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TEXT. 18 While we look not at the things which are seen but at the things

which are not seen : for the things which are seen are temporal;

but the things which are not seen are eternal. V. 1 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. 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.

PARAPHRASE. 18 of that glory in heaven, which is solid and eternal; I having

no regard to the visible things of this world, but to the

invisible things of the other : for the things that are seen V. 1 are temporal: but those that are not seen eternal. For

I know that if this my body, which is but as a tent for my sojourning here upon earth for a short time, were dissolved, I shall have another, of a divine original, which

shall not, like buildings made with men's hands, be subject to 2 decay, but shall be eternal in the heavens. For in this

tabernacle" I groan earnestly, desiring, without putting off

this mortal, earthly body, by death, to have that celestial body 3 superinduced : If so be the coming of Christ shall overtake 4 me, in this life, before I put off this body. For we, that are

in the body, groan under the pressures and inconveniences that attend us in it; which yet we are not, therefore, willing to put off, but had rather, without dying, have it changed?

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NOTES. 17 c“ Weight of glory." What an influeuce St. Paul's Hebrew had, upon his

Greek, is every where visible: 732 in Hebrew signifies “to be heavy," and “ to be glorious;" St. Paul, in the Greek, joins them, and says, “ the weight

of glory." 2 Vid. ver.4. 3 . That the apostle looked on the coming of Christ, as not far off, appears by

what he says 1 Thess. iv. 15, and v. 6, which epistle was written some years before this. See also, to the same purpose, 1 Cor. i. 7, and vii. 29, 31, and x.

11. Rom. xiii. 11, 12. Heb. x. 37. 4 The same, that he had told them, in the first epistle, ch. xv.51, should happen

to those, who should be alive at Christ's coming. This, I must own, is no verý easy passage, whether we understand by yupvoi, “naked,” as I do here, the state of the dead, unclothed with immortal bodies, until the resurrection; which sense is favoured by the same word, I Cor. xv. 37, or whether we understand “ the clothing upon,” which the apostle desires, to be those immortal bodies which souls shall be clothed with at the resurrection; which seuse “ of clothing upon” seems to be favoured by 1 Cor. xv. 53, 54, and is that which

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TEXT. 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. 9 Wherefore we labour, that, whether present or absent, we may be

accepted of him.


into a celestial, immortal body, that so this mortal state may

be put an end to, by an immediate entrance into an immortal 5 life. Now it is God, who prepares and fits us for this immor

tal state, who also gives us the Spirit, as a pledge 8 of it. 6 Wherefore, being always undaunted, and knowing, that whilst

I dwell, or sojourn in this body, I am absent from my proper 7 home, which is with the Lord, (For I regulate my conduct,

not by the enjoyment of the visible things of this world, but

by my hope and expectation of the invisible things of the world 8 to come) Ì, with boldness", preach the Gospel, preferring, in

my choice, the quitting this habitation to get home to the 9 Lord. Wherefore I make this my only aim, whether stay

ingi here in this body, or departing out of it, so to acquit my

NOTES. one should be inclined to, were it not accompanied with this difficulty; viz. that, then, it would follow that the wicked should not have immortal bodies at the resurrection. For whatever it be, that St. Paul here means, by “ being clothed upon,” it is something that is peculiar to the saints, who have the Spirit of God, and shall be with the Lord, in contradistinction to others, as ap

pears from the following verses, and the whole tenor of this place. 5 6 The Spirit is mentioned in more places than one, as the pledge and earnest

of immortality: more particularly, Eph. i. 13, 14, which, compared with Rom. viii. 23, shows that the inheritance, whereof the Spirit is the earnest, is the

same, which the apostle speaks of here, viz. the possession of immortal bodies. 6,86 Orps ouvre; and saffo@pley, “ we are contident," signifies in these two verses

the same that oux &xxo xoữuSY, “ we faint not,” does, chap. iv. 1, and 16, i.e.“ [ go undauntedly, without tlagging, preaching the Gospel with sivcerity, and direct plainness of speech." This conclusion, which he draws here, from the consideration of the resurrection and immortality, is the same that he makes, upon the

same ground, chap. iv. 14, 16. 9 i Eits éyonuvirtas dito éxbrusytes, “ whether staying in the body, or going out of

it," i. e. whether I am to stay longer here, or suddenly to depart. This sense the foregoing verse leads us to ; and what he says in this verse, that he endeavours (whether iyon peoür, or éxon, unīv) “ to be well-pleasing to the Lord," i.e. do what is well-pleasing to him, shows that neither of these words can signify, here, his being with Christ in heaven. For, when he is there, the time of endeavouring to approve himself is over.

TEXT. 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. 12 For we commend not ourselves again unto you, but give you occasion

to glory on our behalf, that you may have somewhat to answer them, which glory in appearance, and not in heart.

PARAPHRASE. 10 self, as to be acceptable to him. For we must all appear

before the judgment seat of Christ, that every one may receive

according to what he has done in the body, whether it be good 11 or bad. Knowing, therefore, this terrible judgment of the

Lord, I preach the Gospel, persuading men to be Christians. And with what integrity I discharge that duty is manifest to

God, and I trust you also are convinced of it, in your con12 sciences. And this I say, not that I commend' myself again:

but that I may give you an occasion not to be ashamed of me, but to glory on my behalf, having wherewithal to reply to those, who make a show of glorying in outward appearance, without

NOTES. k St. Paul, from chap. iv. 12, to this place, has, to convince them of his uprightness in his ministry, been showing, that the hopes, and sure expectation, he had of eternal life, kept him steady and resolute, in an open sincere preaching of the Gospel, without any tricks or deceitful artifice. In which his argument stands thus : “ Knowing that God, who raised up Christ, will raise me up agaiu, I without any fear, or consideration of what it may draw upon me, preach the Gospel faithfully, making this account, that the momentaneous afflictions which, for it, I may suffer here, which are but slight in comparison of the eternal things of another life, will exceedingly increase my happiness in the other world, where I long to be; and therefore death, which brings me home to Christ, is no terror to me; all my care is, that whether I am to stay longer in this body, or quickly to leave it, living or dying, I may approve myself to Christ, in my ministry.” In the next two verses he has another argument, to fix in the Corinthians the same thoughts of bim; and that is, the punishment he shall receive at the day of judgment, if he should neglect to preach the Gospel faithfully, and not endeavour sincerely and earnestly to make

converts to Christ. 12 · From this place, and several others in this epistle, it cannot be doubted but

that his speaking well of himself had been objected to him as a fault. And in this lay his great difficulty, how to deal with this people. If he answered nothing to what was talked of him, his silence might be interpreted guilt and confusion : if he defended himself, he was accused of vanity, self-commendation, and folly. Hence it is, that he uses so many reasons to show that his whole carriage was upon principles far above all worldly considerations : and tells them here, once for all, that the account he gives of himself is only to furnish them, who are his friends, and stuck to him, with matter to justify themselves, in their esteem of him, and to reply to the contrary faction.

TEXT. 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 hence

forth live unto themselves, but unto him which died for them, and

rose again. 16 Wherefore henceforth know we no man after the fesh: yea, though

we have known Christ after the flesh, yet now henceforth know we him no more.

PARAPHRASE. 13 doing so inwardly in their hearts m. For if I am besides

myselfo, in speaking as I do of myself, it is between God and me; he must judge: men are not concerned in it, nor hurt by it. Or, if I do it soberly, and upon good ground; if what I

profess of myself be in reality true, it is for your sake and 14 advantage. For it is the love of Christ constraineth me,

judging as I do, that if Christ died for all, then all were 15 dead: And that if he died for all, his intention was, that they,

who by him have attained to a state of life, should not any longer live to themselves alone, seeking only their own private advantage; but should employ their lives in promoting the

Gospel and kingdom of Christ, who for them died, and rose 16 again: So that, from henceforth, I have no regard to any

one, according to the flesh P, i. e. for being circumcised, or a Jew. For if I myself have gloried in this, that Christ him

NOTES. * This may be understood of the leaders of the opposite faction, who, as it is manifest from ch. s. 7, 15, and xi. 12, 22, 23, pretended to something that they gloried in, though St. Paul assures us, they were satished, in conscience, that

they had no solid ground of glorying. 13 " St. Paul, from the 13th verse of this chapter, to chap. vi. 12, gives another

reason for his disinterested carriage, in preaching the Gospel; and that is his love to Christ, who, by his death, having given him life, who was dead, he concludes, that in gratitude he ought not to live to himself any more. He therefore, being as in a new creation, had now no longer any regard to the things or persons of this world; but being made, by God, a minister of the Gospel, he minded only the faithful discharge of his duty in that embassy; and, pursuant thereunto, took care that his behaviour should be such as he describes, ch. vi. 3-10. o " Besides myself,” i. e. in speaking well of myself, in my own justification. He that observes what St. Paul says, chap. xi. 1, and 16–21, ch. xii.6, aud 11, will scarce doubt, but that the speaking of himself as he did was, by his enemies,

called glorying, aud imputed to him as folly and madness. 16 This may be supposed to be said with reflection on their Jewish, false apostle,

who gloried in his circumcision; and, perhaps, that he had seen Christ in the flesh, or was some way related to him. VOL, VIII.


TEXT. 17 Therefore, if

any man be in Christ, he is a new creature: old things are past 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.


self was circumcised, as I am, and was of my blood and na17 tion, I do so now no more any longer. So that if any one

be in Christ, it is as if he were in a new creation ?, wherein all former, mundane relations, considerations, and interests',

are ceased, and at an end; all things in that state are new to 18 him: And he owes his very being in it, and the advantages he

therein enjoys, not in the least measure to his birth, extrac

tion, or any legal observances, or privileges, but wholly and 19 solely to God alone; Reconciling the world to himself by

Jesus Christ, and not imputing their trespasses to them. And therefore I, whom God hath reconciled to himself, and to

whom he hath given the ministry, and committed the word of 20 his reconciliation; As an ambassador for Christ, as though

God did by me beseech you, I pray you in Christ's stead, be 21 ye reconciled to God. For God hath made him subject to

sufferings and death, the punishment and consequence of sin, as

NOTES. 17 9 Gal. vi. 14, may give some light to this place. To make these 16th and 17th

verses coherent to the rest of St. Paul's discourse here, they must be understood in reference to the false apostle, against whom St. Paul is here justifying himself; and makes it his main business in this, as well as in his former epistle, to show, what that false apostle gloried in was no just cause of boasting. Pursuant to this design, of sinking the authority and credit of that false apostle, St. Paul, in these and the following verses, dexterously insinuates these two things: Ist, That the ministry of reconciliation being committed to him, they should not forsake him, to hearken to and follow that pretender. 2dly, That they, being in Christ, and the new creation, should, as he does, not know any man in the flesh, not esteem, or glory io, that false apostle, because he might, perhaps, pretend to have seen our Saviour in the flesh, or have heard him, or the like. Krisis signifies“ creation," and is so translated, Rom. viji. 22. * Tà ápxoca, “old things,” perhaps may here mean the Jewish economy; for the false apostle was a Jew, and, as such, assumed to himself some authority, probably by right of blood, and privilege of his pation : vid. 2 Cor. xi. 21, 22. But that, St. Paul here tells them, now, under the Gospel, is all antiquated, and quite out of doors.

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