05700
 \\An epistle of Christ\\ (\\epistol Christou\\). He turns the metaphor
 round and round. They are Christ's letter to men as well as
 Paul's. \\Not with ink\\ (\\ou melani\\). Instrumental case of \\melas\\,
 black. Plato uses \\to melan\\ for ink as here. See also
 # 2Jo 1:12; 3Jo 1:13
 \\Of stone\\ (\\lithinais\\). Composed of stone (\\lithos\\ and ending
 \\-inos\\). \\Of flesh\\ (\\sarkinais\\). "Fleshen" as in
 # 1Co 3:1; Ro 7:14

05701
 \\Through Christ\\ (\\dia tou Christou\\). It is not self-conceit on
 Paul's part, but through Christ.

05702
 \\Of ourselves\\ (\\aph' heautn\\). Starting from ourselves (reflexive
 pronoun). \\As from ourselves\\ (\\hs ex hautn\\). He says it over
 again with preposition \\ex\\ (out of). He has no originating power
 for such confidence. \\Sufficiency\\ (\\hikanots\\). Old word, only here
 in N.T.

05703
 \\Who also made us sufficient for such confidence\\ (\\hos kai\\
 \\hikansen hmas\\). Late causative verb from \\hikanos\\ (verse
 # 5
 first aorist active indicative, "who (God) rendered us fit." In
 N.T. only here and
 # Col 1:12
 \\As ministers of a new covenant\\ (\\diakonous kains diathks\\).
 Predicate accusative with \\hikansen\\. For \\diathk\\
 see note on "Mt 26:28"
 and for \\diakonos\\,
 see note on "Mt 20:26"
 and for \\kains\\ (fresh and effective),
 see note on "Lu 5:38"
 Only God can make us that.

05704
 \\Of death\\ (\\tou thanatou\\). Subjective genitive, marked by death in
 its outcome (cf.
 # 1Co 15:56; Ga 3:10
 The letter kills. \\Engraven on stones\\ (\\entetupmen lithois\\).
 Perfect passive participle of \\entupo\\, late verb, to imprint a
 figure (\\tupos\\). Used by Aristias (67) of the "inlaid" work on the
 table sent by Ptolemy Philadelphus to Jerusalem. \\Lithois\\ in
 locative case. \\Came with glory\\ (\\egenth en doxi\\). In glory. As
 it did, condition of first class, assumed as true. See
 # Ex 34:29,35
 \\Look steadfastly\\ (\\atenisai\\). Late verb from \\atens\\ (stretched,
 intent, \\tein\\ and \\a\\ intensive) as in
 # Lu 4:20; Ac 3:4
 \\Was passing away\\ (\\katargoumenn\\). Late verb, to render of no
 effect, and present passive participle here as in
 # 1Co 2:6

05705
 \\How shall not rather?\\ (\\ps ouchi mallon?\\). _Argumentum a minore
 ad majus_ (from the less to the greater). \\Of the spirit\\ (\\tou\\
 \\pneumatos\\). Marked by the spirit. Picture of the Christian
 ministry now.

05706
 \\Of condemnation\\ (\\ts katakrises\\). Genitive, that brings
 condemnation because unable to obey the law. \\Is glory\\ (\\doxa\\). No
 copula, but makes the figure bolder. Paul freely admits the glory
 for the old dispensation. \\Of righteousness\\ (\\ts dikaiosuns\\).
 Marked by and leading to righteousness. See
 # 11:15
 \\Much more\\ (\\polli mallon\\). Instrumental case, by much more.
 \\Exceed\\ (\\perisseuei\\). Overflow.

05707
 \\In this respect\\ (\\en touti ti merei\\). The glory on the face of
 Moses was temporary, though real, and passed away (verse
 # 7
 a type of the dimming of the glory of the old dispensation by the
 brightness of the new. The moon makes a dim light after the sun
 rises, "is not glorified" (\\ou dedoxastai\\, perfect passive
 indicative of \\doxaz\\). \\By reason of the glory that surpasseth\\
 (\\heineken ts huperballouss doxs\\). The surpassing (\\huper-ball\\,
 throwing beyond) glory. Christ as the Sun of Righteousness has
 thrown Moses in the shade. Cf. the claims of superiority by
 Christ in
 # Mt 5-7

05708
 \\Passeth away\\ (\\katargoumenon\\). In process of disappearing before
 the gospel of Christ. \\Remaineth\\ (\\menon\\). The new ministry is
 permanent. This claim may be recommended to those who clamour for
 a new religion. Christianity is still alive and is not dying.
 Note also \\en doxi\\, in glory, in contrast with \\dia doxs\\, with
 glory. \\Boldness\\ (\\parrsii\\). Instrumental case after \\chrmetha\\.
 Old word, \\panrsis=parrsis\\, telling it all, absolute
 unreservedness. Surely Paul has kept nothing back here, no mental
 reservations, in this triumphant claim of superiority.

05709
05710
 \\Put a veil upon his face\\ (\\etithei kalumma epi to prospon autou\\).
 Imperfect active of \\tithmi\\, used to put
 # Ex 34:33
 \\That the children of Israel should not look steadfastly\\ (\\pros to\\
 \\m atenisai tous huious\\). Purpose expressed by \\pros\\ and the
 articular infinitive with negative \\m\\ and the accusative of
 general reference. The Authorized Version had a wrong translation
 here as if to hide the glory on his face.

05711
 \\But their minds were hardened\\ (\\alla eprth ta nomata autn\\).
 Their thoughts (\\nomata\\) literally. \\Pro\\ (first aorist passive
 indicative here) is late verb from \\pros\\, hard skin, to cover
 with thick skin (callus), to petrify.
 See note on "Mr 6:52"
 See note on "Mr 8:17"
 \\Of the old covenant\\ (\\ts palaias diathks\\). The Old Testament.
 \\Palaios\\ (ancient) in contrast to \\kainos\\ (fresh, verse
 # 6
 See
 # Mt 13:52
 \\The same veil\\ (\\to auto kalumma\\). Not that identical veil, but one
 that has the same effect, that blinds their eyes to the light in
 Christ. This is the tragedy of modern Judaism. \\Unlifted\\ (\\m\\
 \\anakaluptomenon\\). Present passive participle of \\anakalupt\\, old
 verb, to draw back the veil, to unveil. \\Is done away\\
 (\\katargeitai\\). Same verb as in verses
 # 7,11

05712
 \\Whensoever Moses is read\\ (\\hnika an anaginsktai Muss\\).
 Indefinite temporal clause with \\hnika\\ an and the present passive
 subjunctive. \\A veil lieth upon their heart\\ (\\epi tn kardian autn\\
 \\keitai\\). Vivid and distressing picture, a fact that caused Paul
 agony of heart
 # Ro 9:1-5
 With wilful blindness the rabbis set aside the word of God by
 their tradition in the time of Jesus
 # Mr 7:8

05713
 \\It shall turn\\ (\\epistrepsei\\). The heart of Israel. \\The veil is\\
 \\taken away\\ (\\periaireitai to kalumma\\). Present passive indicative
 of \\periaire\\, old verb, to take from around, as of anchors
 # Ac 27:40
 to cut loose
 # Ac 28:13
 for hope to be taken away
 # Ac 27:20
 Here Paul has in mind
 # Ex 34:34
 where we find of Moses that \\periireito to kalumma\\ (the veil was
 taken from around his face) whenever he went before the Lord.
 After the ceremony the veil is taken from around (\\peri-\\) the face
 of the bride.

05714
 \\Now the Lord is the Spirit\\ (\\ho de Kurios to pneuma estin\\). Some,
 like E. F. Scott (_The Spirit in the N.T._), take \\Kurios\\ here to
 be Christ and interpret Paul as denying the personality of the
 Holy Spirit, identifying Christ and the Holy Spirit. But is not
 Bernard right here in taking \\Kurios\\ (Lord) in the same sense here
 as in
 # Ex 34:34
 (\\enanti Kuriou\\, before the Lord), the very passage that Paul is
 quoting? Certainly, the Holy Spirit is interchangeably called in
 the N.T. the Spirit of God and the Spirit of Christ
 # Ro 8:9
 Christ dwells in us by the Holy Spirit, but the language here in
 # 2Co 3:17
 should not be pressed unduly (Plummer. See also P. Gardner, _The
 Religious Experience of St. Paul_, p. 176f.). Note "the Spirit of
 the Lord" here. \\Liberty\\ (\\eleutheria\\). Freedom of access to God
 without fear in opposition to the fear in
 # Ex 34:30
 We need no veil and we have free access to God.

05715
 \\We all\\ (\\hmeis pantes\\). All of us Christians, not merely
 ministers. \\With unveiled face\\ (\\anakekalummeni prospi\\).
 Instrumental case of manner. Unlike and like Moses. \\Reflecting as\\
 \\in a mirror\\ (\\katoptrizomenoi\\). Present middle participle of
 \\katoptriz\\, late verb from \\katoptron\\, mirror (\\kata, optron\\, a
 thing to see with). In Philo (_Legis Alleg_. iii. 33) the word
 means beholding as in a mirror and that idea suits also the
 figure in
 # 1Co 13:12
 There is an inscription of third century B.C. with
 \\egkatoptrisasthai eis to hudr\\, to look at one's reflection in
 the water. Plutarch uses the active for mirroring or reflecting
 and Chrysostom takes it so here. Either makes good sense. The
 point that Paul is making is that we shall not lose the glory as
 Moses did. But that is true if we keep on beholding or keep on
 reflecting (present tense). Only here in N.T. \\Are transformed\\
 (\\metamorphoumetha\\). Present passive (are being transformed) of
 \\metamorpho\\, late verb and in papyri.
 See note on "Mt 17:2"
 See note on "Mr 9:2"
  where it is translated "transfigured." It is the word used for
 heathen mythological metamorphoses. \\Into the same image\\ (\\tn\\
 \\autn eikona\\). Accusative retained with passive verb
 \\metamorphoumetha\\. Into the likeness of God in Christ
 # 1Co 15:48-53; Ro 8:17,29; Col 3:4; 1Jo 3:2
 \\As from the Lord the Spirit\\ (\\kathaper apo Kuriou pneumatos\\). More
 likely, "as from the Spirit of the Lord."

05716
 \\We faint not\\ (\\ouk egkakoumen\\). Present active indicative of
 \\egkake\\, late verb (\\en, kakos\\) to behave badly in, to give in to
 evil, to lose courage. In Symmachus (LXX), Polybius, and papyri.
 It is the faint-hearted coward. Paul speaks of himself (literary
 plural). Can he not speak for all of us?

05717
 \\But we have renounced\\ (\\alla apeipametha\\). Indirect middle second
 aorist (timeless aorist) indicative of \\apeipon\\ (defective verb)
 with \\a\\ of first aorist ending, to speak forth, to speak off or
 away from. Common verb in the active, but rare in middle and only
 here in N.T. \\The hidden things of shame\\ (\\ta krupta ts\\
 \\aischuns\\). They do attack the minister. His only safety is in
 instant and courageous defiance to all the powers of darkness. It
 is a terrible thing to see a preacher caught in the toils of the
 tempter. \\In craftiness\\ (\\en panourgii\\). Old word from \\panourgos\\
 (\\pan, ergon\\), a doer of any deed (good or bad), clever, cunning,
 deceitful.
 See note on "Lu 20:23"
 \\Handling deceitfully\\ (\\dolountes\\). Present active participle of
 \\dolo\\, from \\dolos\\, deceit (from \\del\\, to catch with bait), old
 and common verb, in papyri and inscriptions, to ensnare, to
 corrupt with error. Only here in N.T. Used of adulterating gold
 or wine. \\To every conscience of men\\ (\\pros psan suneidsin\\
 \\anthrpn\\). Not to whim, foible, prejudice. See
 # 3:1-6
 for "commending" (\\sunistanontes\\).

05718
 \\It is veiled in them that are perishing\\ (\\en tois apollumenois\\
 \\estin kekalummenon\\). Periphrastic perfect passive of \\kalupt\\, to
 veil in both condition (first class) and conclusion.
 See note on "2Co 2:15"
 ... and verses following
  for "the perishing."

05719
 \\The god of this world\\ (\\ho theos tou ainos toutou\\). "Age," more
 exactly, as in
 # 1Co 1:20
 Satan is "the god of this age," a phrase nowhere else in the
 N.T., but Jesus uses the same idea in
 # Joh 12:31; 14:30
 and Paul in
 # Eph 2:2; 6:12
 and John in
 # 1Jo 5:19
 Satan claimed the rule over the world in the temptations with
 Jesus. \\Blinded\\ (\\etuphlsen\\). First aorist active of \\tuphlo\\, old
 verb to blind (\\tuphlos\\, blind). They refused to believe (\\apistn\\)
 and so Satan got the power to blind their thoughts. That happens
 with wilful disbelievers. \\The light\\ (\\ton phtismon\\). The
 illumination, the enlightening. Late word from \\photiz\\, to give
 light, in Plutarch and LXX. In N.T. only in
 # 2Co 4:4,6
 Accusative case of general reference here with the articular
 infinitive (\\eis to m augasai\\ that should not dawn). That is, if
 \\augasai\\ is intransitive as is likely, though it is transitive in
 the old poets (from \\aug\\, radiance. Cf. German _Auge_=eye). If it
 is transitive, the idea would be "that they should not see
 clearly the illumination, etc."

05720
 \\For we preach not ourselves\\ (\\ou gar heautous krussomen\\). Surely
 as poor and disgusting a topic as a preacher can find. \\But Christ\\
 \\Jesus as Lord\\ (\\alla Christon Isoun Kurion\\). \\Kurion\\ is predicate
 accusative in apposition. \\As your servants for Jesus' sake\\
 (\\doulous humn dia Isoun\\). Your bond-slave for the sake of
 Jesus. This is the sufficient reason for any preacher's
 sacrifice, "for Jesus' sake."

05721
 \\God who said\\ (\\ho theos ho eipn\\). Paraphrase of
 # Ge 1:3
 \\Who shined\\ (\\hos elampsen\\). Like a lamp in the heart (cf.
 # Mt 5:15
 Miners carry a lamp on the forehead, Christians carry one in
 their hearts lit by the Spirit of God. \\To give the light\\ (\\pros\\
 \\phtismon\\). For the illumination. \\In the face of Jesus Christ\\ (\\en\\
 \\prospi Isou Christou\\). The Christian who looks on the face of
 Jesus Christ as Moses looked upon the glory of God will be able
 to give the illumination of the knowledge of the glory of God.
 See
 # 2:10
 for \\prospon\\.

05722
 \\This treasure\\ (\\ton thsauron touton\\). On \\thsauron\\ see
 # Mt 6:19-21
 It is the power of giving the illumination of the knowledge of
 the glory of God (verse
 # 6
 "The power is limitless, but it is stored in very unlikely
 receptacles" (Plummer). This warning Paul gives in contrast (\\de\\)
 with the exultation of verse
 # 6
 (Bernard). \\In earthen vessels\\ (\\en ostrakinois skeuesin\\). This
 adjective is common in the LXX with \\skeuos, aggos\\ and \\aggeion\\. It
 occurs again in
 # 2Ti 2:20
 with \\skeu\\. It is found also in the papyri with \\skeuos\\ as here.
 It is from \\ostrakon\\, baked clay (same root as \\osteon\\, bone), so
 many fragments of which are found in Egypt with writing on them.
 We are but earthen jars used of God for his purposes
 # Ro 9:20
 and so fragile. \\The exceeding greatness\\ (\\h huperbol\\).
 See note on "1Co 12:31"
  for this word, "the preeminence of the power." This is God's
 purpose (\\hina--i\\). God, not man, is the \\dynamo\\ (\\dunamis\\). It
 comes from God (\\tou theou\\, ablative) and does not originate with
 us (\\m ex hmn\\).

05723
 \\Pressed\\ (\\thlibomenoi\\). From \\thlib\\, to press as grapes, to
 contract, to squeeze. Series of present passive participles here
 through verse
 # 9
 that vividly picture Paul's ministerial career. \\Yet not\\
 \\straitened\\ (\\all' ou stenochroumenoi\\). Each time the exception is
 stated by \\all' ou\\. From \\stenochre\\ (\\stenochros\\, from
 \\stenos\\, narrow, \\chros\\, space), to be in a narrow place, to keep
 in a tight place. Late verb, in LXX and papyri. In N.T. only here
 and
 # 2Co 6:12
 \\Yet not unto despair\\ (\\all' ouk exaporoumenoi\\). Late perfective
 compound with \\ex-\\ of \\exapore\\. A very effective play on words
 here, lost, but not lost out.

05724
 \\Forsaken\\ (\\egkataleipomenoi\\). Double compound of old verb
 \\eg-kata-leip\\, to leave behind, to leave in the lurch. \\Smitten\\
 \\down\\ (\\kataballomenoi\\). As if overtaken. \\Destroyed\\ (\\apollumenoi\\).
 Perishing as in verse
 # 3
 Was Paul referring to Lystra when the Jews stoned him and thought
 him dead?

05725
 \\Bearing about\\ (\\peripherontes\\). Ignatius was called \\Theophoros\\,
 God-bearer. See
 # 1Co 15:31
 where Paul says "I die daily" and
 # Php 3:10; Col 1:24
 \\The dying of Jesus\\ (\\tn nekrsin tou Isou\\). Late word from
 \\nekro\\, to put to death. In Galen. In N.T. only here and
 # Ro 4:19

05726
 \\Are alway delivered unto death\\ (\\eis thanaton paradidometha\\). This
 explains verse
 # 10

05727
 \\Death worketh in us\\ (\\ho thanatos en hmin energeitai\\). Middle
 voice present tense of the old verb to operate, be at work.
 Physical death works in him while spiritual life (paradox) works
 in them.

05728
 \\According to that which is written\\ (\\kata to gegrammenon\\). This
 formula in legal documents in the papyri (_Bible Studies_, p.
 250). Paul makes adaptation of the words in
 # Ps 95:1
 \\We also believe\\ (\\kai hmeis pisteuomen\\). Like the Psalmist. And
 therefore can speak with effect. Otherwise useless. \\Shall present\\
 \\us with you\\ (\\kai parastsei sun hmin\\). This shows that Paul was
 not certain that he would be alive when Jesus comes as has been
 wrongly inferred from
 # 1Co 7:29; 10:11; 15:51

05729
05730
 \\Being multiplied through the many\\ (\\pleonasasa dia tn pleionn\\).
 Late word \\pleonaz\\ from \\pleon\\, more, "making more through the
 more," with play on \\pleon\\. One can think of Bunyan's _Grace
 Abounding_.

05731
 \\Wherefore we faint not\\ (\\dio ouk egkakoumen\\). Repeats from verse
 # 1
 \\Our outward man\\ (\\ho ex hmn anthrpos\\), \\our inward man\\ (\\ho es\\
 \\hmn\\). In
 # Ro 7:22; Col 3:9; Eph 4:22
 we have the inward man and the outward for the higher and the
 lower natures (the spirit and the flesh). "Here the decay
 (\\diaphtheiretai\\) of the bodily organism is set over against the
 growth in grace (\\anakainoutai\\, is refreshed) of the man himself"
 (Bernard). Plato (_Republ_. ix, p. 589) has \\ho entos anthrpos\\.
 Cf. "the hidden man of the heart"
 # 1Pe 3:4
 \\Day by day\\ (\\hmeri kai hmeri\\). This precise idiom is not in
 LXX nor rest of N.T. It may be colloquial use of locative in
 repetition.

05732
 \\Our light affliction which is for the moment\\ (\\to parautika\\
 \\elaphron ts thlipeses hmn\\). Literally, "the for the moment
 (old adverb \\parautika\\, here only in N.T.) lightness (old word, in
 N.T. only here and
 # Mt 11:30
 " \\More and more exceedingly\\ (\\kath' huperboln eis huperboln\\).
 Like piling Pelion on Ossa, "according to excess unto excess."
 See note on "1Co 12:31"
 \\Eternal weight of glory\\ (\\ainion baros doxs\\). Careful balancing
 of words in contrast (affliction vs. glory, lightness vs. weight,
 for the moment vs. eternal).

05733
 \\While we look not\\ (\\m skopountn hmn\\). Genitive absolute with
 participle of \\skope\\ from \\skopos\\, goal. \\Temporal\\ (\\proskaira\\).
 Rather temporary, for a season (\\pros kairon\\). Late word.
 See note on "Mt 13:21"
 See
 # 1Co 13:12; Heb 11:1

05734
 \\If--be dissolved\\ (\\ean--kataluthi\\). Third class condition, \\ean\\
 and first aorist passive subjunctive. The very word used
 (\\katalu\\) for striking down a tent. \\The earthly house of our\\
 \\tabernacle\\ (\\h epigeios hmn oikia tou sknous\\). Rather, "If our
 earthly (
 See note on "1Co 15:40"
  for \\epigeios\\) house of the tent (\\sknos\\, another form of
 \\skn\\, tent, from root \\ska\\, to cover)." Appositive genitive, the
 house (\\oikia\\) is the tent. \\We have\\ (\\echomen\\). Present indicative.
 We possess the title to it now by faith. "Faith is the title-deed
 (\\hupostasis\\) to things hoped for"
 # Heb 11:7
 \\A building from God\\ (\\oikodomn ek theou\\). This \\oikodom\\ (found in
 Aristotle, Plutarch, LXX, etc., and papyri, though condemned by
 Atticists) is more substantial than the \\sknos\\. \\Not made with\\
 \\hands\\ (\\acheiropoiton\\). Found first in
 # Mr 14:58
 in charge against Jesus before the Sanhedrin (both the common
 verbal \\cheiropoiton\\ and the newly made vernacular
 \\acheiropoiton\\, same verbal with \\a\\ privative). Elsewhere only
 here and
 # Col 2:11
 Spiritual, eternal home.

05735
 \\To be clothed upon with our habitation which is from heaven\\ (\\to\\
 \\oiktrion hmn to ex ouranou ependusasthai\\). First aorist
 middle infinitive of late verb \\ependu\\, double compound (\\ep, en\\)
 to put upon oneself. Cf. \\ependuts\\ for a fisherman's linen blouse
 or upper garment
 # Joh 21:7
 \\Oiktrion\\ is old word used here of the spiritual body as the
 abode of the spirit. It is a mixed metaphor (putting on as
 garment the dwelling-place).

05736
 \\Being clothed\\ (\\endusamenoi\\). First aorist middle participle,
 having put on the garment. \\Naked\\ (\\gumnoi\\). That is, disembodied
 spirits, "like the souls in Sheol, without form, and void of all
 power of activity" (Plummer).

05737
 \\Not for that we would be unclothed\\ (\\eph' hi ou thelomen\\
 \\ekdusasthai\\). Rather, "For that (\\eph' hi\\) we do not wish to put
 off the clothing, but to put it on" (\\all' ependusasthai\\). The
 transposition of the negative \\ou\\ weakens the sense. Paul does not
 wish to be a mere disembodied spirit without his spiritual
 garment. \\That what is mortal may be swallowed up of life\\ (\\hina\\
 \\katapothi to thnton hupo ts zs\\). "Only what is mortal
 perishes; the personality, consisting of soul and body,
 survives," (Plummer).
 See note on "2Co 1:22"
  for "the earnest of the spirit."

05738
05739
 \\At home in the body\\ (\\endmountes en ti smati\\). Rare verb
 \\endme\\ from \\endmos\\ (one among his own people as opposed to
 \\ekdmos\\, one away from home). Both \\ekdme\\ (more common in the
 old Greek) and \\endme\\ occur in the papyri with the contrast made
 by Paul here.

05740
 \\By sight\\ (\\dia eidous\\). Rather, by appearance.

05741
 \\We are of good courage\\ (\\tharroumen\\). Good word for cheer and same
 root as \\tharse\\
 # Mt 9:2,22
 Cheer up. \\Are willing rather\\ (\\eudokoumen\\). Rather, "We are
 well-pleased, we prefer" if left to ourselves. Cf.
 # Php 1:21
 Same \\eudoke\\ used in
 # Lu 3:22
 \\To be at home with the Lord\\ (\\endmsai pros ton Kurion\\). First
 aorist (ingressive) active infinitive, to attain that goal is
 bliss for Paul.

05742
 \\We make it our aim\\ (\\philotimoumetha\\). Old and common verb,
 present middle, from \\philotimos\\ (\\philos, tim\\, fond of honour),
 to act from love of honour, to be ambitious in the good sense
 # 1Th 4:11; 2Co 5:9; Ro 15:20
 The Latin _ambitio_ has a bad sense from _ambire_, to go both
 ways to gain one's point. \\To be well-pleasing to him\\ (\\euarestoi\\
 \\auti einai\\). Late adjective that shows Paul's loyalty to Christ,
 his Captain. Found in several inscriptions in the _Koin_ period
 (Deissmann, _Bible Studies_, p. 214; Moulton and Milligan's
 _Vocabulary_).

05743
 \\Before the judgment-seat of Christ\\ (\\emprosthen tou bmatos tou\\
 \\Christou\\). Old word \\bma\\, a step (from \\bain\\), a platform, the
 seat of the judge
 # Mt 27:19
 Christ is Saviour, Lord, and Judge of us all (\\tous pantas\\, the
 all). \\That each may receive\\ (\\hina komistai hekastos\\). Receive as
 his due, \\komiz\\ means, old verb.
 See note on "Mt 25:27"
 \\Bad\\ (\\phaulon\\). Old word, akin to German _faul_, worthless, of no
 account, base, wicked.

05744
 \\The fear of the Lord\\ (\\ton phobon tou Kuriou\\). Many today regard
 this a played-out motive, but not so Paul. He has in mind verse
 # 10
 with the picture of the judgment seat of Christ. \\We persuade\\
 (\\peithomen\\). Conative present active, we try to persuade. It is
 always hard work. \\Unto God\\ (\\thei\\). Dative case. God understands
 whether men do or not. \\That we are made manifest\\
 (\\pephanersthai\\). Perfect passive infinitive of \\phanero\\ in
 indirect discourse after \\elpiz\\. Stand manifested, state of
 completion.

05745
 \\As giving you occasion of glorying\\ (\\aphormn didontes humin\\
 \\kauchmatos\\). An old Greek word (\\apo, horm\\, onset, rush), a base
 of operations, material with which to glory, as we say "a tip"
 only much more. \\That ye may have wherewith to answer\\ (\\hina echte\\
 \\pros\\). Literally, "That ye may have something against (for facing
 those, etc.)." Paul wishes his champions in Corinth to know the
 facts. \\In appearance, and not in heart\\ (\\en prospi kai m en\\
 \\kardii\\). He means the Judaizers who were braggarts about their
 orthodox Judaism.

05746
 \\Whether we are beside ourselves\\ (\\eite exestmen\\). Second aorist
 active indicative of \\existmi\\, old verb, here to stand out of
 oneself (intransitive) from \\ekstasis\\, ecstasy, comes as in
 # Mr 5:42
 It is literary plural, for Paul is referring only to himself.
 See note on "2Co 1:6"
  for \\eite--eite\\. It is a condition of the first class and Paul
 assumes as true the charge that he was crazy (if I was crazy) for
 the sake of argument. Festus made it later
 # Ac 26:24
 He spoke with tongues
 # 1Co 14:18
 and had visions
 # 2Co 12:1-6
 which probably the Judaizers used against him. A like charge was
 made against Jesus
 # Mr 3:21
 People often accuse those whom they dislike with being a bit off.

05747
 \\The love of Christ\\ (\\h agap tou Christou\\). Subjective genitive,
 Christ's love for Paul as shown by verse
 # 15
 \\Constraineth us\\ (\\sunechei hmas\\). Old and common verb, to hold
 together, to press the ears together
 # Ac 7:57
 to press on every side
 # Lu 8:45
 to hold fast
 # Lu 22:63
 to hold oneself to
 # Ac 18:5
 to be pressed (passive,
 # Lu 12:50; Php 1:23
 So here Paul's conception of Christ's love for him holds him
 together to his task whatever men think or say. \\Judging this\\
 (\\krinantas touto\\). Having reached this conclusion, ever since his
 conversion
 # Ga 1:17
 \\One died for all\\ (\\heis huper pantn apethanen\\). This is the
 central tenet in Paul's theology and Christology. \\Huper\\ (over)
 here is used in the sense of substitution as in
 # Joh 11:50; Ga 3:13
 death in behalf so that the rest will not have to die. This use
 of \\huper\\ is common in the papyri (Robertson, _Grammar_, p. 631).
 In fact, \\huper\\ in this sense is more usual in Greek than \\anti,\\
 \\pro\\ or any other preposition. \\Therefore all died\\ (\\ara hoi pantes\\
 \\apethanon\\). Logical conclusion (\\ara\\, corresponding), the one died
 for the all and so the all died when he did, all the spiritual
 death possible for those for whom Christ died. This is Paul's
 gospel, clear-cut, our hope today.

05748
 \\Should no longer live unto themselves\\ (\\hina mketi heautois\\
 \\zsin\\). The high doctrine of Christ's atoning death carries a
 correspondingly high obligation on the part of those who live
 because of him. Selfishness is ruled out by our duty to live
 "unto him who for their sakes died and rose again."

05749
 \\Henceforth\\ (\\apo tou nun\\). From the time that we gained this view
 of Christ's death for us. \\After the flesh\\ (\\kata sarka\\). According
 to the flesh, the fleshy way of looking at men. He, of course,
 knows men "in the flesh (\\en ti sarki\\), but Paul is not speaking
 of that. Worldly standards and distinctions of race, class, cut
 no figure now with Paul
 # Ga 3:28
 as he looks at men from the standpoint of the Cross of Christ.
 \\Even though we have known Christ after the flesh\\ (\\ei kai\\
 \\egnkamen kata sarka Christon\\). Concessive clause (\\ei kai\\, if
 even or also) with perfect active indicative. Paul admits that he
 had once looked at Christ \\kata sarka\\, but now no longer does it.
 Obviously he uses \\kata sarka\\ in precisely the same sense that he
 did in verse
 # 15
 about men. He had before his conversion known Christ \\kata sarka\\,
 according to the standards of the men of his time, the Sanhedrin
 and other Jewish leaders. He had led the persecution against
 Jesus till Jesus challenged and stopped him
 # Ac 9:4
 That event turned Paul clean round and he no longer knows Christ
 in the old way \\kata sarka\\. Paul may or may not have seen Jesus in
 the flesh before his death, but he says absolutely nothing on
 that point here.
