The range of realistically possible meanings of 2. Cor 5:14-15

[Pate]

I hope that someone who (unlike me) isn't a complete beginner in Greek can comment on this.

η γαρ αγαπη του χριστου συνεχει ημας κριναντας τουτο οτι εις υπερ παντων απεθανεν αρα οι παντες απεθανον και υπερ παντων απεθανεν ινα οι ζωντες μηκετι εαυτοις ζωσιν αλλα τω υπερ αυτων αποθανοντι και εγερθεντι

2Cr 5:14-15 (NASB)
"For the love of Christ controls us, having concluded this, that one died for all, therefore all died; and He died for all, so that they who live might no longer live for themselves, but for Him who died and rose again on their behalf."

Would it be possible to understand Paul as meaning not so much "live for..." (though that would be implicit as well) but rather something like "live from..." or "live on the basis of...". The latter would perhaps seem to me to make more sense of the thought that Paul is trying to convey. One could understand him as saying that those who are in Christ have died and risen with him, and it's Christ's resurrection that is the source of their new life. But is this in any way defensible in terms of exegesis of the Greek text? If we understand him to be saying "live for", I suppose the argument is to be understood in ethical terms (since Christ died for you, you should live for him).

[headheart]

Hi Pate,
I compliment you on a very interesting addition to Biblical Languages.

Sincerely,
HH.

[headheart]

I am sure John Reece will give comment.

Like you I am also a novice at Greek and have a year in Hebrew, but I have quite a few helpful resourses and after reading the Interlinear Greek, the Pe[color=red]EDITME[/color][color=red]EDITME[/color][color=red]EDITME[/color][color=red]EDITME[/color]ta and Khabouris Codex, The Matthew Henry Commentary, I was totally enchanted by Jean Cauvin's (John Calvin) Commentary of 2 Corinthians 5:14-15 and I hope it may be of some blessing to you. ( I would consider the context created in verse 9 and 10, as well)


John Calvin (Commentary)

14. For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: “Sont morts, ou ont este morts;” — “Are dead, or have been dead.”
15. And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again.


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: ( 2 Corinthians 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 (Fr. there is a metaphor and similitude) 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 Romans 14:7-9 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. (Fr. because he has done so much for us that we are wholly his)


NET Bible:

5:14 For the love of Christ (1)1 controls us, since we have concluded this, that Christ (2) died for all; therefore all have died. 5:15 And he died for all so that those who live should no longer live for themselves but for him who died for them and was raised. (3)

Notes:
1.‘the love of Christ’ could be translated as either objective genitive “our love for Christ” or “Christ’s love for us”. Either is grammatically possible, but with the reference to Christ’s death for all in the following clauses, a subjective genitive “Christ’s love for us” is more likely.
2. Greek “one’; the referent (Christ) has been specified in the translation for clarity.
3. Or, “but for him who died and was raised for them”.

http://net.bible.org/passage.php?passage=2Co%205:14,15#v1

I see you are a lifer here at TWeb, and have probably read 'Mere Christianity' by C.S. Lewis. I found the last chapter which corresponds with what follows your chosen passage grants some really profound insights.

Sincerely,
HH

[John Reece]

Would it be possible to understand Paul as meaning not so much "live for..." (though that would be implicit as well) but rather something like "live from..." or "live on the basis of...".

No, that is not grammatically possible.

Here is the text of 5:15:

καὶ ὑπὲρ πάντων ἀπέθανεν, ἵνα οἱ ζῶντες μηκέτι ἑαυτοῖς ζῶσιν ἀλλὰ τῷ ὑπὲρ αὐτῶν ἀποθανόντι καὶ ἐγερθέντι

I have highlighted in bold red the term about which you have asked: τῷ is dative singular of the Greek (definite) article; the other two words are dative singular participles, which together with the article read "for the one who died and was raised."

Note that there is no Greek preposition in the term; that is, there is no Greek word that can possibly be construed to mean "from" or "on the basis of."

The Blass-Debunner-Funk Greek Grammar, A. T. Robertson in his Grammar of the Greek New Testament, and Murray J. Harris in his NIGTC commentary on the Greek text of 2 Corinthians all agree that the dative case of the term in question is a dative of advantage meaning "for the benefit of."