things which are seen, &c.—As if he had said, We have great reason to desire, expect, and aim at the latter, rather than the former; for the former, being visible, are also temporal, or temporary and transient; but the others, which are invisible, are eternal, and therefore suited to the duration of that immortal soul which God hath given us, and in the felicity, of which our true happiness must consist. This quality of future happiness, that it is eternal, not provided we look, namely, by faith and expectation; not at the things which are seen-Men, money, honour, pleasure, the things of earth; for to look at these will only render us more earthly and carnal, more unfit for the heavenly state; but at the things which are not seen-God, Christ, grace, glory; the things of heaven: to look at which with faith, desire, and expectation, will naturally tend to render us more heavenly, holy, and divine, in our intentions and affections. The word σKоTε here used, and ren-only implies that its joys and glories will have no dered to look, properly signifies to look or aim at a mark which we intend to hit, or an object which we wish to lay hold on, and consequently endeavour to obtain; our English word scope, or mark aimed at, is derived from the same Greek theme. For the end, not even after a duration hath passed beyond all computation of numbers, or conception in thought, but also that these joys will suffer no interruption or abatement whatever, in the course of a duration absolutely everlasting. CHAPTER V. In this chapter, (1,) The apostle proceeds in his description of the glorious hopes which he and his fellow-ministers and Christians had beyond the grave, as their great support and ground of triumph under all those trials which he had been mentioning before, 1–8. (2,) He shows how these hopes, and their views of the future judgment, excited them to diligence in their work, 9-11. (3,) Mentions his great concern for the Corinthian converts, with the reasons of it, 12-16. (4,) Bears testimony to the necessity of regeneration, and reconciliation with God through Christ's atonement, and by the ministry of the gospel, 17-21. A. M. 4064. FOR с A. D. 60. we know that if our earthly || to be clothed upon with our house A. M. 4064. house of this tabernacle were dis- which is from heaven: solved, we have a building of God, a house not 3 If so be that being clothed we shall not made with hands, eternal in the heavens. be found naked. 2 For in this we groan, earnestly desiring we groan, earnestly desiring b a Job iv. 19; Chap. iv. 7; 2 Pet. i. 13, 14. 4 For we that are in this tabernacle do groan, b Rom. viii. 23.- e Rev. iii. 18; xvi. 15. siderable difficulties will arise." "I therefore," says Doddridge, "am inclinable rather to take it in a more general view, as referring to the whole provision God has made for the future happiness of his people, and which Christ represents as his Father's house, in which there are many mansions." For in this-While we are in this state of suffering, or while our soul sojourns in this mortal body; we groan earnestly-Eagerly long for that future state, and the felicity of it, and grieve that we do not yet NOTES ON CHAPTER V. Verses 1-4. For we know-We pursue, not seen, but unseen things, and do not faint in our work, because we know that if our earthly house-Which is only a tabernacle or tent, a mere temporary habitation; were dissolved-Were mouldered back to the dust out of which it was formed; or if our zeal in the service of the gospel should expose us to martyrdom, which should destroy it before its time; we have-And should immediately enjoy; a building of God-A building of which he is the great archi-enjoy it; desiring to be clothed upon-That is, upon tect and donor; a house not made with mortal hands -Nor to be compared with the most magnificent || structure which hands ever raised, exceeding them all in its lustre, as much as in its duration, though that duration be eternal in the heavens-Placed far above either violence or decay. "Whether we consider this divine building as particularly signifying the body after the resurrection, in which sense Whitby takes it; or any vehicle with which the soul may be clothed during the intermediate state, con this body, which is now covered with flesh and blood; with our house which is from heaven-To enter the heavenly mansion which God hath provided for us. To be clothed upon with a house, is a very strong figure; which yet the apostle uses here and in verse 4, having in his thoughts the glory which each should wear, instead of being clothed, as now, with that mortal flesh which he calls a tabernacle, as it is so mean, inconvenient, and precarious an abode. If so be that being clothed-With the image of God, while we happiness consists. For-While on earth; we walk by faith-Are influenced, guided, and governed in our whole course of life, by our faith in objects yet unseen; not by the sight-Of heavenly glories. In other words, we cannot now see heavenly and eternal things, as we expect to do after death. It is true our faith gives us an evidence of them, (Heb. xi. 1,) which implies a kind of seeing him who is invisible, and the invisible world; yet this is as far beneath what we shall have in eternity, as that evidence of faith is above the evidence of bare, unassisted reason. We are confident, I say-And bold, through the influence of these views which God hath given us; and are in the body; we shall not be found naked-Of || the Lord-Christ, in the enjoyment of whom our chief the wedding garment. He seems to allude to Gen. iii. 7; Exod. xxxii. 25; our natural turpitude of sin being a nakedness abominable to God. See 1 Pet. v. 5; Col. iii. 12, where the same metaphor of being clothed with divine graces is made use of. For we that are in this tabernacle-Who still dwell in these frail and corruptible tents; do groan, being burdened therewith. The apostle speaks with exact propriety, a burden naturally exciting groans: and we are here burdened with numberless afflictions, infirmities, and temptations. Not that we would be unclothed-Stripped of our bodies, for that is what we cannot consider as in itself desirable; but rather, if it might be left to our choice, we would desire to pass || willing-Evdoкeμev, take complacency and delight, into the immortal state without dying, or to be clothed upon with the heavenly glory, such as that which will invest the saints after the resurrection; that mortality, To vnтov, that which is mortal-Corruptible, and obnoxious to so many infirmities, disorders, burdens, and sorrows; might be swallowed up of life-As if it were annihilated by the divine power, which at the resurrection will exert itself in and upon us; namely, as the case was with Enoch and Elijah when they were translated, and as it shall be with the saints that are found alive at Christ's second coming. The meaning of this and the following verses is evidently this; "That though it appeared most desirable of all to pass to future glory without dying, yet a state in which mortality should be swal- || lowed up of life, was, at all events, desirable; and an absence from the body to be not only submitted || to, but wished for, in a view of being so present with the Lord, as even in the intermediate state they expected to be."-Doddridge. in the expectation of being absent from the bodyAnd from all intercourse with the persons and things of this world, however dear some of them may have been formerly to us; and present with the LordThis demonstrates that the apostle had no idea of his soul sleeping after death, but expected it to pass immediately into a state of felicity with Christ in paradise; and consequently that the happiness of the saints is not deferred till the resurrection. See chap. xii. 4. Verses 9, 10. Wherefore we labour-i2oriμeμeda, we are ambitious, (the only ambition which has place in a Christian,) that, whether present in the body, or absent from it, we may be accepted of him--Evapegoi avтy eivai, to be well-pleasing to him, or to receive the tokens of his favour and approbation. For we must all-Apostles as well as other men, whether now present in the body, or absent from it; appear-Openly, without covering; before the judgment-seat of Christ--Where all hidden Verses 5-8. Now he that hath wrought us for things will be revealed, probably the sins even of the Or to, this longing for immortality; is God-For|| ne but God, none less than the Almighty, could have wrought this in us; who also hath given us his Spirit-In its various gifts and graces; as an earnest-of our obtaining the heavenly habitation. || We are confident, therefore-Or courageous in all dangers and sufferings, and dare venture even upon death itself; knowing that while we are at home-Or|| rather sojourn (as evdnμevres here signifies) in the body, we are absent, exônμeμev, we are exiles; from faithful, which were forgiven long before: for many of their good works (their humiliation, contrition, godly sorrow, striving against sin, mortification of it) cannot otherwise appear; but this will be done at their own desire, without grief and shame; that every one may receive the things-That is, the due reward of the things; done in his body, whether good or bad-In full proportion to his actions, and the secret springs thereof, which will then be all laid open; and according to the principles from which A. M. 4064. 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 Searcher of hearts knows his actions to have proceeded. Some read the latter clause, that every one may receive in the body, (namely, in his body raised,) according to what he hath done. That is, as in the body he did either good or evil, so the body being raised, he is recompensed therein accordingly. the Corinthian converts. A. D. 60. 14 For the love of Christ constraineth A. M. 4064. us; because we thus judge, that if one died for all, then were all dead: r 15 And that he died for all, that they which live should not henceforth live unto them selves, but unto him which died for them, and rose again. 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. Rom. vi. 11, 12; xiv. 7, 8; 1 Cor. vi. 19; Gal. ii. 20; 1 Thess. v. 10; 1 Pet. iv. 2.- Matt. xii. 50; John xv. 14; Gal. v. 6; Phil. iii. 7, 8; Col. iii. 11. John vi. 63. and we cannot be cold and unaffected, while we have such grand and noble subjects under our consideration as those which we treat of among you. Mr. Locke, from comparing chap. xi. 1, 16-21, and xii. 6, 11, is of opinion that the Corinthians censured Paul as a fool or madman, for what he said in comVerses 11, 12. Knowing therefore the terror of the mendation of himself. In that case the meaning is, Lord-The strict judgment which must then pass "You say I am distracted for my present conduct, on all impenitent sinners; we the more earnestly but this is between God and myself; I am sure you persuade men-To repent and believe the gospel, Corinthians ought not to say it, for all my sober that, instead of being objects of the divine wrath, thoughts and most painful labours are for you." For they may live and die happy in his favour. But, as the love of Christ-So illustriously displayed toward we are made manifest to God-And he knows our us in our redemption, and our love to him in return; integrity; I trust also it is evident to you. For we constraineth us—Evvexɛi, bears us on, with a strong, commend not ourselves—We do not say this as if we steady, prevailing influence, such as winds and tides thought there was any need of again recommend- exert when they waft the vessel to its destined haring ourselves to you, but give you occasion to glory||bour; кpivavтaç tëтo, judging thus, or while we thus -To rejoice and praise God, and furnish you with judge-Thus consider and reflect; that if one died an answer to those false apostles; who glory in ap- || for all-Which Jesus assuredly did, even gave himpearance, but not in heart-We may infer from this, self a ransom for all mankind, without exception, and from the beginning of chap. iii., that some of the|| (1 Tim. ii. 6,) yea, tasted death for every man, for Corinthians were disposed to represent the care which Paul took to vindicate himself, as pride and vainglory. On the other hand, it seems they would|| have interpreted his silence as the effect of guilt and|| confusion. He therefore plainly and very properly tells them, that he said this only in his own necessary defence; and to furnish his friends with an answer to those whose consciences condemned them, while they endeavoured to asperse him. every human being; (Heb. ii. 9;) then were all dead -Even the best of men were in a state of spiritual death entailed upon them by the sin of the first man, (see on Gen. ii. 17,) and liable to death eternal. For had it been otherwise with any man, Christ would not have had need to die for him. And that he died for all-That all might be saved; that they who live— That all who live upon the earth, or all who, believing in him, are put in possession of spiritual life through his death and grace procured thereby; should not henceforth-From the moment they know and are united to him; live unto themselves -Seek their own honour, profit, or pleasure, or do their own will; but live unto him who died for them and renewing grace, to enable them so to live; and rose again-That he might receive for them, and confer upon them, these inestimable blessings. Verses 13-15. For whether we be beside ourselves --As they affirm we are, because we expose ourselves to so many sufferings, and even to the danger of imprisonment and death, by persevering in our work of preaching the gospel. Or whether we appear to be transported beyond ourselves-By our speaking-And thereby procured for them pardoning mercy or writing with uncommon vehemence; it is to God --It is zeal for his glory that animates us; and he understands, if men do not, the emotion which himself inspires. Or whether we be sober-In shunning persecution as much as may be, or proceed in a more calm and sedate manner; it is for your cause -We have your good in view, and proceed in our course in order to promote your best interests. In other words, love to God and benevolence to man, are the grand principles by which we are actuated; Verse 16. Wherefore henceforth-So that from this time that we knew the love of Christ; know we no man-Neither ourselves nor you, neither the rest of the apostles, (Gal. ii. 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 God was in Christ, reconciling A. M. 4064. A. D. 60. 17 Therefore, if any man "be in || their trespasses unto them; and hath A. M. 4064. Christ, he is a new creature: 'o'd committed unto us the word of reconthings 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 u Rom. viii. 9; xvi. 7; Gal. vi. 15.- - Or, let him be. * Gal. v. 6; vi. 15.—y Isa. xliii. 18, 19; lxv. 17; Eph. ii. 15; Rev. xxi. 5. Rom. v. 10; Eph. ii. 16; Col. i. 20; 1 John ii. 2; iv. 10. Rom. iii. 24, 30. ciliation. 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. e 4 Gr. put in us.b Job xxxiii. 23; Mal. ii. 7; Chap. iii. 6; Eph. vi. 20. Chap. vi. 1.- d Isa. liii. 6, 9, 12; Gal. iii. 13; 1 Pet. ii. 22, 24; 1 John iii. 5.- Le Rom. i. 17; v. 19; x. 8. Verses 18-20. And all things, &c.-These new things are all of God, the author of them, considered in this view as reconciling us to himself—Removing our carnal mind, which was enmity against him, and taking us into his favour; by Jesus Christ and Spirit, these blessings are obtained. And hath given to us-His ministers, and especially to his apostles; the ministry of reconciliation-The gospel ministry, offering reconciliation and peace with God to all mankind, and ensuring these privileges to all the truly penitent that believe in Jesus. To wit -The sum of which is; that God was in Christ— United to him and manifesting himself by him; 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 mediation and grace of the Son of God: not impu 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? In what land do these Christians live? Yea, if we have known Christ after the flesh-So as to love him merely with a human love; or, so as to regard-Through whose sacrifice and intercession, merits our external relation to him, as being of the same nation with him, or our having conversed with him on earth, or so as to expect only temporal benefits from him; or have governed ourselves by any carnal expectations from the Messiah as a temporal prince who should exalt our nation to dignity, wealth, and power. Mr. Locke thinks this is said || with a reference to "their Jewish false apostle, who || gloried in his circumcision, and perhaps in his having seen Christ in the flesh, or being some way related to him." Yet now, henceforth-Since our illumination and conversion; know we him no more-In that way, but wholly after a spiritual and divine||ting their trespasses unto them-Freely forgiving manner, suitable to his state of glory, and our expectations of spiritual and eternal salvation from him. || Verse 17. Therefore-Since all Christ's true disciples do thus live to him, and not to themselves, and only know him in a spiritual manner; if any man be in Christ-By living faith and the indwelling of his Spirit; if any man have an interest in and union|| with him; he is a new creature-Kaivn Kriois, there is a new creation, in the soul of that man. His understanding is enlightened, his judgment corrected, and he has new ideas and conceptions of things. His conscience is informed, awakened, and purged from guilt by the blood of Jesus, Heb. ix. 14. His will is subjected to the will of God, his affections drawn from earth to heaven, and his dispositions, words, and actions, his cares, labours, and pursuits, are all changed. Old things are passed awayAll old principles and practices; behold-The present, visible, undeniable change! all things are become new He has new life, namely, a spiritual and divine life; new spiritual senses, new faculties, new desires and designs, hopes and fears, joys and sorrows, passions and appetites. His whole tenor of action and conversation is new, and he lives as it were in a new world. God, Christ, the Holy Spirit, angels, men, sinners, saints, and 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. all their sins, Eph. i. 7; and hath committed unto us-As a trust of the highest importance; the word, the message, of reconciliation. We then are ambassadors for Christ-Divinely commissioned and sent to treat with you in his name and stead, on a matter of infinite importance to you. As though God did beseech you by us-By whom he speaks to you. We pray you in Christ's stead-Yep Xpiçë, or, for Christ's sake; be ye reconciled to God-Who is now ready to be reconciled to you, on terms which, if you apply to him, he will enable you to comply with, and thankfully to accept that friendship and protection which he graciously vouchsafes to offer you. Herein the apostle might appear to some transported beyond himself: for 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! Verse 21. For he made him, who knew no sin—A commendation peculiar to Christ; to be sin--Or a sin-offering rather, (as the expression often signifies What the apostles endured II. CORINTHIANS. for the cause of Christ.' both in the Old Testament and the New ;) for us— be accounted and constituted righteous by God, or Who knew no righteousness, who were inwardly might be invested with that righteousness; 1st, imand outwardly nothing but sin, and who must have puted to us; 2d, implanted in us; and, 3d, pracbeen consumed by the divine justice, had not this tised by us; which is, in every sense, the righteousatonement been made for our sins; that we might||ness of God by faith. See note on Romans x. 4; be made the righteousness of God in him—Might || Philippians iii. 9. CHAPTER VI. In this chapter, the apostle, proceeding in his pathetic address to the Corinthians, (1,) Enlarges with great freedom on the temper with which, in the midst of all their afflictions and persecutions, he and his brethren prosecuted that important embassy, of which he had been speaking in the preceding verses, 1–10. (2,) He expresses earnest affection for the Corinthians, for which he desires a return of like affection, 11-13. (3,) Urges the Corinthians to avoid those alliances with idolaters, which might tend to insnare them, and pleads the gracious promises which God had made to his people, as an engagement to them to be on their guard in that respect, 14-18. *First Sunday in Lent, epistle, verse 1 to verse 11. La 1 e Rom. xiv. 13; 1 Cor. ix. 12; x. 32. Gr. commending, Cor. iii. 9.- b Chap. v. 20. Hebrews xii. 15.-d Isaiah | Chap. iv. 2.-1 Cor. iv. 1.- - Chap. xi. 23, &c.— Or, in tossings to and fro. xlix. 8. NOTES ON CHAPTER VI. accepting the offered blessings, and using them to the glory of the great and glorious Giver. This verse must be read as a parenthesis, the next being connected with the first. Verses 1, 2. We then, as workers together with him-Being employed by God in such an important embassy, we prosecute it, and beseech you that ye receive not the gospel of the grace of God-Which Verses 3-7. Giving, as far as in us lies, no offence announces such glad tidings of salvation; or the|| in any thing, that the ministry be not blamed—On free, unmerited favour and Spirit of God, offered our account. But in all things-Or in every respect; and pressed upon you in the gospel; in vain―Which approving ourselves-To our Divine Master and his they do in whom this divine grace does not answer church; as the ministers of God, in much patience the end for which it was designed; does not render -Shown, 1st, In afflictions, necessities, distresses— them godly and righteous, wise, good, and holy, in All which are general terms. 2d, In stripes, imprithis present world, Titus ii. 11-13. For he saith- || sonments, tumults-Which are particular sorts of (Isa. xlix. 8,) where God the Father speaks to the affliction, necessity, distress. 3d, In labours, watchMessiah, and engages to give him the Gentiles as an||ings, fastings-Voluntarily endured. All these are accession to his church, and a reward of his media- expressed in the plural number, to denote a variety torial undertaking; I have heard—Or, I will hear of them. The first word, peis, Dr. Whitby underthee, in the days of thy flesh, when thou shalt offer stands to mean affliction in general: the second, up prayers and supplications with strong crying || avaykai, necessities, as signifying more grievous and and tears, (Heb. v. 7,) though not so as to deliver unavoidable troubles; the third, revoxwpiar, disthee from death, yet so as to support thee under thy tresses, such pressures as reduce us to the greatest sufferings, and give a blessed success to thy labours. straits. In the first, several ways to escape may apAnd in the day of salvation-In the time which I pear, though none without difficulty: in the second, have appointed for effecting man's redemption and one way only, and that a difficult one: in the last, salvation; have I succoured-Or, will I succour and none at all appears. In tumults-The Greek word, assist thee in thy work. Thus the Messiah says,|| aкaraçaσiaι, implies such attacks as a man cannot (Isa. 1. 7,) The Lord God will help me, therefore stand against; but which bear him hither and thither shall I not be confounded. Behold now, says the by violence. In labours-Incessantly pursued, eiapostle, is the accepted time-There spoken of, ther in our ministerial work, or in those secular callwherein such a rich treasure of saving grace is dis-ings by which we are often obliged to earn our daily pensed to the church, whether consisting of Jews or bread. In watchings-When, in the prosecution of Gentiles, and offered to all: therefore, as if he had our various employments, the hours of the night are said, Lose not this gracious season, but improve it by || added to those of the day: in fastings-To which, |