upon

:

2 For in this we groan, earnestly desiring to be clothed Philippi. 23 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 self same 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.

23 The expressions used by the apostle in this passage are all Jewish, and should be interpreted according to their use of them. Schoetgen has entered largely into the argument here employed by the apostle, and brought forth much useful information.

He observes, first, the the Hebrew word was, which answers
to the apostle's ivdúoaodai, to be clothed, signifies to be sur-
rounded, covered, or invested with any thing. So, to be clothed
with the uncircumcision significs to be uncircumcised. Yaleut.
Rubeni, fol. 163.

We read in the book Zohar, on the words, Exod. xxvi. 18.
"Moses went into the midst of the cloud," and gat him up into
the mount. He went into the midst of the cloud, as if one put
on a garment: so he was clothed with the cloud, wab
*ɔya wabox • 'n kwnaba-and in Zohar. Levit. fol. 29. col.
114. The righteous are in the terrestrial paradise, where their

.מתלבשן בעטרין דנהורא,souls are clothed with the lucid crowns

בית אפי,So in the Targum of Onkelos

2d. The word, house, in Hebrew, often denotes a
case, or clothing.
the house of the face, is a vail: and so ya na, the
house of the fingers; and, 2, the house of the hand, sig-
nifies gloves, the house of the feet, shoes, &c. &c. Therefore,
οἰκητήριον ἐπενδύσασθαι, to be clothed on with a house may sig-
nify any particular qualities of the soul; what we, following
the very same form of speech, call a habit; i. e. a coat, or vest-
ment. So we say the man has got a habit of vice, a habit of
virtue, a habit of swearing, of humility, &c. &c.

3d. 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, be-
fore 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.

By this garment of the soul they mean also the image of God, or being made holy-the image which Adam and all his posterity have lost, and of which being now deprived, they may be said to be naked. They assign also certain vehicles to separate spirits, and believe that upon the death of the body the angel of death takes off the garments of this mortal life, and puts on the garments of paradise. But see the dissertation in Schoetgen, Hora Heb. vol. i. p. 692-702, and Clark in loc.

9 Wherefore we labour, that, whether present or ab- Philippi. sent, 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.

§ 14. 2 COR. v. 11-15.

The Apostle, knowing the Terrors of the future Judgment,
was more earnest in his endeavour to preach the Gospel,
and to persuade Men to be Christians-He discharges
his Duty, as being manifest to God; and he hoped also
to the Conviction of the Corinthians-He then defends
himself from the Attacks of the false Teachers, that his
Converts wight be provided with Reasons for glorying in
him as an Apostle, and declares that whether he preach-
ed the Gospel at the risk of his Life, and was therefore
by the Faction considered as mad, or whether he acted
soberly in shunning Persecution, it was for the sake of
his Disciples.

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

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.

§ 15. 2 COR. v. 16, to the end.

From the Consideration that Christ died for all Mankind,
St. Paul proceeds to argue that from henceforth there is
no Distinction between Jew and Gentile, Christ being no
longer esteemed as a Jew according to the Flesh-All
who are united to Christ by Faith become new Creatures
-Their old and sinful Practices have ceased-The Ad-
vantages and Blessings of this new State of being are
derived from God alone, who has reconciled the World to
himself by Christ Jesus, and has committed the Word of
Reconciliation to the Apostles-St. Paul in Christ's
stead exhorts all Men to come to God, and accept the
Pardon which has been purchased for them through the

Julian Period, 4771. Vulgar Æra,

58.

Atonement and Sufferings of his Son, who had been made Philippi. the Sin Offering for Mankind.

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.

§ 16. 2 COR. vi. 1—10.

St. Paul, as the Ambassador of Christ, entreats the Co-
rinthians not to receive the Grace of God in vain, but to
perform all that the Gospel requires-The Apostle, by
describing his own Sufferings, draws the Picture of a
faithful Minister of the Gospel-Thereby proving the
Inferiority of the false Teacher.

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

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

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

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

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

6 By pureness, by knowledge, by long-suffering, by kindness, by the Holy Ghost, by love unfeigned,

7 By the word of truth, by the power of God, by the armour of righteousness on the right hand and on the left, 8 By honour and dishonour, by evil report and good report: as deceivers and yet true;

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

Julian Pe- 10 As sorrowful, yet alway rejoicing; as poor, yet Philippi. riod, 4771. making many rich; as having nothing, and yet possessVulgar Æra, ing all things.

58.

§ 17. 2 COR. vi. 11, to the end. vii. 1.

St. Paul declares his great Love and Affection for the Co-
rinthians-Reproves them for their want of Love, and
exhorts them, as his Children, to have their Hearts en-
larged towards him, as their spiritual Father-He for-
bids them either to form Marriages with Infidels, to con-
tract Friendships, or to enter into any kind of familiar
Intercourse with them-God's Promise to those who sepa-
rate themselves from such unholy Alliances, should be
their strongest Motive to aim at Perfection.

11 O ye Corinthians, our mouth is open unto you, our
heart is enlarged.

12 Ye are not straitened in us, but ye are straitened in your own bowels.

18 Now for a recompense in the same, (I speak as unto my children,) be ye also enlarged.

14 Be ye not unequally yoked together with unbelievers": for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?

15 And what concord hath Christ with Belial? or what part hath he that believeth with an infidel?

16 And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people.

17 Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you.

18 And will be a Father unto you, and ye shall be my sons and daughters, said the Lord Almighty.

1 Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.

24 This expression "unequally yoked together," evidently alludes to the ceremonial law of the Jews, (Deut. xxii. 10. and Levit. xix. 19.) which probibited their ploughing with an ox and an ass together, and gives its full and spiritual interpretation. See also ver. 16. where the promise given to the Israelites, (Levit. xxvi. 11, 12.) was now realized by the Spirit of God dwelling in them by his miraculous gifts. In ver. 17. the spiritual signification of the law of the clean and unclean animals, (Levit. xx. 24, 25.) is again clearly revealed. God ordained this distinction between meats and animals, for the purpose of inculcating a mental sanctification and purity-separating his chosen people from the company of Heathens and idolaters, and any thing that defileth.

Julian Period, 4771. Vulgar Æra,

58.

The Apostle entreats the Corinthians to acknowledge him
as an Apostle, and by mentioning his own claims to their
Affection-He insinuates the opposite Conduct of the
false Teacher-He assures them he speaks not this to
condemn them, but from the greatest Love for them-He
rejoices in their good Dispositions and Obedience.

2 Receive us; we have wronged no man, we have cor-
rupted no man, we have defrauded no man.

3 I speak not this to condemn you; for I have said before, that ye are in our hearts to die and live with you.

4 Great is my boldness of speech towards you, great is my glorying of you: I am filled with comfort, I am exceeding joyful in all our tribulation.

$ 19. 2 COR. vii. 5, to the end.

St. Paul, as a proof of his Affection, relates to the Co-
rinthians his anxiety of Mind on their Account, least
they should have been perverted by the false Teacher-
His Joy on the arrival of Titus with the Intelligence of
their Submission and Love-He speaks to them of his
First Epistle, and assures them that he ordered the in-
cestuous Person to be excommunicated, to shew his great
Care of them-He commends their Obedience, Zeal, and
Repentance-He expresses the Consolation he received
from their Conduct, and the Joy of Titus on seeing their
Union and Obedience.

5 For when we were come into Macedonia, our flesh
had no rest, but we were troubled on every side; with-
out were fightings, within were fears.

6 Nevertheless God that comforteth those that are cast down, comforted us by the coming of Titus;

7 And not by his coming only, but by the consolation wherewith he was comforted in you, when he told us your earnest desire, your mourning, your fervent mind toward me; so that I rejoiced the more.

8 For though I made you sorry with a letter, I do not repent, though I did repent; for I perceive that the same epistle hath made you sorry, though it were but for a

season.

9 Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance: for ye were made sorry, after a godly manner, that ye might receive damage by us in nothing.

10 For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death.

11 For behold this self-same thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation,

Philippi.