2 Corinthians 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

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].