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 Jn 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 (Mk 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; 2Jn 1:8). 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 (Jud 1:23). 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; Jn 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).
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; Jn 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 Jn 3:3, 5; Eph 2:10; 4:23; Jn 3:3, 5, 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 Is 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 (Jn 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 (Jn 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; 1Jn 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 (Jn 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 Jn 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 (Jn 8:46) [Alford]. Heb 7:26; 1Pe 2:22; 1Jn 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 (1Jn 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, Je 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].
Excerpt from:
A Commentary on the Old and New Testaments
by Robert Jamieson, A. R. Fausset and David Brown
Visit www.e-sword.net
or www.ccel.org
