Chapter 5
The apostle proceeds in showing the reasons why they did not
faint under their afflictions, namely, their expectation, desire, and assurance
of happiness after death (v. 1-5), and deduces an inference for the comfort of
believers in their present state (v. 6-8), and another to quicken them in their
duty (v. 9–11). Then he makes an apology for seeming to commend himself, and
gives a good reason for his zeal and diligence (v. 12–15), and mentions two
things that are necessary in order to our living to Christ, regeneration and
reconciliation (v. 16 to the end).
Verses 1-11
The apostle in these verses pursues the argument of the
former chapter, concerning the grounds of their courage and patience under
afflictions. And,
I. He mentions their expectation, and desire, and assurance,
of eternal happiness after death, v. 1-5. Observe particularly,
1. The believer’s expectation of eternal happiness after
death, v. 1. He does not only know, or is well assured by faith of the truth
and reality of the thing itself-that there is another and a happy life after
this present life is ended, but he has good hope through grace of his interest
in that everlasting blessedness of the unseen world: "We know that we have
a building of God, we have a firm and well-grounded expectation of the future
felicity.’’ Let us take notice, (1.) What heaven is in the eye and hope of a
believer. He looks upon it as a house, or habitation, a dwelling-place, a
resting-place, a hiding-place, our Father’s house, where there are many
mansions, and our everlasting home. It is a house in the heavens, in that high
and holy place which as far excels all the palaces of this earth as the heavens
are high above the earth. It is a building of God, whose builder and maker is
God, and therefore is worthy of its author; the happiness of the future state
is what God hath prepared for those that love him. It is eternal in the
heavens, everlasting habitations, not like the earthly tabernacles, the poor
cottages of clay in which our souls now dwell, which are mouldering and
decaying, and whose foundations are in the dust. (2.) When it is
expected this happiness shall be enjoyed-immediately after death, so soon as our
house of this earthly tabernacle is dissolved. Note, [1.] That the body,
this earthly house, is but a tabernacle, that must be dissolved shortly; the
nails or pins will be drawn, and the cords be loosed, and then the body will
return to dust as it was. [2.] When this comes to pass, then comes the house
not made with hands. The spirit returns to God who gave it; and such as have
walked with God here shall dwell with God for ever.
2. The believer’s earnest desire after this future
blessedness, which is expressed by this word, stenazomen—we groan, which denotes, (1.) A groaning of sorrow
under a heavy load; so believers groan under the burden of life: In this we
groan earnestly, v. 2. We that are in this tabernacle groan, being
burdened, v. 4. The body of flesh is a heavy burden, the calamities of life
are a heavy load. But believers groan because burdened with a body of sin, and
the many corruptions that are still remaining and raging in them. This makes
them complain, O wretched man that I am! Rom. 7:24. (2.) There is a
groaning of desire after the happiness of another life; and thus believers
groan: Earnestly desiring to be clothed upon with our house which is from
heaven (v. 2), to obtain a blessed immortality, that mortality might be
swallowed up of life (v. 4), that being found clothed, we may not be
naked (v. 3), that, if it were the will of God, we might not sleep, but be
changed; for it is not desirable in itself to be unclothed. Death considered
merely as a separation of soul and body is not to be desired, but rather
dreaded; but, considered as a passage to glory, the believer is willing
rather to die than live, to be absent from the body, that he may be
present with the Lord (v. 1), to leave this body that he may go to Christ,
and to put off these rags of mortality that he may put on the robes of glory.
Note, [1.] Death will strip us of the clothing of flesh, and all the comforts
of life, as well as put an end to all our troubles here below. Naked we came
into this world, and naked shall we go out of it. But, [2.] Gracious souls are
not found naked in the other world; no, they are clothed with garments of
praise, with robes of righteousness and glory. They shall be delivered out of
all their troubles, and shall have washed their robes and made them white in
the blood of the Lamb, Rev. 7:14.
3. The believer’s assurance of his interest in this future
blessedness, on a double account:—(1.) From the experience of the grace of God,
in preparing and making him meet for this blessedness. He that hath wrought
us for the self-same thing is God, v. 5. Note, All who are designed for
heaven hereafter are wrought or prepared for heaven while they are here; the
stones of that spiritual building and temple above are squared and fashioned
here below. And he that hath wrought us for this is God, because nothing less
than a divine power can make a soul partaker of a divine nature; no hand less
than the hand of God can work us for this thing. A great deal is to be done to
prepare our souls for heaven, and that preparation of the heart is from the
Lord. (2.) The earnest of the Spirit gave them this assurance: for an
earnest is part of payment, and secures the full payment. The present graces
and comforts of the Spirit are earnests of everlasting grace and comfort.
II. The apostle deduces an inference for the comfort of
believers in their present state and condition in this world, v. 6-8. Here
observe, 1. What their present state or condition is: they are absent from
the Lord (v. 6); they are pilgrims and strangers in this world; they do but
sojourn here in their earthly home, or in this tabernacle; and though God is
with us here, by his Spirit, and in his ordinances, yet we are not with him as
we hope to be: we cannot see his face while we live: For we walk by faith,
not by sight, v. 7. We have not the vision and fruition of God, as of an
object that is present with us, and as we hope for hereafter, when we shall
see as we are seen. Note, Faith is for this world, and sight is reserved
for the other world: and it is our duty, and will be our interest, to walk by
faith, till we come to live by sight. 2. How comfortable and courageous we
ought to be in all the troubles of life, and in the hour of death: Therefore
we are, or ought to be, always confident (v. 6), and again (v. 8), We
are confident, and willing rather to be absent from the body. True
Christians, if they duly considered the prospect faith gives them of another
world, and the good reasons of their hope of blessedness after death, would be
comforted under the troubles of life, and supported in the hour of death: they
should take courage, when they are encountering the last enemy, and be willing
rather to die than live, when it is the will of God that they should put off
this tabernacle. Note, As those who are born from above long to be there,
so it is but being absent from the body, and we shall very soon be present with
the Lord-but to die, and be with Christ-but to close our eyes to all things in
this world, and we shall open them in a world of glory. Faith will be turned
into sight.
III. He proceeds to deduce an inference to excite and
quicken himself and others to duty, v. 9–11. So it is that well-grounded hopes
of heaven will be far from giving the least encouragement to sloth and sinful
security; on the contrary, they should stir us up to use the greatest care and
diligence in religion: Wherefore, or because we hope to be present with
the Lord, we labour and take pains, v. 9. Philotimoumetha—We are ambitious, and labour as industriously as the
most ambitious men do to obtain what they aim at. Here observe, 1. What it was
that the apostle was thus ambitious of—acceptance with God. We labour
that, living and dying, whether present in the body or absent from the body, we
may be accepted of him, the Lord (v. 9), that we may please him who hath
chosen us, that our great Lord may say to us, Well done. This they
coveted as the greatest favour and the highest honour: it was the summit of
their ambition. 2. What further quickening motives they had to excite their
diligence, from the consideration of the judgment to come, v. 10, 11. There are
many things relating to this great matter that should awe the best of men into
the utmost care and diligence in religion; for example, the certainty of this
judgment, for we must appear; the universality of it, for we must all appear;
the great Judge before whose judgment-seat we must appear, the Lord Jesus
Christ, who himself will appear in flaming fire; the recompence to be then received,
for things done in the body, which will be very particular (unto every one),
and very just, according to what we have done, whether good or bad. The apostle
calls this awful judgment the terror of the Lord (v. 11), and, by the
consideration thereof, was excited to persuade men to repent, and live a holy
life, that, when Christ shall appear terribly, they may appear before him
comfortably. And, concerning his fidelity and diligence, he comfortably appeals
unto God, and the consciences of those he wrote to: We are made manifest
unto God, and I trust also are made manifest in your consciences.
Verses 12-15
Here observe, I. The apostle makes an apology for seeming to
commend himself and his fellow-labourers (v. 13), and tells them, 1. It was not
to commend themselves, nor for their own sakes, that he had spoken of their
fidelity and diligence in the former verses; nor was he willing to suspect
their good opinion of him. But, 2. The true reason was this, to put an argument
in their mouths wherewith to answer his accusers, who made vain boastings, and
gloried in appearances only; that he might give them an occasion to glory on
their behalf, or to defend them against the reproaches of their
adversaries. And if the people can say that the word has been manifested to
their consciences, and been effectual to their conversion and edification, this
is the best defence they can make for the ministry of the word, when they are
vilified and reproached.
II. He gives good reasons for their great zeal and
diligence. Some of Paul’s adversaries had, it is likely, reproached him for his
zeal and fervour, as if he had been a madman, or, in the language of our days,
a fanatic; they imputed all to enthusiasm, as the Roman governor told him, Much
learning has made thee mad, Acts 26:24. But the apostle tells them, 1. It
was for the glory of God, and the good of the church, that he was thus zealous
and industrious: "Whether we be beside ourselves, or whether we be
sober (whether you or others do think the one or the other), it is to
God, and for his glory: and it is for your cause, or to promote your
good,’’ v. 13. If they manifested the greatest ardour and vehemency at some
times, and used the greatest calmness in strong reasonings at other times, it
was for the best ends; and in both methods they had good reason for what they
did. For, 2. The love of Christ constrained them, v. 14. They were under
the sweetest and strongest constraints to do what they did. Love has a
constraining virtue to excite ministers and private Christians in their duty.
Our love to Christ will have this virtue; and Christ’s love to us, which was
manifested in this great instance of his dying for us, will have this effect
upon us, if it be duly considered and rightly judged of. For observe how the
apostle argues for the reasonableness of love’s constraints, and declares, (1.)
What we were before, and must have continued to be, had not Christ died for us:
We were dead, v. 14. If one died for all, then were all dead;
dead in law, under sentence of death; dead in sins and trespasses, spiritually
dead. Note, This was the deplorable condition of all those for whom Christ
died: they were lost and undone, dead and ruined, and must have remained thus
miserable for ever if Christ had not died for them. (2.) What such should do,
for whom Christ died; namely, that they should live to him. This is what Christ
designed, that those who live, who are made alive unto God by means of
his death, should live to him that died for them, and rose again for
their sakes also, and that they should not live to themselves, v. 15.
Note, We should not make ourselves, but Christ, the end of our living and
actions: and it was one end of Christ’s death to cure us of this self-love, and
to excite us always to act under the commanding influence of his love. A
Christian’s life should be consecrated to Christ; and then do we live as we
ought to live when we live to Christ, who died for us.
Verses 16-21
In these verses the apostle mentions two things that are
necessary in order to our living to Christ, both of which are the consequences
of Christ’s dying for us; namely, regeneration and reconciliation.
I. Regeneration, which consists of two things; namely, 1.
Weanedness from the world: "Henceforth we know no man after the flesh,
v. 16. We do not own nor affect any person or thing in this world for carnal
ends and outward advantage: we are enabled, by divine grace, not to mind nor
regard this world, nor the things of this world, but to live above it. The love
of Christ is in our hearts, and the world is under our feet.’’ Note, Good
Christians must enjoy the comforts of this life, and their relations in this
world, with a holy indifference. Yea, though we have known Christ after the
flesh, yet, says the apostle, we know him no more. It is questioned
whether Paul had seen Christ in the flesh. However, the rest of the apostles
had, and so might some among those he was now writing to. However, he would not
have them value themselves upon that account; for even the bodily presence of
Christ is not to be desired nor doted upon by his disciples. We must live upon
his spiritual presence, and the comfort it affords. Note, Those who make images
of Christ, and use them in their worship, do not take the way that God has
appointed for strengthening their faith and quickening their affections; for it
is the will of God that we should not know Christ any more after the flesh. 2.
A thorough change of the heart: For if any man be in Christ, if any man
be a Christian indeed, and will approve himself such, he is, or he must
be, a new creature, v. 17. Some read it, Let him be a new creature.
This ought to be the care of all who profess the Christian faith, that they be
new creatures; not only that they have a new name, and wear a new livery, but
that they have a new heart and new nature. And so great is the change the grace
of God makes in the soul, that, as it follows, old things are passed away—old
thoughts, old principles, and old practices, are passed away; and all these
things must become new. Note, Regenerating grace creates a new world in the
soul; all things are new. The renewed man acts from new principles, by new
rules, with new ends, and in new company.
II. Reconciliation, which is here spoken of under a double
notion:—
1. As an unquestionable privilege, v. 18, 19. Reconciliation
supposes a quarrel, or breach of friendship; and sin has made a breach, it has
broken the friendship between God and man. The heart of the sinner is filled
with enmity against God, and God is justly offended with the sinner. Yet,
behold, there may be a reconciliation; the offended Majesty of heaven is
willing to be reconciled. And observe, 1. He has appointed the Mediator of
reconciliation. He has reconciled us to himself by Jesus Christ, v. 18. God is
to be owned from first to last in the undertaking and performance of the
Mediator. All things relating to our reconciliation by Jesus Christ are of God,
who by the mediation of Jesus Christ has reconciled the world to himself, and
put himself into a capacity of being actually reconciled to offenders, without
any wrong or injury to his justice or holiness, and does not impute to men
their trespasses, but recedes from the rigour of the first covenant, which was
broken, and does not insist upon the advantage he might justly take against us
for the breach of that covenant, but is willing to enter into a new treaty, and
into a new covenant of grace, and, according to the tenour thereof, freely to
forgive us all our sins, and justify freely by his grace all those who do
believe. 2. He has appointed the ministry of reconciliation, v. 18. By
the inspiration of God the scriptures were written, which contain the word of
reconciliation, showing us that peace was made by the blood of the cross, that
reconciliation is wrought, and directing us how we may be interested therein.
And he has appointed the office of the ministry, which is a ministry of
reconciliation: ministers are to open and proclaim to sinners the terms of
mercy and reconciliation, and persuade them to comply therewith. For,
2. Reconciliation is here spoken of as our indispensable
duty, v. 20. As God is willing to be reconciled to us, we ought to be
reconciled to God. And it is the great end and design of the gospel, that word
of reconciliation, to prevail upon sinners to lay aside their enmity against
God. Faithful ministers are Christ’s ambassadors, sent to treat with sinners on
peace and reconciliation: they come in God’s name, with his entreaties, and act
in Christ’s stead, doing the very thing he did when he was upon this earth, and
what he wills to be done now that he is in heaven. Wonderful condescension!
Though God can be no loser by the quarrel, nor gainer by the peace, yet by his
ministers he beseeches sinners to lay aside their enmity, and accept of the
terms he offers, that they would be reconciled to him, to all his attributes,
to all his laws, and to all his providences, to believe in the Mediator, to
accept the atonement, and comply with his gospel, in all the parts of it and in
the whole design of it. And for our encouragement so to do the apostle subjoins
what should be well known and duly considered by us (v. 21), namely, (1.) The
purity of the Mediator: He knew no sin. (2.) The sacrifice he offered: He
was made sin; not a sinner, but sin, that is, a sin-offering, a
sacrifice for sin. (3.) The end and design of all this: that we might be
made the righteousness of God in him, might be justified freely by the
grace of God through the redemption which is in Christ Jesus. Note, [1.] As
Christ, who knew no sin of his own, was made sin for us, so we, who have no
righteousness of our own, are made the righteousness of God in him. [2.] Our
reconciliation to God is only through Jesus Christ, and for the sake of his
merit: on him therefore we must rely, and make mention of his righteousness and
his only.
Excerpt from:
Matthew Henry's Commentary on the Whole Bible
Matthew Henry (1662 - 1714)
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