Teks -- 2 Corinthians 5:14 (NET)

5:14 For the love of Christ controls us, since we have concluded this, that Christ died for all; therefore all have died.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: 2Co 5:14 - The love of Christ

The love of Christ ( hē agapē tou Christou ).

Subjective genitive, Christ’ s love for Paul as shown by 2Co 5:15.

Robertson: 2Co 5:14 - Constraineth us

Constraineth us ( sunechei hēmas ).

Old and common verb, to hold together, to press the ears together (Act 7:57), to press on every side (Luk 8:45), to hold fast (Luk 22:63), to hold oneself to (Act 18:5), to be pressed (passive, Luk 12:50; Phi 1:23). So here Paul’ s conception of Christ’ s love for him holds him together to his task whatever men think or say.

Robertson: 2Co 5:14 - Judging this

Judging this ( krinantas touto ).

Having reached this conclusion, ever since his conversion (Gal 1:17.).

Robertson: 2Co 5:14 - One died for all

One died for all ( heis huper pantōn 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; Gal 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.

Robertson: 2Co 5:14 - Therefore all died

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.

Vincent: 2Co 5:14 - The love of Christ

The love of Christ

Christ's love to men. See on 1Jo 2:5.

Vincent: 2Co 5:14 - Constraineth

Constraineth ( συνέχει )

See on taken , Luk 4:38; see on Act 18:5. It is the word rendered I am in a strait , Phi 1:23. Compare Luk 12:50. The idea is not urging or driving , but shutting up to one line and purpose, as in a narrow, walled road.

Wesley: 2Co 5:14 - For the love of Christ

To us, and our love to him.

Wesley: 2Co 5:14 - Constraineth us

Both to the one and the other; beareth us on with such a strong, steady, prevailing influence, as winds and tides exert when they waft the vessel to its destined harbour. While we thus judge, that if Christ died for all, then are all, even the best of men, naturally dead - In a state of spiritual death, and liable to death eternal. For had any man been otherwise, Christ had not needed to have died for him.

JFB: 2Co 5:14 - 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" (2Co 5:11).

JFB: 2Co 5:14 - 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 (2Co 11:1-3).

JFB: 2Co 5:14 - because we thus judge

Literally, "(as) having judged thus"; implying a judgment formed at conversion, and ever since regarded as a settled truth.

JFB: 2Co 5:14 - 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; 1Pe 4:1-3).

Clarke: 2Co 5:14 - For the love of Christ constraineth us

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

Clarke: 2Co 5:14 - If one died for all, then were all dead

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.

Calvin: 2Co 5:14 - For the love of Christ // If one died for all

14.For the love of Christ The term love may be taken either in a passive signification, or in an active. I prefer the latter. For if we be not harder than iron, we cannot refrain from devoting ourselves entirely to Christ, when we consider what great love he exercised towards us, when he endured death in our stead. Paul, too, explains himself when he adds, that it is reasonable that we should live to him, being dead to ourselves. Hence, as he had previously stated: (2Co 5:11,) that he was stirred up to duty by fear, inasmuch as an account was one day to be rendered by him, so he now brings forward another motive — that measureless love of Christ towards us, of which he had furnished us with an evidence in his death. “The knowledge,” I say, “of this love, ought to constrain our affections, that they may go in no other direction than that of loving him in return.

There is a metaphor ⁵⁴⁴ implied in the word constrain, denoting that it is impossible but that every one that truly considers and ponders that wonderful love, which Christ has manifested towards us by his death, becomes, as it were, bound to him, and constrained by the closest tie, and devotes himself wholly to his service.

If one died for all This design is to be carefully kept in view — that Christ died for us, that we might die to ourselves. The exposition is also to be carefully noticed — that to die to ourselves is to live to Christ; or if you would have it at greater length, it is to renounce ourselves, that we may live to Christ; for Christ. redeemed us with this view — that he might have us under his authority, as his peculiar possession. Hence it follows that we are no longer our own masters. There is a similar passage in Rom 14:7. At the same time, there are two things that are here brought forward separately — that we are dead in Christ, in order that all ambition and eagerness for distinction may be laid aside, and that it may be felt by us no hardship to be made as nothing; and farther, that we owe to Christ our life and death, because he has wholly bound us to himself. ⁵⁴⁵

Defender: 2Co 5:14 - constraineth us

It is not our love for Christ that constrains us, for our love is variable at best. But His great love for us, the love that took Him to the cross in our place, is the greatest motivating factor for our love and service for Him.

Defender: 2Co 5:14 - were all dead

Literally, this means "then all died.""

TSK: 2Co 5:14 - the love // constraineth // because // one // then

the love : 2Co 8:8, 2Co 8:9; Son 1:4, Son 8:6, Son 8:7; Mat 10:37, Mat 10:38; Luk 7:42-47; Joh 14:21-23; Joh 21:15-17; 1Co 16:22; Eph 3:18, Eph 3:19, Eph 6:24; Heb 6:10; 1Pe 1:8

constraineth : Job 32:18; Luk 24:29; Act 4:19, Act 4:20

because : Rom 2:2; 1Co 2:14

one : Isa 53:6; Mat 20:28; Joh 1:29, Joh 11:50-52; 1Ti 2:6; Heb 2:9; 1Jo 2:1, 1Jo 2:2

then : 2Co 3:7, 2Co 3:9; Luk 15:24, Luk 15:32; Joh 5:25, Joh 11:25; Rom 5:15, Rom 14:7-9; Eph 2:1-5; Col 2:13; 1Ti 5:6; Tit 3:3; 1Jo 5:19

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: 2Co 5:14 - Because // that if one died for all, then were all dead

The love of Christ signifieth either that love towards the sons of men which was in Christ before the foundation of the world; for even then (as Solomon telleth us, Pro 8:31 ) he was rejoicing in the habitable part of the earth, and his delight was with the sons of men: which love showed itself in time, in his coming and assuming our natures, and dying upon the cross for us; Joh 15:13 : Greater love hath no man than this, that a man lay down his life for his friends. Or else it signifieth that habit of love to Christ, which is in every believer; for it is true of either of these, that they constrain a believer’ s soul.

Because (saith the apostle) we thus account, or reason, that if one died for all . All here is interpreted according to the various notions of men, about the extent of the death of Christ. Some by the term understanding all individuals; some, all the elect, or all those that should believe in Christ; others, some of all nations, Jews or Gentiles. Be it as it will, that point is not to be determined by this universal particle, which is as often in Scripture used in a restrained sense, as in a more general sense. The apostle here concludeth,

that if one died for all, then were all dead which is to be understood of a spiritual death, as Eph 2:1 . And the apostle’ s argument dependeth upon this, that if all, for whom Christ died, had not been dead in sin, there then had been no need of his dying for to expiate their sin, and to redeem them from the guilt and power of it; but be they what they would, for whom Christ died, whether all individuals, or all the elect only, his dying for them was a manifest evidence that they were dead.

Haydock: 2Co 5:14 - For the charity of Christ

For the charity of Christ, the love of God, the love that Christ has shewn to me and all mankind, and a return of love due to him, presseth me on, is the motive of all that I do; because I consider that if one, our Redeemer Christ Jesus, died for all, then all were dead, and had been lost in their sins, had not Christ come to redeem us. Thus St. Augustine in many places, proving original sin against the Pelagians. Divers interpreters add this exposition, therefore all are dead; that is, ought to die, and by a new life look upon themselves as dead to sin, which is connected with what follows in the next verse. (Witham)

Gill: 2Co 5:14 - For the love of Christ constraineth us // because we thus judge // that if one died for all, then were all dead // then were all dead

For the love of Christ constraineth us,.... Or "containeth us"; holds and keeps us in our station and duty, as soldiers are held and kept together under a banner, or ensign displayed; to which the church refers, when she says, "his banner over me was love", Son 2:4. Nothing more effectually keeps ministers, or other believers, in the work and service of their Lord, or more strongly obliges and constrains them to a cheerful discharge of their duty to him, and one another, than his love displayed in his covenant engagements, in his assumption of human nature, and particularly in his dying for them, which is the instance given in the text:

because we thus judge; having well weighed, and maturely considered the affair,

that if one died for all, then were all dead; or "seeing one died for all"; for it is rather an assertion than a supposition, upon which the apostle reasons. The person designed, who died for all, is Jesus Christ, though not mentioned, and is to be supplied from the former clause. The doctrine of Christ's dying for men was well known, so that there was no need to mention his name; he is called "one", in distinction to the "all" he died for, and as exclusive of all others, he being sufficient of himself to answer the ends of his death; and therefore is to be looked unto, and believed on, alone for salvation, and to have all the glory of it. The manner of his dying is for, or in the room and stead of all; so that he died not merely as a martyr, or by way of example, or only for their good, but as their substitute, in their room and stead, having all the sins of his people upon him, for which he made satisfaction; and this the nature of his death shows, which was a sacrifice, a ransom, a propitiation and atonement. The persons for whom Christ died are all; not every individual of mankind, but all his people, all his sheep, all the members of his church, or all the sons he, as the great Captain of salvation, brings to glory. Wherefore this text does not make for the doctrine of general redemption; for it should be observed, that it does not say that Christ died for "all men", but for "all"; and so, agreeably to the Scriptures, may be understood of all the persons mentioned. Moreover, in the latter part of the text it is said, that those for whom Christ died, for them he rose again; he died for no more, nor for others, than those for whom he rose again: now those for whom he rose again, he rose for their justification; wherefore, if Christ rose for the justification of all men, all would be justified, or the end of Christ's resurrection would not be answered; but all men are not, nor will they be justified, some will be condemned; hence it follows, that Christ did not rise from the dead for all men, and consequently did not die for all men: besides, the "all" for whom Christ died, died with him, and through his death are dead both to the law and sin; and he died for them, that they might live, not to themselves, but to him; neither of which are true of all the individuals of mankind: to which may be added, that the context explains the all of such who are in Christ, are new creatures, are reconciled to God, whose trespasses are not imputed to them, for whom Christ was made sin, and who are made the righteousness of God in him; which cannot be said of all men. The conclusion from hence is,

then were all dead; meaning, either that those for whom Christ died, were dead in Adam, dead in law, dead in trespasses and sins, which made it necessary for him to die for them; otherwise, there would have been no occasion for his death; yet it does not follow from hence, that Christ died for all that are in such a condition; only that those for whom Christ died were dead in this sense, admitting this to be the sense of the passage; though death in sin seems not to be intended, since that all men are dead in sin, would have been a truth, if Christ had died for none; and much less is this an effect, or what follows upon the death of Christ; nor does it capacitate, but renders men incapable of living to Christ: wherefore a mystical death in, and with Christ, seems rather to he meant; and so the Ethiopic version reads it, "in whom everyone is dead". Christ died as the head and representative of his people, and they all died in him, were crucified with him, and through his death became dead to the law, as to its curse and condemnation; and to sin, as to its damning power, being acquitted, discharged, and justified from it; the consequence of which is a deliverance from the dominion of it, whereby they become capable of living to the glory of Christ. The sense of the passage is not, that Christ died for all that were dead, but that all were dead for whom he died; which is true of them, whether in the former, or in the latter sense: the article οι, is anaphorical or relative, as Beza and Piscator observe; and the meaning is, that if Christ died for all, then all "those" were dead for whom he died.