1 For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens.
2 For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven:
3 If so be that being clothed we shall not be found naked.
4 For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life.
5 Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit.
6 Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord:
7 (For we walk by faith, not by sight:)
8 We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord.
9 Wherefore we labour, that, whether present or absent, we may be accepted of him.
10 For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.
11 Knowing therefore the terror of the Lord, we persuade men; but we are made manifest unto God; and I trust also are made manifest in your consciences.
12 For we commend not ourselves again unto you, but give you occasion to glory on our behalf, that ye may have somewhat to answer them which glory in appearance, and not in heart.
13 For whether we be beside ourselves, it is to God: or whether we be sober, it is for your cause.
14 For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all 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.
16 Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more.
17 Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.
18 And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation;
19 To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation.
20 Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God.
21 For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.
1 For G1063 we know G1492 that G3754 if G1437 our G2257 earthly G1919 house G3614 of this tabernacle G4636 were dissolved, G2647 we have G2192 a building G3619 of G1537 God, G2316 an house G3614 not made with hands, G886 eternal G166 in G1722 the heavens. G3772
2 For G2532 G1063 in G1722 this G5129 we groan, G4727 earnestly desiring G1971 to be clothed upon G1902 with our G2257 house G3613 which G3588 is from G1537 heaven: G3772
3 If G1489 so G2532 be that being clothed G1746 we shall G2147 not G3756 be found G2147 naked. G1131
4 For G2532 G1063 we that are G5607 in G1722 this tabernacle G4636 do groan, G4727 being burdened: G916 not G3756 for that G1894 we would G2309 be unclothed, G1562 but G235 clothed upon, G1902 that G2443 mortality G2349 might be swallowed up G2666 of G5259 life. G2222
5 Now G1161 he that hath wrought G2716 us G2248 for G1519 the selfsame thing G846 G5124 is God, G2316 who G3588 also G2532 hath given G1325 unto us G2254 the earnest G728 of the Spirit. G4151
6 Therefore G3767 G2532 we are always G3842 confident, G2292 knowing G1492 that, G3754 whilst we are at home G1736 in G1722 the body, G4983 we are absent G1553 from G575 the Lord: G2962
7 (For G1063 we walk G4043 by G1223 faith, G4102 not G3756 by G1223 sight:) G1491
8 We are confident, G2292 I say, and G1161 G2532 willing G2106 rather G3123 to be absent G1553 from G1537 the body, G4983 and G2532 to be present G1736 with G4314 the Lord. G2962
9 Wherefore G1352 we labour, G5389 that, G2532 whether G1535 present G1736 or G1535 absent, G1553 we may be G1511 accepted G2101 of him. G846
10 For G1063 we G2248 must G1163 all G3956 appear G5319 before G1715 the judgment seat G968 of Christ; G5547 that G2443 every one G1538 may receive G2865 the things done in G1223 his body, G4983 according G4314 to that G3739 he hath done, G4238 whether G1535 it be good G18 or G1535 bad. G2556
11 Knowing G1492 therefore G3767 the terror G5401 of the Lord, G2962 we persuade G3982 men; G444 but G1161 we are made manifest G5319 unto God; G2316 and G1161 I trust G1679 also G2532 are made manifest G5319 in G1722 your G5216 consciences. G4893
12 For G1063 we commend G4921 not G3756 ourselves G1438 again G3825 unto you, G5213 but G235 give G1325 you G5213 occasion G874 to glory G2745 on G5228 our G2257 behalf, G5228 that G2443 ye may have G2192 somewhat to G4314 answer them which glory G2744 in G1722 appearance, G4383 and G2532 not G3756 in heart. G2588
13 For G1063 whether G1535 we be beside ourselves, G1839 it is to God: G2316 or whether G1535 we be sober, G4993 it is for your cause. G5213
14 For G1063 the love G26 of Christ G5547 constraineth G4912 us; G2248 because we thus G5124 judge, G2919 that G3754 if G1487 one G1520 died G599 for G5228 all, G3956 then G686 were G599 all G3956 dead: G599
15 And G2532 that he died G599 for G5228 all, G3956 that G2443 they which live G2198 should G2198 not henceforth G3371 live G2198 unto themselves, G1438 but G235 unto him which died G599 for G5228 them, G846 and G2532 rose again. G1453
16 Wherefore G5620 henceforth G575 G3568 know G1492 we G2249 no man G3762 after G2596 the flesh: G4561 yea, G1161 though G1499 we have known G1097 Christ G5547 after G2596 the flesh, G4561 yet G235 now G3568 henceforth G3765 know we G1097 him no more. G3765
17 Therefore G5620 if any man G1536 be in G1722 Christ, G5547 he is a new G2537 creature: G2937 old things G744 are passed away; G3928 behold, G2400 all things G3956 are become G1096 new. G2537
18 And G1161 all things G3956 are of G1537 God, G2316 who G3588 hath reconciled G2644 us G2248 to himself G1438 by G1223 Jesus G2424 Christ, G5547 and G2532 hath given G1325 to us G2254 the ministry G1248 of reconciliation; G2643
19 To wit, G5613 that G3754 God G2316 was G2258 in G1722 Christ, G5547 reconciling G2644 the world G2889 unto himself, G1438 not G3361 imputing G3049 their G846 trespasses G3900 unto them; G846 and G2532 hath committed G5087 unto G1722 us G2254 the word G3056 of reconciliation. G2643
20 Now then G3767 we are ambassadors G4243 for G5228 Christ, G5547 as though G5613 God G2316 did beseech G3870 you by G1223 us: G2257 we pray G1189 you in G5228 Christ's G5547 stead, G5228 be ye reconciled G2644 to God. G2316
21 For G1063 he hath made G4160 him to be sin G266 for G5228 us, G2257 who G3588 knew G1097 no G3361 sin; G266 that G2443 we G2249 might be made G1096 the righteousness G1343 of God G2316 in G1722 him. G846
1 For we know that if the earthly house of our tabernacle be dissolved, we have a building from God, a house not made with hands, eternal, in the heavens.
2 For verily in this we groan, longing to be clothed upon with our habitation which is from heaven:
3 if so be that being clothed we shall not be found naked.
4 For indeed we that are in this tabernacle do groan, being burdened; not for that we would be unclothed, but that we would be clothed upon, that what is mortal may be swallowed up of life.
5 Now he that wrought us for this very thing is God, who gave unto us the earnest of the Spirit.
6 Being therefore always of good courage, and knowing that, whilst we are at home in the body, we are absent from the Lord
7 (for we walk by faith, not by sight);
8 we are of good courage, I say, and are willing rather to be absent from the body, and to be at home with the Lord.
9 Wherefore also we make it our aim, whether at home or absent, to be well-pleasing unto him.
10 For we must all be made manifest before the judgment-seat of Christ; that each one may receive the things `done' in the body, according to what he hath done, whether `it be' good or bad.
11 Knowing therefore the fear of the Lord, we persuade men, but we are made manifest unto God; and I hope that we are made manifest also in your consciences.
12 We are not again commending ourselves unto you, but `speak' as giving you occasion of glorying on our behalf, that ye may have wherewith to answer them that glory in appearance, and not in heart.
13 For whether we are beside ourselves, it is unto God; or whether we are of sober mind, it is unto you.
14 For the love of Christ constraineth us; because we thus judge, that one died for all, therefore all died;
15 and he died for all, that they that live should no longer live unto themselves, but unto him who for their sakes died and rose again.
16 Wherefore we henceforth know no man after the flesh: even though we have known Christ after the flesh, yet now we know `him so' no more.
17 Wherefore if any man is in Christ, `he is' a new creature: the old things are passed away; behold, they are become new.
18 But all things are of God, who reconciled us to himself through Christ, and gave unto us the ministry of reconciliation;
19 to wit, that God was in Christ reconciling the world unto himself, not reckoning unto them their trespasses, and having committed unto us the word of reconciliation.
20 We are ambassadors therefore on behalf of Christ, as though God were entreating by us: we beseech `you' on behalf of Christ, be ye reconciled to God.
21 Him who knew no sin he made `to be' sin on our behalf; that we might become the righteousness of God in him.
1 For we have known that if our earthly house of the tabernacle may be thrown down, a building from God we have, an house not made with hands -- age-during -- in the heavens,
2 for also in this we groan, with our dwelling that is from heaven earnestly desiring to clothe ourselves,
3 if so be that, having clothed ourselves, we shall not be found naked,
4 for we also who are in the tabernacle do groan, being burdened, seeing we wish not to unclothe ourselves, but to clothe ourselves, that the mortal may be swallowed up of the life.
5 And He who did work us to this self-same thing `is' God, who also did give to us the earnest of the Spirit;
6 having courage, then, at all times, and knowing that being at home in the body, we are away from home from the Lord, --
7 for through faith we walk, not through sight --
8 we have courage, and are well pleased rather to be away from the home of the body, and to be at home with the Lord.
9 Wherefore also we are ambitious, whether at home or away from home, to be well pleasing to him,
10 for all of us it behoveth to be manifested before the tribunal of the Christ, that each one may receive the things `done' through the body, in reference to the things that he did, whether good or evil;
11 having known, therefore, the fear of the Lord, we persuade men, and to God we are manifested, and I hope also in your consciences to have been manifested;
12 for not again ourselves do we recommend to you, but we are giving occasion to you of glorifying in our behalf, that ye may have `something' in reference to those glorifying in face and not in heart;
13 for whether we were beside ourselves, `it was' to God; whether we be of sound mind -- `it is' to you,
14 for the love of the Christ doth constrain us, having judged thus: that if one for all died, then the whole died,
15 and for all he died, that those living, no more to themselves may live, but to him who died for them, and was raised again.
16 So that we henceforth have known no one according to the flesh, and even if we have known Christ according to the flesh, yet now we know him no more;
17 so that if any one `is' in Christ -- `he is' a new creature; the old things did pass away, lo, become new have the all things.
18 And the all things `are' of God, who reconciled us to Himself through Jesus Christ, and did give to us the ministration of the reconciliation,
19 how that God was in Christ -- a world reconciling to Himself, not reckoning to them their trespasses; and having put in us the word of the reconciliation,
20 in behalf of Christ, then, we are ambassadors, as if God were calling through us, we beseech, in behalf of Christ, `Be ye reconciled to God;'
21 for him who did not know sin, in our behalf He did make sin, that we may become the righteousness of God in him.
1 For we know that if our earthly tabernacle house be destroyed, we have a building from God, a house not made with hands, eternal in the heavens.
2 For indeed in this we groan, ardently desiring to have put on our house which [is] from heaven;
3 if indeed being also clothed we shall not be found naked.
4 For indeed we who are in the tabernacle groan, being burdened; while yet we do not wish to be unclothed, but clothed, that [what is] mortal may be swallowed up by life.
5 Now he that has wrought us for this very thing [is] God, who also has given to us the earnest of the Spirit.
6 Therefore [we are] always confident, and know that while present in the body we are absent from the Lord,
7 (for we walk by faith, not by sight;)
8 we are confident, I say, and pleased rather to be absent from the body and present with the Lord.
9 Wherefore also we are zealous, whether present or absent, to be agreeable to him.
10 For we must all be manifested before the judgment-seat of the Christ, that each may receive the things [done] in the body, according to those he has done, whether [it be] good or evil.
11 Knowing therefore the terror of the Lord we persuade men, but have been manifested to God, and I hope also that we have been manifested in your consciences.
12 [For] we do not again commend ourselves to you, but [we are] giving to you occasion of boast in our behalf, that ye may have [such] with those boasting in countenance, and not in heart.
13 For whether we are beside ourselves, [it is] to God; or are sober, [it is] for you.
14 For the love of the Christ constrains us, having judged this: that one died for all, then all have died;
15 and he died for all, that they who live should no longer live to themselves, but to him who died for them and has been raised.
16 So that *we* henceforth know no one according to flesh; but if even we have known Christ according to flesh, yet now we know [him thus] no longer.
17 So if any one [be] in Christ, [there is] a new creation; the old things have passed away; behold all things have become new:
18 and all things [are] of the God who has reconciled us to himself by [Jesus] Christ, and given to us the ministry of that reconciliation:
19 how that God was in Christ, reconciling the world to himself, not reckoning to them their offences; and putting in us the word of that reconciliation.
20 We are ambassadors therefore for Christ, God as [it were] beseeching by us, we entreat for Christ, Be reconciled to God.
21 Him who knew not sin he has made sin for us, that *we* might become God's righteousness in him.
1 For we know that if the earthly house of our tent is dissolved, we have a building from God, a house not made with hands, eternal, in the heavens.
2 For most assuredly in this we groan, longing to be clothed with our habitation which is from heaven;
3 if so be that being clothed we will not be found naked.
4 For indeed we who are in this tent do groan, being burdened; not that we desire to be unclothed, but that we desire to be clothed, that what is mortal may be swallowed up by life.
5 Now he who made us for this very thing is God, who also gave to us the down payment of the Spirit.
6 Being therefore always of good courage, and knowing that, while we are at home in the body, we are absent from the Lord;
7 for we walk by faith, not by sight.
8 We are of good courage, I say, and are willing rather to be absent from the body, and to be at home with the Lord.
9 Therefore also we make it our aim, whether at home or absent, to be well pleasing to him.
10 For we must all be revealed before the judgment seat of Christ; that each one may receive the things in the body, according to what he has done, whether good or bad.
11 Knowing therefore the fear of the Lord, we persuade men, but we are revealed to God; and I hope that we are revealed also in your consciences.
12 For we are not commending ourselves to you again, but speak as giving you occasion of boasting on our behalf, that you may have something to answer those who boast in appearance, and not in heart.
13 For if we are beside ourselves, it is for God. Or if we are of sober mind, it is for you.
14 For the love of Christ constrains us; because we judge thus, that one died for all, therefore all died.
15 He died for all, that those who live should no longer live to themselves, but to him who for their sakes died and rose again.
16 Therefore we know no one after the flesh from now on. Even though we have known Christ after the flesh, yet now we know him so no more.
17 Therefore if anyone is in Christ, he is a new creation. The old things have passed away. Behold, all things have become new.
18 But all things are of God, who reconciled us to himself through Jesus Christ, and gave to us the ministry of reconciliation;
19 namely, that God was in Christ reconciling the world to himself, not reckoning to them their trespasses, and having committed to us the word of reconciliation.
20 We are therefore ambassadors on behalf of Christ, as though God were entreating by us. We beg you on behalf of Christ, be reconciled to God.
21 For him who knew no sin he made to be sin on our behalf; so that in him we might become the righteousness of God.
1 For we are conscious that if this our tent of flesh is taken down, we have a building from God, a house not made with hands, eternal, in heaven.
2 For in this we are crying in weariness, greatly desiring to be clothed with our house from heaven:
3 So that our spirits may not be unclothed.
4 For truly, we who are in this tent do give out cries of weariness, for the weight of care which is on us; not because we are desiring to be free from the body, but so that we may have our new body, and death may be overcome by life.
5 Now he who has made us for this very thing is God, who has given us the Spirit as a witness of what is to come.
6 So, then, we are ever without fear, and though conscious that while we are in the body we are away from the Lord,
7 (For we are walking by faith, not by seeing,)
8 We are without fear, desiring to be free from the body, and to be with the Lord.
9 For this reason we make it our purpose, in the body or away from it, to be well-pleasing to him.
10 For we all have to come before Christ to be judged; so that every one of us may get his reward for the things done in the body, good or bad.
11 Having in mind, then, the fear of the Lord, we put these things before men, but God sees our hearts; and it is my hope that we may seem right in your eyes.
12 We are not again requesting your approval, but we are giving you the chance of taking pride in us, so that you may be able to give an answer to those whose glory is in seeming, and not in the heart.
13 For if we are foolish, it is to God; or if we are serious, it is for you.
14 For it is the love of Christ which is moving us; because we are of the opinion that if one was put to death for all, then all have undergone death;
15 And that he underwent death for all, so that the living might no longer be living to themselves, but to him who underwent death for them and came back from the dead.
16 For this reason, from this time forward we have knowledge of no man after the flesh: even if we have had knowledge of Christ after the flesh, we have no longer any such knowledge.
17 So if any man is in Christ, he is in a new world: the old things have come to an end; they have truly become new.
18 But all things are of God, who has made us at peace with himself through Christ, and has given to us the work of making peace;
19 That is, that God was in Christ making peace between the world and himself, not putting their sins to their account, and having given to us the preaching of this news of peace.
20 So we are the representatives of Christ, as if God was making a request to you through us: we make our request to you, in the name of Christ, be at peace with God.
21 For him who had no knowledge of sin God made to be sin for us; so that we might become the righteousness of God in him.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on 2 Corinthians 5
Commentary on 2 Corinthians 5 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 5
2Co 5:1-21. The Hope (2Co 4:17, 18) OF Eternal Glory in the Resurrection Body.
Hence arises his ambition to be accepted at the Lord's coming judgment. Hence, too, his endeavor to deal openly with men, as with God, in preaching; thus giving the Corinthians whereof to boast concerning him against his adversaries. His constraining motive is the transforming love of Christ, by whom God has wrought reconciliation between Himself and men, and has committed to the apostle the ministry of reconciliation.
1. For—Assigning the reason for the statement (2Co 4:17), that affliction leads to exceeding glory.
we know—assuredly (2Co 4:14; Job 19:25).
if—For all shall not die; many shall be "changed" without "dissolution" (1Co 15:51-53). If this daily delivering unto death (2Co 3:11) should end in actual death.
earthly—not the same as earthy (1Co 15:47). It stands in contrast to "in the heavens."
house of this tabernacle—rather, "house of the tabernacle." "House" expresses more permanency than belongs to the body; therefore the qualification, "of the tabernacle" (implying that it is shifting, not stationary), is added (compare Job 4:19; 2Pe 1:13, 14). It thus answers to the tabernacle in the wilderness. Its wooden frame and curtains wore out in course of time when Israel dwelt in Canaan, and a fixed temple was substituted for it. The temple and the tabernacle in all essentials were one; there was the same ark, the same cloud of glory. Such is the relation between the "earthly" body and the resurrection body. The Holy Spirit is enshrined in the believer's body as in a sanctuary (1Co 3:16). As the ark went first in taking down the wilderness tabernacle, so the soul (which like the ark is sprinkled with blood of atonement, and is the sacred deposit in the inmost shrine, 2Ti 1:12) in the dissolution of the body; next the coverings were removed, answering to the flesh; lastly, the framework and boards, answering to the bones, which are last to give way (Nu 4:1-49). Paul, as a tent-maker, uses an image taken from his trade (Ac 18:3).
dissolved—a mild word for death, in the case of believers.
we have—in assured prospect of possession, as certain as if it were in our hands, laid up "in the heavens" for us. The tense is present (compare Joh 3:36; 6:47, "hath").
a building of God—rather "from God." A solid building, not a temporary tabernacle or tent. "Our" body stands in contrast to "from God." For though our present body be also from God, yet it is not fresh and perfect from His hands, as our resurrection body shall be.
not made with hands—contrasted with houses erected by man's hands (1Co 15:44-49). So Christ's body is designated, as contrasted with the tabernacle reared by Moses (Mr 14:58; Heb 9:11). This "house" can only be the resurrection body, in contrast to the "earthly house of the tabernacle," our present body. The intermediate state is not directly taken into account. A comma should separate "eternal," and "in the heavens."
2. For in this—Greek, "For also in this"; "herein" (2Co 8:10). Alford takes it, "in this" tabernacle. 2Co 5:4, which seems parallel, favors this. But the parallelism is sufficiently exact by making "in this we groan" refer generally to what was just said (2Co 5:1), namely, that we cannot obtain our "house in the heavens" except our "earthly tabernacle" be first dissolved by death.
we groan—(Ro 8:23) under the body's weaknesses now and liability to death.
earnestly desiring to be clothed upon—translate, "earnestly longing to have ourselves clothed upon," &c., namely, by being found alive at Christ's coming, and so to escape dissolution by death (2Co 5:1, 4), and to have our heavenly body put on over the earthly. The groans of the saints prove the existence of the longing desire for the heavenly glory, a desire which cannot be planted by God within us in vain, as doomed to disappointment.
our house—different Greek from that in 2Co 5:1; translate, "our habitation," "our domicile"; it has a more distinct reference to the inhabitant than the general term "house" (2Co 5:1) [Bengel].
from heaven—This domicile is "from heaven" in its origin, and is to be brought to us by the Lord at His coming again "from heaven" (1Th 4:16). Therefore this "habitation" or "domicile" is not heaven itself.
3. If so be, &c.—Our "desire" holds good, should the Lord's coming find us alive. Translate, "If so be that having ourselves clothed (with our natural body, compare 2Co 5:4) we shall not be found naked (stripped of our present body)."
4. For—resuming 2Co 5:2.
being burdened: not for that—rather, "in that we desire not to have ourselves unclothed (of our present body), but clothed upon (with our heavenly body).
that mortality, &c.—rather, "that what is mortal (our mortal part) may be swallowed up of (absorbed and transformed into) life." Believers shrink from, not the consequences, but the mere act of dying; especially as believing in the possibility of their being found alive at the Lord's coming (1Th 4:15), and so of having their mortal body absorbed into the immortal without death. Faith does not divest us of all natural feeling, but subordinates it to higher feeling. Scripture gives no sanction to the contempt for the body expressed by philosophers.
5. wrought us—framed us by redemption, justification, and sanctification.
for the selfsame thing—"unto" it; namely, unto what is mortal of us being swallowed up in life (2Co 5:4).
who also—The oldest manuscripts omit "also."
earnest of the Spirit—(See on 2Co 1:22). It is the Spirit (as "the first-fruits") who creates in us the groaning desire for our coming deliverance and glory (Ro 8:23).
6. Translate as Greek, "Being therefore always confident and knowing," &c. He had intended to have made the verb to this nominative, "we are willing" (rather, "well content"), but digressing on the word "confident" (2Co 5:6, 7), he resumes the word in a different form, namely, as an assertion: "We are confident and well content." "Being confident … we are confident" may be the Hebraic idiom of emphasis; as Ac 7:34, Greek, "Having seen, I have seen," that is, I have surely seen.
always—under all trials. Bengel makes the contrast between "always confident" and "confident" especially at the prospect of being "absent from the body." We are confident as well at all times, as also most of all in the hope of a blessed departure.
whilst … at home … absent—Translate as Greek, "While we sojourn in our home in the body, we are away from our home in the Lord." The image from a "house" is retained (compare Php 3:20; Heb 11:13-16; 13:14).
7. we walk—in our Christian course here on earth.
not by sight—Greek, "not by appearance." Our life is governed by faith in our immortal hope; not by the outward specious appearance of present things [Tittmann, Greek Synonyms of the New Testament]. Compare "apparently," the Septuagint, "by appearance," Nu 12:8. Wahl supports English Version. 2Co 4:18 also confirms it (compare Ro 8:24; 1Co 13:12, 13). God has appointed in this life faith for our great duty, and in the next, vision for our reward [South] (1Pe 1:8).
8. willing—literally, "well content." Translate also, "To go (literally, migrate) from our home in the body, and to come to our home with the Lord." We should prefer to be found alive at the Lord's coming, and to be clothed upon with our heavenly body (2Co 5:2-4). But feeling, as we do, the sojourn in the body to be a separation from our true home "with the Lord," we prefer even dissolution by death, so that in the intermediate disembodied state we may go to be "with the Lord" (Php 1:23). "To be with Christ" (the disembodied state) is distinguished from Christ's coming to take us to be with Him in soul and body (1Th 4:14-17, "with the Lord"). Perhaps the disembodied spirits of believers have fulness of communion with Christ unseen; but not the mutual recognition of one another, until clothed with their visible bodies at the resurrection (compare 1Th 4:13-17), when they shall with joy recognize Christ's image in each other perfect.
9. Wherefore—with such a sure "confidence" of being blessed, whether we die before, or be found alive at Christ's coming.
we labour—literally, "make it our ambition"; the only lawful ambition.
whether present or absent—whether we be found at His coming present in the body, or absent from it.
accepted—Greek, "well-pleasing."
10. appear—rather, "be made manifest," namely, in our true character. So "appear," Greek, "be manifested" (Col 3:4; compare 1Co 4:5). We are at all times, even now, manifest to God; then we shall be so to the assembled intelligent universe and to ourselves: for the judgment shall be not only in order to assign the everlasting portion to each, but to vindicate God's righteousness, so that it shall be manifest to all His creatures, and even to the conscience of the sinner himself.
receive—His reward of grace proportioned to "the things done," &c. (2Co 9:6-9; 2Jo 8). Though salvation be of grace purely, independent of works, the saved may have a greater or less reward, according as he lives to, and labors for, Christ more or less. Hence there is scope for the holy "ambition" (see on 2Co 5:9; Heb 6:10). This verse guards against the Corinthians supposing that all share in the house "from heaven" (2Co 5:1, 2). There shall be a searching judgment which shall sever the bad from the good, according to their respective, deeds, the motive of the deeds being taken into account, not the mere external act; faith and love to God are the sole motives recognized by God as sound and good (Mt 12:36, 37; 25:35-45),
done in his body—The Greek may be, "by the instrumentality of the body"; but English Version is legitimate (compare Greek, Ro 2:27). Justice requires that substantially the same body which has been the instrument of the unbelievers' sin, should be the object of punishment. A proof of the essential identity of the natural and the resurrection body.
11. terror of the Lord—the coming judgment, so full of terrors to unbelievers [Estius]. Ellicott and Alford, after Grotius and Bengel, translate, "The fear of the Lord" (2Co 7:1; Ec 12:13; Ac 9:31; Ro 3:18; Eph 5:21).
persuade—Ministers should use the terrors of the Lord to persuade men, not to rouse their enmity (Jude 23). Bengel, Estius, and Alford explain: "Persuade men" (by our whole lives, 2Co 5:13), namely, of our integrity as ministers. But this would have been expressed after "persuade," had it been the sense. The connection seems as follows: He had been accused of seeking to please and win men, he therefore says (compare Ga 1:10), "It is as knowing the terror (or fear) of the Lord that we persuade men; but (whether men who hear our preaching recognize our sincerity or not) we are made manifest unto God as acting on such motives (2Co 4:2); and I trust also in your consciences." Those so "manifested" need have no "terror" as to their being "manifested (English Version, 'appear') before the judgment-seat" (2Co 5:10).
12. For—the reason why he leaves the manifestation of his sincerity in preaching to their consciences (2Co 3:1), namely, his not wishing to "commend" himself again.
occasion to glory—(2Co 1:14), namely, as to our sincerity.
in appearance—Greek, "face" (compare 1Sa 16:7). The false teachers gloried in their outward appearance, and in external recommendations (2Co 11:18) their learning, eloquence, wisdom, riches, not in vital religion in their heart. Their conscience does not attest their inward sincerity, as mine does (2Co 1:12).
13. be—rather as Greek, "have been." The contrast is between the single act implied by the past tense, "If we have ever been beside ourselves," and the habitual state implied by the present, "Or whether we be sober," that is, of sound mind. beside ourselves—The accusation brought by Festus against him (Ac 26:24). The holy enthusiasm with which he spake of what God effected by His apostolic ministry, seemed to many to be boasting madness.
sober—humbling myself before you, and not using my apostolic power and privileges.
to God … for your cause—The glorifying of his office was not for his own, but for God's glory. The abasing of himself was in adaptation to their infirmity, to gain them to Christ (1Co 9:22).
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, Ro 5:6-8), producing in turn love in us to Him, and not mere "terror" (2Co 5:11).
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).
because we thus judge—literally, "(as) having judged thus"; implying a judgment formed at conversion, and ever since regarded as a settled truth.
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 (Ro 6:2-11; Ga 2:20; Col 3:3; 1Pe 4:1-3).
15. they which live—in the present life (2Co 4:11, "we which live") [Alford]; or, they who are thus indebted to Him for life of soul as well as body [Menochius].
died for them—He does not add, "rose again for them," a phrase not found in Paul's language [Bengel]. He died in their stead, He arose again for their good, "for (the effecting of) their justification" (Ro 4:25), and that He might be their Lord (Ro 14:7-9). Ellicott and Alford join "for them" with both "died" and "rose again"; as Christ's death is our death, so His resurrection is our resurrection; Greek, "Who for them died and rose again."
not henceforth—Greek, "no longer"; namely, now that His death for them has taken place, and that they know that His death saves them from death eternal, and His resurrection life brings spiritual and everlasting life to them.
16. Wherefore—because of our settled judgment (2Co 5:14),
henceforth—since our knowing Christ's constraining love in His death for us.
know we no man after the flesh—that is, according to his mere worldly and external relations (2Co 11:18; Joh 8:15; Php 3:4), as distinguished from what he is according to the Spirit, as a "new creature" (2Co 5:17). For instance, the outward distinctions of Jew or Gentile, rich or poor, slave or free, learned or unlearned, are lost sight of in the higher life of those who are dead in Christ's death, and alive with Him in the new life of His resurrection (Ga 2:6; 3:28).
yea, though—The oldest manuscripts read, "if even."
known Christ after the flesh—Paul when a Jew had looked for a temporal reigning, not a spiritual, Messiah. (He says "Christ," not Jesus: for he had not known personally Jesus in the days of His flesh, but he had looked for Christ or the Messiah). When once he was converted he no longer "conferred with flesh and blood" (Ga 1:16). He had this advantage over the Twelve, that as one born out of due time he had never known Christ save in His heavenly life. To the Twelve it was "expedient that Christ should go away" that the Comforter should come, and so they might know Christ in the higher spiritual aspect and in His new life-giving power, and not merely "after the flesh," in the carnal aspect of Him (Ro 6:9-11; 1Co 15:45; 1Pe 3:18; 4:1, 2). Doubtless Judaizing Christians at Corinth prided themselves on the mere fleshly (2Co 11:18) advantage of their belonging to Israel, the nation of Christ, or on their having seen Him in the flesh, and thence claimed superiority over others as having a nearer connection with Him (2Co 5:12; 2Co 10:7). Paul here shows the true aim should be to know Him spiritually as new creatures (2Co 5:15, 17), and that outward relations towards Him profit nothing (Lu 18:19-21; Joh 16:7, 22; Php 3:3-10). This is at variance with both Romish Mariolatry and transubstantiation. Two distinct Greek verbs are used here for "know"; the first ("know we no man") means "to be personally acquainted with"; the latter ("known Christ … know … more") is to recognize, or estimate. Paul's estimate of Christ, or the expected Messiah, was carnal, but is so now no more.
17. Therefore—connected with the words in 2Co 5:16, "We know Christ no more after the flesh." As Christ has entered on His new heavenly life by His resurrection and ascension, so all who are "in Christ" (that is, united to Him by faith as the branch is In the vine) are new creatures (Ro 6:9-11). "New" in the Greek implies a new nature quite different from anything previously existing, not merely recent, which is expressed by a different Greek word (Ga 6:15).
creature—literally, "creation," and so the creature resulting from the creation (compare Joh 3:3, 5; Eph 2:10; 4:23; Col 3:10, 11). As we are "in Christ," so "God was in Christ" (2Co 5:19): hence He is Mediator between God and us.
old things—selfish, carnal views (compare 2Co 5:16) of ourselves, of other men, and of Christ.
passed away—spontaneously, like the snow of early spring [Bengel] before the advancing sun.
behold—implying an allusion to Isa 43:19; 65:17.
18. all—Greek, "THE."
things—all our privileges in this new creation (2Co 5:14, 15).
reconciled us—that is, restored us ("the world," 2Co 5:19) to His favor by satisfying the claims of justice against us. Our position judicially considered in the eye of the law is altered, not as though the mediation of Christ had made a change in God's character, nor as if the love of God was produced by the mediation of Christ; nay, the mediation and sacrifice of Christ was the provision of God's love, not its moving cause (Ro 8:32). Christ's blood was the price paid at the expense of God Himself, and was required to reconcile the exercise of mercy with justice, not as separate, but as the eternally harmonious attributes in the one and the same God (Ro 3:25, 26). The Greek "reconcile" is reciprocally used as in the Hebrew Hithpahel conjugation, appease, obtain the favor of. Mt 5:24, "Be reconciled to thy brother"; that is, take measures that he be reconciled to thee, as well as thou to him, as the context proves. Diallagethi, however (Mt 5:24), implying mutual reconciliation, is distinct from Katallagethi here, the latter referring to the change of status wrought in one of the two parties. The manner of God reconciling the world to Himself is implied (2Co 5:19), namely, by His "not imputing their trespasses to them." God not merely, as subsequently, reconciles the world by inducing them to lay aside their enmity, but in the first instance, does so by satisfying His own justice and righteous enmity against sin (Ps 7:11). Compare 1Sa 29:4, "Reconcile himself unto his master"; not remove his own anger against his master, but his master's against him [Archbishop Magee, Atonement]. The reconciling of men to God by their laying aside their enmity is the consequence of God laying aside His just enmity against their sin, and follows at 2Co 5:20.
to us—ministers (2Co 5:19, 20).
19. God was in Christ, reconciling—that is, God was BY Christ (in virtue of Christ's intervention) reconciling," &c. Was reconciling" implies the time when the act of reconciliation was being carried into effect (2Co 5:21), namely, when "God made Jesus, who knew no sin, to be sin for us." The compound of "was" and the participle "reconciling," instead of the imperfect (Greek), may also imply the continuous purpose of God, from before the foundation of the world, to reconcile man to Himself, whose fall was foreseen. The expression " IN Christ" for "by Christ" may be used to imply additionally that God was IN Christ (Joh 10:38; 14:10), and so by Christ (the God-man) was reconciling … The Greek for "by" or "through" Christ (the best manuscripts omit "Jesus"), 2Co 5:18, is different. "In" must mean here in the person of Christ. The Greek Katallasson implies "changing" or altering the judicial status from one of condemnation to one of justification. The atonement (at-one-ment), or reconciliation, is the removal of the bar to peace and acceptance with a holy God, which His righteousness interposed against our sin. The first step towards restoring peace between us and God was on God's side (Joh 3:16). The change therefore now to be effected must be on the part of offending man, God the offended One being already reconciled. It is man, not God, who now needs to be reconciled, and to lay aside his enmity against God (Ro 5:10, 11). ("We have received the atonement" [Greek, reconciliation], cannot mean "We have received the laying aside of our own enmity"). Compare Ro 3:24, 25.
the world—all men (Col 1:20; 1Jo 2:2). The manner of the reconciling is by His "not imputing to men their trespasses," but imputing them to Christ the Sin-bearer. There is no incongruity that a father should be offended with that son whom he loveth, and at that time offended with him when he loveth him. So, though God loved men whom He created, yet He was offended with them when they sinned, and gave His Son to suffer for them, that through that Son's obedience He might be reconciled to them (reconcile them to Himself, that is, restore them WITH JUSTICE to His favor) [Bishop Pearson, Exposition of the Creed].
hath committed unto us—Greek, "hath put into our hands." "Us," that is, ministers.
20. for Christ … in Christ's stead—The Greek of both is the same: translate in both cases "on Christ's behalf."
beseech … pray—rather, "entreat [plead with you] … beseech." Such "beseeching" is uncommon in the case of "ambassadors," who generally stand on their dignity (compare 2Co 10:2; 1Th 2:6, 7).
be ye reconciled to God—English Version here inserts "ye," which is not in the original, and which gives the wrong impression, as if it were emphatic thus: God is reconciled to you, be ye reconciled to God. The Greek expresses rather, God was the RECONCILER in Christ … let this reconciliation then have its designed effect. Be reconciled to God, that is, let God reconcile you to Himself (2Co 5:18, 19).
21. For—omitted in the oldest manuscripts. The grand reason why they should be reconciled to God, namely, the great atonement in Christ provided by God, is stated without the "for" as being part of the message of reconciliation (2Co 5:19).
he—God.
sin—not a sin offering, which would destroy the antithesis to "righteousness," and would make "sin" be used in different senses in the same sentence: not a sinful person, which would be untrue, and would require in the antithesis "righteous men," not "righteousness"; but "sin," that is, the representative Sin-bearer (vicariously) of the aggregate sin of all men past, present, and future. The sin of the world is one, therefore the singular, not the plural, is used; though its manifestations are manifold (Joh 1:29). "Behold the Lamb of God, that taketh away the SIN of the world." Compare "made a curse for us," Ga 3:13.
for us—Greek, "in our behalf." Compare Joh 3:14, Christ being represented by the brazen serpent, the form, but not the substance, of the old serpent. At His death on the cross the sin-bearing for us was consummated.
knew no sin—by personal experience (Joh 8:46) [Alford]. Heb 7:26; 1Pe 2:22; 1Jo 3:5.
might be made—not the same Greek as the previous "made." Rather, "might become."
the righteousness of God—Not merely righteous, but righteousness itself; not merely righteousness, but the righteousness of God, because Christ is God, and what He is we are (1Jo 4:17), and He is "made of God unto us righteousness." As our sin is made over to Him, so His righteousness to us (in His having fulfilled all the righteousness of the law for us all, as our representative, Jer 23:6; 1Co 1:30). The innocent was punished voluntarily as if guilty, that the guilty might be gratuitously rewarded as if innocent (1Pe 2:24). "Such are we in the sight of God the Father, as is the very Son of God himself" [Hooker].
in him—by virtue of our standing in Him, and in union with Him [Alford].