@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 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 (@Jude 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 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].