2 Corinthians 4:14

2Co_4:14-15

Knowing that He which raised up the Lord Jesus shall raise us up also.

Soul-inspiring facts

I. That Christ was raised from the dead. Knowing, etc. No fact in history is more firmly established.

II. That the genuine disciple of Christ will also be raised. Shall raise us up also, etc.

III. That all things are for the good of the good. All things are for your sakes (Rom_8:28; 2Co_4:15).

IV. That all things in life should result in the true worship of God. That the abundant grace, etc. It is only in worship that the soul can find the free and harmonious development of all its spiritual powers. Worship is heaven. (D. Thomas, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

2Co 4:14. Εἰδότες, knowing) by great faith, ch. 2Co 5:1.—παραστήσει, shall present) This word places the matter as it were under our eyes [Hypotyposis; a vivid word-picture of some action, Append.]

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

2Co_4:14. Encouraging assurance accompanying this λαλοῦμεν (not its contents); since we are certain that, etc. Comp. Rom_5:3; 1Co_15:58.

ὁ ἐγείρας τ. κ. Ἰησ.] Comp. on 1Co_6:14; Rom_8:11. This designation of God contains the ground of faith for the conviction about to be expresse.

καὶ ἡμᾶς σὺν Ἰησοῦ ἐγερεῖ κ. παραστ. σὺν ὑμῖν] This is usually understood of the actual resurrection from the dead, and of the presenting before the judgment-seat of Christ. And this view is the right one, partly because it alone is in keeping with the definite expressions, partly because it is in the highest degree suitable to the connection, when Paul here at the close of what he says regarding his sufferings and perils of death expresses the certainty of the last and supreme consummation as the deepest ground of his all-defying courage of faith. This amid all afflictions is his καυχᾶσθαι ἐπʼ ἐλπίδι τῆς δόξης τοῦ θεοῦ, Rom_5:2. Paul, indeed, expected that he himself and most of his readers would live to see the Parousia (1Co_15:51 f., 2Co_1:8, 2Co_11:26; 2Co_1:13 f.); but the possibility of meeting death in the deadly persecutions was always and even now before his mind (1Co_15:31 f.; 2Co_1:8; 2Co_5:18; Php_1:20 f., 2Co_2:17; Act_20:25; Act_20:38); and out of this case conceived as possible, which subsequently he for the time being even posits as a certainty (see on Act_20:25), he expresses here in presence of his eventual death his triumphant consciousness ὅτι ὁ ἐγείρας κ.τ.λ. Hence there is no ground for explaining it, with Beza (who, however, again abandoned this view), Calixtus (suscitabit a morte sc. illa quotidiana), Schulz, Rückert, Neander, of the resurrection in a figurative sense, viz. of the overcoming the constant perils of death (2Co_4:10-12), which, it is held, is a resurrection with Jesus, in so far as through it there arises a fellowship of destiny with the risen Christ. This interpretation is not demanded by the correct reading σὺν Ἰησοῦ, as if this σὺν (comp. Rom_6:4; Rom_6:8; Eph_2:5 f.) presupposed the spiritual meaning. It is true that the raising of the dead takes place διὰ Ἰησοῦ, and has its basis ἐν τῷ Χριστῷ (1Co_15:21-22); but Christians may be also conceived and designated as one day becoming raised with Jesus, since they are members of Christ, and Christ is the ἀπαρχή (1Co_15:23) of all who rise from the dead. The believer, in virtue of his connection with the Lord, knows himself already in his temporal life as risen with Christ (see on Col_2:12; Col_3:1), and what he thus knows in faith emerges at the last day into objective completion and outward realit.

καὶ παραστήσει σὺν ὑμῖν] and will present us together with you. This is taken, according to the previously rejected figurative sense of ἐγερεῖ, to refer to the presentation of the conquerors over deadly perils, or even in the sense: and will bring us together again with you (Neander, Rückert). But, according to the context, after the mention of the resurrection, it obviously denotés the presentation before the judgment-seat of Christ (2Co_5:10; Rom_14:10; Col_1:22; Eph_5:27; Luk_21:36), where the righteous receive the eternal δόξα (2Ti_4:8). With Christ they have suffered; with Him they have risen; and now before the throne of the Lord their συνδοξασθῆναι, (Rom_8:15) sets in, which must be the blessed result of their presentation before the Judge. Hence Hofmann is wrong in thinking that there is no allusion to the judgment-seat of Christ in παραστ. Comp. on Col_1:22. In the certainty of this last consummation Paul has the deepest ground of encouragement for his undaunted working, and the presentiment of such a glorious consummation is made still sweeter to him by the glance at the fellowship of love with his Corinthians, together with whom he will reach the blessed goal unto eternal union. Comp. 1Th_2:19. Hence: σὺν ὑμῖν, which is an essential part of the inward certainty expressed by εἰδότες κ.τ.λ., which gives him high encouragement. We may add that the ὑμεῖς will be partly those risen, partly those changed alive (1Co_15:51 ff.; 1Th_4:14 ff.).

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

2Co 4:14 . Despite the contrast between death in us and life in you (2Co 4:12 ), we trust that we too shall share in that Risen Life of Christ. εἰδότες ὅτι κ . τ . λ .: knowing that He who raised up the Lord Jesus (see reff.) shall raise up us also with Jesus, sc. , on the Day of the general Resurrection (1Th 4:14 ), and shall present us with you (see reff.). Observe that the A.V. “shall raise up us also by Jesus” depends on a wrong reading, and perverts the sense. It would appear from this passage that the Apostle did not hope to be alive at the Second Advent of Christ ( cf. 2Co 1:8 , 1Co 15:52 ), although at an earlier period he seems to have cherished such an expectation (1Th 4:15 ).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

14. From faith he passes on to hope, hope of the Resurrection. His faith is based on knowledge which produces hope. Polycarp (2:2) has a loose quotation of this; see on 3:2.

εἰδότες. ‘Because we know that He who raised up the Lord Jesus (Rom 8:11) will raise up us also with Jesus.’ This does not mean that Jesus will be raised again when we are raised, but that our resurrection is absolutely dependent on His, as effect on cause, and that in being raised we share His glory. There may be also the thought of the union between Christ and His members. The difficulty of σύν caused the change in some texts to the simpler διά.

In 1Co 7:29, 1Co 10:11, 1Co 15:51, St Paul regards the Second Advent as near, and he expects to be alive when it comes. Here he contemplates the possibility of not being alive. Nowhere does he state what will certainly be the case. It is exaggeration to say that we have here “the language of a man who does not expect to live to witness the coming of the Lord,” or who has “the growing conviction that he would not live to witness the Parousia.” He fears that he may not do so; that is all.

παραστήσει σὺν ὑμῖν. ‘Will present us with you; as a bride is presented to the bridegroom’ (11:2; Col 1:22; Eph 5:6). Thdrt. and others prefer ‘will present us before the judgment-seat (a meaning found in papyri), where we shall be approved and told to enter into the joy of the Lord.’ Some understand ζῶντας with παραστήσει, ‘will present us alive’ (Act 1:3, Act 9:41). It is probable that τῷ βήματι (5:10; Rom 14:10) would have been expressed in the one case, and ζῶντας (Rom 6:13) in the other, if this had been the Apostle’s meaning. The verb is freq. in Paul. comp. the absolute use of παριστάναι in Num 1:5, τὰ ὀνόματα τῶν ἀνδρῶν οἵτινες παραστήσονται μεθʼ ὑμῶν; with Κυρίῳ added, Zec 4:14; Zec 6:5.

B 17, r Vulg. Arm. omit κύριον. For σὐν Ἱησοῦ (א* C C D E F G P, Latt. Copt. Arm. Aeth.), which is doubtless original, א3 D3 K L Syrr. Goth. have διὰ Ἰησοῦ.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Knowing--by faith (Co2 5:1).

shall raise up us also--at the resurrection (Co1 6:13-14).

by Jesus--The oldest manuscripts have "with Jesus."

present us--vividly picturing the scene before the eyes (Jde 1:24).

with you-- (Co2 1:14; Th1 2:19-20; Th1 3:13).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 14. Knowing that he which raised up the Lord, &c.] And though we shall at last seal this truth with our blood, we fear not, being persuaded that as the body of Christ was raised from the dead by the power of the Father, so shall our bodies be raised, and that we shall have an eternal life with him in glory.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(14) Knowing that he which raised up the Lord Jesus . . .—From his present experience of the triumph of life over death he passes to the future victory of which that triumph was the earnest. It is clear that he speaks here not of any deliverance from danger or disease, but of the resurrection of which he had spoken so fully in 1 Corinthians 15. The better MSS. give with Jesus, the Received text having apparently originated in a desire to adapt the words to the fact that Christ had already risen. St. Paul’s thoughts, however, dwell so continually on his fellowship with Christ that he thinks of the future resurrection of the body, no less than of the spiritual resurrection which he has already experienced (Eph_2:6), as not only wrought by Him but associated with Him; and in this hope of his he includes the Corinthians to whom he writes. It will then be seen, he trusts, that “life” has indeed been “working” in them. The verb “present,” as describing the work of Christ, and, we may add, his own work as a minister of Christ, under this aspect, is a favourite one with St. Paul (2Co_11:2; Eph_5:27; Col_1:22).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

14. knowing that he which raised up the Lord Jesus] Here we have the source of the Apostle’s faith and confidence. He knew that the Resurrection of Christ was an accomplished fact (see notes on 1 Corinthians 15, and Introduction to First Epistle). Hence arose his persuasion that a life was given to him which should survive and overcome even death itself.

by Jesus] All recent editors substitute with Jesus, which, however, does not mean at the same time with, but by virtue of the operation of the same life and spirit. For the life that dwells in Jesus dwells also in His disciples, Joh_6:54. We are the members, Christ the Head; we are the crop, Christ the firstfruits, 1Co_15:23. Cf. Rom_1:4, as well as ch. 2Co_3:17-18, and Eph_2:5-6; Col_2:13. Chrysostom omits the words altogether. Meyer remarks that though St Paul believed that he and the majority of his readers would live to see the actual coming of Christ in the flesh, the possibility that this might not be the case was ever before his eyes. See 1Co_15:51; 1Th_4:15.

and shall present us with you] i.e. shall place us in His own Presence. Cf. Rom_14:10; Col_1:22; Jude 24; ch. 2Co_5:10, and 1Co_8:8, and note.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Knowing that he which raised up the Lord Jesus,.... Besides having the same spirit of faith, mentioned in the preceding verse as a support under tribulation, the apostle proceeds in this, and some following verses, to take notice of other things which gave them relief under their pressures; such as the resurrection from the dead, all their afflictions being for the good of the churches and glory of God, the inward and comfortable experiences of the love and grace of God in the midst of them, and the end and issue of them, eternal glory. The former of these is observed here; "knowing", being firmly persuaded, and fully assured, that he "which raised up the Lord Jesus"; by whom God the Father is more especially designed, though not to the exclusion of the Son and Spirit, who were jointly concerned in raising the dead body of our Lord: shall raise us up also by Jesus; which may regard the resurrection of all the saints by Christ, not as a mere instrument, but as a co-efficient cause with the Father and Spirit: this the apostle concludes from the power of God in raising up Christ from the dead; he that is able to do the one, is certainly of power to effect the other; and also from that union there is between Christ and his people; he is the head, they are his members; and because the head is raised, the members shall be likewise. Christ's resurrection is not only the pattern, but the pledge of the resurrection of the saints. Now this doctrine, as it was fully known, and firmly believed by the apostles, was of great use to bear them up under their outward troubles; for though they were so afflicted and persecuted, death was visibly working in them, and they might expect in a short time to be laid in the grave; yet this was their consolation, that they should be raised again immortal and glorious by Christ; some copies read, "with Jesus", and so the Vulgate Latin version: "he shall present us with you"; that is, he will present us ministers, together with you the saints, and the rest of the elect of God; first, "to himself", as the Syriac version adds, and then to his Father, in their full number, completely righteous and holy. These words indeed may be understood of a deliverance from temporal affliction, from that death they were labouring under, and exposed unto, and the sense be this; we firmly believe that he that raised up Christ from the dead, will deliver us from the present death of affliction, which will be a sort of resurrection from the dead, and will make us to stand by you, or in your presence; or, in other words, being thus delivered, we shall have an opportunity of visiting you, we have so long desired, and you have expected, which will be to your edification and comfort.

Knowing that he which raised up the Lord Jesus,.... Besides having the same spirit of faith, mentioned in the preceding verse as a support under tribulation, the apostle proceeds in this, and some following verses, to take notice of other things which gave them relief under their pressures; such as the resurrection from the dead, all their afflictions being for the good of the churches and glory of God, the inward and comfortable experiences of the love and grace of God in the midst of them, and the end and issue of them, eternal glory. The former of these is observed here; "knowing", being firmly persuaded, and fully assured, that he "which raised up the Lord Jesus"; by whom God the Father is more especially designed, though not to the exclusion of the Son and Spirit, who were jointly concerned in raising the dead body of our Lord: shall raise us up also by Jesus; which may regard the resurrection of all the saints by Christ, not as a mere instrument, but as a co-efficient cause with the Father and Spirit: this the apostle concludes from the power of God in raising up Christ from the dead; he that is able to do the one, is certainly of power to effect the other; and also from that union there is between Christ and his people; he is the head, they are his members; and because the head is raised, the members shall be likewise. Christ's resurrection is not only the pattern, but the pledge of the resurrection of the saints. Now this doctrine, as it was fully known, and firmly believed by the apostles, was of great use to bear them up under their outward troubles; for though they were so afflicted and persecuted, death was visibly working in them, and they might expect in a short time to be laid in the grave; yet this was their consolation, that they should be raised again immortal and glorious by Christ; some copies read, "with Jesus", and so the Vulgate Latin version: "he shall present us with you"; that is, he will present us ministers, together with you the saints, and the rest of the elect of God; first, "to himself", as the Syriac version adds, and then to his Father, in their full number, completely righteous and holy. These words indeed may be understood of a deliverance from temporal affliction, from that death they were labouring under, and exposed unto, and the sense be this; we firmly believe that he that raised up Christ from the dead, will deliver us from the present death of affliction, which will be a sort of resurrection from the dead, and will make us to stand by you, or in your presence; or, in other words, being thus delivered, we shall have an opportunity of visiting you, we have so long desired, and you have expected, which will be to your edification and comfort.

2 Corinthians 4:15

co2 4:15

co2 4:15

co2 4:15For all things are for your sakes;.... This is a very large and comprehensive expression, and reaches to all the things of Christ, as well as of his ministers. The incarnation, obedience, death, and resurrection of Christ, are all for the sake of God's elect; and so the ministry of his apostles and servants, their gifts, graces, comforts, and experiences; and so likewise all their reproaches, afflictions, and persecutions; see Co2 1:6. These were endured for their sakes, and tended to their establishment in the faith; were for the furtherance of the Gospel, and of the faith and joy of saints; and this gave no small pleasure and relief to them under their sufferings, that they were of such use to others. Moreover, all their deliverances, when in any imminent danger; were for the sake of the churches:

that the abundant grace; held forth in their ministrations, manifestly to be seen in supporting them under their troubles, and delivering them out of them:

might through the thanksgiving of many; for such appearances of divine goodness, see Co2 1:11

redound to the glory of God; which is another thing that yielded them a pleasing satisfaction, in all their distresses for the sake of Christ, and his Gospel.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

14 Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus, and shall present us with you.

Ver. 14. Shall present us with you] Shall bring us from the jaws of death to the joys of eternal life.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Knowing - Being fully confident; having the most entire assurance. It was the assured hope of the resurrection which sustained them in all their trials. This expression denotes the full and unwavering belief, in the minds of the apostles, that the doctrines which they preached were true. They knew that they were revealed from heaven, and that all the promises of God would be fulfilled.

Shall raise up us also - All Christians. In the hope of the resurrection they were ready to meet trials, and even to die. Sustained by this assurance, the apostles went forth amidst persecutions and opposition, for they knew that their trials would soon end, and that they would be raised up in the morning of the resurrection, to a world of eternal glory.

By Jesus - By the power or the agency of Jesus. Christ will raise up the dead from their graves, Joh 5:25-29.

And shall present us with you - Will present us before the throne of glory with exceeding joy and honor. He will present us to God as those who have been redeemed by his blood. He will present us in the courts of heaven, before the throne of the eternal Father, as his ransomed people; as recovered from the ruins of the fall; as saved by the merits of his blood. They shall not only be raised up from the dead; but they shall be publicly and solemnly presented to God as his, as recovered to his service, and as having a title in the covenant of grace to the blessedness of heaven.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Knowing that God the Father, who raised up the Lord Jesus from the dead, as the first-fruits of them that sleep, shall likewise, by the virtue of his resurrection, and by a power flowing from him, as now alive, and sitting at the right hand of God, quicken our mortal bodies; that both our souls and bodies may be presented with you, to be both eternally glorified: this maketh us that we do not fear death, but are unconcerned, although by wicked men we every day be delivered to it, and brought within the danger and sight of it; still the resurrection of Christ is made the foundation of our resurrection, and a firm ground for our faith of it. And we are from this text confirmed in the truth of this, that although the lot of God’s people in this life be very different, (some are poor, some rich, some in prosperity, some in adversity, and encompassed with sorrows and afflictions), yet if they have all the same faith, they shall all meet in the resurrection, and shall, by Christ, be all presented unto God as persons redeemed by him, and washed with his blood, and who shall be glorified together.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

14. Raised up—The same reasoning as in chap. 15, that the resurrection of Christ is the basis and assurance of ours. The spirit of faith, of the last verse, is a knowing, in this.

Raise up us also… with you—A decisive proof that St. Paul did not expect the second advent before his own death. On the contrary, he expected that both himself and the Corinthians would pass through death and the resurrection.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Which raised up the Lord Jesus. (see 1Co_6:14) Shall raise up us also. The thought is again expressed in Rom_8:11. As he is here alluding mainly to the resurrection from the dead, it is clear that he contemplated the possibility of dying before Christ"s second coming. (comp. 1Th_4:15) By Jesus. The reading supported by nearly all the best manuscripts is "with Jesus" (a, B, C, D, E, F, G), which perhaps appeared unsuitable to the copyists. But Christians are "risen with Christ" here; (Col_2:12 Col_3:1) and in another sense also we rise with him, because the Church is "the body of Christ". (1Co_15:23) Shall present us with you. So St. Jude speaks of "God our Saviour" as able "to present us" before the presence of his glory. (Jud_1:24, 25)

Vers. 14, 15.

Soul-inspiring facts.

that he which raised up the Lord Jesus," etc. There are four glorious facts here.

I THAT CHRIST WAS RAISED FROM THE DEAD. "Knowing that he which raised up the Lord Jesus." "No fact in history," says Dr. Arnold, "is more firmly established by argument than this.

II THAT THE GENUINE DISCIPLES OF CHRIST WILL ALSO BE RAISED. "Shall raise up us also by with Jesus, and shall present us with you." Raised as he was raised, and all be presented together.

III THAT ALL THINGS ARE FOR GOOD TO THE GOOD. "All things are for your sakes." "We know that all things shall work together for good," etc. "All things are yours.

IV THAT ALL THINGS IN LIFE SHOULD RESULT IN THE TRUE WORSHIP OF GOD. "That the abundant grace might through the thanksgiving of many redound to the glory of God." It is only in Worship that the soul can find the free and harmonious development of all its spiritual powers. Worship is heaven. It is not the means to an end; it is the sublimest end of being.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

A double reason is here assigned why the apostle bare his sufferings with such invincible courage and Christian patience. The first is drawn from the advantage which would redound to the church by his sufferings: All things are for your sakes: that is, all the straits we are put to, turn to your advantage; if we die, it is to confirm you by our sufferings; if we be delivered, it is for God’s glory, and your good, that the abundant grace might, by the thanksgiving of many, redound to the glory of God. Whatever we meet with tends to the confirming of your faith, and the increasing of your thankfulness.

A second reason is drawn from the joyful issue of his sufferings: he and his fellow-apostles steadfastly believed, that Almighty God, who raised up Christ from the dead, would in like manner raise them from the grave of their sufferings, yea, from the grave of death; and both soul and body shall be presented with them to be eternally glorified together.

Learn hence, That how different soever the lot and portion of God’s children and servants be in this life, some more, others less afflicted; yet having all, at the same time, faith in God for a joyful deliverance out of their afflictions, they shall all meet in the morning of the resurrection, and be by Christ presented unto God as persons redeemed by him, and shall eternally be glorified with him: He which raised up Jesus, shall raise us up also by Jesus, and shall present us with you.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

knowing that he that raised up the Lord Jesus shall raise up us also with Jesus, and shall present us with you . [The daily preservation of his weak body was to the apostle an earnest, as it were, of the final resurrection, and the hope of this resurrection, in company and fellowship with the Corinthians, as the fruit of his labors, encouraged him to speak out and proclaim the gospel despite all forms of persecution.]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

14. Knowing that he which raised up the Lord Jesus. Assured that we shall all be raised and stand together before the Lord, we preach. This is our faith. If we die for Christ God will raise us.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

14. τὸν κύριον Ἰησοῦν (אCDFGKLP, Lat. Vet.) rather than τὸν Ἰησοῦν (B, Vulg. Arm.); and σὺν Ἰησοῦ (אBCDFGP, Latt. Copt. Arm. Aeth.) rather than διὰ Ἰησοῦ (א3D3KL, Syrr. Goth.).

14. εἰδότες. Because we know. Comp. 2Co 1:7. This may be the πίστις of 2Co 4:13 in another form. To the man who has it, complete belief is equivalent to knowledge. Many of the first Christians knew that God had raised Jesus from the dead, because they had seen Him alive after the Crucifixion. Others had a belief in the fact which was equal to knowledge. All had a belief equal to knowledge that God would raise them also from the dead, supposing that they died before Christ’s Return. It is a mistake to say that “it is impossible that the reference can be to the resurrection of the body at the Parousia, for St Paul was persuaded, when he wrote the First Epistle, that he should live until the Lord’s coming, and there is no indication in the Second that his view had undergone any change.” In 1Co 15:51-52 he contemplates the probability of his being alive at the Second Advent. In 2Co 5:1-8 he contemplates the possibility of his not being among those who will live to see Christ’s Return. During the period in which he wrote both letters he seems to have still thought that the majority of Christians then living would live on until the Second Coming (1Th 4:15; 1Th 4:17), and to have supposed that he would be in this majority. But on this last point he nowhere lays stress; and when he was in one of his desponding moods he may easily have expected the contrary. What he says here is that, if he dies, he knows that God will raise him as He raised Jesus, and will present him along with his Corinthian converts to the risen Christ. Polycarp (2) quotes this; comp. 2Co 3:2, 2Co 8:21.

σὺν Ἰησοῦ. See critical note. The σύν does not mean ‘at the same time with,’ but indicates the unity of all Christians with and in Christ. In rising again He is the ἀπαρχή (1Co 15:23), and His members, when they are raised from the dead, rise in union with Him, and by virtue of that union. Hence the correction of the original σύν to the usual διά. Comp. Rom 8:11.

παραστήσει σὺν ὑμῖν. Nothing is said about presenting them before the judgment-seat (Rom 14:10), which would probably have been expressed (2Co 5:10), had it been meant. From the use of παραστῆσαι in 2Co 11:2; Col 1:22; Eph 5:6 we may infer that it is the presentation of the Church as Bride to the Christ as Spouse that is implied. Comp. Jud 1:24.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

14.] knowing (fixes and expands in detail the indefinite πιστεύομεν, and thus gives the ground of λαλοῦμεν,—not as commonly understood, the matter of which we speak) that He who raised up (from the dead) the Lord Jesus, will raise up us also (from the dead hereafter, see 1Co 6:13, 1Co 6:14:—not in a figurative resurrection from danger, as Beza, who afterwards changed his opinion, al., and lately Meyer, whose whole interpretation of this passage is singularly forced, and his defence of it unfair, see below) with Jesus (σὺν Ἰησοῦ is not necessarily figurative, as Meyer; even in the passages where a figurative sense is the prevailing one, it is only as built upon the fact of a literal ‘raising with Christ,’ to be accomplished at the great day: see Eph 2:6; Col 3:1, Col 3:3; 1Th 5:10) and present us with you (i.e. as in Jud 1:24, τῷ δυναμένῳ … στῆσαι κατενώπιον τῆς δόξης αὐτοῦ ἀμώμους ἐν ἀγαλλιάσει …, and in reff., at the day of His coming).

Meyer’s objection to the meaning above given,—that the Apostle could not thus speak of the resurrection, because he expected (1Co 15:51, 1Co 15:52; 1Co 1:8; ch. 1:13, 14) to be alive at the day of Christ, is best refuted by this very passage, ch. 5:1 ff., where his admission of at least the possibility of his death is distinctly set forth. The fact is that the ἐγερεῖ here, having respect rather to the contrast of the future glory with the present suffering, does not necessarily imply one or other side of the alternative of being quick or dead at the Lord’s coming, but embraces all, quick and dead, in one blessed resurrection-state.

This confidence, of being presented at that day σὺν ὑμῖν, is only analogous to his expressions elsewhere; see ch. 1:14; 1Th 2:19, 1Th 2:20; 1Th 3:13.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.