70 m Ἐν exis ἀποθανόντι καὶ ἐγερθέντι.
γ.
16. ὥστε ἡμεῖς “ ἀπὸ ™ τοῦ ™ νῦν οὐδένα
48; Jobn οἴδαμεν "κατὰ "σάρκα" εἰ δὲ] καὶ ἐγνώκαμεν κατὰ" σάρκα Χριστὸν,
viii. 11; Acts
xviii. 6. n Reff. i. 17.
1 The best supported reading is ει και $*BD* 17; G, the Latins and the Peshitto have και ει; ΝΕΟ ΡΟΕΕΚΙ, and the Harclean ει δε και; K and the Bohairic ει δε.
2 DE, ἃ, e and the Bohairic have Xp. κατα σαρκα.
see also Luke xi. 42), but St. Paul's is not doubtful. The ‘‘ Love of Christ” here, then, is the love which Christ has for us, not the love which we bear to Him; the constraining power of Christian ministra- tion and service is more effective and stable than it would be if it sprang from the fickle and variable affections of men (cf. John xv. 16).
Ver. 15. κρίναντας τοῦτο ὅτι els κ.τ.λ.: judging this; that One died for all (cf. Rom. ν. 15), therefore all died, and He died for all, that they who live (see iii. 11) should no longer live unto themselves, but unto Him who died and rose again for them. To die ὑπὲρ τῶν φίλων αὐτοῦ is the greatest proof that anyone can offer of his love (John xv. 13). The proof to us of the Love of Christ to all is that He died ὑπὲρ πάντων. Of this Death two consequences are now men- tioned: (a) one objective and inevitable, quite independent of our faith and obedi- ence; (b) another subjective and condi- tional. (a) ἄρα οἱ πάντες ἀπέθανον, then all died, sc., in Him who is the " reca- pitulation” of all humanity, Jew and Greek, bond and free, faithless or believ-
Death and our benefit: it was “ for our sake,” “on our behalf” (e.g., Luke xxii. 19, 20, John x. 15, xi. 51, Rom. v. 6, 1 Cor. i. 13, Gal. iii, 13, Eph. v. 2, Heb. ii. 9, 1 John iii. 16). It is not equivalent to ἀντί, “ instead of’ (although in Philemon 13 its meaning approximates thereto), and ought not to be so translated; although the preposition ἀντί is used of our Lord’s Atoning Work in three places (Matt. xx. 28, Mark x. 45, 1 Tim. ii. 6), and the implied metaphor must have a place in any complete theory of the Atonement. But here ὑπέρ is (as usual) used, and the rendering ‘instead of,” even if linguis- tically possible (which it is not), is ex- cluded by the fact that in the phrase ὑπὲρ αὐτῶν ἀποθανόντι καὶ ἐγερϑέντι, ὑπὲρ αὐτῶν is governed by both participles. Christ rose again ‘‘on our behalf’; He is never said to have risen “instead of Ver. 16. ὥστε ἡμεῖς ἀπὸ τοῦ νῦν κ.τ.λ.: so that, sc., ause of our con- viction, that we should not live unto ourselves but unto Christ (ver. 15), we, sc., Paul as contrasted with his opponents at Corinth, from henceforth, sc., this con-
ing. We must not weaken the force of viction having mastered us, know no
οἱ πάντες: the Incarnation embraces all men (cf. 1 Cor. xv. 22). The A.V. “then were all dead”’ (the same mistranslation occurs Rom. vi. 2, Col. iii. 3) does not bring out the sense, which is that the Dying of Christ on the Cross was in some sort the dying of all mankind. But (0) the purposes of the Atonement are not completely fulfilled without the response of man’s faith and obedience; He died for all, ἵνα οἱ ζῶντες κ.τ.λ. This is the frequent exhortation of St. Paul (Rom. vi. 11 and see 1 Pet. iii. 18); the purpose of Christ’s Death is to lead us to Life, a life ‘unto God” (cf. Rom. vi. 11, xiv. 7, 8)—the ‘life indeed” (1 Tim. vi. το) which must be begun here if it is to be