսամ եւ ի ձեր միտս յայտնի լինել:

5:11: Իսկ արդ՝ զա՛հ Տեառն գիտելով չափ, զմարդկան ինչ զմի՛տս հաճե՛մք. սակայն առաջի՛ Աստուծոյ յայտնելոց եմք. բայց ես յուսամ եւ ՚ի ձե՛ր միտս յայտնի լինել[4040]։
[4040] Ոմանք. Զահն Տեառն գիտելով չափ, զմարդկան միտս... միտսդ յայտնի լինել։ Յօրինակին պակասէր. Բայց ես յուսամ։
11 Իսկ արդ, գիտենալով Տիրոջ երկիւղի չափը՝ ջանում ենք համոզել մարդկանց. սակայն յայտնի ենք Աստծու առաջ. եւ ես յոյս ունեմ, որ ձեր խղճմտանքի առաջ էլ յայտնի կը լինենք:
11 Ուստի Տէրոջը վախը գիտնալով՝ մարդոց միտքը հաճեցնենք. սակայն մենք Աստուծոյ առջեւ յայտնի ենք եւ կը յուսամ թէ ձեր խղճմտանքին մէջ ալ յայտնի ենք։
zohrab-1805▾ eastern-1994▾ western am▾
5:1111: Итак, зная страх Господень, мы вразумляем людей, Богу же мы открыты; надеюсь, что открыты и вашим совестям.
5:11  εἰδότες οὗν τὸν φόβον τοῦ κυρίου ἀνθρώπους πείθομεν, θεῶ δὲ πεφανερώμεθα· ἐλπίζω δὲ καὶ ἐν ταῖς συνειδήσεσιν ὑμῶν πεφανερῶσθαι.
5:11. Εἰδότες ( Having-had-come-to-see ) οὖν (accordingly) τὸν (to-the-one) φόβον (to-a-fearee) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ἀνθρώπους (to-mankinds) πείθομεν, (we-conduce,"θεῷ (unto-a-Deity) δὲ (moreover) πεφανερώμεθα: (we-had-come-to-be-en-manifested) ἐλπίζω (I-expect-to) δὲ (moreover) καὶ (and) ἐν (in) ταῖς (unto-the-ones) συνειδήσεσιν (unto-seeings-together) ὑμῶν (of-ye) πεφανερῶσθαι. (to-have-had-come-to-be-en-manifested)
5:11. scientes ergo timorem Domini hominibus suademus Deo autem manifesti sumus spero autem et in conscientiis vestris manifestos nos esseKnowing therefore the fear of the Lord, we use persuasion to men: but to God we are manifest. And I trust also that in your consciences we are manifest.
11. 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 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: Итак, зная страх Господень, мы вразумляем людей, Богу же мы открыты; надеюсь, что открыты и вашим совестям.
5:11  εἰδότες οὗν τὸν φόβον τοῦ κυρίου ἀνθρώπους πείθομεν, θεῶ δὲ πεφανερώμεθα· ἐλπίζω δὲ καὶ ἐν ταῖς συνειδήσεσιν ὑμῶν πεφανερῶσθαι.
5:11. scientes ergo timorem Domini hominibus suademus Deo autem manifesti sumus spero autem et in conscientiis vestris manifestos nos esse
Knowing therefore the fear of the Lord, we use persuasion to men: but to God we are manifest. And I trust also that in your consciences we are manifest.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-16: Ап., будучи твердо уверен в будущем своем прославлении, смело проповедует повсюду и открытым лицом смотрит на всех: ему нечего бояться.

11: Апостола Павла упрекали в том, что он хитростью привлекает к себе людей и что его поведение двусмысленно. Павел отвечает на это: "да, я убеждаю, уговариваю (по-русски неточно: вразумляем) людей, но при этом страх пред Господом как пред Судьей удерживает меня всегда в границах дозволенных действий... Я могу казаться своим противникам не совсем открыто действующим человеком, но Бог видит, что я поступаю искренне и по совести. Вы и сами должны знать это" (открыты и вашим совестям).
Adam Clarke: Commentary on the Bible - 1831
5:11: Knowing therefore the terror of the Lord - This, I think, is too harsh a translation of ειδοτες ουν τον φοβον του Κυριου, which should be rendered, knowing therefore the fear of the Lord; which, strange as it may at first appear, often signifies the worship of the Lord, or that religious reverence which we owe to him; Act 9:31; Rom 3:18; Rom 13:7; Pe1 1:17; Pe1 2:18; Pe1 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.
Albert Barnes: Notes on the Bible - 1834
5:11: 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, endeavor to persuade people to be prepared to meet Him, and to give up their account.
The terror of the Lord - This is, of the Lord Jesus, who will be seated on the throne of judgment, and who will decide the destiny of all people, Co2 5:10; compare mat 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 foRev_er 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 endeavor to persuade them to flee from the wrath to come; to be prepared to stand before the judgment-seat, and to be suited to enter into heaven. Observe here the uniqueness of the statement. It is not, we drive people; or we endeavor to alarm people; or we frighten people; or we appeal merely to their fears, but it is, we persuade people, we endeavor 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 people, 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 endeavor to "persuade" people to escape from wrath, and was a motive for the Saviour to weep over Jerusalem, and to lament its folly, and its doom; Luk 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 people 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 people 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 people 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 people. 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 aims. To meet this, Paul says, that God knew that he was endeavoring 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 ... - And I trust also you are convinced of our integrity and uprightness of aim. The same sentiment is expressed in other words in Co2 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:11: the terror: Gen 35:5; Job 6:4, Job 18:11, Job 31:23; Psa 73:19, Psa 76:7, Psa 88:15, Psa 88:16, Psa 90:11; Isa 33:14; Nah 1:6; Mat 10:28, Mat 25:46; Mar 8:35-38, Mar 9:43-50; Luk 12:5; Heb 10:31; Jde 1:23; Rev 20:15
we persuade: Co2 5:20, Co2 6:1; Luk 16:31; Act 13:43, Act 18:4, Act 18:13, Act 19:26, Act 20:18-27, Act 26:26, Act 28:23; Gal 1:10; Col 1:28, Col 1:29; Ti2 2:24-26
but: Co2 1:12-14, Co2 2:17, Co2 4:1, Co2 4:2; Co1 4:4, Co1 4:5; Th1 2:3-12
Geneva 1599
(5) Knowing therefore the (i) terror of the Lord, we persuade men; but we are made manifest unto God; and I trust also are made manifest in your consciences.
(5) Now he moves on, and taking occasion of the former sentence returns to (2Cor 4:16), confirming his own and his associates sincerity.
(i) That terrible judgment.
John Gill
Knowing therefore the terror of the Lord,.... Or the fear of the Lord; by which is meant either the grace of the fear of the Lord, implanted in the hearts of the apostles, and in which they acted in their ministry, faithfully dispensing to men the mysteries of grace; from which they could by no means be moved, because the fear of God was before their eyes, and upon their hearts; or rather the terror of the Lord in the last judgment, which will be very great, considering the awfulness of the summons, arise ye dead, and come to judgment; the appearance of the Judge, which will be sudden, surprising, and glorious; the placing of the thrones, the opening of the books, the position of the wicked, the dreadful sentence pronounced on them, and the immediate execution of it; all which the ministers of the word know from the Scriptures of truth; they know the Judge, that there will be a general judgment, and that the day is fixed for it, though they know not the exact time: and therefore
persuade men; not that their state is good because of a little outside morality, nor to make their peace with God, or get an interest in Christ, or to convert themselves, neither of which are in the power of men to do; but they endeavour to persuade them by the best arguments they are masters of, taken from the word of God, and their own experience, that they are in a dangerous state and condition, walking in a way that leads to destruction; that they are liable to the curses of the law, the wrath of God, and everlasting ruin; that present duties of religion will not make amends for past sins, nor can their tears atone for their crimes, or any works of righteousness done by them justify them before God; and that salvation is only by Christ, who is both able and willing to save the chief of sinners: and they endeavour to persuade and encourage poor sensible sinners to venture on Christ, and believe in him to the saving of their souls. So the Arabic version reads it, "we persuade men to believe"; though when they have done all they can, these persuasions of theirs are ineffectual, without the powerful and efficacious grace of the Spirit of God; however, in so doing they discharge a good conscience, and act the faithful part to God and men:
but we are made manifest unto God; who searches the heart, and tries the reins, who knows all actions, and the secret springs of them; to him the sincerity of our hearts, and the integrity of our conduct, are fully manifest; we can appeal to him that it is his glory, and the good of souls, we have in view in all our ministrations:
and I trust also are made manifest in your consciences; that you also can bear witness to our faithfulness and honesty, to the unwearied pains we have taken, and the hearty concern we have shown for the welfare of the souls of men. One of Stephens's copies reads, "and we trust"; which agrees with the apostle's speaking in the first person plural in this, and the preceding verses.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
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" (2Cor 7:1; Eccles 12:13; Acts 9:31; Rom 3:18; Eph 5:21).
persuade--Ministers should use the terrors of the Lord to persuade men, not to rouse their enmity (Jude 1:23). BENGEL, ESTIUS, and ALFORD explain: "Persuade men" (by our whole lives, 2Cor 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 Gal 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 (2Cor 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" (2Cor 5:10).
5:125:12: Իբր ո՛չ եթէ միւսանգամ զանձինս ինչ ընծայեցուցանեմք ձեզ, այլ պատճա՛ռս տամք ձեզ պարծանաց վասն մեր. զի ունիցիք առ այնոսիկ որ առ ա՛չսն պարծիցին, եւ ո՛չ սրտիւք[4041]։ [4041] Ոմանք. Զանձինս ընծայեցուցանել ձեզ... տամ ձեզ... զի ունիցիմք։
12 Ոչ թէ մենք մեզ կրկին ենք յանձնարարում ձեզ, այլ առիթ ենք տալիս ձեզ՝ մեզնով պարծենալու համար, որպէսզի պատասխան ունենաք նրանց դէմ, որոնք աչքին երեւացածով են պարծենում եւ ոչ թէ սրտում եղածով.
12 Ոչ թէ նորէն անձերնիս ձեզի կ’ընծայենք. հապա առիթ կու տանք ձեզի՝ մեզմով պարծենալու. որպէս զի բան մը ունենաք պատասխանելու անոնց՝ որ աչքի երեւցածով կը պարծենան ու ո՛չ թէ սրտով։
Իբր ոչ եթէ միւսանգամ զանձինս ինչ ընծայեցուցանեմք ձեզ, այլ պատճառս տամք ձեզ պարծանաց վասն մեր. զի ունիցիք առ այնոսիկ որ առ աչսն պարծիցին եւ ոչ սրտիւք:

5:12: Իբր ո՛չ եթէ միւսանգամ զանձինս ինչ ընծայեցուցանեմք ձեզ, այլ պատճա՛ռս տամք ձեզ պարծանաց վասն մեր. զի ունիցիք առ այնոսիկ որ առ ա՛չսն պարծիցին, եւ ո՛չ սրտիւք[4041]։
[4041] Ոմանք. Զանձինս ընծայեցուցանել ձեզ... տամ ձեզ... զի ունիցիմք։
12 Ոչ թէ մենք մեզ կրկին ենք յանձնարարում ձեզ, այլ առիթ ենք տալիս ձեզ՝ մեզնով պարծենալու համար, որպէսզի պատասխան ունենաք նրանց դէմ, որոնք աչքին երեւացածով են պարծենում եւ ոչ թէ սրտում եղածով.
12 Ոչ թէ նորէն անձերնիս ձեզի կ’ընծայենք. հապա առիթ կու տանք ձեզի՝ մեզմով պարծենալու. որպէս զի բան մը ունենաք պատասխանելու անոնց՝ որ աչքի երեւցածով կը պարծենան ու ո՛չ թէ սրտով։
zohrab-1805▾ eastern-1994▾ western am▾
5:1212: Не снова представляем себя вам, но даем вам повод хвалиться нами, дабы имели вы [что сказать] тем, которые хвалятся лицем, а не сердцем.
5:12  οὐ πάλιν ἑαυτοὺς συνιστάνομεν ὑμῖν, ἀλλὰ ἀφορμὴν διδόντες ὑμῖν καυχήματος ὑπὲρ ἡμῶν, ἵνα ἔχητε πρὸς τοὺς ἐν προσώπῳ καυχωμένους καὶ μὴ ἐν καρδίᾳ.
5:12. οὐ (Not) πάλιν (unto-furthered) ἑαυτοὺς (to-selves) συνιστάνομεν (we-stand-together) ὑμῖν, (unto-ye,"ἀλλὰ (other) ἀφορμὴν (to-a-cording-off) διδόντες ( giving ) ὑμῖν (unto-ye) καυχήματος (of-a-boasting-to) ὑπὲρ (over) ἡμῶν, (of-us,"ἵνα (so) ἔχητε (ye-might-hold) πρὸς (toward) τοὺς (to-the-ones) ἐν (in) προσώπῳ (unto-looked-toward) καυχωμένους ( to-boasting-unto ) καὶ (and) μὴ (lest) ἐν (in) καρδίᾳ. (unto-a-heart)
5:12. non iterum nos commendamus vobis sed occasionem damus vobis gloriandi pro nobis ut habeatis ad eos qui in facie gloriantur et non in cordeWe commend not ourselves again to you, but give you occasion to glory in our behalf: that you may have somewhat to answer them who glory in face, and not in heart.
12. We are not again commending ourselves unto you, but as giving you occasion of glorying on our behalf, that ye may have wherewith to answer them that glory in appearance, and not in heart.
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: Не снова представляем себя вам, но даем вам повод хвалиться нами, дабы имели вы [что сказать] тем, которые хвалятся лицем, а не сердцем.
5:12  οὐ πάλιν ἑαυτοὺς συνιστάνομεν ὑμῖν, ἀλλὰ ἀφορμὴν διδόντες ὑμῖν καυχήματος ὑπὲρ ἡμῶν, ἵνα ἔχητε πρὸς τοὺς ἐν προσώπῳ καυχωμένους καὶ μὴ ἐν καρδίᾳ.
5:12. non iterum nos commendamus vobis sed occasionem damus vobis gloriandi pro nobis ut habeatis ad eos qui in facie gloriantur et non in corde
We commend not ourselves again to you, but give you occasion to glory in our behalf: that you may have somewhat to answer them who glory in face, and not in heart.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Ср. III:1. Если Ап. говорит что-либо в похвалу свою, то этим он хочет дать Коринфянам в руки оружие для отражения враждебных ему наветов со стороны его врагов, которые незаконно слишком превозносили самих себя.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
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.
Adam Clarke: Commentary on the Bible - 1831
5:12: For we commend not ourselves? - I do not say these things to bespeak your good opinion, to procure your praise; but to give you an occasion to glory - to exult on our behalf; and to furnish you with an answer to all those who either malign us or our ministry, and who only glory in appearance - have no solid ground of exultation, and whose heart is dishonest and impure. St. Paul probably speaks here concerning the false apostle, who had been dividing the Church and endeavoring to raise a party to himself, by vilifying both the apostle and his doctrine.
Albert Barnes: Notes on the Bible - 1834
5:12: For we commend not ourselves again unto you - This refers to what he had said in the pRev_ious 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 favor. 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-defense, 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 labors. 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 people, 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:12: we: Co2 3:1, Co2 6:4, Co2 10:8, Co2 10:12, Co2 10:18, Co2 12:11; Pro 27:2
give: Co2 1:14, Co2 11:12-16, Co2 12:1-9
appearance: Gr. the face, Gal 6:12-14
Geneva 1599
(6) 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 (k) appearance, and not in heart.
(6) He removes all suspicion of pride by a new reason, because it is a responsibility, not for his part but for theirs, that his apostleship be considered sincere compared to the vain display of a few others.
(k) In outward disguising, and that pretentious show of man's wisdom and eloquence, and not in true godliness, which is sealed in the heart.
John Gill
For we commend not ourselves again to you,.... We have no need to do so, being well known to you; nor do we intend it when we thus speak of ourselves, and of our ministrations:
but give you occasion to glory on our behalf; suggest some things to you which you may make use of in our favour, for the vindicating of our characters and conduct:
that you may have somewhat to answer them which glory in appearance, and not in heart; by whom are meant the false apostles who gloried in an outward show, in their learning, eloquence, and popular applause they had acquired, and not in the sincerity of their hearts, and the testimony of a good conscience, things which the true apostles of Christ were most ambitious of.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
For--the reason why he leaves the manifestation of his sincerity in preaching to their consciences (2Cor 3:1), namely, his not wishing to "commend" himself again.
occasion to glory-- (2Cor 1:14), namely, as to our sincerity.
in appearance--Greek, "face" (compare 1Kings 16:7). The false teachers gloried in their outward appearance, and in external recommendations (2Cor 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 (2Cor 1:12).
5:135:13: Զի եթէ առանցաք ինչ, այն Աստուծոյ է. եւ եթէ զգաստանա՛մք, այն ձե՛ր է[4042]։ [4042] Ոմանք. Առանցանք ինչ՝ այն Աստուծոյ, եւ թէ։
13 որովհետեւ, եթէ մենք ցնորուել ենք էլ, Աստծու համար է այն. եւ եթէ զգաստ ենք, ձեզ համար է այն.
13 Վասն զի եթէ խենթեցած ենք՝ այն Աստուծոյ համար է եւ եթէ զգաստ ենք՝ այն ձեզի համար է,
Զի եթէ առանցաք ինչ` այն Աստուծոյ է. եւ եթէ զգաստանամք` այն ձեր է:

5:13: Զի եթէ առանցաք ինչ, այն Աստուծոյ է. եւ եթէ զգաստանա՛մք, այն ձե՛ր է[4042]։
[4042] Ոմանք. Առանցանք ինչ՝ այն Աստուծոյ, եւ թէ։
13 որովհետեւ, եթէ մենք ցնորուել ենք էլ, Աստծու համար է այն. եւ եթէ զգաստ ենք, ձեզ համար է այն.
13 Վասն զի եթէ խենթեցած ենք՝ այն Աստուծոյ համար է եւ եթէ զգաստ ենք՝ այն ձեզի համար է,
zohrab-1805▾ eastern-1994▾ western am▾
5:1313: Если мы выходим из себя, то для Бога; если же скромны, то для вас.
5:13  εἴτε γὰρ ἐξέστημεν, θεῶ· εἴτε σωφρονοῦμεν, ὑμῖν.
5:13. εἴτε (If-also) γὰρ (therefore) ἐξέστημεν, (we-had-stood-out,"θεῷ: (unto-a-Deity) εἴτε (if-also) σωφρονοῦμεν, (we-rationally-center-unto,"ὑμῖν. (unto-ye)
5:13. sive enim mente excedimus Deo sive sobrii sumus vobisFor whether we be transported in mind, it is to God: or whether we be sober, it is for you.
13. For whether we are beside ourselves, it is unto God; or whether we are of sober mind, it is unto you.
For whether we be beside ourselves, [it is] to God: or whether we be sober, [it is] for your cause:

13: Если мы выходим из себя, то для Бога; если же скромны, то для вас.
5:13  εἴτε γὰρ ἐξέστημεν, θεῶ· εἴτε σωφρονοῦμεν, ὑμῖν.
5:13. sive enim mente excedimus Deo sive sobrii sumus vobis
For whether we be transported in mind, it is to God: or whether we be sober, it is for you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Апостолу ставили в упрек то, что он выходит из себя. Этот упрек имел своим основанием то, что Павел имел дар говорить языками более чем все другие (1Кор.XIV:18), имел много видений (2Кор. XII:1: и сл. ) и обладал очень подвижным темпераментом. Противники его воспользовались всем этим для того, чтобы представить его в глазах Коринфян как душевно больного. Павел говорит на это, что он увлекается вдохновением только тогда, когда молится Богу, наедине с самим собою и Богом (для Бога). В тех же случаях, где дело идет о том, чтобы его речь была вполне понятна собирающимся в церкви, Апостол говорил всегда как совершенно спокойно рассуждающий человек.
Adam Clarke: Commentary on the Bible - 1831
5:13: Beside ourselves - Probably he was reputed by some to be deranged. Festus thought so: Paul, thou art beside thyself; too much learning hath made thee mad. And his enemies at Corinth might insinuate not only that he was deranged, but attribute his derangement to a less worthy cause than intense study and deep learning.
It is to God - If we do appear, in speaking of the glories of the eternal world, to be transported beyond ourselves, it is through the good hand of our God upon us, and we do it to promote his honor.
Whether we be sober - Speak of Divine things in a more cool and dispassionate manner, it is that we may the better instruct and encourage you.
Albert Barnes: Notes on the Bible - 1834
5:13: 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," Act 26:24; and the Saviour himself was regarded by his immediate relatives and friends as beside himself, Mar 3:21. And at all times there have been many, both in the church and out of it, who have regarded the friends of Rev_ivals, 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, Co2 5:14-15. The word rendered here as "be beside ourselves" (ἐξέστημεν exestē men, from ἐξίστημι existē mi) means properly, to put out of place; to be put out of place; and then to be put out of oneself, to astonish, to fill with wonder; Luk 24:22; Act 8:9, Act 8:11; 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-laborers 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 people 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 honor, 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 people; or an utter unconcern about eternal realities when a man is walking on the brink of death and of hell. There are a few people that become deranged by religion; there are millions who have no religion who act as madmen. 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; compare Mar 5:15. Tyndale 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 labor for you. And we trust that you will appreciate our motives, and regard us as truly sober-minded."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:13: we be beside: Co2 11:1, Co2 11:16, Co2 11:17, Co2 12:6, Co2 12:11; Act 26:24, Act 26:25; Co1 4:10-13; Th1 2:3-11
it is to: Sa2 6:21, Sa2 6:22
sober: Act 26:25; Rom 12:3
for: Co2 7:12; Col 1:24; Th1 1:5; Ti2 2:10
Geneva 1599
(7) For whether we be beside ourselves, [it is] to God: or whether we be sober, [it is] for your cause.
(7) The meaning is: even when I am mad (as some men think of me), while I seem as a fool to boast about myself, I do it for your profit, to the same extent that I do when I preach only the Gospel to you.
John Gill
For whether we be besides ourselves,.... As some took them to be, and as Festus thought the Apostle Paul was, because of the doctrines they preached, and the self-commendation they were obliged to enter into through the calumnies of their adversaries; in which they did not so much seek their own reputation, as the honour and glory of God, which was struck at through them:
Tit is to God; it is for his glory, and not our own, that we act this part, for which we are condemned as madmen.
Or whether we be sober; think and speak meanly of ourselves, and behave with all modesty and lowliness of mind: it is for your cause; for your instruction and imitation. The glory of God, and the good of his churches, were what concerned them in every part of life. Some refer this to the apostle's being, or not being, in an ecstasy or rapture. Others to his speaking, either of the more sublime doctrines of the Gospel, on account of which he was reckoned mad, though in the delivering of them he had nothing else but the glory of God in view; or of the lower and easier truths of it, which were more accommodated to meaner capacities; in doing which he sought their edification and advantage.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
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 (Acts 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 (1Cor 9:22).
5:145:14: Զի սէ՛րն Քրիստոսի ստիպէ զմեզ, քննե՛լ զայս. զի եթէ մին փոխանակ ամենեցո՛ւն մեռաւ, ապա ուրեմն ամենեքեա՛ն մեռեալ էին[4043]. [4043] Ոմանք. Զի եթէ մինն փոխանակ ամենեցուն մեռանի, ապա։
14 որովհետեւ Քրիստոսի սէրն ստիպում է մեզ քննելու[58], այս բանը, որ, եթէ մէկը բոլորի փոխարէն մեռաւ, ապա ուրեմն բոլորը մեռած էին.[58] Յունարէնը քննել բառի փոխարէն ունի համոզուել բառը:
14 Վասն զի Քրիստոսին սէրը մեզ կը ստիպէ եւ մեր համոզումն է թէ՝ եթէ մէկը ամենուն համար մեռաւ, ուրեմն ամէնքն ալ մեռան։
զի սէրն Քրիստոսի ստիպէ զմեզ. [21]քննել զայս, զի եթէ մին փոխանակ ամենեցուն մեռաւ, ապա ուրեմն ամենեքեան մեռեալ էին:

5:14: Զի սէ՛րն Քրիստոսի ստիպէ զմեզ, քննե՛լ զայս. զի եթէ մին փոխանակ ամենեցո՛ւն մեռաւ, ապա ուրեմն ամենեքեա՛ն մեռեալ էին[4043].
[4043] Ոմանք. Զի եթէ մինն փոխանակ ամենեցուն մեռանի, ապա։
14 որովհետեւ Քրիստոսի սէրն ստիպում է մեզ քննելու[58], այս բանը, որ, եթէ մէկը բոլորի փոխարէն մեռաւ, ապա ուրեմն բոլորը մեռած էին.
[58] Յունարէնը քննել բառի փոխարէն ունի համոզուել բառը:
14 Վասն զի Քրիստոսին սէրը մեզ կը ստիպէ եւ մեր համոզումն է թէ՝ եթէ մէկը ամենուն համար մեռաւ, ուրեմն ամէնքն ալ մեռան։
zohrab-1805▾ eastern-1994▾ western am▾
5:1414: Ибо любовь Христова объемлет нас, рассуждающих так: если один умер за всех, то все умерли.
5:14  ἡ γὰρ ἀγάπη τοῦ χριστοῦ συνέχει ἡμᾶς, κρίναντας τοῦτο, ὅτι εἷς ὑπὲρ πάντων ἀπέθανεν· ἄρα οἱ πάντες ἀπέθανον·
5:14. ἡ (The-one) γὰρ (therefore) ἀγάπη (an-excessing-off) τοῦ (of-the-one) χριστοῦ (of-Anointed) συνέχει (it-holdeth-together) ἡμᾶς, (to-us," κρίναντας ( to-having-separated ) τοῦτο (to-the-one-this) ὅτι (to-which-a-one) εἷς (one) ὑπὲρ (over) πάντων ( of-all ) ἀπέθανεν: (it-had-died-off) ἄρα (thus) οἱ (the-ones) πάντες ( all ) ἀπέθανον: (they-had-died-off)
5:14. caritas enim Christi urget nos aestimantes hoc quoniam si unus pro omnibus mortuus est ergo omnes mortui suntFor the charity of Christ presseth us: judging this, that if one died for all, then all were dead.
14. For the love of Christ constraineth us; because we thus judge, that one died for all, therefore all died;
For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead:

14: Ибо любовь Христова объемлет нас, рассуждающих так: если один умер за всех, то все умерли.
5:14  ἡ γὰρ ἀγάπη τοῦ χριστοῦ συνέχει ἡμᾶς, κρίναντας τοῦτο, ὅτι εἷς ὑπὲρ πάντων ἀπέθανεν· ἄρα οἱ πάντες ἀπέθανον·
5:14. caritas enim Christi urget nos aestimantes hoc quoniam si unus pro omnibus mortuus est ergo omnes mortui sunt
For the charity of Christ presseth us: judging this, that if one died for all, then all were dead.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-15: К такому самоограничению на благо Церкви побуждала Апостола любовь Христова или любовь к братиям, подобная любви Христа к человечеству. Он рассуждал так: "если Христос умер, то и все верующие во Христа умерли сами для себя. Они не живут уже для самих себя, а для Христа и ближних своих". Поэтому Апостолу чуждо теперь всякое желание отличиться чем-нибудь пред другими верующими. Он не пользуется во что бы то ни стало имеющеюся у него способностью приходить в чрезвычайное состояние восторга и стремится служить назиданию верующих в обычном спокойном состоянии.
Adam Clarke: Commentary on the Bible - 1831
5:14: For the love of Christ constraineth us - We have the love of God shed abroad in our hearts, and this causes us to love God intensely, and to love and labor for the salvation of men. And it is the effect produced by this love which συνεχει ἡμας, bears us away with itself, which causes us to love after the similitude of that love by which we are influenced; and as God so loved the world as to give his Son for it, and as Christ so loved the world as to pour out his life for it, so we, influenced by the very same love, desire to spend and be spent for the glory of God, and the salvation of immortal souls. By the fear of God the apostles endeavored to persuade and convince men, and the love of Christ constrained them so to act.
If one died for all, then were all dead - The first position the apostle takes for granted; viz. that Jesus Christ died for All mankind. This no apostolic man nor primitive Christian ever did doubt or could doubt.
The second position he infers from the first, and justly too; for if all had not been guilty, and consigned to eternal death because of their sins there could have been no need of his death. Therefore, as he most certainly died for All, then all were dead, and needed his sacrifice, and the quickening power of his Spirit.
Albert Barnes: Notes on the Bible - 1834
5:14: 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 people, 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 Co2 5:15. The phrase "the love of Christ" (ἀγάπη τοῦ Χριστοῦ agapē tou Christou) 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; Co2 13:13, and the phrase "love of Christ" in Eph 3:14. The phrase is used in the latter sense in Joh 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 connection 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 evinced. 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 - (συνέχει sunechei). This word (συνέχω sunechō) 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 labors 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 people 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" (ὑπὲρ huper) means in the place of, instead of; see Phi 2:13 and Co2 5:20. 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, as if the guilty were personally to suffer the full penalty of the Law. If this was done, of course, the guilty might be par doned and saved, since all the ends which could be accomplished by their destruction have been accomplished by the substituted sufferings of the Lord Jesus; see the notes on Rom 3:25-26, where this subject is considered at length.
The phrase "for all," (ὑπὲρ πάντων huper pantō n) 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 people; and no particular applicability to one class more than to another. There was nothing in the nature of the atonement that limited it to anyone class or condition; there was nothing in the design that made it, in itself, anymore 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 favor 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 people, unless they have some theory to support to the contrary; and it requires all the ingenuity which people 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 999 persons out of 1, 000, 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;" compare Joh 3:16, "God so loved the world that he gave his only begotten Son, that whosoever believeth on him should not perish, but have everlasting life." Ti1 2:6, "who gave himself a ransom for all." See Mat 20:28," The Son of man came to give his life a ransom for many." Jo1 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 to all people 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 he saved;" Mar 16:15-16; and everywhere in the Bible the most full and free offers of salvation are made to all mankind; compare Isa 55:1; Joh 7:37; Rev 22:17. These offers are made on the ground that the Lord Jesus died for people; Joh 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 that 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 actually been 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 nothing, 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 people. 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 honor His Law, was 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 nothing. 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 nothing! 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 people 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 he 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 nothing. 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 lack of sufficiency in the plan of redemption, and in the merits of the Redeemer to save all the race.
(A measure of truth is, doubtless, involved in this controversy concerning the universality of atonement; and the discussion of the subject in America, and more recently in this country, cannot fail ultimately to produce the most beneficial results. Yet we must express our conviction, that the seeming difference of opinion among evangelical people, has arisen from mutual misunderstanding, and that misunderstanding from the use of ambiguous phraseology. One says, Christ died for all people. No, says another, for the elect only. The dispute goes on and on, until at last the discovery is made, that while the same words were used by the disputants, each attached his own meaning to them. This ambiguity is painfully felt in the treatise of a distinguished writer, who has recently appeared on the limited side of the question. He does not explain, until he has advanced very far in the discussion, what sense be attaches to the common phraseology of "Christ dying for all men."
He tells us afterward, however, that he understands it in the highest sense of securing salvation for them; when we are convinced, that much of the argument might have been spared, or at all events better directed, than against a position which few or none maintain. The author is himself sensible of this. "The question," says he, "might, perhaps, have been settled at the outset by a careful definition of terms; but I have purposely deferred doing so, judging, that it might be done with better effect as the discussion proceeded. In speaking of the Saviour's dying for people, or dying for sinners, I have used the expression in what I conceive to be the strict and proper meaning, namely, as signifying his dying with an intention to save them. This, however, is not the only meaning the expression will bear, For all people, for sinners in general, the Saviour died. He died in their nature, he died in their stead, he died doing honor to the Law which they had violated; in other words, he died removing every legal obstruction that lay in the way of their obtaining life."
The Death of Christ the Redemption of his People, p. 70. Now, it is only in this last sense, that any rational advocate of general aspect in the atonement will maintain that Christ died for all people. Nor could he desire better language in which to express his views, than that which is furnished in the above quotation. That the atonement has certain general aspects is now nearly admitted on all hands. "General it must be in some sense," says the author already quoted, "if in some sense it be applicable to all, and that this is the case the foregoing statement undeniably proves," p. 68. The general aspect of the atonement is argued, from those well-known passages in which it is declared to have a reference to people, all people, the world, and the whole world. The reader will find some of these passages quoted above in the commentary. Of this universal phraseology various explanations have been given.
Some have supplied the qualifying adjective "elect" in these places, where the design of atonement is said to embrace the "world." Modern writers of the highest name, however, and on both sides of the question, have vied with each other in their indignant repudiation of any such expletive. "I have felt myself," says Dr. Wardlaw, "far from satisfied with a common way of interpreting some of those texts which express the extent of the atonement in universal terms by means of a convenient supplement. According to this method of explanation, the world is, in such occurrences of it, made to signify the 'elect world,' the word 'elect' being inserted as a supplement, conceived to be necessary for the consistency of scripture. An 'elect world' indeed, has become a phrase in common use with a particular class of commentators and divines; being employed with as much matter of course freedom, as if it had actually had the sanction of ordinary usage in the sacred volume; but it is not to be found there."
And subjoins Dr. Marshall, writing on the limited side of the question, "It certainly is not to be found there, and with every word of this well-deserved censure I cordially agree." Here then is one principle of interpretation fairly exploded, and few nowadays will have the hardihood to espouse it. Again, the phraseology has been explained of the world of Jews and Gentiles indiscriminately, Gentiles as well as Jews; and those who adopt this view tell us, that the Jewish system was narrow and exclusive, embracing only one people, the progeny of Abraham; that it was the design of God, in the fullness of time, to enlarge his church and to receive within her ample arms people of all nations, Jew and Gentile, Barbarian and Scythian, bond and free; that the death of Christ was at once the fulfillment and abrogation of the typical system with all its special and exclusive rites; that by it the middle wall of partition between the Jew and the rest of the world was thrown down; that, therefore, it was natural to represent it as having a reference to all people and to the world, even when absolute universality was not and could not be intended. Such a vast enlargement of the scale on which spiritual blessings were now to be conferred, in consequence of the death of Christ, could not well have been expressed, it is alleged, in any other or in less universal terms. See this view of the subject well exhibited in Hill's System, vol. ii., 2 Cor. 5.
To this principle of interpretation we have no great objection. There is doubtless much truth in it. It lends valuable assistance in the investigation of many passages. But is there not some sense in which that atonement has an aspect absolutely to all, and every man? As much we have seen admitted above. Now, if the Saviour "died in the nature and stead of all, removing every legal obstruction that lay in the way of their obtaining life," how comes it to pass, that this universal aspect cannot be found in any of those confessedly the most universal passages in the Bible? If it be true, it must be found somewhere in the scriptures, and nowhere so likely, as in this class of texts; and the language, moreover, is just such as is naturally suited to express this sense. While then we allow, that the phraseology in question may be in part explained by the admission of Gentiles as well as Jews into the kingdom of God; we maintain at the same time, that there is nothing in it which pRev_ents us from including all in each of those divisions of mankind. Nay, if the apostles had wished to express this idea, how otherwise could they have done it? "Say if you will," says Dr. Wardlaw, commenting on Joh 3:16-17, "that the 'world' means Jews and Gentiles, still if it is not any definite number of Jews and Gentiles, it is Jews and Gentiles as together composing the world of mankind."
That the atonement, indeed, has a certain benign aspect toward all people, appears from its very nature. The exact equivalent view, as it has been not inappropriately termed, is now nearly abandoned. Rarely do we find any one affirming, that Christ endured exactly what the elect would have suffered and deserved, and that, therefore, there can be sufficiency in his death for that favored number and for none besides. What then is the light in which the atonement of Christ ought to be viewed? We think the only rational and scriptural account of it, is that which regards it as a great remedial scheme, which rendered it consistent with the divine honor and all the interests of the divine administration, to extend mercy to guilty people at large, and which would have been equally requisite, had there been an intention to save one only, or a million; numbers indeed not forming any part of the question. Here then is something done, which removes legal obstructions and thereby opens the way to heaven for all. And if any do not enter in, their inability is moral, and lies not in any insufficiency of the divine provision. This view, however, seems to furnish a just foundation for the universality of gospel invitations, while it fastens the guilt of rejecting gospel provision on the sinner himself.
Thus far we feel disposed to agree with our author in his commentary, or rather dissertation on the verse and the subject it involves. We maintain, however, that the atonement has a special as well as a general aspect; that while it is gloriously true that it looks to all people, it has at the same time a special regard to some. We object, therefore, to the statement, "that the atonement in itself considered had no limitation and no particular reference to any class or condition of people, and no particular applicability to one class more than to another." This is similar to certain rash assertions that have recently been current in our own country; as that "while the atonement opens the door of mercy to all, it secures salvation to none;" that "Christ died as much for those who perish, as for those who are saved." We cannot envy that reputation for acuteness which may be gained by the free use of such language.
Is it not God's design to save his people? Is not the atonement the means by which he does so, the means by which the purpose of electing love is fulfilled? And yet has that atonement no special reference to the elect? Further, if it be the means of saving them, does it not secure their salvation? Certainly, among people, if any effectual means were devised to accomplish a particular end, that end would be said to be secured by such means. The writer is aware of the ingenious evasion, that it is God's gracious purpose to apply the atonement, and not the atonement itself, that connects it with the elect, and secures their salvation. We are told, moreover, that we should look on the atonement by itself, and consider it in a philosophical way. The purpose to apply is an after arrangement. But first, a purpose to apply the atonement to a special class, differs in nothing from an original design to save such class by it, for that purpose must have been present to the mind of God in determining on atonement. To say that God saves a certain number by the atonement, and that yet in making it he had no special design in their favor, however it may recommend itself to philosophical refinement, will always be rejected by the common sense of mankind. Second. If we must consider the atonement apart from any special purpose connected with it, why not divest it also of any general purpose, that we may look on it steadily per se, and in this way reduce it to a mere abstraction, about which nothing could be either affirmed or denied?
The advocates of universal atonement, or some of the more forward among them, have recently carried out their views so far, as to deny that God in providing the atonement, or Christ in making it, had any special love to the elect. An eminent writer on that side, however, to whom reference has already been made, while he goes the length of denying special design, maintains the existence of special love, and administers a reproof to those of his own party, who go to this extreme. This is indeed an important concession, for special love is not very different from special design, nor is it easy to see how, in the mind of God, the one could subsist with out the other. "The love of the Father is the same thing as election. Election is nothing but the love of the Father formed into a purpose" - Marshall. Or the point may be put in this way. Had God in providing the atonement special love to the elect? Where is the proof of it? Doubtless in that very provision. But if God in making it had no design to save them by it, the proof is not only weakened but destroyed. Special love, therefore, necessarily involves special design.
To do away with anything like speciality of design, much has been said on the order of the divine decrees, especially as to whether the decree of atonement, or that of election, be first in order of nature. If that of atonement be first, it is asserted speciality is out of the question, as that is secured only by election, which is a posterior arrangement. On this subject it is more easy to darken counsel by words without knowledge, than to speak intelligibly. It may be fairly questioned, if those who have written most on it, fully understand themselves. Nor can we help lamenting, that so great a part of the controversy should have been made to turn on this point, which has hitherto eluded the grasp of the most profound, and drawn the controvertists into regions of thought, too high for the boldest flights of human intellect. After all that can be said on the subject, it must be allowed that the whole arrangement connected with the salvation of man, existed simultaneously in the mind of God, nor will anyone rise much wiser from inquiries into which was first and which last.
The truth on the whole subject, then, seems to be, that while the atonement has a general reference toward all, it has at the same time a special reference to the elect of God, or as it is well expressed in a recent synodical decision, "The Saviour in making the atonement bore special covenant relation to the elect; had a special love to them, and infallibly secured their everlasting salvation, while his obedience unto death, afforded such a satisfaction to the justice of God, as that on the ground of it, in consistency with his character and law, the door of mercy is open to all people, and a full and free salvation is presented for their acceptance." The special aspect, indeed, ought no more to be denied than the general. It rests on a large number of what may be called special texts; as, "Christ also loved the Church and gave himself for it, that he might sanctify and cleanse it," etc. "For the transgression of my people was he stricken." "I lay down my life for the sheep," Eph 5:25; Isa 53:8; Joh 10:15.
Nor will it do to say of this numerous class of passages, that they find a sufficient explanation in the purpose of application, which is connected with the remedy for sin, since most of them are of a kind that connect the salvation of the elect directly with the atonement itself, and not with any after design of applying it. This idea seems but an ingenious shift to sustain a favorite theory. How direct, for example, is this connection in the following passage: "who loved me and gave himself for me." No one who had not a theory to support, would ever think of introducing an after design of application to explain this. Indeed, as an able Rev_iewer in one of our periodicals observes of the scheme that excludes a special design, "it separates too much the atonement from the salvation of man. It does not connect those that are saved, those that are regenerated by divine grace, at all specially with the sacrifice of Christ." Another important branch of evidence on this point, lies in the special relation which Christ in dying sustained toward his people, as that of shepherd, husband, surety, etc., and which cannot be explained on any other principle than that of special design.
If the question were put, how we preserve our consistency, in thus maintaining both the general and special view, we reply, first, that if both views are found in scripture, it matters not whether we can explain the consistency between them or no. But second, it is not so difficult as some would imagine, to conceive of God appointing a remedy with a general aspect toward the race, but specially intended to secure the salvation of his chosen people.)
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, anymore 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:14: the love: Co2 8:8, Co2 8:9; Sol 1:4, Sol 8:6, Sol 8:7; Mat 10:37, Mat 10:38; Luk 7:42-47; Joh 14:21-23; Joh 21:15-17; Co1 16:22; Eph 3:18, Eph 3:19, Eph 6:24; Heb 6:10; Pe1 1:8
constraineth: Job 32:18; Luk 24:29; Act 4:19, Act 4:20
because: Rom 2:2; Co1 2:14
one: Isa 53:6; Mat 20:28; Joh 1:29, Joh 11:50-52; Ti1 2:6; Heb 2:9; Jo1 2:1, Jo1 2:2
then: Co2 3:7, Co2 3:9; Luk 15:24, Luk 15:32; Joh 5:25, Joh 11:25; Rom 5:15, Rom 14:7-9; Eph 2:1-5; Col 2:13; Ti1 5:6; Tit 3:3; Jo1 5:19
Geneva 1599
(8) For the love of Christ (l) constraineth us; because we thus judge, that if (m) one died for all, then were all dead:
(8) He continues dismissing all suspicion of desire of estimation and boasting. For the love of Christ, he says, compels us to this, that seeing he died for us all, who were dead when as we lived to ourselves (that is, while we were yet given to these earthly affections) we in like sort should consecrate our whole life which we have received from him, to him. That is, being endued with the Holy Spirit to this end and purpose, that we should meditate upon nothing but that which is heavenly.
(l) Wholly possesses us.
(m) He speaks here of sanctification, by which it comes to pass that Christ lives in us.
John Gill
For the love of Christ constraineth us,.... Or "containeth us"; holds and keeps us in our station and duty, as soldiers are held and kept together under a banner, or ensign displayed; to which the church refers, when she says, "his banner over me was love", Song 2:4. Nothing more effectually keeps ministers, or other believers, in the work and service of their Lord, or more strongly obliges and constrains them to a cheerful discharge of their duty to him, and one another, than his love displayed in his covenant engagements, in his assumption of human nature, and particularly in his dying for them, which is the instance given in the text:
because we thus judge; having well weighed, and maturely considered the affair,
that if one died for all, then were all dead; or "seeing one died for all"; for it is rather an assertion than a supposition, upon which the apostle reasons. The person designed, who died for all, is Jesus Christ, though not mentioned, and is to be supplied from the former clause. The doctrine of Christ's dying for men was well known, so that there was no need to mention his name; he is called "one", in distinction to the "all" he died for, and as exclusive of all others, he being sufficient of himself to answer the ends of his death; and therefore is to be looked unto, and believed on, alone for salvation, and to have all the glory of it. The manner of his dying is for, or in the room and stead of all; so that he died not merely as a martyr, or by way of example, or only for their good, but as their substitute, in their room and stead, having all the sins of his people upon him, for which he made satisfaction; and this the nature of his death shows, which was a sacrifice, a ransom, a propitiation and atonement. The persons for whom Christ died are all; not every individual of mankind, but all his people, all his sheep, all the members of his church, or all the sons he, as the great Captain of salvation, brings to glory. Wherefore this text does not make for the doctrine of general redemption; for it should be observed, that it does not say that Christ died for "all men", but for "all"; and so, agreeably to the Scriptures, may be understood of all the persons mentioned. Moreover, in the latter part of the text it is said, that those for whom Christ died, for them he rose again; he died for no more, nor for others, than those for whom he rose again: now those for whom he rose again, he rose for their justification; wherefore, if Christ rose for the justification of all men, all would be justified, or the end of Christ's resurrection would not be answered; but all men are not, nor will they be justified, some will be condemned; hence it follows, that Christ did not rise from the dead for all men, and consequently did not die for all men: besides, the "all" for whom Christ died, died with him, and through his death are dead both to the law and sin; and he died for them, that they might live, not to themselves, but to him; neither of which are true of all the individuals of mankind: to which may be added, that the context explains the all of such who are in Christ, are new creatures, are reconciled to God, whose trespasses are not imputed to them, for whom Christ was made sin, and who are made the righteousness of God in him; which cannot be said of all men. The conclusion from hence is,
then were all dead; meaning, either that those for whom Christ died, were dead in Adam, dead in law, dead in trespasses and sins, which made it necessary for him to die for them; otherwise, there would have been no occasion for his death; yet it does not follow from hence, that Christ died for all that are in such a condition; only that those for whom Christ died were dead in this sense, admitting this to be the sense of the passage; though death in sin seems not to be intended, since that all men are dead in sin, would have been a truth, if Christ had died for none; and much less is this an effect, or what follows upon the death of Christ; nor does it capacitate, but renders men incapable of living to Christ: wherefore a mystical death in, and with Christ, seems rather to he meant; and so the Ethiopic version reads it, "in whom everyone is dead". Christ died as the head and representative of his people, and they all died in him, were crucified with him, and through his death became dead to the law, as to its curse and condemnation; and to sin, as to its damning power, being acquitted, discharged, and justified from it; the consequence of which is a deliverance from the dominion of it, whereby they become capable of living to the glory of Christ. The sense of the passage is not, that Christ died for all that were dead, but that all were dead for whom he died; which is true of them, whether in the former, or in the latter sense: the article is anaphorical or relative, as Beza and Piscator observe; and the meaning is, that if Christ died for all, then all "those" were dead for whom he died.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
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, Rom 5:6-8), producing in turn love in us to Him, and not mere "terror" (2Cor 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 (2Cor 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 (Rom 6:2-11; Gal 2:20; Col 3:3; 1Pet 4:1-3).
5:155:15: եւ ՚ի վերայ ամենեցուն մեռաւ, զի որ կենդանի՛քն իցեն, մի՛ անձանց իցեն կենդանիք, այլ ա՛յնմ որ ՚ի վերայ նոցա՛յն մեռաւ, եւ յարեաւ[4044]։ [4044] Ոսկան յաւելու. Մեռաւ Քրիստոս. զի։ Ոմանք. Որ կենդանիք իցեն... այնմ որ ՚ի վերայ ամենեցուն մեռաւ։
15 եւ նա մեռաւ բոլորի համար, որպէսզի նրանք, որ կենդանի են, միայն իրենց համար կենդանի չլինեն, այլեւ նրա համար, ով մեռաւ եւ յարութիւն առաւ իրենց համար:
15 Ան ամենուն համար մեռաւ, որպէս զի կենդանի եղողներն ալ միայն իրենց անձերուն համար կենդանի չըլլան, հապա անոր՝ որ իրենց համար մեռաւ եւ յարութիւն առաւ։
եւ ի վերայ ամենեցուն մեռաւ, զի որ կենդանիքն իցեն` մի՛ անձանց իցեն կենդանիք, այլ այնմ որ ի վերայ նոցայն մեռաւ եւ յարեաւ:

5:15: եւ ՚ի վերայ ամենեցուն մեռաւ, զի որ կենդանի՛քն իցեն, մի՛ անձանց իցեն կենդանիք, այլ ա՛յնմ որ ՚ի վերայ նոցա՛յն մեռաւ, եւ յարեաւ[4044]։
[4044] Ոսկան յաւելու. Մեռաւ Քրիստոս. զի։ Ոմանք. Որ կենդանիք իցեն... այնմ որ ՚ի վերայ ամենեցուն մեռաւ։
15 եւ նա մեռաւ բոլորի համար, որպէսզի նրանք, որ կենդանի են, միայն իրենց համար կենդանի չլինեն, այլեւ նրա համար, ով մեռաւ եւ յարութիւն առաւ իրենց համար:
15 Ան ամենուն համար մեռաւ, որպէս զի կենդանի եղողներն ալ միայն իրենց անձերուն համար կենդանի չըլլան, հապա անոր՝ որ իրենց համար մեռաւ եւ յարութիւն առաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:1515: А Христос за всех умер, чтобы живущие уже не для себя жили, но для умершего за них и воскресшего.
5:15  καὶ ὑπὲρ πάντων ἀπέθανεν ἵνα οἱ ζῶντες μηκέτι ἑαυτοῖς ζῶσιν ἀλλὰ τῶ ὑπὲρ αὐτῶν ἀποθανόντι καὶ ἐγερθέντι.
5:15. καὶ (and) ὑπὲρ (over) πάντων ( of-all ) ἀπέθανεν (it-had-died-off) ἵνα (so) οἱ (the-ones) ζῶντες ( lifing-unto ) μηκέτι (lest-if-to-a-one) ἑαυτοῖς (unto-selves) ζῶσιν (they-might-life-unto) ἀλλὰ (other) τῷ (unto-the-one) ὑπὲρ (over) αὐτῶν (of-them) ἀποθανόντι (unto-having-had-died-off) καὶ (and) ἐγερθέντι. (unto-having-been-roused)
5:15. et pro omnibus mortuus est ut et qui vivunt iam non sibi vivant sed ei qui pro ipsis mortuus est et resurrexitAnd Christ died for all: that they also who live may not now live to themselves, but unto him who died for them and rose again.
15. and he died for all, that they which live should no longer live unto themselves, but unto him who for their sakes died and rose again.
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: А Христос за всех умер, чтобы живущие уже не для себя жили, но для умершего за них и воскресшего.
5:15  καὶ ὑπὲρ πάντων ἀπέθανεν ἵνα οἱ ζῶντες μηκέτι ἑαυτοῖς ζῶσιν ἀλλὰ τῶ ὑπὲρ αὐτῶν ἀποθανόντι καὶ ἐγερθέντι.
5:15. et pro omnibus mortuus est ut et qui vivunt iam non sibi vivant sed ei qui pro ipsis mortuus est et resurrexit
And Christ died for all: that they also who live may not now live to themselves, but unto him who died for them and rose again.
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:15: And that he died for all, that they which live, etc. - This third position he draws from the preceding: If all were dead, and in danger of endless perdition; and if he died for all, to save them from that perdition; then it justly follows that they are not their own, that they are bought by his blood; and should not live unto themselves, for this is the way to final ruin; but unto him who died for them, and thus made an atonement for their sins, and rose again for their justification.
Albert Barnes: Notes on the Bible - 1834
5:15: And that he died for all ... - This verse is designed still further 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; that is, 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.
("They which live." This spiritual life, doubtless, implies that a man is alive to the worth of the soul, the presence of God, etc.; but it intimates something deeper too, which is the foundation of those things, and without which they could not exist. Scott paraphrases thus, "were quickened and pardoned, and so passed from death to life;" and Guyse still more explicitly, "were made supernaturally alive by his quickening spirit and by faith in him." This is the root; the things mentioned in the comment, the fruit; this the cause, these only the effects.)
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 benefitted by his death. The atonement was for all, but only a part 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 evinced such unbounded and infinite benevolence that it should induce us who are actually benefitted 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 honor, 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 people 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 needs 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 needs; 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 honor 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 honor 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 honor 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 honor 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 practice no self-denial; they make no effort; to advance the cause of God the Saviour.
But unto him ... - Unto the Lord Jesus Christ. To live to him is the opposite to living unto ourselves. It is to seek his honor; 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 honor the Saviour. If we have skill, or strength to labor 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 suited by nature to encounter perils in distant and barbarious 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 labors 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 endeavoring 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; see the note, Co1 6:20; Co1 7:23; compare Pe1 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" Ti2 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:15: that they: Co2 3:6; Eze 16:6, Eze 37:9, Eze 37:14; Hab 2:4; Zac 10:9; Joh 3:15, Joh 3:16, Joh 5:24, Joh 6:57; Rom 6:2, Rom 6:11, Rom 6:12, Rom 8:2, Rom 8:6, Rom 8:10, Rom 14:7, Rom 14:8; Co1 6:19, Co1 6:20; Gal 2:20, Gal 5:25; Eph 5:14; Col 2:12, Col 3:1; Pe1 4:6; Jo1 4:9
henceforth: Co2 5:16; Kg2 5:17; Rom 6:6; Eph 4:17; Pe1 1:14, Pe1 1:15, Pe1 4:2-4
live unto: Luk 1:74; Rom 6:13, Rom 12:1, Rom 14:7-9; Co1 6:20, Co1 10:33; Gal 2:19; Phi 1:20, Phi 1:21; Col 3:17, Col 3:23; Th1 5:10; Tit 2:14; Heb 13:20, Heb 13:21; Rev 1:18
Geneva 1599
And [that] he died for all, that they which live should not henceforth (n) live unto themselves, but unto him which died for them, and rose again.
(n) See See Romans 6:1-7:25
John Gill
And that he died for all, that they which live,.... The end of Christ's dying for men was that they might live; live, in a legal sense, live a life of justification; and that they which live in such a sense,
should not henceforth live unto themselves: to their own lusts, and after their own wills, to either sinful self, or righteous self:
but unto him which died for them, and rose again; that is, for them, for their justification; for all those for whom Christ died, for them he rose again; and who were justified, acquitted, and discharged when he was; which cannot be said of all mankind; and which is an obligation on such persons to live to Christ, to ascribe the whole of their salvation to him, and to make his glory the end of all their actions. Some copies read, "which died for them all".
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
they which live--in the present life (2Cor 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" (Rom 4:25), and that He might be their Lord (Rom 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.
5:165:16: Այսուհետեւ մեք ո՛չ զոք գիտեմք մարմնով. զի թէպէտ եւ գիտէա՛ք մարմնով զՔրիստոս, այլ արդ ո՛չ եւս նո՛յնպէս գիտեմք[4045]։ [4045] Ոմանք. Այսուհետեւ եւ մեք... զի թէպէտ եւ գիտեմք մարմնով զՔրիստոս։
16 Այսուհետեւ մենք ոչ ոքի չենք ճանաչում ըստ մարմնի. որովհետեւ, թէպէտեւ ըստ մարմնի ճանաչում էինք Քրիստոսին, բայց այժմ այլեւս նոյն ձեւով չենք ճանաչում:
16 Ուստի ասկէ յետոյ մենք մէկը մարմնով չենք ճանչնար, թէեւ Քրիստոսը մարմնով ճանչցանք, բայց հիմա ա՛լ այնպէս չենք ճանչնար։
Այսուհետեւ մեք ոչ զոք գիտեմք մարմնով. զի թէպէտ եւ գիտէաք մարմնով զՔրիստոս, այլ արդ ոչ եւս նոյնպէս գիտեմք:

5:16: Այսուհետեւ մեք ո՛չ զոք գիտեմք մարմնով. զի թէպէտ եւ գիտէա՛ք մարմնով զՔրիստոս, այլ արդ ո՛չ եւս նո՛յնպէս գիտեմք[4045]։
[4045] Ոմանք. Այսուհետեւ եւ մեք... զի թէպէտ եւ գիտեմք մարմնով զՔրիստոս։
16 Այսուհետեւ մենք ոչ ոքի չենք ճանաչում ըստ մարմնի. որովհետեւ, թէպէտեւ ըստ մարմնի ճանաչում էինք Քրիստոսին, բայց այժմ այլեւս նոյն ձեւով չենք ճանաչում:
16 Ուստի ասկէ յետոյ մենք մէկը մարմնով չենք ճանչնար, թէեւ Քրիստոսը մարմնով ճանչցանք, բայց հիմա ա՛լ այնպէս չենք ճանչնար։
zohrab-1805▾ eastern-1994▾ western am▾
5:1616: Потому отныне мы никого не знаем по плоти; если же и знали Христа по плоти, то ныне уже не знаем.
5:16  ὥστε ἡμεῖς ἀπὸ τοῦ νῦν οὐδένα οἴδαμεν κατὰ σάρκα· εἰ καὶ ἐγνώκαμεν κατὰ σάρκα χριστόν, ἀλλὰ νῦν οὐκέτι γινώσκομεν.
5:16. Ὥστε (As-also) ἡμεῖς (we) ἀπὸ (off) τοῦ (of-the-one) νῦν (now) οὐδένα ( to-not-moreover-oned ) οἴδαμεν (we-had-come-to-see) κατὰ (down) σάρκα: (to-a-flesh) εἰ (if) καὶ (and) ἐγνώκαμεν (we-had-come-to-acquaint) κατὰ (down) σάρκα (to-a-flesh) Χριστόν, (to-Anointed,"ἀλλὰ (other) νῦν (now) οὐκέτι (not-if-to-a-one) γινώσκομεν. (we-acquaint)
5:16. itaque nos ex hoc neminem novimus secundum carnem et si cognovimus secundum carnem Christum sed nunc iam non novimusWherefore henceforth, we know no man according to the flesh. And if we have known Christ according to the flesh: but now we know him so no longer.
16. Wherefore we henceforth know no man after the flesh: even though we have known Christ after the flesh, yet now we know no more.
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: Потому отныне мы никого не знаем по плоти; если же и знали Христа по плоти, то ныне уже не знаем.
5:16  ὥστε ἡμεῖς ἀπὸ τοῦ νῦν οὐδένα οἴδαμεν κατὰ σάρκα· εἰ καὶ ἐγνώκαμεν κατὰ σάρκα χριστόν, ἀλλὰ νῦν οὐκέτι γινώσκομεν.
5:16. itaque nos ex hoc neminem novimus secundum carnem et si cognovimus secundum carnem Christum sed nunc iam non novimus
Wherefore henceforth, we know no man according to the flesh. And if we have known Christ according to the flesh: but now we know him so no longer.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Так как Апостолу Павлу вменяли в недостаток то обстоятельство, что он не слушал Самого Христа, как другие Апостолы, а между тем Христос не проповедывал свободы от закона, как Павел, то Апостол считает нужным сказать, что он действительно смотрит на Христа уже не как на ограниченного рамками иудейской национальности, как земного Иисуса, а как на прославленного Сына Божия, каким Он явился ему на пути в Дамаск. Если он и получил познание o Нем как о таком при самом вступлении своем в Церковь (чрез беседы с Ананиею), то теперь для него все это не имеет уже значения. Он выразумел вполне самое существо учения Христа, Который вовсе не был на стороне идеи об обязательности закона Моисеева и для язычников. Время пребывания Христа "во плоти" уже миновало, и Он теперь предстоит сознанию Апостола в другом духовном, небесном, образе. Вместе с тем Апостол не принимает во внимание и человеческие авторитеты, как бы высоки они ни были, на которые ссылались его противники.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
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.
Adam Clarke: Commentary on the Bible - 1831
5:16: Know we no man after the flesh - As we know that all have sinned and come short of the glory of God; and as we know that all are alienated from God, and are dead in trespasses and sins; therefore we esteem no man on account of his family relations, or the stock whence he proceeded, because we see all are shut up in unbelief, and all are children of wrath.
Yea, though we have known Christ after the flesh - We cannot esteem a man who is a sinner, were he even allied to the blood royal of David, and were he of the same family with the man Christ himself; nor can we prize a man because he has seen Christ in the flesh; for many have seen him in the flesh to whom he will say; Depart from me, for I never knew you. So we: nothing weighs with us, nor in the sight of God, but redemption from this death, and living to him who died for them.
We know that the Jews valued themselves much in having Abraham for their father; and some of the Judaizing teachers at Corinth might value themselves in having seen Christ in the flesh, which certainly St. Paul did not; hence he takes occasion to say here that this kind of privilege availed nothing; for the old creature, however noble, or well descended in the sight of men, is under the curse; and the new creature only is such as God can approve.
Albert Barnes: Notes on the Bible - 1834
5:16: Wherefore henceforth - In view of the fact that the Lord Jesus died for all people, and rose again. The effect of that has been to change all our feelings, and to give us entirely new views of people, of ourselves, and of the Messiah, so that we have become new creatures. The word "henceforth" (ἀπὸ τοῦ νῦν apo tou nun) 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 (οἴδαμεν oidamen) 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 people 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 people 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 people 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 people. 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. It 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, Phi 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, Co2 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 honor him, Luk 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 people 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 people, 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 people 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 honored 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 53:1-12; 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 needs 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. Tyndale 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."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:16: know we no: Deu 33:9; Sa1 2:29; Mat 10:37, Mat 12:48-50; Mar 3:31-35; Joh 2:4, Joh 15:14; Gal 2:5, Gal 2:6, Gal 5:6; Phi 3:7, Phi 3:8; Col 3:11; Ti1 5:21, Ti1 5:22; Jam 2:1-4, Jam 3:17
yet: Joh 6:63
Geneva 1599
(9) Wherefore henceforth know we no man after the flesh: (10) yea, though we have known Christ after the flesh, yet now henceforth know we [him] no more.
(9) He shows what it is not to live to ourselves but to Christ, that is, to know no man according to the flesh. That is to say, to be conversant among men and yet not to care for those worldly and carnal things, as those do who have regard for a man's family, his country, form, glory, riches, and such like, in which men commonly dote and weary themselves.
(10) An amplification: "This is", he says, "so true, that we do not now think carnally of Christ himself, who has now left the world, and therefore he must be thought of spiritually by us."
John Gill
Wherefore henceforth know we no man after the flesh..... Since the death and resurrection of Christ, which has broken down the middle wall of partition, and has took away all distinction of men, we know, we esteem, we value no man on account of his carnal descent, and fleshy privileges, as being of the Jewish nation, a descendant of Abraham, and circumcised as he was; or on account of their outward state and condition, as being rich and honourable among men, or on account of their natural parts and acquirements, their learning, wisdom, and eloquence; nor do we own any man to be a Christian, that lives after the flesh, to himself, and not to Christ; nor do we make account of the saints themselves as in this mortal state, but as they will be in the resurrection, in consequence of Christ's having died for them, and rose again.
Yea, though we have known Christ after the flesh: some of them had seen him in the flesh; others valued him on account of his being of the Jewish nation, and of his relation to them according to the flesh; and all of them had formerly entertained carnal apprehensions of him, and his kingdom, as though it would be a temporal one:
yet now henceforth know we him more; no more in this mortal state, being risen from the dead; nor do we value ourselves upon having seen him in the flesh; for though such a sight and knowledge of him was desirable, yet a spiritual knowledge is much more preferable; and many there were who knew him in the flesh, who neither enjoy his spiritual presence here, nor will they be favoured with his glorious presence hereafter. Moreover, we do not judge of him as we did before we had a spiritual knowledge of him, and as our countrymen did, by his outward circumstances, by his parentage and education, his poverty and afflictions, his company and conversation, that he could not be the Messiah, the Son of God, and therefore was worthy of death; we have quite other thoughts and apprehensions of him now, believing him to be the Christ of God, a spiritual Saviour and Redeemer, whose kingdom is not of this world; we have relinquished all our national prejudices, and former notions, concerning the Messiah, his kingdom, and people. Some copies add, "after the flesh"; and the Arabic version, "yet now know we him no more in that".
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
Wherefore--because of our settled judgment (2Cor 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 (2Cor 11:18; Jn 8:15; Phil 3:4), as distinguished from what he is according to the Spirit, as a "new creature" (2Cor 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 (Gal 2:6; Gal 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" (Gal 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 (Rom 6:9-11; 1Cor 15:45; 1Pet 3:18; 1Pet 4:1-2). Doubtless Judaizing Christians at Corinth prided themselves on the mere fleshly (2Cor 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 (2Cor 5:12; 2Cor 10:7). Paul here shows the true aim should be to know Him spiritually as new creatures (2Cor 5:15, 2Cor 5:17), and that outward relations towards Him profit nothing (Lk 18:19-21; Jn 16:7, Jn 16:22; Phil 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.
5:175:17: Բայց եթէ ինչ ՚ի Քրիստոս նո՛ր արարած իցէ. զի հինն անց, եւ արդ նո՛ր եղեւ[4046]։ [4046] Ոմանք. Բայց եթէ ՚ի Քրիստոս նոր արարած ինչ իցէ։ Ոմանք յաւելուն. Նոր եղեւ ամենայն։
17 Իսկ եթէ մէկը Քրիստոսի մէջ է, նա նոր արարած է. որովհետեւ հինն անցաւ, եւ հիմա ամէն ինչ նոր եղաւ[59]:[59] Յուն. լաւ բն. ունեն եւ ահա նորը եկաւ:
17 Ուրեմն եթէ մէկը Քրիստոսին մէջ է, անիկա նոր ստեղծուած մըն է։ Հիները անցան եւ ահա ամէն բան նոր եղաւ։
Բայց եթէ [22]ինչ ի Քրիստոս, նոր արարած իցէ. զի հինն անց, եւ արդ նոր եղեւ [23]ամենայն:

5:17: Բայց եթէ ինչ ՚ի Քրիստոս նո՛ր արարած իցէ. զի հինն անց, եւ արդ նո՛ր եղեւ[4046]։
[4046] Ոմանք. Բայց եթէ ՚ի Քրիստոս նոր արարած ինչ իցէ։ Ոմանք յաւելուն. Նոր եղեւ ամենայն։
17 Իսկ եթէ մէկը Քրիստոսի մէջ է, նա նոր արարած է. որովհետեւ հինն անցաւ, եւ հիմա ամէն ինչ նոր եղաւ[59]:
[59] Յուն. լաւ բն. ունեն եւ ահա նորը եկաւ:
17 Ուրեմն եթէ մէկը Քրիստոսին մէջ է, անիկա նոր ստեղծուած մըն է։ Հիները անցան եւ ահա ամէն բան նոր եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:1717: Итак, кто во Христе, [тот] новая тварь; древнее прошло, теперь все новое.
5:17  ὥστε εἴ τις ἐν χριστῶ, καινὴ κτίσις· τὰ ἀρχαῖα παρῆλθεν, ἰδοὺ γέγονεν καινά·
5:17. ὥστε (As-also) εἴ (if) τις (a-one) ἐν (in) Χριστῷ, (unto-Anointed,"καινὴ (fresh) κτίσις: (a-creating) τὰ (the-ones) ἀρχαῖα ( first-belonged ) παρῆλθεν, (it-had-came-beside," ἰδοὺ ( thou-should-have-had-seen ,"γέγονεν (it-hath-had-come-to-become," καινά : ( fresh )
5:17. si qua ergo in Christo nova creatura vetera transierunt ecce facta sunt novaIf then any be in Christ a new creature, the old things are passed away. Behold all things are made new.
17. Wherefore if any man is in Christ, a new creature: the old things are passed away; behold, they are become new.
Therefore if any man [be] in Christ, [he is] a new creature: old things are passed away; behold, all things are become new:

17: Итак, кто во Христе, [тот] новая тварь; древнее прошло, теперь все новое.
5:17  ὥστε εἴ τις ἐν χριστῶ, καινὴ κτίσις· τὰ ἀρχαῖα παρῆλθεν, ἰδοὺ γέγονεν καινά·
5:17. si qua ergo in Christo nova creatura vetera transierunt ecce facta sunt nova
If then any be in Christ a new creature, the old things are passed away. Behold all things are made new.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-21: После личных замечаний, Апостол еще раз восхваляет величие своего служения. Мы слышим, как Апостол возвещает появление нового человечества, создание нового мира, о котором предвозвещали пророки. Это новое человечество является теперь в лице верующих во Христа, которые получили примирение с Богом чрез Христа.

17: Ср. Ис. XLIII:18: и сл.
Adam Clarke: Commentary on the Bible - 1831
5:17: If any man be in Christ, he is a new creature - It is vain for a man to profess affinity to Christ according to the flesh, while he is unchanged in his heart and life, and dead in trespasses and sins; for he that is in Christ, that is, a genuine Christian, having Christ dwelling in his heart by faith, is a new creature; his old state is changed: he was a child of Satan, he is now a child of God; he was a slave of sin, and his works were death; he is now made free from sin, and has his fruit unto holiness, and the end everlasting life. He was before full of pride and wrath; he is now meek and humble. He formerly had his portion in this life, and lived for this world alone; he now hath God for his portion, and he looks not at the things which are seen, but at the things which are eternal. Therefore, old things are passed away.
Behold, all things are become new - The man is not only mended, but he is new made; he is a new creature, καινη κτισις, a new creation, a little world in himself; formerly, all was in chaotic disorder; now, there is a new creation, which God himself owns as his workmanship, and which he can look on and pronounce very good. The conversion of a man from idolatry and wickedness was among the Jews denominated a new creation. He who converts a man to the true religion is the same, says R. Eliezer, as if he had created him.
Albert Barnes: Notes on the Bible - 1834
5:17: 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. Joh 15:2, "every branch in me." Joh 15:4, "abide in me, and I in you." "The branch cannot bear fruit of itself except it abide in the vine; no more can ye except ye abide in me." See also Joh 15:5-7, see the note on Joh 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 fullness, and share in his felicity and glory, as the branch partakes of the strength and vigor of the parent vine. The word "therefore" (Ὥστε Hō ste) here implies that the reason why Paul infers that anyone is a new creature who is in Christ is that which is stated in the pRev_ious 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.
A new creature - Margin, "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" καινὴ κτίσις kainē ktisis) occurs also in Gal 6:15. The word rendered "creature" (κτίσις ktisis) 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; Mar 10:6; Mar 13:9-11; Pe1 3:4.
(b) To man, mankind; Mar 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 people in general, Co2 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 independence, 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 sins 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 newborn 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 toward all people; a new kind of love to kindred and friends; and a love before unfelt for enemies; and a new love for all mankind.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:17: be: Co2 5:19, Co2 5:21, Co2 12:2; Isa 45:17, Isa 45:24, Isa 45:25; Joh 14:20, Joh 15:2, Joh 15:5, Joh 17:23; Rom 8:1, Rom 8:9; Rom 16:7, Rom 16:11; Co1 1:30; Gal 3:28, Gal 5:6; Eph 1:3, Eph 1:4; Phi 4:21
he is: or, let him be
a new: Psa 51:10; Eze 11:19, Eze 18:31, Eze 36:26; Mat 12:33; Joh 3:3, Joh 3:5; Gal 6:15; Eph 2:10
old: Co2 5:16; Isa 43:18, Isa 43:19, Isa 65:17, Isa 65:18; Mat 9:16, Mat 9:17, Mat 24:35; Rom 6:4-6, Rom 7:6, Rom 8:9; Rom 8:10; Co1 13:11; Eph 2:15, Eph 4:22-24; Phi 3:7-9; Col 3:1-10; Heb 8:9-13; Pe2 3:10-13; Rev 21:1-5
Geneva 1599
(11) Therefore if any man [be] in Christ, [he is] a (o) new creature: old things are passed away; behold, all things are become new.
(11) An exhortation for every man who is renewed with the Spirit of Christ to meditate on heavenly things, and not earthly.
(o) As a thing made new by God, for though a man is not newly created when God gives him the spirit of regeneration, but only his qualities are changed, yet nonetheless it pleased the Holy Spirit to speak so, to teach us that we must attribute all things to the glory of God. Not that we are as rocks or stones, but because God creates in us both the will to will well, and the power to do well.
John Gill
Therefore if any man be in Christ,.... There's a secret being in Christ from everlasting; so all that are loved by him, espoused unto him, chosen and preserved in him, to whom he was a covenant head, surety, and representative, are in him, united to him, and one with him; not in such sense as the Father is in him, and the human nature is in him, but as husband and wife, and head and members are one: and there is an open being in Christ at conversion, when a man believes in Christ, and gives up himself to him; faith does not put a man into Christ, but makes him appear to be in him: and such an one "is a new creature"; or, as some read it, "let him be a new creature": who understand being in Christ to be by profession, and the sense this, whoever is in the kingdom or church of Christ, who professes himself to be a Christian, ought to be a new creature: the Arabic version reads it, "he that is in the faith of Christ is a new creature". All such who are secretly in Christ from everlasting, though as yet some of them may not be new creatures, yet they shall be sooner or later; and those who are openly in him, or are converted persons, are actually so; they are a new "creation", as the words may be rendered: , "a new creation", is a phrase often used by the Jewish (h) doctors, and is applied by the apostle to converted persons; and designs not an outward reformation of life and manners, but an inward principle of grace, which is a creature, a creation work, and so not man's, but God's; and in which man is purely passive, as he was in his first creation; and this is a new creature, or a new man, in opposition to, and distinction from the old man, the corruption of nature; and because it is something anew implanted in the soul, which never was there before; it is not a working upon, and an improvement of the old principles of nature, but an implantation of new principles of grace and holiness; here is a new heart, and a new spirit, and in them new light and life, new affections and desires, new delights and joys; here are new eyes to see with, new ears to hear with, new feet to walk, and new hands to work and act with:
old things are passed away: the old course of living, the old way of serving God, whether among Jews or Gentiles; the old legal righteousness, old companions and acquaintance are dropped; and all external things, as riches, honours, learning, knowledge, former sentiments of religion, are relinquished:
behold, all things are become new; there is a new course of life, both of faith and holiness; a new way of serving God through Christ by the Spirit, and from principles of grace; a new, another, and better righteousness is received and embraced; new companions are sought after, and delighted in; new riches, honours, glory, a new Jerusalem, yea, new heavens, and a new earth, are expected by new creatures: or the sense of the whole may be this, if any man is entered into the kingdom of God, into the Gospel dispensation, into a Gospel church state, which seems to be the sense of the phrase "in Christ", in Gal 3:28 he is become a new creature, or is got into a new creation, as it were into a new world, whether he be a Jew or a Gentile; for with respect to the former state of either, "old things are passed away"; if a Jew, the whole Mosaic economy is abolished; the former covenant is waxen old, and vanished away; the old ordinances of circumcision and the passover are no more; the daily sacrifice is ceased, and all the other sacrifices are at an end, Christ, the great sacrifice, being offered up; the priesthood of Aaron is antiquated, there is a change of it, and of the whole law; the observance of holy, days, new moons and sabbaths, is over; the whole ceremonial law is at end; all the shadows of it are fled and gone, the things they were shadows of being come by Christ, the sum and substance of them; and there is no more a serving God in the oldness of the letter, but in the newness of the Spirit: and if a Gentile, all the former idols he worshipped he turns from, and his language is, "what have I to do any more with idols? or what agreement hath the temple of God with idols?" all former sacrifices, superstitious rites and ceremonies, with which he worshipped them, are relinquished by him; with all other Heathenish customs, rules, and methods of conduct he had been used to: "behold, all things are become new"; to the one, and to the other; the Gospel dispensation is a new state of things; a new form of church state is erected, not national, as among the Jews, but congregational, consisting of persons gathered out of the world, and anew embodied together; new ordinances are appointed, which were never in use before, as baptism and the Lord's supper; a new and living way is opened by the blood of Christ into the holiest of all, not by the means of slain beasts, as among the Jews, nor by petty deities as with the Gentiles; a new commandment of love is enjoined all the followers of the Lamb; and another name is given them, a new name, which the mouth of the Lord their God has named, not of Jews nor Gentiles, but of Christians; and new songs are put into their mouths, even praise to God: in short, the Gospel church state seems to be, as it were, a new creation, and perhaps is meant by the new heavens and new earth, Is 65:15 as well as those who are the proper members of it, are new creatures in the sense before given.
(h) T. Hieros. Roshhashana, fol. 59. 3. Vajikra Rabba, fol. 170. 4. Bemidbar Rabba, fol, 202. 3. Cosri, fol. 62. 2. & R. Levi ben Gersom in Exod, fol. 108. 1. Tzeror Hammor, fol. 121. 2.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
Therefore--connected with the words in 2Cor 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 (Rom 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 (Gal 6:15).
creature--literally, "creation," and so the creature resulting from the creation (compare Jn 3:3, Jn 3:5; Eph 2:10; Eph 4:23; Col 3:10-11). As we are "in Christ," so "God was in Christ" (2Cor 5:19): hence He is Mediator between God and us.
old things--selfish, carnal views (compare 2Cor 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; Is 65:17.
5:185:18: Այլ ամենայն ինչ յԱստուծոյ՝ որ հաշտեցոյցն զմեզ ընդ իւր ՚ի ձեռն Քրիստոսի. եւ ետ մեզ զպաշտօնն հաշտութեան[4047]։ վջ [4047] Ոմանք. Այլ զամենայն ինչ յԱստուծոյ։
18 Եւ ամէն ինչ Աստծուց է, որ հաշտեցրեց մեզ իր հետ, Քրիստոսի միջոցով, եւ մեզ տուեց հաշտութեան պաշտօնը:
18 Սակայն ամէն բան Աստուծմէն է, որ մեզ իրեն հետ հաշտեցուց Յիսուս Քրիստոսին ձեռքով ու տուաւ մեզի հաշտութեան պաշտօնը.
Այլ ամենայն ինչ յԱստուծոյ որ հաշտեցոյցն զմեզ ընդ իւր ի ձեռն [24]Քրիստոսի, եւ ետ մեզ զպաշտօնն հաշտութեան:

5:18: Այլ ամենայն ինչ յԱստուծոյ՝ որ հաշտեցոյցն զմեզ ընդ իւր ՚ի ձեռն Քրիստոսի. եւ ետ մեզ զպաշտօնն հաշտութեան[4047]։ վջ
[4047] Ոմանք. Այլ զամենայն ինչ յԱստուծոյ։
18 Եւ ամէն ինչ Աստծուց է, որ հաշտեցրեց մեզ իր հետ, Քրիստոսի միջոցով, եւ մեզ տուեց հաշտութեան պաշտօնը:
18 Սակայն ամէն բան Աստուծմէն է, որ մեզ իրեն հետ հաշտեցուց Յիսուս Քրիստոսին ձեռքով ու տուաւ մեզի հաշտութեան պաշտօնը.
zohrab-1805▾ eastern-1994▾ western am▾
5:1818: Все же от Бога, Иисусом Христом примирившего нас с Собою и давшего нам служение примирения,
5:18  τὰ δὲ πάντα ἐκ τοῦ θεοῦ τοῦ καταλλάξαντος ἡμᾶς ἑαυτῶ διὰ χριστοῦ καὶ δόντος ἡμῖν τὴν διακονίαν τῆς καταλλαγῆς,
5:18. τὰ (the-ones) δὲ (moreover) πάντα ( all ) ἐκ (out) τοῦ (of-the-one) θεοῦ (of-a-Deity) τοῦ (of-the-one) καταλλάξάντος (of-having-othered-down) ἡμᾶς (to-us) ἑαυτῷ (unto-self) διὰ (through) Χριστοῦ (of-Anointed) καὶ (and) δόντος (of-having-had-given) ἡμῖν (unto-us) τὴν (to-the-one) διακονίαν (to-a-raising-through-unto) τῆς (of-the-one) καταλλαγῆς, (of-an-othering-down,"
5:18. omnia autem ex Deo qui reconciliavit nos sibi per Christum et dedit nobis ministerium reconciliationisBut all things are of God, who hath reconciled us to himself by Christ and hath given to us the ministry of reconciliation.
18. But all things are of God, who reconciled us to himself through Christ, and gave unto us the ministry of reconciliation;
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: Все же от Бога, Иисусом Христом примирившего нас с Собою и давшего нам служение примирения,
5:18  τὰ δὲ πάντα ἐκ τοῦ θεοῦ τοῦ καταλλάξαντος ἡμᾶς ἑαυτῶ διὰ χριστοῦ καὶ δόντος ἡμῖν τὴν διακονίαν τῆς καταλλαγῆς,
5:18. omnia autem ex Deo qui reconciliavit nos sibi per Christum et dedit nobis ministerium reconciliationis
But all things are of God, who hath reconciled us to himself by Christ and hath given to us the ministry of reconciliation.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Со стороны людей для этого обновления не сделано ничего: все совершено Самим Богом, примирившим людей с Собою чрез Христа. Бог же послал Апостола проповедывать об этом примирении и другим.
Adam Clarke: Commentary on the Bible - 1831
5:18: And all things are of God - As the thorough conversion of the soul is compared to a new creation, and creation is the proper work of an all-wise, almighty Being; then this total change of heart, soul, and life, which takes place under the preaching of the Gospel, is effected by the power and grace of God: this is salvation, and salvation must ever be of the Lord; and therefore men should apply to him, who alone can work this wondrous change.
Who hath reconciled us to himself by Jesus Christ - Having given Jesus Christ to die for sinners, they have through him access unto God; for his sake and on his account God can receive them; and it is only by the grace and Spirit of Christ that the proud, fierce, and diabolic nature of men can be changed and reconciled to God, and by and through this sacrifice God can be propitious to them. There is an enmity in the heart of man against sacred things; the grace of Christ alone can remove this enmity.
The ministry of reconciliation - Διακονιαν της καταλλαγης· The Office or function of this reconciliation called, Co2 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.
Albert Barnes: Notes on the Bible - 1834
5:18: 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 labors 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 has attended the plan, was to be traced not to his zeal, or fidelity, or skill, but to the agency of God; see the note on Co1 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 people who have been alienated by prejudice, by passion, or by interest, are reconciled when the cause of the 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 used here (καταλλάσσω katallassō) 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 toward another; that is, to reconcile to anyone; see the note on 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 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 honor of His Law, and show His hatred of sin, and should secure the conversion and future obedience of the offender.
All this God proposed 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 people 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," Joh 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. Because:
(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," Mat 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," Joh 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 his 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 honor 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 favor. 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 foRev_er.
And hath given to us - To us the apostles and our fellow-laborers.
The ministry of reconciliation - That is, of announcing to people 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 people; see Co2 5:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:18: all: Joh 3:16, Joh 3:27; Rom 11:36; Co1 1:30, Co1 8:6, Co1 12:6; Col 1:16, Col 1:17; Jam 1:17
who: Lev 6:30; Eze 45:15; Dan 9:24; Rom 5:1, Rom 5:10, Rom 5:11 *Gr: Eph 2:16; Col 1:20, Col 1:21; Heb 2:17; Jo1 2:2, Jo1 4:10
hath given: Co2 5:19, Co2 5:20; Isa 52:7, Isa 57:19; Mar 16:15, Mar 16:16; Luk 10:5, Luk 24:47; Act 10:36, Act 13:38; Act 13:39; Eph 2:17; Col 1:20
Geneva 1599
(12) And all things [are] of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation;
(12) He commends the excellency of the ministry of the Gospel, both by the authority of God himself, who is the author of that ministry, and also by the excellency of the doctrine of it. For it announces atonement with God by free forgiveness of our sins, and justification offered to us in Christ, and that so lovingly and freely, that God himself does in a way beseech men by the mouth of his ministers to have consideration of themselves, and not to despise so great a benefit. And when he says so, he plainly reprehends those who falsely attribute to themselves the name of "pastor", as this calling can only come from God.
John Gill
And all things are of God,.... A man's being brought into a Gospel church state is of God; the causing all old things to pass away, whether in the Jewish or Gentile world, is of God; the shaking of the heavens and the earth, and the removing of those things that are shaken, the abrogation of the ceremonial law, the putting an end to all the Mosaic rites and sacrifices, the ejection of Satan out of the Heathen temples, and the abolition of Gentilism, with every thing else that comes under the names of old, and new, are of God: it is he that causes old things to pass away, and makes all things new, see Rev_ 21:1. Moreover, as all things in the old creation are from him, all creatures owe their beings to him, are supported in them by him, and all are made for his pleasure, and his glory so all things in the new creation are of him; the work of renovation itself is his; all the grace that is implanted in regeneration comes front him: nothing is of the creature, or to be ascribed to it. All things in redemption are of him; he drew the plan of it, called his Son to be the Redeemer, appointed and sent him as such; and particularly that branch of it, reconciliation, is of him:
who hath reconciled us to himself by Jesus Christ. The work of reconciliation, or making atonement for sin, is ascribed to the Father; not that he is the author of it, for it is properly Christ's work; but because he took the first step towards it: he formed the scheme of it; he set forth his Son in his purposes and decrees to be the propitiary sacrifice; he assigned him this work in council and covenant, in promise and in prophecy, and sent him to effect it; therefore he is said to do it "by" him; that is, by his blood and sacrifice, by his sufferings and death, to which, and to which alone, the Scriptures ascribe our peace and reconciliation: and this is made to "himself": as being the party offended, whose law was broken, against whom sin was committed, and whose justice required and demanded satisfaction:
and hath given to us the ministry of reconciliation; which is the Gospel of peace, the word which preaches, publishes and declares, peace made by the blood of Christ; which is a gift to ministers, and a blessing to the people. The free grace of God greatly appears in this matter; God the Father sets this work of reconciliation on foot, Christ has brought it about, and the ministers of the Gospel publish it.
John Wesley
And all these new things are from God, considered under this very notion, as reconciling us - The world, 2Cor 5:19, to himself.
Robert Jamieson, A. R. Fausset and David Brown
all--Greek, "THE."
things--all our privileges in this new creation (2Cor 5:14-15).
reconciled us--that is, restored us ("the world," 2Cor 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 (Rom 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 (Rom 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 (2Cor 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 (Ps 7:11). Compare 1Kings 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 2Cor 5:20.
to us--ministers (2Cor 5:19-20).
5:195:19: Եւ քանզի Աստուած էր, Քրիստոսի՛ւ զաշխարհս հաշտեցուցանել ընդ իւր, եւ չհամարե՛լ նոցա զմեղս իւրեանց, եւ եդ ՚ի մե՛զ զբանն հաշտութեան[4048]։ [4048] Ոմանք. Եւ ոչ համարել նոցա։
19 Քանզի Աստուած էր, որ Քրիստոսով աշխարհը հաշտեցրեց իր հետ եւ հաշուի չառաւ նրանց մեղքերը ու տուեց մեզ հաշտութեան խօսքը:
19 Այսինքն Աստուած էր, որ Քրիստոսով աշխարհս իրեն հետ հաշտեցուց եւ անոնց յանցանքները իրենց ներեց ու մեզի վստահեցաւ հաշտութեան պատգամը։
Եւ քանզի Աստուած էր [25]Քրիստոսիւ զաշխարհս հաշտեցուցանել ընդ իւր, եւ չհամարել`` նոցա զմեղս իւրեանց, եւ եդ ի մեզ զբանն հաշտութեան:

5:19: Եւ քանզի Աստուած էր, Քրիստոսի՛ւ զաշխարհս հաշտեցուցանել ընդ իւր, եւ չհամարե՛լ նոցա զմեղս իւրեանց, եւ եդ ՚ի մե՛զ զբանն հաշտութեան[4048]։
[4048] Ոմանք. Եւ ոչ համարել նոցա։
19 Քանզի Աստուած էր, որ Քրիստոսով աշխարհը հաշտեցրեց իր հետ եւ հաշուի չառաւ նրանց մեղքերը ու տուեց մեզ հաշտութեան խօսքը:
19 Այսինքն Աստուած էր, որ Քրիստոսով աշխարհս իրեն հետ հաշտեցուց եւ անոնց յանցանքները իրենց ներեց ու մեզի վստահեցաւ հաշտութեան պատգամը։
zohrab-1805▾ eastern-1994▾ western am▾
5:1919: потому что Бог во Христе примирил с Собою мир, не вменяя [людям] преступлений их, и дал нам слово примирения.
5:19  ὡς ὅτι θεὸς ἦν ἐν χριστῶ κόσμον καταλλάσσων ἑαυτῶ, μὴ λογιζόμενος αὐτοῖς τὰ παραπτώματα αὐτῶν, καὶ θέμενος ἐν ἡμῖν τὸν λόγον τῆς καταλλαγῆς.
5:19. ὡς (as) ὅτι (to-which-a-one) θεὸς (a-Deity) ἦν (it-was) ἐν (in) Χριστῷ (unto-Anointed) κόσμον (to-a-configuration) καταλλάσσων (othering-down) ἑαυτῷ, (unto-self,"μὴ (lest) λογιζόμενος ( fortheeing-to ) αὐτοῖς (unto-them) τὰ (to-the-ones) παραπτώματα (to-fallings-beside-to) αὐτῶν, (of-them,"καὶ (and) θέμενος ( having-had-placed ) ἐν (in) ἡμῖν (unto-us) τὸν (to-the-one) λόγον (to-a-forthee) τῆς (of-the-one) καταλλαγῆς. (of-an-othering-down)
5:19. quoniam quidem Deus erat in Christo mundum reconcilians sibi non reputans illis delicta ipsorum et posuit in nobis verbum reconciliationisFor God indeed was in Christ, reconciling the world to himself, not imputing to them their sins. And he hath placed in us the word of reconciliation.
19. to wit, that God was in Christ reconciling the world unto himself, not reckoning unto them their trespasses, and having committed unto us the word of reconciliation.
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: потому что Бог во Христе примирил с Собою мир, не вменяя [людям] преступлений их, и дал нам слово примирения.
5:19  ὡς ὅτι θεὸς ἦν ἐν χριστῶ κόσμον καταλλάσσων ἑαυτῶ, μὴ λογιζόμενος αὐτοῖς τὰ παραπτώματα αὐτῶν, καὶ θέμενος ἐν ἡμῖν τὸν λόγον τῆς καταλλαγῆς.
5:19. quoniam quidem Deus erat in Christo mundum reconcilians sibi non reputans illis delicta ipsorum et posuit in nobis verbum reconciliationis
For God indeed was in Christ, reconciling the world to himself, not imputing to them their sins. And he hath placed in us the word of reconciliation.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Для того чтобы примирение, совершенное Богом, сделалось достоянием каждого отдельного человека, нужно, чтобы кто-нибудь выяснил людям сущность этого примирения. И вот для этого с "словом примирения" посылается в мир Ап. Павел.
Adam Clarke: Commentary on the Bible - 1831
5:19: That God was in Christ - This is the doctrine which this ministry of reconciliation holds out, and the doctrine which it uses to bring about the reconciliation itself.
God was in Christ:
1. Christ is the same as Messiah, the Anointed One, who was to be prophet, priest, and king, to the human race; not to the Jews only, but also to the Gentiles. There had been prophets, priests, and kings, among the Jews and their ancestors; and some who had been priest and prophet, king and priest, and king and prophet; but none have ever sustained in his own person the threefold office except Christ; for none have ever ministered in reference to the whole world but he. The functions of all the others were restrained to the ancient people of God alone.
2. Now all the others were appointed of God in reference to this Christ; and as his types, or representatives, till the fullness of the time should come.
3. And that this Christ might be adequate to the great work of reconciling the whole human race to God, by making atonement for their sins, God was in him. The man Jesus was the temple and shrine of the eternal Divinity; for in him dwelt all the fullness of the Godhead bodily, Col 2:9; and he made peace by the blood of his cross.
4. Christ, by his offering upon the cross, made atonement for the sins of the world; and therefore one important branch of the doctrine of this reconciliation was to show that God would not impute or account their trespasses to them, so as to exact the penalty, because this Jesus had died in their stead.
The whole of this important doctrine was short, simple, and plain. Let us consider it in all its connections:
1. You believe there is a God.
2. You know he has made you.
3. He requires you to love and serve him.
4. To show you how to do this he has given a revelation of himself, which is contained in his law, etc.
5. You have broken this law, and incurred the penalty, which is death.
6. Far from being able to undo your offenses, or make reparation to the offended majesty of God, your hearts, through the deceitfulness and influence of sin, are blinded, hardened, and filled with enmity, against your Father and your Judge.
7. To redeem you out of this most wretched and accursed state, God; in his endless love, has given his Son for you; who has assumed your nature, and died in your stead.
8. In consequence of this he has commanded repentance towards God, and remission of sins, to be published in his name in all the earth.
9. All who repent, and believe in Christ as having died for them as a sin-offering, (Co2 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.
Albert Barnes: Notes on the Bible - 1834
5:19: To wit - (Greek, Ὡς ὄτι Hō s oti), namely This verse is designed further to state the nature of the plan of reconciliation, and of the message with which they were entrusted. 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 (ἐν Χριστῷ en Christō), 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 people; see the note on Co2 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; compare note on Rom 5:8. Tyndale 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, see the note, 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? see the note on Rom 5:19. The sentiment here is, that God is not disposed or inclined to charge the transgressions of people 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 - Margin," put in us." Tyndale 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:19: God: Mat 1:23; Joh 14:10, Joh 14:11, Joh 14:20, Joh 17:23; Ti1 3:16
reconciling: Rom 3:24-26, Rom 11:15; Jo1 2:1, Jo1 2:2, Jo1 4:10
not: Psa 32:1, Psa 32:2; Isa 43:25, Isa 44:22; Rom 4:6-8
committed: or, put in us
the word: Co2 5:18
Geneva 1599
To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath (p) committed unto us the word of reconciliation.
(p) Used our labour and travail.
John Gill
To wit, that God was in Christ reconciling the world unto himself,.... This expresses and explains the subject matter of the ministration of the Gospel, especially that part of it which concerns our reconciliation with God; and declares the scheme, the author, the subjects, the way, and means, and consequence of it. The phrase, "in Christ", may be either joined with the word "God", as in our version, "God was in Christ reconciling"; that is, he was in Christ drawing the scheme, fixing the method of reconciliation; his thoughts were employed about it, which were thoughts of peace; he called a council of peace, and entered into a covenant of peace with Christ, who was appointed and agreed to, to be the peacemaker. Or with the word "reconciling", thus, God "was reconciling in Christ"; that is, by Christ; and so it denotes, as before, actual reconciliation by Christ. God, in pursuance of his purposes, council, and covenant, sent his Son to make peace; and laid our sins, and the chastisement of our peace upon him; this is the punishment of sin, whereby satisfaction was made for it, and so peace with God: or with the word "world", thus, "God was reconciling the world in Christ"; by whom are meant, not all the individuals of mankind, for these are not all in Christ, nor all reconciled to God, multitudes dying in enmity to him, nor all interested in the blessing of non-imputation of sin; whereas each of these is said of the world: but the elect of God, who are chosen in Christ, whose peace Christ is, whose sins are not imputed to them, and against whom no charge of any avail can be laid; and particularly the people of God among the Gentiles are here designed, who are frequently called "the world" in Scripture; being the world which God loved, for whose sins Christ is the propitiation, and of the reconciling of which mention is particularly made, Jn 3:16. And this sense well agrees with the context, which signifies, that no man is regarded for his natural descent; it is no matter whether he is a Jew or a Gentile, provided he is but a new creature: for Gospel reconciliation, and the ministry of it, concern one as well as another. Moreover, this reconciliation must be considered, either as intentional, or actual, or as a publication of it in the ministry of the word; and taken either way it cannot be thought to extend to every individual person in the world: if it is to be understood intentionally, that God intended the reconciliation of the world to himself by Christ, and drew the scheme of it in him, his intentions cannot be frustrated; his counsel shall stand, and he will do all his pleasure; a scheme so wisely laid by him in his Son, cannot come to nothing, or only in part be executed; and yet this must be the case, if it was his design to reconcile every individual of mankind to himself, since a large number of them are not reconciled to him: and if the words are to be understood of an actual reconciliation of the world unto God by Christ, which sense agrees with the preceding verse, then it is out of all question, that the word "world" cannot be taken in so large a sense as to take in every man and woman in the world; since it is certain that there are many who are not reconciled to God, who die in their sins, whose peace is not made with him, nor are they reconciled to the way of salvation by Christ: and should it be admitted that the ministry of reconciliation is here designed, which is not an offer of reconciliation to the world, but a proclamation or declaration of peace and reconciliation made by the death of Christ; this is not sent to all men; multitudes were dead before the word of reconciliation was committed to the apostles; and since, there have been great numbers who have never so much as heard of it; and even in the times of the apostles it did not reach to everyone then living: besides, the text does not speak of what God did by the ministry of his apostles, but of what he himself had been doing in his Son, and which was antecedent, and gave rise unto and was the foundation of their ministry. There was a scheme of reconciliation drawn in the counsels of God before the world began, and an actual reconciliation by the death of Christ, which is published in the Gospel, which these words contain the sum and substance of: and this reconciliation, as before, is said to be "unto himself"; to his offended justice, and for the glory of his perfections, and the reconciling of them together in the affair of salvation:
not imputing their trespasses. This was what he resolved upon from all eternity, that inasmuch as Christ was become the surety and substitute of his people, he would not impute their sins to them, or look for satisfaction for them from them; but would reckon and place them to the account of their surety, and expect satisfaction from him; and accordingly he did, and accordingly he had it. And this will, not to impute sin to his people, or not to punish for it, which existed in God from everlasting, is no other than a justification of them; for to whom the Lord does not impute sin, he imputes righteousness, and such are properly justified.
And hath committed unto us the word of reconciliation; or put it in us, as a rich and valuable treasure; for such the doctrine of peace and reconciliation, by the blood of Christ, is; a sacred deposition, committed to the trust of faithful men, to be dispensed and disposed of for the use and purpose for which it is given them.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
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 (2Cor 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 (Jn 10:38; Jn 14:10), and so by Christ (the God-man) was reconciling . . . The Greek for "by" or "through" Christ (the best manuscripts omit "Jesus"), 2Cor 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 (Jn 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 (Rom 5:10-11). ("We have received the atonement" [Greek, reconciliation], cannot mean "We have received the laying aside of our own enmity"). Compare Rom 3:24-25.
the world--all men (Col 1:20; 1Jn 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.
5:205:20: Արդ՝ վասն Քրիստոսի պատգամաւորի՛մք որպէս եւ Աստուծոյ բարեխօսութեամբ մեւք. աղաչե՛մք վասն Քրիստոսի՝ հաշտեցարո՛ւք ընդ Աստուծոյ[4049]։ [4049] Ոմանք. Եւ արդ վասն Քրիստոսի... որպէս եւ Աստուած Աստուծոյ բարեխօ՛՛... աղաչեմ վասն Քրիստոսի հաշ՛՛։
20 Արդ, պատգամաւորներ ենք Քրիստոսի, որպէս թէ ինքն Աստուած մեզնով կոչ ուղղէր ձեզ. աղաչում ենք յանուն Քրիստոսի, որ հաշտուէք Աստծու հետ.
20 Ուրեմն Քրիստոսին կողմանէ դեսպանութիւն կ’ընենք, որպէս թէ Աստուած ինք մեր միջոցով կոչ կ’ուղղէ. մենք կ’աղաչենք ձեզի Քրիստոսին կողմէ, հաշտուեցէ՛ք Աստուծոյ հետ։
Արդ վասն Քրիստոսի պատգամաւորիմք, որպէս եւ Աստուծոյ բարեխօսութեամբ մեւք. աղաչեմք վասն Քրիստոսի հաշտեցարուք ընդ Աստուծոյ:

5:20: Արդ՝ վասն Քրիստոսի պատգամաւորի՛մք որպէս եւ Աստուծոյ բարեխօսութեամբ մեւք. աղաչե՛մք վասն Քրիստոսի՝ հաշտեցարո՛ւք ընդ Աստուծոյ[4049]։
[4049] Ոմանք. Եւ արդ վասն Քրիստոսի... որպէս եւ Աստուած Աստուծոյ բարեխօ՛՛... աղաչեմ վասն Քրիստոսի հաշ՛՛։
20 Արդ, պատգամաւորներ ենք Քրիստոսի, որպէս թէ ինքն Աստուած մեզնով կոչ ուղղէր ձեզ. աղաչում ենք յանուն Քրիստոսի, որ հաշտուէք Աստծու հետ.
20 Ուրեմն Քրիստոսին կողմանէ դեսպանութիւն կ’ընենք, որպէս թէ Աստուած ինք մեր միջոցով կոչ կ’ուղղէ. մենք կ’աղաչենք ձեզի Քրիստոսին կողմէ, հաշտուեցէ՛ք Աստուծոյ հետ։
zohrab-1805▾ eastern-1994▾ western am▾
5:2020: Итак мы--посланники от имени Христова, и как бы Сам Бог увещевает через нас; от имени Христова просим: примиритесь с Богом.
5:20  ὑπὲρ χριστοῦ οὗν πρεσβεύομεν ὡς τοῦ θεοῦ παρακαλοῦντος δι᾽ ἡμῶν· δεόμεθα ὑπὲρ χριστοῦ, καταλλάγητε τῶ θεῶ.
5:20. Ὑπὲρ (Over) Χριστοῦ (of-Anointed) οὖν (accordingly) πρεσβεύομεν (we-elder-of) ὡς (as) τοῦ (of-the-one) θεοῦ (of-a-Deity) παρακαλοῦντος (of-calling-beside-unto) δι' (through) ἡμῶν: (of-us) δεόμεθα ( we-bind ) ὑπὲρ (over) Χριστοῦ, (of-Anointed,"καταλλάγητε (ye-should-have-had-been-othered-down) τῷ (unto-the-one) θεῷ. (unto-a-Deity)
5:20. pro Christo ergo legationem fungimur tamquam Deo exhortante per nos obsecramus pro Christo reconciliamini DeoFor Christ therefore we are ambassadors, God as it were exhorting by us, for Christ, we beseech you, be reconciled to God.
20. We are ambassadors therefore on behalf of Christ, as though God were entreating by us: we beseech on behalf of Christ, be ye reconciled to God.
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: Итак мы--посланники от имени Христова, и как бы Сам Бог увещевает через нас; от имени Христова просим: примиритесь с Богом.
5:20  ὑπὲρ χριστοῦ οὗν πρεσβεύομεν ὡς τοῦ θεοῦ παρακαλοῦντος δι᾽ ἡμῶν· δεόμεθα ὑπὲρ χριστοῦ, καταλλάγητε τῶ θεῶ.
5:20. pro Christo ergo legationem fungimur tamquam Deo exhortante per nos obsecramus pro Christo reconciliamini Deo
For Christ therefore we are ambassadors, God as it were exhorting by us, for Christ, we beseech you, be reconciled to God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: Как велико служение Апостола! Сам Христос стоит за ним и призывает людей к принятию примирения с Богом.
Adam Clarke: Commentary on the Bible - 1831
5:20: We are ambassadors for Christ - Ὑπερ Χριστου - πρεσβευομεν. We execute the function of ambassadors in Christ's stead. He came from the Father to mankind on this important embassy. He has left the world, and appointed us in his place.
Ambassador is a person sent from one sovereign power to another; and is supposed to represent the person of the sovereign by whom he is deputed. Christ while on earth represented the person of the Sovereign of the world; his apostles and their successors represent the person of Christ. Christ declared the will of the Father to mankind; apostles, etc., declare the will of Christ to the world. We are ambassadors for Christ.
As though God did beseech you by us - What we say to you we say on the authority of God; our entreaties are his entreaties; our warm love to you, a faint reflection of his infinite love; we pray you to return to God, it is his will that you should do so; we promise you remission of sins, we are authorized to do so by God himself. In Christ's stead we pray you to lay aside your enmity and be reconciled to God; i.e. accept pardon, peace, holiness, and heaven; which are all procured for you by his blood, and offered to you on his own authority.
"What unparalleled condescension and divinely tender mercies are displayed in this verse! Did the judge ever beseech a condemned criminal to accept of pardon? Does the creditor ever beseech a ruined debtor to receive an acquittance in full? Yet our almighty Lord, and our eternal Judge, not only vouchsafes to offer these blessings, but invites us, entreats us, and with the most tender importunity solicits us not to reject them." The Rev. J. Wesley's notes in loc.
This sentiment is farther expressed in the following beautiful poetic version of this place, by the Rev. Charles Wesley: -
"God, the offended God most high,
Ambassadors to rebels sends;
His messengers his place supply,
And Jesus begs us to be friends.
Us, in the stead of Christ, they pray,
Us, in the stead of Christ, entreat,
To cast our arms, our sins, away,
And find forgiveness at his feet.
Our God, in Christ, thine embassy
And proffer'd mercy we embrace;
And, gladly reconciled to thee,
Thy condescending mercy praise.
Poor debtors, by our Lord's request
A full acquittance we receive;
And criminals, with pardon blest,
We, at our Judge's instance, live."
Albert Barnes: Notes on the Bible - 1834
5:20: Now then we are ambassadors for Christ - We are the ambassadors whom Christ has sent forth to negotiate with people in regard to their reconciliation to God, Tyndale renders this: "Now then are we messengers in the room of Christ." The word used here πρεσβεύομεν presbeuomen, from πρέσβυς presbus 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 any thing more than to explain or enforce it - Bloomfield. See Thucydides 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 people. 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 honor 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 honor, 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 people 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 - (ὑπὲρ Χριστοῦ huper Christou). 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; see the note on Co2 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 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:20: ambassadors: Co2 3:6; Job 33:23; Pro 13:17; Mal 2:7; Joh 20:21; Act 26:17, Act 26:18; Eph 6:20
as: Co2 5:11, Co2 6:1; Kg2 17:13; Ch2 36:15; Neh 9:29; Isa 55:6, Isa 55:7; Jer 44:4; Eze 18:31, Eze 18:32
in: Job 33:6; Luk 10:16; Co1 4:4, Co1 4:5; Th1 4:8
be: Job 22:21; Pro 1:22-33; Isa 27:5; Jer 13:16, Jer 13:17, Jer 38:20; Luk 14:23
John Gill
Now then we are ambassadors for Christ,.... Since God has made reconciliation by Christ, and the ministry of it is committed to us, we are ambassadors for him; we come with full powers from him, not to propose terms of peace, to treat with men about it, to offer it to them, but to publish and proclaim it as made by him: we represent him, and God who made it by him,
as though God did beseech you by us; to regard this embassy and message of peace, which we bring from him; to consider from whence it takes its rise, what methods have been used to effect it, and how it is accomplished; which should oblige to say and sing with the angels, "glory to God in the highest, on earth peace, and good will towards men"; and to behave in peaceable manner to all men, and one another:
we pray you in Christ's stead; representing him as if he was present before you:
be ye reconciled to God; you, who are new creatures, for whom Christ has died, and peace is made; you, the members of the church at Corinth, who upon a profession of faith have been taken into such a relation; be ye reconciled to all the dispensations of divine Providence towards you; let your wills bow, and be resigned to his, since he is the God of peace to you; and as you are reconciled by Christ as a priest, be reconciled to him as your King, and your God; to all his ordinances and appointments; to all the orders and laws of his house; conform in all things to his will and pleasure, which we, as his ambassadors, in his name and stead, have made known unto you. You ought to be all obedience to him, and never dispute anything he says or orders.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
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 2Cor 10:2; Th1 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 (2Cor 5:18-19).
5:215:21: Զի զայն՝ որ ոչն գիտէր զմեղս, վասն մեր մե՛ղս արար. զի մեք եղիցուք նովաւ արդարութի՛ւն Աստուծոյ[4050]։[4050] Ոմանք. Զի այն որ ոչն գիտէր մեղս։
21 որովհետեւ նրան, ով մեղքը չէր ճանաչել, Աստուած մեզ համար մեղաւոր արեց, որպէսզի մենք նրանո՛վ Աստծու արդարները լինենք:
21 Վասն զի Աստուած զանիկա որ մեղք չէր գիտեր, մեզի համար մեղաւոր սեպեց*, որպէս զի մենք անոր միջոցով Աստուծոյ արդարներն ըլլանք։
Զի զայն որ ոչն գիտէր զմեղս` վասն մեր մեղս արար, զի մեք եղիցուք նովաւ արդարութիւն Աստուծոյ:

5:21: Զի զայն՝ որ ոչն գիտէր զմեղս, վասն մեր մե՛ղս արար. զի մեք եղիցուք նովաւ արդարութի՛ւն Աստուծոյ[4050]։
[4050] Ոմանք. Զի այն որ ոչն գիտէր մեղս։
21 որովհետեւ նրան, ով մեղքը չէր ճանաչել, Աստուած մեզ համար մեղաւոր արեց, որպէսզի մենք նրանո՛վ Աստծու արդարները լինենք:
21 Վասն զի Աստուած զանիկա որ մեղք չէր գիտեր, մեզի համար մեղաւոր սեպեց*, որպէս զի մենք անոր միջոցով Աստուծոյ արդարներն ըլլանք։
zohrab-1805▾ eastern-1994▾ western am▾
5:2121: Ибо не знавшего греха Он сделал для нас [жертвою за] грех, чтобы мы в Нем сделались праведными пред Богом.
5:21  τὸν μὴ γνόντα ἁμαρτίαν ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν, ἵνα ἡμεῖς γενώμεθα δικαιοσύνη θεοῦ ἐν αὐτῶ.
5:21. τὸν (To-the-one) μὴ (lest) γνόντα (to-having-had-acquainted) ἁμαρτίαν (to-an-un-adjusting-along-unto) ὑπὲρ (over) ἡμῶν (of-us) ἁμαρτίαν (to-an-un-adjusting-along-unto) ἐποίησεν, (it-did-unto) ἵνα (so) ἡμεῖς (we) γενώμεθα ( we-might-have-had-became ) δικαιοσύνη (a-course-belongedness) θεοῦ (of-a-Deity) ἐν (in) αὐτῷ. (unto-it)
5:21. eum qui non noverat peccatum pro nobis peccatum fecit ut nos efficeremur iustitia Dei in ipsoHim, who knew no sin, he hath made sin for us: that we might be made the justice of God in him.
21. Him who knew no sin he made sin on our behalf; that we might become the righteousness of God in him.
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: Ибо не знавшего греха Он сделал для нас [жертвою за] грех, чтобы мы в Нем сделались праведными пред Богом.
5:21  τὸν μὴ γνόντα ἁμαρτίαν ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν, ἵνα ἡμεῖς γενώμεθα δικαιοσύνη θεοῦ ἐν αὐτῶ.
5:21. eum qui non noverat peccatum pro nobis peccatum fecit ut nos efficeremur iustitia Dei in ipso
Him, who knew no sin, he hath made sin for us: that we might be made the justice of God in him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Чтобы показать как важно это примирение, Апостол говорит, что Бог безгрешного Христа сделал "грехом"(прибавление русского перевода: "в жертву" - лишнее), т. е. возложил на Христа грехи всего мира и поступил с Ним как с действительным грешником. Чрез это правда Божия была удовлетворена, и люди сделались не только праведными, а самою правдою Божией, т. е. самым действительным образом были оправданы в очах Божиих. Новая праведность представляется Апостолу не как одежда, но как нечто составляющее самое существо человека, как совершенное изменение этого существа.
Adam Clarke: Commentary on the Bible - 1831
5:21: For he hath made him to be sin for us - Τον μη γνοντα ἁμαρτιαν, ὑπερ ἡμων ἁμαρτιαν εποιησεν· He made him who knew no sin, (who was innocent), a sin-offering for us. The word ἁμαρτια occurs here twice: in the first place it means sin, i.e. transgression and guilt; and of Christ it is said, He knew no sin, i.e. was innocent; for not to know sin is the same as to be conscious of innocence; so, nil conscire sibi, to be conscious of nothing against one's self, is the same as nulla pallescere culpa, to be unimpeachable.
In the second place, it signifies a sin-offering, or sacrifice for sin, and answers to the חטאה chattaah and חטאת chattath of the Hebrew text; which signifies both sin and sin-offering in a great variety of places in the Pentateuch. The Septuagint translate the Hebrew word by ἁμαρτια in ninety-four places in Exodus, Leviticus, and Numbers, where a sin-offering is meant; and where our version translates the word not sin, but an offering for sin. Had our translators attended to their own method of translating the word in other places where it means the same as here, they would not have given this false view of a passage which has been made the foundation of a most blasphemous doctrine; viz. that our sins were imputed to Christ, and that he was a proper object of the indignation of Divine justice, because he was blackened with imputed sin; and some have proceeded so far in this blasphemous career as to say, that Christ may be considered as the greatest of sinners, because all the sins of mankind, or of the elect, as they say, were imputed to him, and reckoned as his own. One of these writers translates the passage thus: Deus Christum pro maximo peccatore habuit, ut nos essemus maxime justi, God accounted Christ the greatest of sinners, that we might be supremely righteous. Thus they have confounded sin with the punishment due to sin. Christ suffered in our stead; died for us; bore our sins, (the punishment due to them), in his own body upon the tree, for the Lord laid upon him the iniquities of us all; that is, the punishment due to them; explained by making his soul - his life, an offering for sin; and healing us by his stripes.
But that it may be plainly seen that sin-offering, not sin, is the meaning of the word in this verse, I shall set down the places from the Septuagint where the word occurs; and where it answers to the Hebrew words already quoted; and where our translators have rendered correctly what they render here incorrectly. In Exodus, Exo 29:14, Exo 29:36 : Leviticus, Lev 4:3, Lev 4:8, Lev 4:20, Lev 4:21, Lev 4:24, Lev 4:25, Lev 4:29, Lev 4:32-34; Lev 5:6, Lev 5:7, Lev 5:8, Lev 5:9, Lev 5:11, Lev 5:12; Lev 6:17, Lev 6:25, Lev 6:30; Lev 7:7, Lev 7:37; Lev 8:2, Lev 8:14; Lev 9:2, Lev 9:3, Lev 9:7, Lev 9:8, Lev 9:10, Lev 9:15, Lev 9:22; Lev 10:16, Lev 10:17, Lev 10:19; Lev 12:6, Lev 12:8; Lev 14:13, Lev 14:19, Lev 14:22, Lev 14:31; Lev 15:15, Lev 15:30; Lev 16:3, Lev 16:5, Lev 16:6, Lev 16:9, Lev 16:11, Lev 16:15, Lev 16:25, Lev 16:27; Lev 23:19 : Numbers, Num 6:11, Num 6:14, Num 6:16; Num 7:16, Num 7:22, Num 7:28, Num 7:34, Num 7:40, Num 7:46, Num 7:52, Num 7:58, Num 7:70, Num 7:76, Num 7:82, Num 7:87; Num 8:8, Num 8:12; Num 15:24, Num 15:25, Num 15:27; Num 18:9; Num 28:15, Num 28:22; Num 29:5, Num 29:11, Num 29:16, Num 29:22, Num 29:25, Num 29:28, Num 29:31, Num 29:34, Num 29:38.
Besides the above places, it occurs in the same signification, and is properly translated in our version, in the following places: -
2 Chronicles, Ch2 29:21, Ch2 29:23, Ch2 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 Co2 5:12 and Co2 5:13, as well as in several places of the following chapter. This may be esteemed rather more curious than important.
Albert Barnes: Notes on the Bible - 1834
5:21: 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 (γὰρ gar) "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 people 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 Co2 5:1 l 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' ἁμαρτίαν ἐποίησεν hamartian epoiē sen . 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 connection that he "knew no sin," and it is everywhere said that he was holy, harmless, undefiled. Nor,
(3) Can it mean that he 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" (ἁμαρτίαν hamartian) 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 (Lexicon), Dr. Bull, and others. There are many passages in the Old Testament where the word "sin" (ἁμαρτία hamartia) is used in the sense of sin-offering, or a sacrifice for sin. Thus, Hos 4:8, "They eat up the sin of my people;" that is, the sin-offerings; see Eze 43:22, Eze 43:25; Eze 44:29; Eze 45:22-23, Eze 45:25.
See Whitby's note 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, that is, subjected him to sufferings which, if he had been personally a sinner, would have been a proper expression of his hatred of transgression, ands 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 honor, 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.
(Certainly Christ's being made sin, is not to be explained of his being made sin in the abstract, nor of his having actually become a sinner; yet it does imply, that sin was charged on Christ, or that it was imputed to him, and that he became answerable for it. Nor can this idea be excluded, even if we admit that "sin-offering" is the proper rendering of ἁμαρτία hamartia in the passage. "That Christ," says an old divine commenting on this place, "was made sin for us, because he was a sacrifice for sin, we confess; but therefore was he a sacrifice for sin because our sins were imputed to him, and punished in him." The doctrine of imputation of sin to Christ is here, by plain enough inference at least. The rendering in our Bibles, however, asserts it in a more direct form. Nor, after all the criticism that has been expended on the text, does there seem any necessity for the abandonment of that rendering, on the part of the advocate of imputation. For first ἁμαρτία hamartia in the Septuagint, and the corresponding אשׁם 'aashaam in the Hebrew, denote both the sin and the sin-offering, the peculiar sacrifice and the crime itself. Second, the antithesis in the passage, so obvious and beautiful, is destroyed by the adoption of "sin-offering." Christ was made sin, we righteousness.
There seems in our author's comment on this place, and also at Rom. 5, an attempt to Rev_ive the oft-refuted objection against imputation, namely, that it involves something like a transference of moral character, an infusion, rather than an imputation of sin or righteousness. Nothing of this kind is at all implied in the doctrine. Its advocates with one voice disclaim it; and the reader will see the objection answered at length in the supplementary notes at Rom. 4 and Rom. 5. What then is the value of such arguments or insinuations as these: "All such views as go to make the Holy Redeemer a sinner, or guilty, or deserving of the sufferings he endured, border on blasphemy," etc. Nor is it wiser to affirm that "if Christ was properly guilty, it would make no difference in this respect, whether it was by his own fault or by imputation." What may be meant in this connection by "properly guilty," we know not. But this is certain, that there is an immense difference between Christ's having the guilt of our iniquities charged on him, and having the guilt of his own so charged.
It is admitted in the commentary, that God "treated Christ as if he had been a sinner," and this is alleged as the probable sense of the passage. But this treatment of Christ on the part of God, must have some ground, and where shall we find it, unless in the imputation of sin to him? If the guilt of our iniquities, or which is the same thing, the Law obligation to punishment, be not charged on Christ, how in justice can he be subjected to the punishment? If he had not voluntarily come under such obligation, what claim did law have on him? That the very words "sin imputed to Christ" are not found in scripture, is not a very formidable objection. The words in this text are stronger and better "He was made sin," and says Isaiah, according to the rendering of Dr. Lowth, "The Lord made to meet upon him the iniquities of us all. It was required of him, and he was made answerable." Isa, Isa 53:6.)
Who knew no sin - He was not guilty. He was perfectly holy and pure. This idea is thus expressed by Peter Pe1 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 bad 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 people 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 uniqueness 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 he had not sinned. The whole plan, therefore, is one of substitution; and without 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 people 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.
(See the supplementary notes on Rom 1:17; note at Rom 3:21. See also the additional note above on the first clause of the verse. The "righteousness of God," is doubtless that righteousness which the divine Saviour worked out, in his active and passive obedience, and if ever any of the guilty race of Adam are "treated as righteous" by God, it must be solely on the ground of its imputation.)
Remarks
1. It is possible for Christians to have the assurance that they shall enter into heaven, Co2 5:1. Paul said that he knew this; John knew this (see the note on Co2 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 we 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 of 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 until he obtains assurance on this subject; if he is not a Christian be 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, Co2 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 for 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, Co2 5:2, Co2 5:4. It is such as is suited 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, Co2 5:1-2, Co2 5:4. 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, Co2 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, Co2 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 complaint. 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; compare Co2 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 100 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, Co2 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 foRev_er 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, Co2 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, Co2 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 Rev_iled 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 favor 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 suited to produce it. It is favorable to a state of mind where all irritability is suppressed, and where the mind is made calm and settled; and this is favorable to cheerfulness. Besides, there is much, very much in religion to pRev_ent sadness, and to remove gloom from the soul. The hope of heaven, and the prospect of dwelling with God and with holy beings foRev_er, 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 devout Christians. If there are some Christians, like David Brainerd, who are melancholy and sad, as there are undoubtedly, it should be said:
(1) That they are few in number;
(2) That their gloom is to be traced to constitutional propensity, and not to religion;
(3) That they have, even with all their gloom, joys which the world never experiences, and which can never be found in sin; and,
(4) That their gloom is not produced by religion, but by the lack of more of it.
12. It is noble to act with reference to things unseen and eternal, Co2 5:7. It elevates the soul; lifts it above the earth; purifies the heart; and gives to man a new dignity. It pRev_ents 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 groveling 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 honor 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 honors!
13. The Christian, when he leaves the body, is at once with the Lord Jesus, Co2 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 splendors 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 labors have an end.
In joy, and peace, and thee!
- Charles Wesley.
14. We should act feeling that we are in the immediate presence of God and so as to meet his acceptance and approbation, whether we remain on earth, or whether we are removed to eternity, Co2 5:9. The prospect of being with him, and the consciousness that his eye is fixed upon us, should make us diligent, humble, and laborious. It should be the great purpose of our lives to secure his favor, and meet with his acceptance; and it should make no difference with us in this respect, where we are - whether on earth or in heaven; with the prospect of long life, or of an early death; in society or in solitude; at home or abroad; on the land or on the deep; in sickness or in health; in prosperity or in adversity, it should be our great aim so to live as to be "accepted of him." And the Christian will so act. To act in this manner is the very nature of true piety; and where this desire does not exist, there can be no true religion.
15. We must appear before the judgment-seat, Co2 5:10. We must all appear there. This is inevitable. There is not one of the human family that can escape. Old and young; rich and poor; bond and free; all classes, all conditions, all nations must stand there, and give an account for all the deeds done in the body, and receive their eternal doom. How solemn is the thought of being arraigned! How deeply affecting the idea that on the issue of that one trial will depend our eternal weal or woe! How overwhelming the reflection that from that sentence there can be no appeal; no power of Rev_ersing, it; no possibility of afterward changing our destiny!
16. We shall soon be there, Co2 5:10. No one knows when he is to die; and death when it comes will remove us at once to the judgment-seat. A disease that may carry us off in a few hours may take us there; or death that may come in an instant shall bear us to that awful bar. How many are stricken down in a moment; how many are hurried without any warning to the solemnities of the eternal world! So we may die. No one can insure our lives; no one can guard us from the approach of the invisible king of terrors.
17. We should be ready to depart If we must stand at the awful bar; and if we may be summoned there any moment, assuredly we should lose no time in being ready to go. It is our great business in life; and it should claim our first attention, and all other things should be postponed that we may be ready to die. It should be the first inquiry every morning, and the last subject of thought every evening - for who knows when he rises in the morning but that before night he may stand at the judgment-seat! Who, when he lies down on his bed at night, knows but that in the silence of the night-watches he may be summoned to go alone - to leave his family and friends, his home and his bed, to answer for all the deeds done in the body?
18. We should endeavor to save others from eternal death, Co2 5:11. If we have ourselves any just views of the awful terrors of the day of judgment, and if we have any just views of the wrath of God, we should endeavor "to persuade" others to flee from the wrath to come. We should plead with them; we should entreat them; we should weep over them; we should pray for them, that they may be saved from going up to meet the awful wrath of God. If our friends are unprepared to meet God; if they are living in impenitence and sin, and if we have any influence over others in any way, we should exert it all to induce them to come to Christ, and to save themselves from the awful terrors of that day. Paul deemed no self-denial and no sacrifice too great, if he might persuade them to come to God, and to save their souls. And who that has any just views of the awful terrors of the day of judgment; of the woes of an eternal hell, and of the glories of an eternal heaven; can deem that labor too great which shall be the means of saving immortal souls? Not to frighten them should we labor, not to alarm them merely should we plead with them, but we should endeavor by all means to persuade them to come to the Redeemer. We should not use tones of harshness and denunciation; we should not speak of hell as if we would rejoice to execute the sentence, but we should speak with tenderness, earnestness, and with tears (compare Act 20:31), that we may induce our friends and fellow-sinners to be reconciled to God.
19. We should not deem it strange or remarkable if we are charged with being deranged for being active and zealous in the subject of religion, Co2 5:13. There will always be enough, both in the church and out of it, to charge us with over-heated zeal; with lack of prudence; or with decided mental alienation. But we are not to forget that Paul was accused of being "mad;" and even the Redeemer was thought to be "beside himself." "It is sufficient for the disciple that he be as his master, and the servant as his Lord;" and if the Redeemer was charged with derangement on account of his special views and his zeal, we should not suppose that any strange thing had happened to us if we are accused in like manner.
20. The gospel should be offered to all people, Co2 5:14. If Christ died for all, then salvation is provided for all; and then it should be offered to all freely and fully. It should be done without any mental reservation, for God has no such mental reservation; without any hesitation or misgiving; without any statements that would break the force, or weaken the power of such an offer on the consciences of people. If they reject it, they should be left to see that they reject that which is in good faith offered to them, and that for this they must give an account to God. Every man who preaches the gospel should feel that he is not only permitted but required to preach the gospel "to every creature;" nor should he embrace any opinion whatever which will in form or in fact cramp him or restrain him in thus offering salvation to all mankind. The fact that Christ died for all, and that all may be saved, should be a fixed and standing point in all systems of theology, and should be allowed to shape every other opinion, and to shed its influence over every other view of truth.
21. All people by nature are dead in sins, Co2 5:14. They are insensible to their own good; to the appeals of God; to the glories of heaven, and to the terrors of hell. They do not act for eternity; they are without concern in regard to their everlasting destiny. They are as insensible to all these things, until aroused by the Spirit of God, as a dead man in his grave is to surrounding objects. And there is nothing that ever did arouse such a man, or ever could, but the same power that made the world, and the same voice that raised Lazarus from his grave. This melancholy fact strikes us everywhere; and we should be deeply humbled that it is our condition by nature, and should mourn that it is the condition of our fellowmen everywhere.
22. We should form our estimate of objects and of their respective value and importance by other considerations than those which are derived from their temporal nature, Co2 5:16. It should not be simply according to the flesh. It should not be as they estimate them who are living for this world. It should not be by their rank, their splendor, or their fashion. It should be by their reference to eternity, and their bearing on the state of things there.
23. It should be with us a very serious inquiry whether our views of Christ are such as they have who are living after the flesh, or such only as the unrenewed mind takes, Co2 5:16. The carnal mind has no just views of the Redeemer. To every impenitent sinner he is "a root out of a day ground." There is no beauty in him. And to every hypocrite, and every deceived professor of religion, there is really no beauty seen in him. There is no spontaneous, elevated, glowing attachment to him. It is all forced and unnatural. But to the true Christian there is a beauty seen in his character that is not seen in any other; and the whole soul loves him, and embraces him. His character is seen to be most pure and lovely; his benevolence boundless; his ability and willingness to save, infinite. The renewed soul desires no other Saviour; and rejoices that he is just what he is - rejoices in his humiliation as well as his exaltation; in his poverty as well as his glory; rejoices in the privilege of being saved by him who was spit upon, and mocked, and crucified, as well as by him who is at the right hand of God. One thing is certain, unless we have just views of Christ we can never be saved.
24. The new birth is a great and most important change, Co2 5:17. It is not in name or in profession merely, but it is a deep and radical change of the heart. It is so great that it may be said of each one that he is a new creation of God; and in relation to each one, that old things are passed away, and all things are become new. How important it is that we examine our hearts and see whether this change has taken place, or whether we are still living without God and without hope. It is indispensable that we be born again; John 3. If we are not born again, and if we are not new creatures in Christ, we must perish for ever. No matter what our wealth talent, learning, accomplishment, reputation, or morality; unless we have been so changed that it may be said, and that we can say, "old things are passed away, and all things are become new," we must perish foRev_er. There is no power in the universe that can save a man who is not born again.
25. The gospel ministry is a most responsible and important work, Co2 5:18-19. There is no other office of the same importance; there is no situation in which man can be placed more solemn than that of making known the terms on which God is willing to bestow favor on apostate man.
26. How amazing is the divine condescension, that God should have ever proposed such a plan of reconciliation, Co2 5:20-21. That he should not only have been willing to be reconciled, but that he should have sought, and have been so anxious for it as to be willing to send his own Son to die to secure it! It was pure, rich, infinite benevolence. God was not to be benefitted by it. He was infinitely blessed and happy even though man should have been lost. He was pure, and just, and holy, and it was not necessary to resort to this in order to vindicate his own character. He had done man no wrong: and if man had perished in his sins, the throne of God would have been pure and spotless. It was love; mere love. It was pure, holy, disinterested, infinite benevolence. It was worthy of a God; and it has a claim to the deepest gratitude of man.
Let us then, in view of this whole chapter, seek to be reconciled to God. Let us lay aside all our opposition to him. Let us embrace his plans. Let us be willing to submit to him, and to become his eternal friends. Let us seek to heaven to which he would raise us; and though our earthly house of this tabernacle must be dissolved, let us be prepared, as we may be, for that eternal habitation which he has prepared for all who love him in the heavens.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:21: he: Isa 53:4-6, Isa 53:9-12; Dan 9:26; Zac 13:7; Rom 8:3; Gal 3:13; Eph 5:2; Pe1 3:18; Jo1 2:1, Jo1 2:2
who: Isa 53:9; Luk 1:35; Heb 7:26; Pe1 2:22-24; Jo1 3:5
we: Co2 5:17; Isa 45:24, Isa 45:25, Isa 53:11; Jer 23:26, Jer 33:16; Dan 9:24; Rom 1:17, Rom 3:21-26; Rom 5:19, Rom 8:1-4, Rom 10:3, Rom 10:4; Co1 1:30; Phi 3:9
Geneva 1599
For he hath made him [to be] (q) sin for us, who (r) knew no sin; that we might be made the (s) righteousness of God in him.
(q) A sinner, not in himself, but by imputation of the guilt of all our sins to him.
(r) Who was completely void of sin.
(s) Righteous before God, and that with righteousness which is not fundamental in us, but being fundamental in Christ, God imputes it to us through faith.
John Gill
For he hath made him to be sin for us,.... Christ was made of a woman, took flesh of a sinful woman; though the flesh he took of her was not sinful, being sanctified by the Spirit of God, the former of Christ's human nature: however, he appeared "in the likeness of sinful flesh"; being attended with infirmities, the effects of sin, though sinless; and he was traduced by men as a sinner, and treated as such. Moreover, he was made a sacrifice for sin, in order to make expiation and atonement for it; so the Hebrew word signifies both sin and a sin offering; see Ps 40:6 and so Rom 8:3. But besides all this, he was made sin itself by imputation; the sins of all his people were transferred unto him, laid upon him, and placed to his account; he sustained their persons, and bore their sins; and having them upon him, and being chargeable with, and answerable for them, he was treated by the justice of God as if he had been not only a sinner, but a mass of sin; for to be made sin, is a stronger expression than to be made a sinner: but now that this may appear to be only by imputation, and that none may conclude from hence that he was really and actually a sinner, or in himself so, it is said he was "made sin"; he did not become sin, or a sinner, through any sinful act of his own, but through his Father's act of imputation, to which he agreed; for it was "he" that made him sin: it is not said that men made him sin; not but that they traduced him as a sinner, pretended they knew he was one, and arraigned him at Pilate's bar as such; nor is he said to make himself so, though he readily engaged to be the surety of his people, and voluntarily took upon him their sins, and gave himself an offering for them; but he, his Father, is said to make him sin; it was he that "laid", or "made to meet" on him, the iniquity of us all; it was he that made his soul an offering for sin, and delivered him up into the hands of justice, and to death, and that "for us", in "our" room and stead, to bear the punishment of sin, and make satisfaction and atonement for it; of which he was capable, and for which he was greatly qualified: for he
knew no sin; which cannot be understood or pure absolute ignorance of sin; for this cannot agree with him, neither as God, nor as Mediator; he full well knew the nature of sin, as it is a transgression of God's law; he knows the origin of sin, the corrupt heart of man, and the desperate wickedness of that; he knows the demerit, and the sad consequences of it; he knows, and he takes notice of too, the sins of his own people; and he knows the sins of all wicked men, and will bring them all into judgment, convince of them, and condemn for them: but he knew no sin so as to approve of it, and like it; he hates, abhors, and detests it; he never was conscious of any sin to himself; he never knew anything of this kind by, and in himself; nor did he ever commit any, nor was any ever found in him, by men or devils, though diligently sought for. This is mentioned, partly that we may better understand in what sense he was made sin, or a sinner, which could be only by the imputation of the sins of others, since he had no sin of his own; and partly to show that he was a very fit person to bear and take away the sins of men, to become a sacrifice for them, seeing he was the Lamb of God, without spot and blemish, typified in this, as in other respects, by the sacrifices of the legal dispensation; also to make it appear that he died, and was cut off in a judicial way, not for himself, his own sins, but for the transgressions of his people; and to express the strictness of divine justice in not sparing the Son of God himself, though holy and harmless, when he had the sins of others upon him, and had made himself responsible for them. The end of his being made sin, though he himself had none, was,
that we might be made the righteousness of God in him; not the essential righteousness of God, which can neither be imparted nor imputed; nor any righteousness of God wrought in us; for it is a righteousness "in him", in Christ, and not in ourselves, and therefore must mean the righteousness of Christ; so called, because it is wrought by Christ, who is God over all, the true God, and eternal life; and because it is approved of by God the Father, accepted of by him, for, and on the behalf of his elect, as a justifying one; it is what he bestows on them, and imputes unto them for their justification; it is a righteousness, and it is the only one which justifies in the sight of God. Now to be made the righteousness of God, is to be made righteous in the sight of God, by the imputation of the righteousness of Christ. Just as Christ is made sin, or a sinner, by the imputation of the sins of others to him; so they are made righteousness, or righteous persons, through the imputation of his righteousness to them; and in no other way can the one be made sin, or the other righteousness. And this is said to be "in him", in Christ; which shows, that though Christ's righteousness is unto all, and upon all them that believe, it is imputed to them, and put upon them; it is not anything wrought in them; it is not inherent in them. "Surely in the Lord have I righteousness and strength", says the church, Is 45:24 and also, that the way in which we come by this righteousness is by being in Christ; none have it reckoned to them, but who are in him, we are first "of" God "in" Christ, and then he is made unto us righteousness. Secret being in Christ, or union to him from everlasting, is the ground and foundation of our justification, by his righteousness, as open being in Christ at conversion is the evidence of it.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
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 (2Cor 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 (Jn 1:29). "Behold the Lamb of God, that taketh away the SIN of the world." Compare "made a curse for us," Gal 3:13.
for us--Greek, "in our behalf." Compare Jn 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 (Jn 8:46) [ALFORD]. Heb 7:26; 1Pet 2:22; 1Jn 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 (1Jn 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, Jer 23:6; 1Cor 1:30). The innocent was punished voluntarily as if guilty, that the guilty might be gratuitously rewarded as if innocent (1Pet 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].