2 Corinzi 5:14 Commento

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 (Co2 5:1-5), and deduces an inference for the comfort of believers in their present state (Co2 5:6-8), and another to quicken them in their duty (Co2 5:9-11). Then he makes an apology for seeming to commend himself, and gives a good reason for his zeal and diligence (Co2 5:12-15), and mentions two things that are necessary in order to our living to Christ, regeneration and reconciliation (Co2 5:16 to the end).

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, Co2 5:1 and therefore it is no wonder that it should be so earnestly desired, as it is said to be in Co2 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, Co2 5:3 which earnest desire after immortality and glory is more fully explained, Co2 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, Co2 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, Co2 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, Co2 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, Co2 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, Co2 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, Co2 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, Co2 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, Co2 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, Co2 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, Co2 5:14 the end of which was, that they might live not to themselves, but to him that died and rose again, Co2 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, Co2 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, Co2 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, Co2 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, Co2 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, Co2 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, Co2 5:21.47

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".

All this, in fact, blessed Paul had in mind, that fervent lover of Christ, who like a winged bird traversed the whole world.… See his uprightness, see the extraordinary degree of his virtue, see his fervent love. “The love of Christ,” he says, “constrains us,” that is, urges, impels, coerces us. Then, wishing to explain what had been said by him, he says, “convinced of this, that if one person [died] indeed for all, then all have died, he did die for all so that the living might live no longer for themselves but for the one who died and rose for them.” Do you see how appropriate it was for him to say, “The love of Christ constrains us”? He is saying, you see, if he died for the sake of us all, he died for the purpose that we the living might live no longer for ourselves but for him who died and rose for us. Accordingly, let us heed the apostolic exhortation, not living for ourselves but for him who died and rose for us.

For not the fear of things to come only, he saith, but also those which have already happened allow us not to be slothful nor to slumber; but stir us up and impel us to these our labors on your behalf. And what are those things which have already happened? "That if one died for all, then all died." Surely then it was because all were lost, saith he. For except all were dead, He had not died for all. For here the opportunities of salvation exist; but there are found no longer. Therefore, he says, "The love of God constraineth us," and allows us not to be at rest. For it cometh of extreme wretchedness and is worse than hell itself, that when He hath set forth an act so mighty, any should be found after so great an instance of His provident care reaping no benefit. For great was the excess of that love, both to die for a world of such extent, and dying for it when in such a state.

Paul said: “Therefore all died; and Christ died for all, in order that they who are alive may live no longer for themselves, but for him who died for them and rose again.” All people, consequently, without a single exception, were dead through sin, original sin or original with personal sin superadded, either by ignorance of or conscious refusal to do what is right. And for all these dead souls one living man died—a man utterly free from sin—with the intention that those who come alive by forgiveness of their sins live no longer for themselves but for him who died for all on account of our sins and rose again for our justification.

As the apostle says, and as we have often repeated: “Since one died for all, therefore all died, and he died for all in order that they who are alive may live no longer for themselves but for him who died for them and rose again.” The living are those for whom he who was living died in order that they might live; more plainly, they are freed from the chains of death, they for whom the one free among the dead died. Or, still more plainly: they have been freed from sin, for whom he who was never in sin died. Although he died once, he dies for each at that time when each, whatever his age, is baptized in his death; that is, the death of him who was without sin benefits each man at the time when, having been baptized in his death, he who was dead in sin shall also die to sin.

Because of the love of Christ the apostles were not silent about the gifts they received from him. Those who love him are surrounded by such gifts. They were not boasting about them but inviting their hearers to become Christ’s disciples.

But how is it that “one died for all,” one who is worth all others, if the suffering is considered simply that of some man? If he suffered according to his human nature, since he made the sufferings of his body his own.… The death of him alone according to the flesh is known to be worth the life of all, not the death of one who is as we are, even though he became like to us, but we say that he, being God by nature, became flesh and was made man according to the confession of the Fathers.

Paul explains that although he is beside himself, the love of God controls him.

The love of God, which He manifested in us, encompasses us and compels us to undergo dangers for Him, when we deliberate well within ourselves the following. Since He died for all, it is evident that we were all perishing, and that He died for the perishing and the dead in order to bring us to life.

Then when he says, For the love of Christ, the Apostle indicates the cause of his solicitude, namely, the love of Christ. In regard to this he does two things. First, he shows that he is pressed by the charity of Christ to procure the salvation of his neighbor; secondly, he indicates the source from which the charity of Christ is kindled (v. 14b). He says, therefore: I say that whether we be beside ourselves, it is for God; or whether we be sober, it is for you, i.e., for your benefit. The reason for this is that the love of Christ controls us to this. He says, presses, because it is the same as stimulates. As if to say: the love of God, as a goad, stimulates us to do what charity commands, namely, to procure the salvation of our neighbor: "Those who are led," i.e., stirred, "by the Spirit of God are sons of God" (Rom. 8:14); "Its flashes are flashes of fire" (Song 8:6). Then he indicates the cause of his solicitude, namely, the love of Christ, adding, because we are convinced that one has died for all. He says, therefore: I say that we do all things for you, because the love of Christ controls us, because we are convinced that one, namely Christ, has died for all, then we ourselves should so live, i.e., for your benefit, that we are even dead to ourselves, i.e., we care nothing about ourselves, but about Christ and the things of Christ: "God shows his love for us" (Rom. 5:8); "Christ also suffered for you, leaving you an example, that you should follow in his steps" (1 Pet. 2:21). What follows from this, namely, therefore all have died, is explained in three ways. First, as if to say that all have died with the death of sin in Adam. For it would not have been necessary for Christ to suffer for all, if all were not dead with the death of Adam's sin: "For as in Adam all die, so also in Christ shall all be made alive" (1 Cor. 15:22). Secondly, as if to say: all have died, namely, to the old life. For Christ died to remove sins; therefore, all should die to the old life, namely, of sin, and live the life of justice: "The death he died he died to sin, once for all, but the life he lives he lives to God. So you also must consider yourselves dead to sin and alive to God in Christ Jesus" (Rom. 6:10-11). Thirdly, and more literally, all have died, i.e., each person should regard himself as though dead to himself: "You have died and your life is hid with Christ in God" (Col. 3:3).

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.

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.

THE HOPE (Co2 4:17-18) OF ETERNAL GLORY IN THE RESURRECTION BODY. (2Co. 5:1-21) For--Assigning the reason for the statement (Co2 4:17), that affliction leads to exceeding glory. we know--assuredly (Co2 4:14; Job 19:25). if--For all shall not die; many shall be "changed" without "dissolution" (Co1 15:51-53). If this daily delivering unto death (Co2 3:11) should end in actual death. earthly--not the same as earthy (Co1 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; Pe2 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 (Co1 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 (Act 18:3). dissolved--a mild word for death, in the case of believers. we have--in assured prospect of possession, as certain as if it were in our hands, laid up "in the heavens" for us. The tense is present (compare Joh 3:36; Joh 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 (Co1 15:44-49). So Christ's body is designated, as contrasted with the tabernacle reared by Moses (Mar 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."

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" (Co2 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 (Co2 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; Pe1 4:1-3).