The verb is found only here and Galatians 3:15. From κύρος supreme power, authority. Hence to take judicial resolution to treat the offender with brotherly love.

See on Romans 5:4. Your tried quality. See on 1 Peter 1:7. Compare Philippians 2:22.

Better, as Rev., in margin, presence; or face, as if Christ were looking on. See on 2 Corinthians 1:11.

Lit., in order that we be not made gain of, or overreached, by Satan. Rev., that no advantage may be gained over us. The verb, from πλέον more, and ἔχω to have, appears in the noun πλεονεξία greed of gain, covetousness. See on Romans 1:29.

Are ignorant - devices (ἀγνοοῦμεν - νοήματα)

A paronomasia (see on Romans 1:29-31). As nearly as possible, "not know his knowing plots."

Bengel remarks: "The whole epistle is an itinerary." The fact is another illustration of the strong personal feeling which marks the letter. "The very stages of his journey are impressed upon it; the troubles at Ephesus, the repose at Troas, the anxiety and consolation of Macedonia, the prospect of moving to Corinth."

Troas

The full name of the city was Alexandria Troas. It was founded by Antigonos, one of the successors of Alexander the Great, and originally called by him Antigonia Troas. It was finished by Lysimachus, another of Alexander's generals, and called by him Alexandria Troas. It stood upon the seashore, about four miles from ancient Troy, and six miles south of the entrance to the Hellespont. It was, for many centuries, the key of the traffic between Europe and Asia, having an artificial port consisting of two basins. Its ruins, with their immense arches and great columns of granite, indicate a city of much splendor. The Romans had a peculiar interest in it, connected with the tradition of their own origin from Troy; and the jus Italicum was accorded it by Augustus, by which its territory enjoyed the same immunity from taxation which attached to land in Italy. Both Julius Caesar and Constantine conceived the design of making it a capital. The ruins enclose a circuit of several miles, and include a vast gymnasium, a stadium, a theatre, and an aqueduct. The Turks call it "Old Constantinople." The harbor is now blocked up.

A door

See on 1 Corinthians 16:9.

Rev., relief. See on liberty, Acts 24:23.

Taking my leave (ἀποταξάμενος)

The verb means, primarily, to set apart or separate; hence to separate one's self, withdraw, and so to take leave of. The A.V. gives this sense in every case, except Mark 6:46, where it wrongly renders sent away. See Luke 9:61; Acts 18:18, Acts 18:21. Ignatius, ἀποτάξαμενος τῷ βίῳ having bid farewell to the life, that is, this lower life (Epistle to Philadelphia, 11).

This rendering is inadmissible, the word being habitually used with the accusative (direct objective) case of the person or thing triumphed over, and never of the triumphing subject. Hence, to lead in triumph. It occurs only here and Colossians 2:15. It is not found in any Greek author later than Paul's date. It is derived from θρίαμβος a hymn to Bacchus, sung in festal processions, and was used to denote the Roman "triumph," celebrated by victorious generals on their return from their campaigns. The general entered the city in a chariot, preceded by the captives and spoils taken in war, and followed by his troops, and proceeded in state along the sacred way to the Capitol, where he offered sacrifices in the temple of Jupiter. He was accompanied in his chariot by his young children, and sometimes by confidential friends, while behind him stood a slave, holding over his head a jewelled crown. The body of the infantry brought up the rear, their spears adorned with laurel. They shouted "triumph!" and sang hymns in praise of the gods or of their leader. Paul describes himself and the other subjects of Christ's grace under the figure of this triumphal pomp, in which they are led as trophies of the Redeemer's conquest. Render, as Rev., which always leadeth us in triumph in Christ. Compare 2 Corinthians 10:5.

The savor of His knowledge

According to the Greek usage, savor and knowledge are in apposition, so that the knowledge of Christ is symbolized as an odor communicating its nature and efficacy through the apostle's work, "permeating the world as a cloud of frankincense" (Stanley). For a similar usage see on 2 Corinthians 1:22. The idea of the Roman triumph is still preserved in this figure. On these occasions the temples were all thrown open, garlands of flowers decorated every shrine and image, and incense smoked on every altar, so that the victor was greeted with a cloud of perfume. Compare Aeschylus on the festivities at the return of Agamemnon from Troy:

"The altars blaze with gifts;

And here and there, heaven high the torch uplifts

Flame, - medicated with persuasions mild,

With foul admixture unbeguiled -

Of holy unguent, from the clotted chrism

Brought from the palace, safe in its abysm."

"Agamemnon," 91-96, Browning's Translation.

Compare Ephesians 5:2; Philippians 4:18. As so often in Paul's writings, the figure shifts; the apostolic teachers themselves being represented as an odor, their Christian personality redolent of Christ. It is not merely a sweet odor produced by Christ, but Christ Himself is the savor which exhales in their character and work.

Returning to the word used in 2 Corinthians 2:14, which is more general than εὐωδία sweet savor, denoting an odor of any kind, salutary or deadly, and therefore more appropriate here, where it is used in both senses. The two words are combined, Ephesians 5:2; Philippians 4:18.

Of death (ἐκ θανάτου)

Rev., better, giving the force of the preposition, proceeding from, wafted from death. The figure is carried out with reference to the different effects of the Gospel, as preached by the apostles, upon different persons. The divine fragrance itself may have, to Christ's enemies, the effect of a deadly odor. The figure was common in rabbinical writings. Thus: "Whoever bestows labor on the law for the sake of the law itself, it becomes to him a savor of life; and whoever does not bestow labor on the law for the law's sake, it becomes a savor of death." "Even as the bee brings sweetness to its own master, but stings others, so also are the words of the law; a saving odor to the Israelites, but a deadly odor to the Gentiles." These are specimens of a great many.

Some find here an allusion to a revolting feature of the Roman triumph. Just as the procession was ascending the Capitoline Hill, some of the captive chiefs were taken into the adjoining prison and put to death. "Thus the sweet odors which to the victor - a Marius or a Julius Caesar - and to the spectators were a symbol of glory and success and happiness, were to the wretched victims - a Jugurtha or a Vercingetorix - an odor of death" (Farrar).

Sufficient (ἱκανός)

See on Romans 15:23.

Only here in the New Testament. From κάπηλος a huckster or pedler; also a tavernkeeper. The κάπηλοι formed a distinct class among the Greek dealers, distinguished from the ἐυπόροι merchants or wholesale dealers. So Plato: "Is not retailer (καπήλους) the term which is applied to those who sit in the market-place buying and selling, while those who wander from one city to another are called merchants?" ("Republic," 371; compare "Statesman," 260) The term included dealers in victuals and all sorts of wares, but was especially applied to retailers of wine, with whom adulteration and short measure were matters of course. Galen speaks of wine-dealers καπηλεύοντες τοὺς οἴνους playing tricks with their wines; mixing the new, harsh wines, so as to make them pass for old. These not only sold their wares in the market, but had καπηλεῖα wine-shops all over the town, where it was not thought respectable to take refreshments. The whole trade was greatly despised. In Thebes no one who had sold in the market within the last ten years was allowed to take part in the government. So Plato, speaking of the evils of luxury and poverty: "What remedy can a city of sense find against this disease? In the first place, they must have as few retail traders as possible" ("Laws," 919. The whole passage is well worth reading). The moral application of the term was familiar in classical Greek. Lucian says: "The philosophers deal out their instructions like hucksters." Plato: "Those who carry about the wares of knowledge, and make the round of the cities, and sell or retail them to any customer who is in want of them, praise them all alike; though I should not wonder if many of them were really ignorant of their effect upon the soul; and their customers equally ignorant, unless he who buys of them happens to be a physician of the soul" ("Protagoras," 313). Paul here uses the term of those who trade in the word of God, adulterating it for the purpose of gain or popularity. Compare 1 Timothy 6:5, Rev. In the "Teaching of the Twelve Apostles" occurs the word χριστέμπορος a Christ-monger (ch. xii., 5).

Rev., are we beginning. As if anticipating, the taunt so often repeated, that he had no commendatory letters, and therefore was forced to commend himself by self-laudation and by dishonest means. See 2 Corinthians 4:2; 2 Corinthians 10:12. You will say, "You are beginning again the old strain of self-commendation as in the first epistle." See 1 Corinthians 1 Corinthians 9:15-21.

To commend (συνιστάναι)

See on Romans 3:5. Some others. Others is superfluous. The reference is to certain false teachers accredited by churches or by other well-known teachers.

The figure which follows is freely and somewhat loosely worked out, and presents different faces in rapid succession. The figure itself is that of a commendatory letter representing the Corinthian Church: "Ye are our letter." This figure is carried out in three directions: 1. As related to the apostles' own consciousness. The Corinthian Church is a letter written on the apostles' hearts. Their own consciousness testifies that that Church is the fruit of a divinely accredited, honest, and faithful ministry. 2. As related to the Corinthians themselves. The Church needs no letter to commend the apostles to it. It is its own commendation. As the visible fruit of the apostles' ministry they are a commendatory letter to themselves. If the question arises among them, "Were Paul and his colleagues duly commissioned?" - the answer is, "We ourselves are the proof of it." 3. As related to others outside of the Corinthian Church. The answer to the charge that the Corinthians have been taught by irregular and uncommissioned teachers is the same: "Behold the fruit of their labors in us. We are their commission."

At this point the figure again shifts; the letter being now conceived as written on the Corinthians' hearts, instead of on the hearts of the apostles: written by Christ through the apostles' ministry. This suggests the comparison with the law written on tables of stone, which are used as a figure of the heart, fleshy tables, thus introducing two incongruities, namely, an epistle written on stone, and writing with ink on stone tables.

Written in our hearts

See above. Compare Plato: "I am speaking of an intelligent writing which is graven in the soul of him who has learned, and can defend itself" ("Phaedrus," 276).

An epistle written by Christ through our ministry; that is, you, as the converted subjects of our ministry, are an epistle of Christ. Others explain: an epistle of which Christ forms the contents, thus making the apostles the writers. For the expression ministered by us, compare 2 Corinthians 8:19, 2 Corinthians 8:20; 1 Peter 1:12.

Ink (μέλανι)

From μέλας black. Only here, 2 John 1:12 (see note), and 3 John 1:13.

The Spirit

Instead of ink.

Fleshy tables of the heart (πλαξὶν καρδίας σαρκίναις)

The best texts read καρδίαις the dative case in apposition with tables. Render, as Rev., tables which are hearts of flesh. Compare Ezekiel 11:19; Jeremiah 17:1; Jeremiah 31:33. For of flesh, see on Romans 7:14.

In the fact that he may appeal to them, notwithstanding their weaknesses and errors.

Through Christ to God-ward (διὰ τοῦ Χριστοῦ πρὸς τὸν Θεόν).

Through Christ who engenders the confidence, toward God, with reference to God who gives us success, and to whom we must account for our work.

An unfortunate translation, especially in view of the conventional sense of able. The verb ἱκανόω from ἱκανός sufficient (see on Romans 15:23), means to make sufficient or fit. It occurs only here and Colossians 1:12. The correct sense is given by Rev., hath made us sufficient as ministers. Compare enabled (ἐνδυναμώσαντι), 1 Timothy 1:12.

Of the new testament (καινῆς διαθήκης)

See on Matthew 26:28, Matthew 26:29. There is no article. Render, as Rev., of a new covenant, in contrast with the Mosaic. See on Hebrews 9:15. Of course the term is never applied in the gospels or epistles to the collection of New-Testament writings.

Of the letter (γράμματος)

Depending on ministers, not on covenant. For letter, see on writings, John 5:47. Here used of the mere formal, written ordinance as contrasted with the Gospel, which is "spirit and life." Compare Romans 2:29; Romans 7:6.

Killeth

See on Romans 5:12, Romans 5:13; see on Romans 7:9; see on Romans 8:2. Compare 1 Corinthians 15:56. "The living testimony borne to his authority in the Corinthian Church suggests strongly the contrast of the dreary, death-like atmosphere which surrounded the old, graven characters on which his opponents rested their claims" (Stanley).

Because it is the ministry of the letter which killeth. The law meant death to the sinner.

Written and engraven in stones (ἐν γράμμασιν ἐντετυπωμένη λίθοις)

Lit., engraven on stones by means of letters. The use of these words to describe a ministration is peculiar. The ministration of death (see above) is that of Moses, and does not apply to his entire career as Israel's lawgiver, but to his particular ministry in receiving on Sinai and transmitting to the people the law of God. The ministration may be said to have been graven on stones, since the whole purport of that economy which he represented was contained in the tables, and he was its minister in being the agent through whom God delivered it to the people.

Was glorious (ἐγενήθη ἐν δόξῃ)

A very inadequate translation. Ἑγενήθη means came to pass or took place, not simply was. A glory passed from God to Moses, so that his face became shining. It is much more graphic and truthful to render ἐν δόξῃ literally, in or with glory, than to convert the two words into a single adjective, glorious. Rev., much better, came with glory.

Steadfastly behold (ἀτενίσαι)

See on Luke 4:20.

Passing away (καταργουμένην)

Lit., being done away or brought to nought. See on Luke 13:7; see on Romans 3:3.

As in 2 Corinthians 3:7, with glory.

Because Moses was the minister of the law. For the relation of the law to sin and condemnation, see Romans 5:20; Romans 7:7-13.

Rev., that which hath been made glorious hath not been made glorious. The peculiar form of expression is taken from Exodus 34:29, Exodus 34:35, Sept., "Moses knew not that the appearance of the skin of his face was glorified." "The children of Israel saw the face of Moses that it was glorified." Much unnecessary difficulty has been made, chiefly about the connection and meaning of in this respect. That which hath been made glorious is the ministry of death and condemnation (2 Corinthians 3:7, 2 Corinthians 3:9), the ministry of Moses in the giving of the law, which ministry was temporarily glorified in the shining of Moses' face. Hath not been made glorious is only another way of expressing was passing away (2 Corinthians 3:7): of saying that the temporary glory of Moses' ministry faded and paled before the glory of the ministry of Christ. The figure which pervades the whole passage (2 Corinthians 3:7-11) is that of a glorified face. The ministration of the law, impersonated in Moses, is described as having its face glorified. It is to this that in this respect refers. Paul says that the ministry of the law, which was temporarily glorified in the face of Moses, is no longer glorified in this respect; that is, it no longer appears with glorified face, because of the glory that excelleth, the glory of Christ ministering the Gospel, before which it fades away and is as if it had not been. This accords with ch. 4, where the theme is the same as here, ministry or ministration (2 Corinthians 4:1); and where the christian revelation is described as "the glory of God in the face of Jesus Christ" (2 Corinthians 4:6). This is the key to our passage. To the same purpose is 2 Corinthians 4:18, where the Christian is represented as gazing, through the Gospel, with unveiled face, upon the glory of God in Christ, and as being changed thereby into the image of Christ. The glory of the law in the face of Moses has faded before the glory of the Gospel in the face of Jesus Christ.

Lit., which is being done away; in course of abolition through the preaching of the Gospel. Both the A.V., and Rev. passeth fail to bring, out the idea of process.

Was glorious (διὰ δόξης)

Lit., through glory. Rev., with glory.

Rev., boldness. See on openly, John 7:13; see on confidence, 1 John 2:28; see on freely, Acts 2:29. The contrast is with the dissembling with which his adversaries charged him.

Rev., should not. See Exodus 34:30-35, where the A.V., by the use of till, gives the wrong impression that Moses wore the veil while speaking to the people, in order to hide the glory of his face. The true sense of the Hebrew is given by the Sept.: "When he ceased speaking he put a veil on his face;" not because the Israelites could not endure the radiance, but that they should not see it fade away. Whenever Moses went into the presence of God he removed the veil, and his face was again illumined, and shone while he delivered God's message to the people. Then, after the delivery of the message, and during his ordinary association with the people, he kept his face covered.

To the end (εἰς τὸ τέλος)

Rev., on the end. The termination.

Of that which is abolished (τοῦ καταργουμένου)

See 2 Corinthians 3:11. The temporarily glorified ministration of Moses. The end of this, which the veil prevented the Israelites from seeing, was the disappearance of the glory - the type of the termination of Moses' ministry. Paul's comparison is between the ministry of Moses, interrupted by intervals of concealment, and the gospel ministry, which is marked by frank and full proclamation. "The opposition is twofold: 1. Between the veiled and the unveiled ministry, as regards the mere fact of concealment in the one case, and openness in the other. 2. Between the ministry which was suspended by the veiling that its end might not be seen, and that which proceeds 'from glory to glory,' having no termination" (Alford). The face of Moses needed a continually renewed illumination: in the face of Christ the glory abides forever.

Originally, things which proceed out of the mind. Compare hearts and minds, Philippians 4:7, and devices, 2 Corinthians 2:11. Hence, derivatively, the minds themselves. The word occurs but once outside of this epistle, Philippians 4:7. Some render here thoughts. So Rev., in margin.

Were blinded (ἐπωρώθη)

See on the kindred noun πώρωσις hardening, Mark 3:5. Rev., correctly, were hardened.

The same veil (τὸ αὐτὸ κάλυμμα)

The expression their minds were hardened is carried out figuratively. There is a veil over their minds when the law is read, as there was over Moses' face. They cannot yet recognize the end of the Mosaic ministry.

Untaken away (μὴ ἀνακαλυπτόμενον)

Rev., admirably - giving the force of ἀνά up-unlifted. But both A.V. and Rev. construe unlifted with veil: the same veil remaineth untaken away (unlifted). This is objectionable, because καταργεῖται is done away is used throughout the chapter of the glory of the Mosaic ministry, while another word is employed in 2 Corinthians 3:16 of the taking away of the veil. Further, the reading of the best texts is ὅτι that or because, and not ὅ τι which. Because is not true to the fact, since the veil remains unlifted, not because it is done away in Christ, but because of the hardness of their hearts. It is better, therefore, to take μὴ ἀνακαλυπτόμενον unlifted, as a nominative absolute, and to render, it not being revealed that it (the veil) is being done away in Christ. This falls in naturally with the drift of the whole passage. The veil remains on their hearts, since it is not revealed to them that the Mosaic economy is done away in Christ.

The heart of Israel.

Shall be taken away (περιαιρεῖται)

Rev., correctly, is taken away. The verb occurs twice in Acts (Acts 27:20, Acts 27:40) of the taking away of hope, and of the unfastening of the anchors in Paul's shipwreck; and in Hebrews 10:11, of the taking away of sins. There is an allusion here to the removal of the veil from Moses' face whenever he returned to commune with God. See Exodus 34:34.

Κύριος the Lord is used in Exodus 34:34 for Jehovah. The Lord Christ of 2 Corinthians 3:16 is the Spirit who pervades and animates the new covenant of which we are ministers (2 Corinthians 3:6), and the ministration of which is with glory (2 Corinthians 3:8). Compare Romans 8:9-11; John 14:16, John 14:18.

Liberty

Compare Romans 8:15; Galatians 4:7.

Contrasted with Moses as the sole representative of the people.

Open (ἀνακεκαλυμμένῳ)

Rev., correctly, unveiled, as Moses when the veil was removed.

"Vainly they tried the deeps to sound

E'en of their own prophetic thought,

When of Christ crucified and crown'd

His Spirit in them taught:

But He their aching gaze repress'd

Which sought behind the veil to see,

For not without us fully bless'd

Or perfect might they be.

The rays of the Almighty's face

No sinner's eye might then receive

continued...

Construe with we have this ministry. Having this ministry as a gift of divine mercy. Compare 1 Corinthians 7:25. Bengel says: "The mercy of God, by which the ministry is received, makes us earnest and sincere."

Rev., more correctly, shame. Compare Ephesians 5:12.

Craftiness (πανουργίᾳ)

See on Luke 20:23.

Handling deceitfully (δολοῦντες)

Only here in the New Testament. Primarily, to ensnare; then to corrupt. Used of adulterating gold, wine, etc. See on which corrupt, 2 Corinthians 2:17. This verb has a narrower meaning than the one used there (καπηλεύειν); for, while that means also to corrupt, it adds the sense for gain's sake. The Vulgate renders both by the same word, adulterantes. Compare Dante:

"Thus did Sabellius, Arius, and those fools

Who have been even as swords unto the Scriptures

In rendering distorted their straight faces."

"Paradiso," xiii., 128-130.

Rev., veiled, in accordance with the imagery of ch. 3.

The phrase occurs only here. Compare Ephesians 2:2; Ephesians 6:12; John 12:31; John 14:30. Satan is called god in the rabbinical writings. "The first God is the true God; but the second god is Samael." "The matron said, 'Our god is greater than thy God; for when thy God appeared to Moses in the bush, he hid his face; when, however, he saw the serpent, which is my god, he fled."'

The light (τὸν φωτισμὸν)

Only here and 2 Corinthians 4:6. Lit., the illumination, act of enlightening.

Image of God

Compare Colossians 1:15; John 17:5; Philippians 2:6; Philippians 3:21. Christ's light is also God's. Compare Hebrews 1:3, Rev., effulgence (ἀπαύγασμα, compare αὐγάσαι shine, in this passage). Theodoret says: "The effulgence is both from the fire and with the fire, and has the fire as its cause, yet is not divided from the fire; for whence comes the fire, thence also comes the effulgence."

Shine (αὐγάσαι)

Only here in the New Testament. From αὐγή brightness, which also occurs but once, Acts 20:11, daybreak. In classical Greek of the sun especially. Rev., dawn is legitimate as a translation, but hardly here, since Paul is going back to the figure of 2 Corinthians 3:18.

The correct reading is λάμψει shall shine; so that we should render, it is God that said light shall shine. So Rev.

To give the light of the knowledge (πρὸς φωτισμὸν τῆς γνώσεως).

Lit., for the illumination, as 2 Corinthians 4:4. In order that the knowledge may lighten. Knowledge, if not diffused, is not of the nature of light.

In the face of Jesus Christ

Containing the thought of 2 Corinthians 3:18. The knowledge of the divine glory becomes clear revelation to men in the face of Christ as it appears in the Gospel: "So that in this seen countenance that clear-shining knowledge has the source of its light, as it were, its focus" (Meyer).

The divine light which is the guide and inspiration of the apostolic ministry.

In earthen vessels (ἐν ὀστρακίνοις σκεύεσιν)

The adjective occurs only here and 2 Timothy 2:10. Herodotus says of the king of Persia: "The great king stores away the tribute which he receives after this fashion: he melts it down, and, while it is in a liquid state, runs it into earthen vessels, which are afterward removed, leaving the metal in a solid mass" (iii., 96). Stanley cites the story of a Rabbi who was taunted with his mean appearance by the emperor's daughter, and who replied by referring to the earthen vessels in which her father kept his wines. At her request the wine was shifted to silver vessels, whereupon it turned sour. Then the Rabbi observed that the humblest vessels contained the highest wisdom. The idea of light in earthen vessels is, however, best illustrated in the story of the lamps and pitchers of Gideon, Judges 7:16. In the very breaking of the vessel the light is revealed.

Excellency (ὑπερβολὴ)

Lit., a throwing beyond. Hence preeminence, excellence. See on exceeding, Romans 7:13. Rev. renders exceeding greatness. The reference is to the fullness of power apparent in the apostolic ministry.

Of God - of us (τοῦ Θεοῦ - ἐξ ἡμῶν)

The A.V. misses the difference between the two expressions. Of God is belonging to God; God's property: from (ἐξ) is proceeding from ourselves. Rev., of God - from ourselves.

See on tribulation, Matthew 13:21. The verb also has the meaning of to straiten, contract, as Matthew 7:14, where τεθλιμμένη, A.V. narrow, is properly rendered by Rev. straitened.

Distressed (στενοχωρούμενοι)

Only here and 2 Corinthians 6:12. From στενός narrow, and χῶρος a space. Hence cramped. The A.V. gives no suggestion of the figurative paradox. We are pressed closely, yet not cramped. Rev., pressed on every side, yet not straitened.

Perplexed (ἀπορούμενοι)

From ἀ not, and πόρος a passage. Lit., to be unable to find a way out.

In despair (ἐξαπορούμενοι)

Rev., very neatly, rendered unto despair. The word expresses an advance of thought on perplexed, yet on the same line. We are perplexed, but not utterly perplexed. The play between the Greek words cannot be rendered.

Rev., for persecuted, pursued, the primary meaning of the verb, thus giving vividness to the figure. Forsaken, lit., left behind in (some evil plight). The figure is, pursued by enemies, but not left to their power: left in the lurch.

Cast down - destroyed (καταβαλλόμενοι - ἀπολλύμενοι)

This carries on the previous figure. Though the pursuers overtake and smite down, yet are we not killed. Rev., smitten down. In all these paradoxes the A.V. fails to bring out the metaphors.

Ignatius, addressing the Ephesians, says: "Ye are God-bearers, shrine-bearers, Christ-bearers" ("Epistle to Ephesians," 9). In the Antiochene Acts, Trajan alludes to Ignatius as "the one who declares that he bears about the crucified." Ignatius was known as Θεοφόρος God bearer, and so styles himself in the introductions of his epistles.

Dying (νέκρωσιν)

Only here and Romans 4:19. Primarily a putting to death, and thence the state of deadness, as Romans 4:19. Here in the former sense. Paul says, in effect, "our body is constantly exposed to the same putting to death which Jesus suffered. The daily liability to a violent death is something, which we carry about with us." Compare 1 Corinthians 15:31; Romans 8:36. This parallel with Christ's death is offset by the parallel with Christ's triumph - life through resurrection.

That the life also (ἵνα)

In order that. The purport, according to God's purpose, of this daily dying is to set forth the resurrection-life through Christ in us. Compare Romans 5:10.

The same, namely, which is set forth in the following passage. Spirit of faith: not distinctly the Holy Spirit, nor, on the other hand, a human faculty or disposition, but blending both; faith as a gift of the Spirit of God. See on Spirit, Romans 8:4, sec. 5.

I believed, etc.

Cited from Sept., Psalm 115:10. The Septuagint mistranslates the Hebrew, which is, "I believed though I said," etc.

Lit., the grace having abounded. Rev., the grace being multiplied. Grace is the divine gift of spiritual energy which is shown in the labor, suffering, and triumph of the apostles.

Might through the thanksgiving of many redound (διὰ τῶν πλειόνων τὴν εὐχαριστίαν περισσεύση)

Numerous arrangements of these words are proposed. Through (διά) should govern the many, not thanksgiving; and redound should be transitive, cause to abound, and governing thanksgiving. So Rev., the grace, being multiplied through the many, may cause the thanksgiving to abound. The thought is on the line of 2 Corinthians 4:12, that the sufferings and risks of the apostles promote spiritual life in the Church. The grace of God, thus manifest in the apostles, shall be multiplied through the increasing number of those who share it, and shall thus make thanksgiving more abundant for the fruits of this grace as exhibited in the apostles and in the Church.

Redound (A.V.) is from the Latin redundare to surge back. Therefore, primarily, of a fullness or overflow from the setting back of a tide. So Milton:

"The evil, soon

Driven back, redounded as a flood on those

From whom it sprang."

Generally, to abound. From this arises the secondary sense, to conduce, contribute to; that is, to make the causes mount up, or abound, so as to produce the effect. So Addison: "The care of our national commerce redounds more to the riches and prosperity of the public," etc.

The material and spiritual natures.

Perish (διαφθείρεται)

Rev., much better, is decaying. Perish implies destruction: the idea is that of progressive decay.

Is renewed (ἀνακαινοῦται)

Better, is being renewed, the process of renewal going on along with the process of decay. Stanley cites a line attributed to Michael Angelo: "The more the marble wastes the more the statue grows." Compare Euripides: "Time does not depress your spirit, but it grows young again: your body, however, is weak" ("Heraclidae," 702, 703)

Day by day (ἡμέρᾳ καὶ ἡμέρᾳ)

Lit., by day and day. A Hebrew form of expression.

Lit., the present light (burden) of our affliction.

Worketh (κατεργάζεται)

Works out: achieves.

A far more exceeding and eternal weight of glory (καθ' ὑπερεβολὴν εἰς ὑπερβολὴν αἰώνιον βάρος δόξης)

Rev., more and more exceedingly an eternal weight, etc. An expression after the form of Hebrew superlatives, in which the emphatic word is twice repeated. Lit., exceedingly unto excess. The use of such cumulative expressions is common with Paul. See, for example, Philippians 1:23, lit., much more better; Romans 8:37, abundantly the conquerors; Ephesians 3:20, exceeding abundantly, etc. Note how the words are offset: for a moment, eternal; light, weight; affliction, glory.

Compare the beautiful passage in Plato's "Phaedo," 79.

Earthly, not, made of earth, which would be χοΐ́κός as 1 Corinthians 15:47; but upon the earth, terrestrial, as 1 Corinthians 15:40; Philippians 2:10. Tabernacle (σκῆνος) tent or hut. In later writers, especially the Platonists, Pythagoreans, and medical authors, used to denote the body. Thus Hippocrates: "A great vein by which the whole body (σκῆνος) is nourished." Some expositors think that Paul uses the word here simply in this sense - the house which is the body. But while Paul does mean the body, he preserves the figurative sense of the word tabernacle; for he never uses this term elsewhere as synonymous with the body. The figure of the tent suits the contrast with the building, and would naturally suggest itself to the tent-maker. The phrase earthly house of the tabernacle expresses a single conception - the dwelling which is, or consists in the tabernacle, the tent-house. The transient character of the body is thus indicated. Compare houses of clay, Job 4:19. See on the kindred words σκήνωμα tabernacle, 2 Peter 1:13; and σκηνόω to dwell in or to fix a tabernacle, John 1:14. Tabernacle is so habitually associated with a house of worship, and is so often applied to durable structures, that the original sense of a tent is in danger of being lost. It would be better to translate here by tent. The word tabernacle is a diminutive of the Latin taberna a hut or shed, which appears in tavern. Its root is ta, tan, to stretch or spread out.

Dissolved (καταλυθῇ)

Lit., loosened down. Appropriate to taking down a tent. See on Mark 13:2; see on Luke 9:12; see on Acts 5:38; and compare 2 Peter 3:11, 2 Peter 3:12, and the figure of the parting of the silver cord on which the lamp is suspended, Ecclesiastes 12:6. Also Job 4:21, where the correct rendering is: Is not their tent-cord plucked up within them? So Rev. O.T.

We have

The building from God is an actual possession in virtue of the believer's union with Christ. It is just as we say of a minor, before he comes into possession of his property, that he has so much. Compare Matthew 19:21.

Building of God (οἰκοδομὴν ἐκ Θεοῦ)

In contrast with tent. The reference is to the resurrection body. Compare the city which hath the foundations, Hebrews 11:10. For of God, read, as Rev., from, God; proceeding from (ἐκ) Heinrici, von Gott her: compare God giveth, 1 Corinthians 15:38, and ἔχετε ἀπὸ Θεοῦ ye have from God, where the reference is to the natural body, 1 Corinthians 6:19. Construe from God with building, not with we have.

In the heavens

Construe with we have.

Tabernacle. As if pointing to his own body. See on 1 Corinthians 15:54.

Earnestly desiring (ἐπιποθοῦντες)

The participle has an explanatory force, as Acts 27:7, "because the wind did not suffer us." We groan because we long. Rev., longing. The compounded preposition ἐπί does not mark the intensity of the desire, but its direction.

To be clothed upon (ἐπενδύσασθαι)

Only here and 2 Corinthians 5:4. Compare ἐπενδύτης fisher's coat, John 21:7 (see note). Lit., to put on over. The metaphor changes from building to clothing, a natural transformation in the mind of Paul, to whom the hail-cloth woven for tents would suggest a vesture.

House (οἰκητήριον)

Not οἰκία house, as 2 Corinthians 5:1. This word regards the house with special reference to its inhabitant. The figure links itself with building, 2 Corinthians 5:1, as contrasted with the unstable tent.

From heaven (ἐξ οὐρανοῦ)

As from God, 2 Corinthians 5:1.

Assuming that.

Being clothed

Compare Job 10:11.

Naked (γυμνοὶ)

Without a body. The word was used by Greek writers of disembodied spirits. See the quotation from Plato's "Gorgias" in note on Luke 12:20; also "Cratylus," 403, where, speaking of Pluto, Socrates says: "The foolish fears which people have of him, such as the fear of being always with him after death, and of the soul denuded (γυμνὴ) of the body going to him." Stanley cites Herodotus' story of Melissa, the Corinthian queen, who appeared to her husband after death, entreating him to burn dresses for her as a covering for her disembodied spirit (v., 92). The whole expression, being clothed - naked is equivalent to we shall not be found naked because we shall be clothed.

Compare weight (βάρος) of glory, 2 Corinthians 4:17.

Not for that we would be unclothed (ἐφ' ᾧ οὐ θέλομεν ἐκδύσασθαι)

Lit., because we are not willing to divest ourselves (of the mortal body). Regarding the coming of the Lord as near, the apostle contemplates the possibility of living to behold it. The oppression of soul (groan) is not from pains and afflictions of the body, nor from the fear of death, but from the natural shrinking from death, especially if death is to deprive him of the body (unclothe) only to leave him without a new and higher organism. Therefore he desires, instead of dying, to have the new being come down upon him while still alive, investing him with the new spiritual organism (clothed upon), as a new garment is thrown over an old one, and absorbing (swallowed up) the old, sensuous life.

"For who, to dumb forgetfulness a prey,

This pleadng anxious being e'er resigned,

Left the warm precincts of the cheerful day,

Nor cast one longing, lingering look behind?"

Gray, "Elegy."

Swallowed up

A new metaphor. Compare 1 Corinthians 15:54.

The compound is significant, indicating an accomplished fact. Through the various operations of His Spirit and the processes of His discipline, God has worked us out (Stanley, worked up) for this change. The process includes the dissolution of what is mortal no less than the renewal. The one is a step to the other. See 1 Corinthians 15:36.

Earnest of the Spirit

See on 2 Corinthians 1:22, and compare Romans 8:11. Of the Spirit is appositional, the Spirit as the earnest.

Ἑν in, δῆμος people. Only in this chapter. To be among one's own people, and not to travel abroad.

We are absent (ἐκδημοῦμεν)

Lit., we live abroad. Only in this chapter. Compare Philippians 1:23; Philippians 3:20; Hebrews 11:13; Hebrews 13:14. There is a play upon the words which might be expressed by at home, from home.

The correct rendering is appearance. The word is not used actively in the sense of vision. Faith is contrasted with the actual appearance of heavenly things. Hence the marginal reading of the Rev. should go into the text.

The translation might well be made stronger as well as more literal: we are well-pleased.

To be absent - present (ἐκδημῆσαι - ἐνδημῆσαι)

The same verbs as in 2 Corinthians 5:6 : to be from home, at home.

Used by Paul only, here, Romans 15:20 (note), 1 Thessalonians 4:11. Labor is a feeble translation, not bringing out the idea of the end contemplated, as the motive of the toil. Rev., we make it our aim.

Rev., better, be made manifest. Appear is not strong enough, since it implies only presence at the judgment-seat. The important fact is our being revealed as we are.

Judgment seat (βήματος)

See on Acts 7:5.

May receive (κομίσηται)

See on 1 Peter 1:8. Compare Ephesians 6:8; Colossians 3:25.

In the body (διά)

Lit., through the body as a medium.

Bad (φαῦλον)

See on James 3:16.

Rev., better, the fear of the Lord. Not that which is terrible in the Lord, but being conscious of fearing the Lord.

We persuade (πείθομεν)

Convince of our integrity.