2 Corinthians 5

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 20 2 8 0 0 5. Apostolic Ministry, part 5) (5:1 21)) ) ) Outline (continued)) 5:1 5 4. Home in Heaven ) 5:6 10 5. With the Lord ) 5:11 21 D. Ministry of Reconciliation ) 5:11 15 1. Christ s Love ) 5:16 19 2.

Christ s Ministry ) 5:20 21 3. Christ s Ambassadors ) ) ) ) 4. Home in Heaven) 5:1 5) 5 1 For we know that if our earthly tent in which we live is taken down, we have a house from God, an eternal house not made with hands, in heaven. 2 For indeed in this tent we groan, while we long to be clothed [over] with our heavenly dwelling. 3 If indeed we are clothed [over], we are not found to be naked. 4 For indeed while we are in this tent we groan, being burdened, because we do not wish to be unclothed but to be clothed [over], so that what is mortal may be swallowed up by life. 5 The one who has prepared us for this very purpose is God, who has given us his Spirit as a pledge.) 6 Therefore we are always confident and know that while we are at home in the body, we are away from the Lord. 7 For we walk by faith, not by sight. 8 We are confident, indeed, and prefer to be away from the body and to be at home with the Lord. 9 Therefore, we consider it our aim to please him whether we are at home or away from home. 10 For all of us must appear before the judgment seat of Christ, so that each one may receive recompense for the things which he has done in the body, whether good or bad.) ) The first ten verses in this chapter have their roots in Paul s discussion on jars of clay (4:7), the resurrection (4:13 15), and the visible and the invisible (4:18). His discourse on the believer s home with the Lord is the climax of this lengthy and involved discussion. However, this does not mean that the climax is lucid, brief, and to the point. The opposite is true if we merely look at the numerous interpretations of these ten verses.

Every verse has problems that require due attention and raise many questions. Here are some of the questions that we face:) 1 1 2 8 0 “tw://bible.*?id=52.4.13-52.4.18|AUTODETECT|”

1. In Paul s letters 7 1 -1 9 0 “tw://bible.?id=52.4.13-52.4.18|AUTODETECT|” I Thess. 4:13 18) 1 1 -1 9 0 “tw://bible.?id=46.15.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=46.15.0|AUTODETECT|” I Cor. 15) 1 1 -1 9 0 0 ), are we able to detect a gradual unfolding of his views on Christ s return?) 1 10 2 8 0 0
2. Are there indications that Paul is opposing incipient Gnosticism in his eschatological teachings?) 3. In his teachings on immortality and resurrection, how much does Paul reflect the Greek and Jewish beliefs of his day?) 4. Is Paul speaking of the individual or of the corporate body of the church when he refers to the resurrection of the body?) 5. Does Paul teach an intermediate state between a Christian s death and Christ s return?) 6. Upon death does a believer receive a resurrection body as clothing of the soul?) 7.

Did Paul expect the second coming of Christ to take place during his lifetime?) 8. Is the believer immediately after death forever with the Lord or does the soul sleep until the resurrection of the body?) We raise these questions as an aid to interpreting 5:1 10 and to finding our way through the various interpretations of these verses. Although scholars face several problems in every one of these verses, the individual believer turns to these verses for comfort and hope in times of bereavement. And even though Paul s words seem terse and incomplete, they have been and continue to be a source of spiritual strength to those who grieve. Pastors usually read these words at funeral and memorial services to comfort the bereaved.) Questions concerning the meaning of these verses remain, however, and we intend to answer them in the discussion on verses 1 10, but not always in the order listed. We shall carefully examine the text and seek to explain its meaning as clearly as possible.

We shall analyze the significance of every word in the text and understand its relation to the rest of the verse and context.) 1. For we know that if our earthly tent in which we live is taken down, we have a house from God, an eternal house not made with hands, in heaven.) 1 1 2 8 0 “tw://bible.?id=52.4.0|AUTODETECT|” a. For we know. Paul introduces this verse with the words for we know (see also 1:7; 4:14; 5:11). In light of the preceding verses (4:16 18) that speak of the outward and the inward person and of looking at that which is unseen, Paul reminds his readers of his former teachings on the resurrection. He can say we know to remind the Corinthians of the doctrine he taught them in person and later through his correspondence. His instruction is neither at variance with nor different from that which he taught in ) 7 1 -1 9 0 “tw://bible.?id=52.4.0|AUTODETECT|” I Thessalonians 4) 1 1 -1 9 0 “tw://bible.?id=46.15.0|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=46.15.0|AUTODETECT|” I Corinthians 15) 1 1 -1 9 0 0 . Nothing in Paul s earlier writings conflicts with his present discourse, nor are we able to detect a gradual development of the resurrection doctrine. This chapter provides no evidence that he had to correct or change his initial teaching.��1��) 1 1 2 8 0 0 Knowledge of the life hereafter does not originate in our human minds. Through the Holy Spirit, God reveals the assurance of our own immortality to us, so that we meet death cheerfully.��2�� But what do we know? Paul confidently answers, We have a house from God, an eternal house not made with hands, in heaven. Before we look closely at his answer, we must consider the conditional clause that qualifies it.) 1 1 2 8 0 “tw://bible.?id=2.33.7-2.33.11|AUTODETECT|” b. That if our earthly tent in which we live is taken down. Some scholars stress that Paul had to oppose Gnosticism, a religious and philosophical system that taught that matter is evil and the soul good. As such, the soul sheds its outer covering at the time of death and is set free.��3�� The question, however, is not whether Paul was opposing incipient Gnosticism and thus used Gnostic terminology to be effective in his dispute. Although Greek philosophy taught that this earthly life is comparable to living in a tent, Paul exhibits an Old Testament background. A tent, as the tentmaker well knew, is a temporary dwelling that is readily taken down. He alludes to Moses tent of meeting outside the camp of Israel; in this tent, God spoke to Moses face to face 7 1 -1 9 0 “tw://bible.?id=2.33.7-2.33.11|AUTODETECT|” Exod. 33:7 11) 1 1 -1 9 0 0 ). This earthly tent that subsequently became the tabernacle was a reflection of God s presence among his people as his glory covered the tabernacle. Further, even Aaron s high-priestly garments reflected God s holiness and glory. Yet both the tabernacle and the garments revealed transitoriness. The tabernacle was taken down when the Israelites moved to another place, and the garments were removed whenever Aaron s priestly duties ended.��4��) 1 1 2 8 0 “tw://bible.?id=61.1.13-61.1.14|AUTODETECT|” In the first eight verses, Paul uses a series of three metaphors (tent [vv. 1, 4], clothing [vv. 2 4], and home [vv. 6, 8]). The first illustration that Paul, the tentmaker, uses is that of a tent. He compares our physical body with a temporary dwelling place. And he may have thought of the Feast of Tabernacles, during which the Jews lived in temporary shelters for seven days to celebrate the end of the harvest and to commemorate the forty-year wilderness journey of the Israelites.��5�� The metaphor of taking down a tent points to the approaching end of not only our physical body but also our entire earthly existence. Indeed, Peter mentions living in the tent of this body that would soon be put aside 7 1 -1 9 0 “tw://bible.?id=61.1.13-61.1.14|AUTODETECT|” II Peter 1:13 14) 1 1 -1 9 0 “tw://bible.?id=23.38.12|AUTODETECT|” ; compare ) 7 1 -1 9 0 “tw://bible.?id=23.38.12|AUTODETECT|” Isa. 38:12) 1 1 -1 9 0 “tw://bible.?id=1.2.7|AUTODETECT|” ; Wisd. of Sol. 9:15). The word earthly is used as a contrast to heavenly, as a reminder of the first man taken from the dust of the earth 7 1 -1 9 0 “tw://bible.?id=1.2.7|AUTODETECT|” Gen. 2:7) 1 1 -1 9 0 “tw://bible.?id=46.15.47|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.15.47|AUTODETECT|” I Cor. 15:47) 1 1 -1 9 0 0 ), and ethically as a place of sin.��6��) 1 1 2 8 0 0 Paul literally writes, if our earthly house of the tent is taken down. He describes the house in terms of a tent to stress its transience. The probability that this tent will be destroyed in a single action is real, for death marks the end of a person s earthly body and life. But Paul does not know when the dismantling will occur. If Jesus should return during his lifetime, Paul would not have to think about death.) 1 1 2 8 0 “tw://bible.?id=44.14.19|AUTODETECT|” Earlier Paul wrote that he had endured a near-death affliction (1:8). This incident reminded him of life s brevity and the possibility of dying before Christ s return.��7�� But we cannot deduce from this event that in the interval between writing I Corinthians and II Corinthians Paul changed his mind and no longer expected the return of Christ in his lifetime. Paul had survived a number of near-death experiences; the stoning in Lystra 7 1 -1 9 0 “tw://bible.?id=44.14.19|AUTODETECT|” Acts 14:19) 1 1 -1 9 0 “tw://bible.?id=45.15.20|AUTODETECT|” ) serves as an example. And in his list of sufferings, he writes that he had been repeatedly exposed to death (11:23). Knowing firsthand the brevity life, Paul realized that the gospel had to be preached to all nations before the Lord would return. He also knew that his missionary task had just begun and would remain unfinished at his death 7 1 -1 9 0 “tw://bible.?id=45.15.20|AUTODETECT|” Rom. 15:20) 1 1 -1 9 0 “tw://bible.?id=45.15.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.15.24|AUTODETECT|” 24) 1 1 -1 9 0 “tw://bible.?id=45.15.28|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.15.28|AUTODETECT|” 28) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.26.45|AUTODETECT|” c. We have a house from God, an eternal house not made with hands, in heaven. The second part of this verse is a source of constant debate, because Paul s words are enigmatic and at places hard to reconcile with the entire context. If there is a contrast between the earthly tent and the house in heaven, why does Paul write the present tense ? The answer is that New Testament writers frequently penned a present tense with a future meaning that is determined by the context. One example is in the Gethsemane narrative, where prior to his arrest Jesus says, The Son of Man is betrayed in the hands of sinners 7 1 -1 9 0 “tw://bible.?id=40.26.45|AUTODETECT|” Matt. 26:45) 1 1 -1 9 0 “tw://bible.?id=43.14.2-43.14.3|AUTODETECT|” ). Just as Jesus knew the nearness of his betrayal, so Paul knew with certainty that a heavenly home was waiting for him 7 1 -1 9 0 “tw://bible.?id=43.14.2-43.14.3|AUTODETECT|” John 14:2 3) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=46.15.42|AUTODETECT|” Is a house from God a resurrection body that believers receive at the time of death?��8�� If so, we must think in terms of three successive bodies: an earthly, an intermediate, and a resurrected or a transformed body. But why would the dead have to be raised at Jesus return if they already have a resurrection body? Scripture speaks only of our physical body that either dies and is raised at Jesus coming or that meets the Lord at his return and is transformed 7 1 -1 9 0 “tw://bible.?id=46.15.42|AUTODETECT|” I Cor. 15:42) 1 1 -1 9 0 “tw://bible.?id=46.15.51|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.15.51|AUTODETECT|” 51) 1 1 -1 9 0 “tw://bible.?id=50.3.20-50.3.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.3.20-50.3.21|AUTODETECT|” Phil. 3:20 21) 1 1 -1 9 0 “tw://bible.?id=52.4.15-52.4.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.4.15-52.4.17|AUTODETECT|” I Thess. 4:15 17) 1 1 -1 9 0 0 ). The Bible fails to provide details on our house in heaven.) 1 1 2 8 0 “tw://bible.?id=9.28.14|AUTODETECT|” We admit that Scripture portrays people of the hereafter in terms of the physical form in which they left this earth. Samuel is described as an old man 7 1 -1 9 0 “tw://bible.?id=9.28.14|AUTODETECT|” I Sam. 28:14) 1 1 -1 9 0 “tw://bible.?id=42.16.23-42.16.24|AUTODETECT|” ); Lazarus in heaven has a finger, and the rich man in hell has eyes and a tongue 7 1 -1 9 0 “tw://bible.?id=42.16.23-42.16.24|AUTODETECT|” Luke 16:23 24) 1 1 -1 9 0 “tw://bible.?id=66.6.11|AUTODETECT|” ); the saints in heaven are dressed in white robes and hold palm branches in their hands 7 1 -1 9 0 “tw://bible.?id=66.6.11|AUTODETECT|” Rev. 6:11) 1 1 -1 9 0 “tw://bible.?id=66.7.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.7.9|AUTODETECT|” 7:9) 1 1 -1 9 0 “tw://bible.?id=21.12.7|AUTODETECT|” ). But the writers of Scripture use anthropomorphic language. That is, they depict the dead as human beings with flesh and blood, for they know of no other way to portray the departed. Scripture states unequivocally that the departed saints are spirits; their bodies rest in the dust of the ground and their spirits have returned to God 7 1 -1 9 0 “tw://bible.?id=21.12.7|AUTODETECT|” Eccles. 12:7) 1 1 -1 9 0 “tw://bible.?id=58.12.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.12.23|AUTODETECT|” Heb. 12:23) 1 1 -1 9 0 0 ).��9��) 1 1 2 8 0 “tw://bible.?id=46.3.9|AUTODETECT|” What is the meaning of the word house? This noun is qualified as being from God, eternal, not made by human hands, in heaven. Some scholars interpret the word to signify the corporate body of Christ, that is, the church. They point out that in the Greek, the term oikodom (house) refers to the church and not to an individual body. To support their interpretation, they rely on a few passages from the Pauline epistles, especially ) 7 1 -1 9 0 “tw://bible.?id=46.3.9|AUTODETECT|” I Corinthians 3:9) 1 1 -1 9 0 “tw://bible.?id=49.2.21|AUTODETECT|” (God s building); ) 7 1 -1 9 0 “tw://bible.?id=49.2.21|AUTODETECT|” Ephesians 2:21) 1 1 -1 9 0 “tw://bible.?id=49.4.12|AUTODETECT|” (the building or holy temple; by extension, the body of Christ); ) 7 1 -1 9 0 “tw://bible.?id=49.4.12|AUTODETECT|” Ephesians 4:12) 1 1 -1 9 0 “tw://bible.?id=49.4.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=49.4.16|AUTODETECT|” 16) 1 1 -1 9 0 0 (the body of Christ).��10��) 1 1 2 8 0 “tw://bible.?id=46.12.13|AUTODETECT|” However, the context in which an expression is used always determines its meaning. Here the context for the word house differs from that of the passages that speak of the church. Furthermore, whenever Paul refers to the church as the body of Christ, he puts it not in a future context but in a present setting.��11�� In verse 2, Paul notes our longing to be clothed with a heavenly tent in the future. This interpretation proves to be incongruous if we already belong to Christ s body 7 1 -1 9 0 “tw://bible.?id=46.12.13|AUTODETECT|” I Cor. 12:13) 1 1 -1 9 0 “tw://bible.?id=48.3.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.3.27|AUTODETECT|” Gal. 3:27) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=58.9.11|AUTODETECT|” Other scholars think that the house in heaven is the temple of God that is awaiting the believer at the time of death. When Christians enter this building, they in effect enter God s presence.��12�� Supporting this interpretation is the fact that the concept not made with human hands appears also in the description of the greater and more perfect tabernacle in heaven. That place is the very presence of God 7 1 -1 9 0 “tw://bible.?id=58.9.11|AUTODETECT|” Heb. 9:11) 1 1 -1 9 0 0 ). An objection to this interpretation is that the symmetry of verse 1 suffers, because an earthly tent and a heavenly house represent not a physical body and God s temple but a physical body and a spiritual body.) 1 1 2 8 0 “tw://bible.?id=45.8.18|AUTODETECT|” Perhaps we should think of this heavenly house as a place that supplies a covering in the form of divine glory 7 1 -1 9 0 “tw://bible.?id=45.8.18|AUTODETECT|” Rom. 8:18) 1 1 -1 9 0 “tw://bible.?id=45.8.23|AUTODETECT|” ), a glory of immeasurable worth. Even though we enter God s presence, where we are clothed with glory, we eagerly await the redemption of our bodies, namely, the resurrection of our bodies 7 1 -1 9 0 “tw://bible.?id=45.8.23|AUTODETECT|” Rom. 8:23) 1 1 -1 9 0 0 ).) 1 4 2 8 0 0 The link between the preceding paragraph (4:16 18) and this verse is undeniable. Earlier Paul spoke of the outer and inner person, temporary troubles and lasting glory, the visible and the invisible things. In verse 1, he speaks of an earthly tent, that is, our physical bodies brought into the world through human effort. He contrasts this temporary tent with a permanent house that originates with God and belongs to an entirely different order. The house is God s very presence that at the portals of heaven envelops the believer with eternal glory. Paul teaches that if he should die before Jesus return, then his soul would enter and be in heaven without his body until its resurrection at the consummation.) 2.

For indeed in this tent we groan, while we long to be clothed [over] with our heavenly dwelling.) Notice that verse 4 has the same beginning as verse 2, for indeed. Thus, Paul stresses the fact that we are presently groaning in our physical bodies, while we express a longing to be clothed with clothing that God provides. In these two verses (vv. 2 and 4), he reiterates this thought as an explanation of the preceding passage (v. 1).) If Paul had supplied a noun with the literal phrase in this, scholars would be able to give only one translation. As it is, the noun is lacking and the many variations range from in this present state to because, here, now, and meanwhile. But the context of the first four verses, especially the repetition in this tent (v. 4), appears to indicate that Paul has in mind our physical body, which he characterizes as this tent. ) 1 1 2 8 0 “tw://bible.?id=45.8.22-45.8.23|AUTODETECT|” The verb to groan usually communicates pain and discomfort; but here the dark clouds of our earthly life appear with the gilded edge of hope and eager expectation. Indeed, the text imparts an affirmative message with the verb to long in the last half of the verse. Paul writes that we groan while longing to be clothed, for this intense longing is the basis for our groaning. In his epistle to the Romans, Paul mentions the groans of creation, the redeemed, and the Spirit. Both creation and the redeemed endure distress and long for the day when God s children will be liberated, that is, when they experience the redemption of their bodies. In the meantime, the Holy Spirit himself groans while interceding on behalf of God s people 7 1 -1 9 0 “tw://bible.?id=45.8.22-45.8.23|AUTODETECT|” Rom. 8:22 23) 1 1 -1 9 0 “tw://bible.?id=45.8.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.8.26|AUTODETECT|” 26) 1 1 -1 9 0 0 respectively).) 1 1 2 8 0 “tw://bible.?id=46.15.51|AUTODETECT|” Paul s second illustration in verses 1 8 is that of clothing (vv. 2 4). He writes that we long to be clothed [over] with our heavenly dwelling, and uses the Greek verb ependysasthai (to be covered over). This verb conveys the idea of putting on an additional garment, rather like wearing an overcoat.��13�� Here Paul is considering not the resurrection of the dead but the transformation at the coming of Christ. He is saying that we eagerly await Christ s return. Then our present bodies will be transformed instantaneously when they receive the additional clothing of our heavenly dwelling in the form of a glorified body 7 1 -1 9 0 “tw://bible.?id=46.15.51|AUTODETECT|” I Cor. 15:51) 1 1 -1 9 0 “tw://bible.?id=50.3.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.3.21|AUTODETECT|” Phil. 3:21) 1 1 -1 9 0 0 ).) 1 11 2 8 0 0 Not every scholar agrees with the traditional interpretation of this text. Some writers argue that the verb ependysasthai does not necessarily mean that Paul distinguishes between those who die before the return of Christ and those who are alive at his coming. They say that believers at their death immediately don a resurrection body over their physical body. And this happens also to those believers who are alive when Christ returns.��14��) These scholars explain the Greek verb in question only from a temporal point of view.��15�� But the verb also connotes a dimensional aspect, with the preposition over, that should not be neglected. Paul is saying that the heavenly body is put on over the earthly body. Reality teaches us, however, that physical bodies at death decay and are not immediately donning resurrection bodies.��16�� Paul applies the imagery of clothing to the believers who are alive at Christ s coming but not to those whose bodies descend into the grave.

Only those who do not experience death and the grave have physical bodies that receive an additional garment.) 3. If indeed we are clothed [over], we are not found to be naked.) a. Variant reading. This brief verse, which is intimately connected to the preceding passage, has at least one variant that has given commentators some difficulty. To illustrate, here are two versions:) If so be that being clothed) we shall not be found naked (KJV).) If indeed, when we have taken it off) we will not be found naked (NRSV).) The question is, Are we dressed or undressed? The Alexandrian manuscripts support the reading having been clothed, while the Western witnesses have the reading having taken it off.

Scribes either changed the wording to help the reader understand the text or committed a scribal error. In the Greek text the difference between the words in question is a matter of only one letter: endysamenoi (having been clothed) and ekdysamenoi (having been unclothed). Of the two choices, most translators and many commentators favor the reading of the major witnesses: having been clothed. ��17��) b. Meaning. Either version presents problems. The first reading, having been clothed, followed by we shall not be found naked, is a trite statement that provides no new information.

And the second reading, having taken it off, forces the scholar to assert that the believer at death receives an intermediate body as a covering for the naked soul. But if the believer receives a body at the time of death, why is there a need for the resurrection of the physical body?) In addition, the reading of the major manuscripts can be supported with the observation that Paul writes the verb to clothe over in verse 2. This necessitates that the apostle mention the verb to clothe in the next verse.��18��) 1 1 2 8 0 “tw://bible.?id=46.15.53-46.15.55|AUTODETECT|” Verse 3 is an extension of verse 2 and as such is connected and in full agreement with it. The emphasis in Paul s discourse continues from verse 2 to verse 4, so that verse 3 becomes a supportive parenthetical comment. Paul longs for Christ s return when in the twinkling of an eye his physical body will put on a heavenly body 7 1 -1 9 0 “tw://bible.?id=46.15.53-46.15.55|AUTODETECT|” I Cor. 15:53 55) 1 1 -1 9 0 “tw://bible.?id=1.2.7|AUTODETECT|” ). He shudders at the thought of death, for then his soul will be without covering and will be found to be naked. This thought is repugnant to him because soul and body belong together 7 1 -1 9 0 “tw://bible.?id=1.2.7|AUTODETECT|” Gen. 2:7) 1 1 -1 9 0 0 ). He understands the separation of body and soul to be the result of sin and death, but he knows that this separation will end. He would not have feared the separation of body and soul and longed for the clothing of a heavenly body if he had held the view that the resurrection body was received at the moment of death. ��19��) 1 1 2 8 0 “tw://bible.?id=50.1.23|AUTODETECT|” If Paul refers to Christ s return and the resurrection, is he so distraught at the prospect of disembodiment that he fails to look forward to an intermediate state? He longs to be with the Lord 7 1 -1 9 0 “tw://bible.?id=50.1.23|AUTODETECT|” Phil. 1:23) 1 1 -1 9 0 “tw://bible.?id=50.3.21|AUTODETECT|” ), but he would rather meet him at Christ s return and be transformed than to die and have to wait for the resurrection.��20�� Paul teaches that Christ will take our physical bodies that are subject to disability, deterioration, and death and make them like his glorious body 7 1 -1 9 0 “tw://bible.?id=50.3.21|AUTODETECT|” Phil. 3:21) 1 1 -1 9 0 “tw://bible.?id=45.14.8|AUTODETECT|” ). Hence, Paul s aversion to an undressed soul should be interpreted within the framework of his desire for an immediate transformation of his physical body.��21�� Nevertheless, when death does occur, he will always be with the Lord. Thus he writes elsewhere, If we live, we live to the Lord; and if we die, we die to the Lord. So, whether we live or die, we belong to the Lord 7 1 -1 9 0 “tw://bible.?id=45.14.8|AUTODETECT|” Rom. 14:8) 1 1 -1 9 0 0 ). In short, Paul does not teach that the soul sleeps until the day of resurrection; upon death, the believer is forever with the Lord.) 1 3 2 8 0 0 ) ) Additional Notes on 5:3) 1 1 2 8 0 “tw://bible.?id=1.3.19|AUTODETECT|” Paul writes two conditional sentences, one in verse 1 and the other in verse 3. The first one, with the Greek particle �� (if), expresses a degree of uncertainty because we as human beings do not know the hour of our death. We are certain that our earthly life will end, for we are destined to die 7 1 -1 9 0 “tw://bible.?id=1.3.19|AUTODETECT|” Gen. 3:19) 1 1 -1 9 0 “tw://bible.?id=58.9.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.9.27|AUTODETECT|” Heb. 9:27) 1 1 -1 9 0 “tw://bible.?id=46.15.16|AUTODETECT|” ). The second conditional sentence, introduced by the Greek particle �0 (if), expresses an assurance that for Paul is based on his knowledge of the general resurrection of the dead: For if the dead are not raised, then Christ has not been raised either 7 1 -1 9 0 “tw://bible.?id=46.15.16|AUTODETECT|” I Cor. 15:16) 1 1 -1 9 0 0 ). Thus, Paul knows that if he is still living at Christ s return, the transformation of his body will preclude the exposure of his unclad soul. But this assurance jars with Paul s comment on the probability of death and a disembodied state before Christ s return (vv. 1, 8 10). Although this observation is valid, Paul s ardent longing for a glorified body without an intervening period of disembodiment removes much of the confusion that is inherent in these verses.��22��) 1 1 2 8 0 0 Another view is that Paul thinks that he receives a resurrection body immediately upon death. This body, then, is the clothing that protects him from being naked. However, we must test this view with an accepted rule of exegesis: We look at the whole of Scripture from the perspective of the text, and we look at the text from the perspective of the whole of Scripture.) 1 1 2 8 0 “tw://bible.?id=52.4.13-52.4.18|AUTODETECT|” Hence, what do the Scriptures say? The New Testament teaches that the resurrection occurs at the time of Christ s return, a doctrine that Paul consistently writes throughout his epistles. It appears in one of his early letters 7 1 -1 9 0 “tw://bible.?id=52.4.13-52.4.18|AUTODETECT|” I Thess. 4:13 18) 1 1 -1 9 0 “tw://bible.?id=46.15.22-46.15.28|AUTODETECT|” ), in all of his major epistles 7 1 -1 9 0 “tw://bible.?id=46.15.22-46.15.28|AUTODETECT|” I Cor. 15:22 28) 1 1 -1 9 0 “tw://bible.?id=46.15.52-46.15.55|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.15.52-46.15.55|AUTODETECT|” 52 55) 1 1 -1 9 0 “tw://bible.?id=47.1.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.1.9|AUTODETECT|” II Cor. 1:9) 1 1 -1 9 0 “tw://bible.?id=47.4.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.4.4|AUTODETECT|” 4:4) 1 1 -1 9 0 “tw://bible.?id=45.8.22-45.8.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.8.22-45.8.24|AUTODETECT|” Rom. 8:22 24) 1 1 -1 9 0 “tw://bible.?id=50.3.11|AUTODETECT|” ), in one of his prison epistles 7 1 -1 9 0 “tw://bible.?id=50.3.11|AUTODETECT|” Phil. 3:11) 1 1 -1 9 0 “tw://bible.?id=50.3.20-50.3.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=50.3.20-50.3.21|AUTODETECT|” 20 21) 1 1 -1 9 0 “tw://bible.?id=55.2.18|AUTODETECT|” ), and even in his last letter 7 1 -1 9 0 “tw://bible.?id=55.2.18|AUTODETECT|” II Tim. 2:18) 1 1 -1 9 0 0 ). We conclude that if we are unable to find support from New Testament writers for the view that Christians receive their resurrection body immediately at death, then this interpretation is weak and seriously undermined.��23��) 1 20 2 8 0 0 What does Paul mean in the last clause of verse 3, we are not found to be naked ? Both Plato and Philo taught that the body as a shell imprisons the soul, which yearns to be set free from this body.��24�� These philosophers stress the desirability of the soul s release, but Paul teaches the opposite by expressing his aversion to this separation.��25��) E. Earle Ellis avers that the concept naked must be seen in the context of shame, guilt, and judgment,��26�� an interpretation that presents the concept in an ethical setting and that anticipates Paul s reference to the judgment seat of Christ (v. 10). It is difficult to understand that Paul in verse 3 connects the concept of nakedness to the certainty of judgment.) Instead, Paul teaches that the soul, being found naked, exists without the body in the presence of Christ. But he fails to provide further information on the bodiless state of the soul. After death, he says confidently, he waits for the resurrection of the body.

The apostle addresses the reality of death in the lives of his fellow believers and himself. When death occurs, they as well as he are forever with the Lord in glory.) ) ) 4. For indeed while we are in this tent we groan, being burdened, because we do not wish to be unclothed but to be clothed [over], so that what is mortal may be swallowed up by life.) a. For indeed while we are in this tent we groan, being burdened. The parallel between verse 2 and verse 4a is striking and repetitious. The phrases are presented side by side:) Verse 2 Verse 4a ) For indeed For indeed ) [being] in this tent being in this tent ) we groan we groan ) being burdened ) while we long because we do not wish ) to be unclothed but ) to be clothed [over] to be clothed [over] ) with our heavenly dwelling ) ) ) The differences consist primarily of additions in verse 4, with verse 2 having the extra words with our heavenly dwelling.

Paul is groaning because he is burdened with the apprehension of an impending rift between body and soul at the time of death. In verse 2, he links his groaning with positive longing for extra covering; in verse 4, he negatively repeats this thought with the wish not to be without clothing but rather to have a heavenly body superimposed on his physical body.) b. Because we do not wish to be unclothed but to be clothed [over]. Much more here than in verse 2 we notice that Paul conveys his dislike for putting aside his body. He uses the word unclothed as a synonym of naked in the preceding verse (v. 3). Paul desires to be covered with a resurrected body and the future glory that God already has prepared for him.

He fails to disclose details concerning our future existence; the absence of these details must caution us not to view the transformation of our bodies too literally.��27��) 1 1 2 8 0 “tw://bible.?id=46.15.53-46.15.54|AUTODETECT|” Purposely Paul alludes to his discourse on the resurrection 7 1 -1 9 0 “tw://bible.?id=46.15.53-46.15.54|AUTODETECT|” I Cor. 15:53 54) 1 1 -1 9 0 0 ), for transformation entails the clothing of the perishable with the imperishable and the mortal with immortality. The verb to clothe over connotes that resurrection transforms the body and adds to it. That is, when the earthly body is destroyed (v. 1), the soul enters a state of being unclothed. But our desire is to see the resurrection of our bodies covered with everlasting glory and immortality.) 1 1 2 8 0 “tw://bible.?id=23.25.8|AUTODETECT|” c. So that what is mortal may be swallowed up by life. Paul adapts an Old Testament passage that he quoted earlier: Death has been swallowed up in victory 7 1 -1 9 0 “tw://bible.?id=23.25.8|AUTODETECT|” Isa. 25:8) 1 1 -1 9 0 “tw://bible.?id=46.15.54|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.15.54|AUTODETECT|” I Cor. 15:54) 1 1 -1 9 0 “tw://bible.?id=43.1.4|AUTODETECT|” b). For him and for his readers, the victory over death is of prime importance. John testifies of Jesus and says, In him was life, and that life was the light of men 7 1 -1 9 0 “tw://bible.?id=43.1.4|AUTODETECT|” John 1:4) 1 1 -1 9 0 “tw://bible.?id=58.2.14-58.2.15|AUTODETECT|” ; see also 14:6). Jesus who is life conquered death, for by dying on the cross he destroyed the power of death. Jesus set his people free from the fear of death 7 1 -1 9 0 “tw://bible.?id=58.2.14-58.2.15|AUTODETECT|” Heb. 2:14 15) 1 1 -1 9 0 “tw://bible.?id=62.5.11-62.5.13|AUTODETECT|” ). And God granted them the gift of eternal life through his Son 7 1 -1 9 0 “tw://bible.?id=62.5.11-62.5.13|AUTODETECT|” I John 5:11 13) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=46.15.26|AUTODETECT|” Although both death and grave insatiably devour mortal humanity, they will ultimately surrender to the power of Christ s eternal life that swallows up mortality. Notice, for example, that on the waves of human depravity that threaten to engulf and shipwreck everyone, moral standards continuously beckon and guide us to a safe haven. And in the midst of lies and deceit, truth eventually triumphs. Similarly, death has power but will come to an end. Says Paul, [For] the last enemy to be destroyed is death 7 1 -1 9 0 “tw://bible.?id=46.15.26|AUTODETECT|” I Cor. 15:26) 1 1 -1 9 0 0 ).) 1 6 2 8 0 0 At death, our physical body descends into the grave, because the body cannot be held in bondage. It will come forth renewed and glorified through Christ at his coming; he triumphs over the power of death and the grave. Conversely, those believers who are alive at Christ s return are instantly transformed and do not experience death and the grave. We conclude that, with every believer, Paul longs for the Lord s coming and hopes that it may occur in his lifetime.) 5. The one who has prepared us for this very purpose is God, who has given us his Spirit as a pledge.) Paul completes the first paragraph of this chapter with a sentence that stresses God s prominence. At the same time, this verse serves as an introduction to the next paragraph (vv. 6 10) that speaks of confidence, faith, and purpose.) The subject of verse 5 is God, whom Paul described with two clauses: he has prepared us, and he has given us his Spirit.

First, then, God s work in preparing us. The verb to prepare can mean diligently working with and in someone, much as an instructor trains a student in anticipation of graduation and service. Paul s life is a case in point: God prepared him for missionary service by giving him an education, a conversion experience, faith in Christ, and numerous hardships and trials.) Paul writes that God has prepared us for this very purpose, but what is that purpose? It is to be covered with a resurrected body and the future glory that God already has prepared for us. To put it differently, God has in store for us an existence of which the pristine life of Adam and Eve in paradise is a reflection. This existence is what God had originally designed before sin entered the world and now has planned for us.

At the close of the age, Christians will be reclothed with either transformed or resurrected bodies.��28��) God has given us the Holy Spirit as a pledge concerning matters that will be revealed in the future. He has made a contract with us with a down payment that obliges him to continue to make additional payments. Now we are receiving a foretaste of the Spirit but in the hereafter we will receive the full allotment that God has in store for us.��29��) 1 1 2 8 0 “tw://bible.?id=1.38.17|AUTODETECT|” Paul writes the Greek word arrabMn (pledge), which is a transliteration of the Hebrew 7 1 -1 9 0 “tw://bible.?id=1.38.17|AUTODETECT|” Gen. 38:17) 1 1 -1 9 0 “tw://bible.?id=1.38.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.38.18|AUTODETECT|” 18) 1 1 -1 9 0 “tw://bible.?id=1.38.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.38.20|AUTODETECT|” 20) 1 1 -1 9 0 “tw://bible.?id=49.1.14|AUTODETECT|” ) and a technical term used in commercial and legal circles. He also writes this term elsewhere with reference to the Holy Spirit 7 1 -1 9 0 “tw://bible.?id=49.1.14|AUTODETECT|” Eph. 1:14) 1 1 -1 9 0 “tw://bible.?id=43.10.35|AUTODETECT|” ). Moreover, when God gives us a pledge in the person of the Holy Spirit, then he will also give us rest in due time. God s Word cannot be broken 7 1 -1 9 0 “tw://bible.?id=43.10.35|AUTODETECT|” John 10:35) 1 1 -1 9 0 0 ), for it is entirely trustworthy and true. We have the assurance that the Spirit, who is with us, will lead us safely into God s presence at the time of death.) 1 4 2 8 0 0 ) Greek Words, Phrases, and Constructions in 5:1 5) Verse 1) ����� the present tense is future in meaning. The protasis with the subjunctive has a futuristic propensity, and the apodosis expresses Paul s confidence of future bliss with a present tense.��30��) 1 1 2 8 0 “tw://bible.?id=41.14.58|AUTODETECT|” ������������ this is a verbal adjective that is a compound with a negative , and a passive voice with the implication that God is the agent. It occurs only three times in the New Testament 7 1 -1 9 0 “tw://bible.?id=41.14.58|AUTODETECT|” Mark 14:58) 1 1 -1 9 0 “tw://bible.?id=47.5.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.5.1|AUTODETECT|” II Cor. 5:1) 1 1 -1 9 0 “tw://bible.?id=51.2.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.2.11|AUTODETECT|” Col. 2:11) 1 1 -1 9 0 “tw://bible.?id=58.9.11|AUTODETECT|” ; and compare ) 7 1 -1 9 0 “tw://bible.?id=58.9.11|AUTODETECT|” Heb. 9:11) 1 1 -1 9 0 “tw://bible.?id=58.9.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=58.9.24|AUTODETECT|” 24) 1 1 -1 9 0 0 ).) 1 13 2 8 0 0 ���� �P������ the plural form reflects the Hebrew shammayim, but see also 12:3.) Verses 2 3) ����������� here and in verse 4, this aorist passive infinitive is a compound with two prepositions. Therefore, it does not have the same meaning as the compound ��������� (to be clothed).��31�� It is not perfective but directive: to be clothed over. ) �4 �� ��� this combination conveys assurance in a conditional sentence and means if indeed, inasmuch as, or since. The variant reading �4��� ��� has solid manuscript support and is even more emphatic; nonetheless, internal considerations rule against its acceptance.��32��) ���������� being unclothed. Supported only by Western witnesses (D* a fc; Tert Spec), the reading ���������� (being clothed) with better manuscript evidence is preferred, even though it contributes to tautology. For this reason, the preferred text is the more difficult reading. Furthermore, the aorist tense is constative and describes the state and not the action of being clothed.) Verses 4 5) �� � this combination is a contraction of �v ����� E�� (with respect to this matter that) and expresses cause.) �x ������ the adjective mortal appears in the neuter with the definite article and is the counterpart of ! ���.) ) ) 5.

With the Lord) 5:6 10) Thus far, Paul has resorted to the use of two metaphors: a tent (v. 1) and clothing (vv. 2 4). Now he introduces a third, that is, a home (vv. 6, 8). He writes two Greek verbs that do not occur elsewhere in the New Testament or in the Septuagint. With variations in verses 6 9, they are endmountes (being at home) and ekdmountes (being away from home). The words themselves present no problems but their use raises a few questions. Is Paul coining new words or is he borrowing them from another context?

Is he addressing the believers or is he attacking his opponents and employing their terminology?) 1 1 2 8 0 “tw://bible.?id=46.6.12-46.6.13|AUTODETECT|” Paul s opponents in Corinth were apt to use a number of slogans, of which Everything is permissible for me and Food for the stomach and the stomach for food are the most prominent 7 1 -1 9 0 “tw://bible.?id=46.6.12-46.6.13|AUTODETECT|” I Cor. 6:12 13) 1 1 -1 9 0 0 ).��33�� Paul usually states the slogan and then, taking some of its words, rejects its teaching. Perhaps also in verse 6b we encounter a slogan used by some of his opponents: While being at home in the body, we are away from the Lord. ��34�� Paul uses this slogan to his advantage by presenting his view on death and the life hereafter in the succeeding verses (vv. 8 9). A detailed study of this paragraph aids us in understanding Paul s teaching.) 1 2 2 8 0 0 6. Therefore we are always confident and know that while we are at home in the body, we are away from the Lord. 7. For we walk by faith, not by sight.) a. Therefore we are always confident. I take the conjunction therefore to refer to the preceding verse (v. 5). There Paul mentions God s gift of the Holy Spirit to us in the form of a down payment with the pledge of greater gifts to come.

The very presence of the Spirit in the lives of believers gives Paul and the Corinthians reason to be confident with respect to the future. Paul tells his readers that they can always be of good courage in view of God s pledge to them. The Greek verb tharrein or tharsein (to be confident, of good cheer) is a word that only Jesus utters in the Gospels and Acts, and that Paul writes in his letters.��35�� The verb connotes fear that vanishes upon the reassurance that God is in control.) 1 1 2 8 0 “tw://bible.?id=43.17.14|AUTODETECT|” b. And know that while we are at home in the body, we are away from the Lord. This is the second time in chapter 5 that Paul says we know (v. 1; see also vv. 11, 16). What is the sure knowledge that Paul and his readers have? The answer is: While we are at home in the body, we are away from the Lord. The expressions being at home and being away from home refer respectively to being in one s own country and being a stranger living abroad.��36�� And, for some Corinthians, being a stranger living abroad meant being separated from the Lord. For Paul, however, it signified that he is in the world, but not of the world 7 1 -1 9 0 “tw://bible.?id=43.17.14|AUTODETECT|” John 17:14) 1 1 -1 9 0 “tw://bible.?id=43.17.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.17.16|AUTODETECT|” 16) 1 1 -1 9 0 0 ).) 1 18 2 8 0 0 I am a stranger here, within a foreign land;) My home is far away, upon a golden strand;) Ambassador to be of realms beyond the sea,) I m here on business for my King.) E. T. Cassel) But note also that the expression being at home applies to the physical body, an expression which in this discourse is used for the first time and has a metaphoric meaning. A logical conclusion is then that when we die, we are at home with the Lord precisely the doctrine that Paul s opponents deny. By itself, verse 6b contradicts what Paul has been saying about God s gift of the Holy Spirit as a pledge (v. 5). But the words of verse 6b should be interpreted with verse 7, where Paul gives them a distinctively Christian connotation.) c.

For we walk by faith, not by sight. With these two clauses Paul removes the inherent contradiction that the context presents. He tells his opponents to look at life with their eyes of faith, not through physical observation. Faith in God, not reliance on appearance, is all-important in this discussion.) Throughout this entire discourse (vv. 1 10), Paul contrasts the physical with the spiritual. Here are the parallels (the numbers indicate the verse).��37��) Physical Spiritual ) 1. earthly tent 2. heavenly dwelling ) 4. unclothed 4. clothed ) 4. mortality 4. life ) 6. away from the Lord 8. with the Lord ) 6. in the body 8. away from the body ) 7. sight 7. faith ) 10. bad 10. good ) ) ) 1 1 2 8 0 “tw://bible.?id=45.8.23-45.8.25|AUTODETECT|” Physical appearance stands in stark contrast to daily walking by faith and complete trust in Jesus Christ. In other words, the external image that we observe is passive and passing, while the internal quality of faith is active and abiding. We focus our attention not on visible things that are temporal but on those that are invisible and timeless 7 1 -1 9 0 “tw://bible.?id=45.8.23-45.8.25|AUTODETECT|” Rom. 8:23 25) 1 1 -1 9 0 “tw://bible.?id=46.13.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.13.12|AUTODETECT|” I Cor. 13:12) 1 1 -1 9 0 “tw://bible.?id=60.1.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.1.8|AUTODETECT|” I Peter 1:8) 1 1 -1 9 0 0 ). We live by faith and not by sight.) 1 1 2 8 0 0 8. We are confident, indeed, and prefer to be away from the body and to be at home with the Lord.) 1 1 2 8 0 “tw://bible.?id=50.1.23|AUTODETECT|” Paul reinforces the beginning of verse 6 by repeating the same clause, we are confident and by adding the word indeed. But what he is saying sequentially is the opposite of the presumed Corinthian slogan: While we are at home in the body, we are away from the Lord (v. 6). He reverses the words of this slogan and communicates his longing to be with the Lord. He writes the same teaching elsewhere: I desire to depart and be with Christ, which is better by far 7 1 -1 9 0 “tw://bible.?id=50.1.23|AUTODETECT|” Phil. 1:23) 1 1 -1 9 0 0 ). Paul wants to leave his physical body and enter heaven in the presence of the Lord.) 1 1 2 8 0 “tw://bible.?id=50.1.21|AUTODETECT|” These words would not have caused any difficulty if Paul had not written that he did not wish to be unclothed but to be clothed (vv. 3 4). How can Paul, who abhorred the thought of a separation of body and soul, say that he prefers to be away from the body? Paul s overriding desire is to be with Christ, which for him is life, and to die, gain 7 1 -1 9 0 “tw://bible.?id=50.1.21|AUTODETECT|” Phil. 1:21) 1 1 -1 9 0 0 ). He has to choose one of three different states:) 1 2 2 8 0 0

1. to be alive at Christ s return and to receive a transformed and glorified body;) 2. to die, to leave the body, and to be at home with the Lord with an unclad soul;) 1 1 2 8 0 “tw://bible.*?id=50.1.24-50.1.26|AUTODETECT|”
2. to remain in the body because of obligations to serve the church 7 1 -1 9 0 “tw://bible.?id=50.1.24-50.1.26|AUTODETECT|” Phil. 1:24 26) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 Of these three choices, Paul opts for the first one. But if the Lord tarries and death overtakes Paul, he would opt for the second choice. Nonetheless, because of the progress of the gospel in the church, he has to choose the last option. In summary, if there is a delay in Christ s coming, Paul prefers the second state.��38��) 1 1 2 8 0 “tw://bible.?id=44.20.24|AUTODETECT|” How do we interpret the apparent conflict in Paul s presentation? Perhaps a parallel can be drawn by pointing to Paul s commission as an apostle to the Gentiles and his readiness to die for the Lord 7 1 -1 9 0 “tw://bible.?id=44.20.24|AUTODETECT|” Acts 20:24) 1 1 -1 9 0 “tw://bible.?id=44.21.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.21.13|AUTODETECT|” 21:13) 1 1 -1 9 0 “tw://bible.?id=45.15.23-45.15.25|AUTODETECT|” ). He asked the church at Rome to pray for him that he might visit them on his way to Spain 7 1 -1 9 0 “tw://bible.?id=45.15.23-45.15.25|AUTODETECT|” Rom. 15:23 25) 1 1 -1 9 0 “tw://bible.?id=45.15.30-45.15.32|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.15.30-45.15.32|AUTODETECT|” 30 32) 1 1 -1 9 0 0 ), yet at the same time he was willing to face death in Jerusalem. The conflict is resolved when we understand that Paul lived by faith and trusted in the Lord. He was ready to serve the Lord but also to die for him and then to be at home with the Lord. The Greek is more descriptive, however, than English translations convey, for it expresses movement and rest: to go on home to [and be with] the Lord .��39��) 1 1 2 8 0 “tw://bible.?id=19.119.151|AUTODETECT|” The Lord is always near his people 7 1 -1 9 0 “tw://bible.?id=19.119.151|AUTODETECT|” Ps. 119:151) 1 1 -1 9 0 “tw://bible.?id=19.145.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.145.18|AUTODETECT|” 145:18) 1 1 -1 9 0 “tw://bible.?id=66.22.7|AUTODETECT|” ), and when he calls them to glory, that relationship continues 7 1 -1 9 0 “tw://bible.?id=66.22.7|AUTODETECT|” Rev. 22:7) 1 1 -1 9 0 “tw://bible.?id=66.22.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=66.22.12|AUTODETECT|”

12. 1 1 -1 9 0 “tw://bible.?id=66.22.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.22.20|AUTODETECT|”
13. 1 1 -1 9 0 0 ). They leave the body and are forever in the Lord s presence. The verb to be at home describes a state that begins at the moment of death.) 1 1 2 8 0 0

9. Therefore, we consider it our aim to please him whether we are at home or away from home. 10. For all of us must appear before the judgment seat of Christ, so that each one may receive recompense for the things which he has done in the body, whether good or bad.) 1 1 2 8 0 “tw://bible.*?id=45.14.18|AUTODETECT|” a. Therefore, we consider it our aim to please him. Paul is writing his concluding remarks on this topic, and on the basis of the preceding verses he says therefore. He now reverses the order of away from home and at home (v. 8) and returns to the original sequence (v. 6). The reversals make no difference in the understanding of this passage. Whether believers are in or out of the body does not matter, for their aim is to please the Lord.

Does this mean that in the intermediate state, Christians are not able to please him? The answer is no. Paul is not addressing those who have died and are with the Lord. He is speaking to the readers who are alive. He is exhorting us to serve the Lord in such a manner that both God and our fellow men always take pleasure in our conduct 7 1 -1 9 0 “tw://bible.?id=45.14.18|AUTODETECT|” Rom. 14:18) 1 1 -1 9 0 “tw://bible.?id=58.13.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.13.21|AUTODETECT|” Heb. 13:21) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=44.10.42|AUTODETECT|” b. For all of us must appear before the judgment seat of Christ. When Paul writes all of us, is he referring to all people? The New Testament teaches that everyone must appear before the judgment seat of God or Christ 7 1 -1 9 0 “tw://bible.?id=44.10.42|AUTODETECT|” Acts 10:42) 1 1 -1 9 0 “tw://bible.?id=44.17.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.17.31|AUTODETECT|” 17:31) 1 1 -1 9 0 “tw://bible.?id=45.14.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.14.10|AUTODETECT|” Rom. 14:10) 1 1 -1 9 0 “tw://bible.?id=55.4.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.4.1|AUTODETECT|” II Tim. 4:1) 1 1 -1 9 0 “tw://bible.?id=60.4.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.4.5|AUTODETECT|” I Peter 4:5) 1 1 -1 9 0 “tw://bible.?id=45.14.10|AUTODETECT|” ). But here the Greek construction shows that he addresses the Corinthian Christians and presumably his opponents in that church. No one is exempt from being summoned to appear in court, for the word that Paul uses is must ; the command to stand trial has a divine origin, for God through Christ issues the summons. The accused must answer to God 7 1 -1 9 0 “tw://bible.?id=45.14.10|AUTODETECT|” Rom. 14:10) 1 1 -1 9 0 0 ) and will receive the verdict from Christ.) 1 1 2 8 0 “tw://bible.?id=46.4.5|AUTODETECT|” c. So that each one may receive recompense for the things which he has done in the body, whether good or bad. Each individual appears in court and hears the verdict based on one s conduct on earth. When the Lord returns 7 1 -1 9 0 “tw://bible.?id=46.4.5|AUTODETECT|” I Cor. 4:5) 1 1 -1 9 0 “tw://bible.?id=66.22.12|AUTODETECT|” ), all works, whether good or bad, will be revealed. At that time, he assigns recompense to each individual for deeds performed through the instrumentality of the body while one is on earth. Jesus says, Behold, I am coming soon! My reward is with me, and I will give to everyone according to what he has done 7 1 -1 9 0 “tw://bible.?id=66.22.12|AUTODETECT|” Rev. 22:12) 1 1 -1 9 0 0 ).) 1 4 2 8 0 0 Paul is not teaching a doctrine of earning one s salvation by doing good works. God accepts us not because of works that in themselves are stained by sin, but because of the meritorious work of Jesus Christ. Calvin notes, Having thus received us in His favour, He graciously accepts our works also, and it is upon this undeserved acceptance that the reward depends. ��40��) ) Practical Considerations in 5:6 10) Through the news media, we become familiar with court cases on an almost daily basis. We are acquainted with many legal terms that are part of reporting the news of these cases: litigant, plaintiff, prosecution, defense, plea bargain, jury, and verdict. The outcome of a trial is the verdict guilty or not guilty, and in case of a guilty verdict, appropriate punishment.) 1 1 2 8 0 “tw://bible.?id=46.3.13|AUTODETECT|” When at death we enter the portals of heaven, we are accepted on the merits of Christ and declared innocent. On the judgment day, we appear before the Judge and the books will be opened 7 1 -1 9 0 “tw://bible.?id=46.3.13|AUTODETECT|” I Cor. 3:13) 1 1 -1 9 0 “tw://bible.?id=66.20.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=66.20.12|AUTODETECT|” Rev. 20:12) 1 1 -1 9 0 0 ). Then our conduct will be evaluated and we shall be either rewarded or punished in accord with our deeds.) 1 29 2 8 0 0 What a difference between a court on earth and the judgment seat in heaven! In human courts, lawyers, witnesses, members of the jury, and judges deal with matters of crime. The innocent are set free and the guilty serve terms of punishment and often must pay restitution. But no human court rewards a person according to deeds he or she has performed. By contrast, the divine Judge metes out rewards for good conduct and punishment for unacceptable behavior.��41��) ) Greek Words, Phrases, and Constructions in 5:6 10) Verses 6 7) ��� this is a conjunction that links two participles: being confident and knowing. Most translators omit the conjunction, while others give the second participle a causal connotation ( since ; TNT, Barrett) or a concessive meaning ( even though ; NRSV, H�ring).

The conjunction should be kept, for it connects the import of the two participles.��42��) ��p ������� the preposition denotes manner, not means; it characterizes our daily conduct: we walk by faith. The noun can mean either the beliefs and practices of the church or one s personal trust in God. Here it refers to trust.) �4���� this word refers to either external appearance or the act of seeing. I favor the interpretation that it means sight as an object of sight and not as an exercise.��43�� True, with this interpretation the balance within the sentence is broken, because faith is active and sight passive. But such balance may not have been Paul s intent.) Verse 8) �������� to be at home. The aorist is ingressive, while the related forms in verses 6 and 9 are in the present tense.) ��x� �x� ������ the context of this verse suggests that the preposition denotes movement toward and residence with the Lord.) Verse 10) ��z� �p� ������ !��� notice the position of the adjective, which is placed between the definite article and the personal pronoun.

Paul is addressing the readers its Corinth and not every human being. The phrase means the sum total of us. ��44��) ��x� the preposition with the accusative in awkward Greek indicates a transferred sense: in proportion to his deeds. ��45��) ) D. Ministry of Reconciliation) 5:11 21) 11 Therefore, because we know the fear of the Lord, we attempt to persuade men. We are revealed to God. And I hope we also are revealed in your consciences. 12 We do not again commend ourselves to you but [we say this] by giving you an occasion to boast concerning us, so that you may have something to answer those who boast about what is observable, not about what is in the heart. 13 For if we are out of our minds, it is for God; if we are in our right mind, it is for you. 14 For the love of Christ controls us, because we are convinced that one died for all. Thus all died. 15 And he died for all, so that those who live might no longer live for themselves but for him who died for them and was raised.) 16 Hence, from now on we know no one from a worldly perspective.

For though we knew Christ from a worldly perspective, we do so no longer now. 17 So, if anyone is in Christ, there is a new creation. The old things passed away, and look the new things have come. 18 And all things are from God, who reconciled us to himself through Christ and has given us the ministry of reconciliation. 19 That is, God was in Christ reconciling the world to himself, not counting their sins against them, and having entrusted to us the message of reconciliation.) 20 Therefore, we are ambassadors for Christ, as God is making his appeal through us. We plead with you on behalf of Christ, be reconciled to God. 21 He made him who knew no sin to be sin on our behalf, so that we might become God s righteousness in him.) ) After Paul discourses on the intermediate state, he returns to a defense against some charges his opponents leveled. These opponents questioned his apostleship, requested proof of commendation, and discredited his motives and teachings. But he refuses to engage in self-commendation, because his task of proclaiming Christ s gospel is his authentication of apostleship. He is driven by the love of Christ that lies at the heart of the gospel.

Paul summarizes the content of this gospel in two brief sentences: One died for all. Thus all died. He adds the explanation that, for Christ, death signifies resurrection, and for the Christian, death signifies living for Christ. In summary form, verses 11 21 appear to have a relatively straightforward message, yet they occupy a place among the most intriguing and difficult passages in all of Paul s epistles.��46��) 1. Christ s Love) 5:11 15) A superficial look at this paragraph would tell us that Paul presents a complete break with the preceding context. But this is not quite true, as is evident from at least three links in verse 11.) 1.

He mentions the fear of the Lord, a concept that relates to the previous verse (v. 10).) 2. He twice uses the Greek verb phaneroun (to reveal), which also appears in verse 10.) 3. He refers to the conscience of the Corinthians (see 4:2).) In addition, Paul returns to the topic commendation in verse 12 (refer to 3:1; 4:2).) 11. Therefore, because we know the fear of the Lord, we attempt to persuade men. We are revealed to God. And I hope we also are revealed in your consciences.) 1 1 2 8 0 “tw://bible.?id=60.1.17|AUTODETECT|” a. Therefore, because we know the fear of the Lord, we attempt to persuade men. Paul frequently employs the Greek conjunction oun (therefore) in this epistle,��47�� and here it should not be omitted. The connection with verse 10 is obvious in light of the clause we know the fear of the Lord. Paul speaks of an innate knowledge of fear that he and his readers have. He does not have in mind a reverence for the Lord that is taken for granted 7 1 -1 9 0 “tw://bible.?id=60.1.17|AUTODETECT|” I Peter 1:17) 1 1 -1 9 0 0 ) but a holy fear that relates to the judgment seat of Christ (v. 10). He is not speaking about overwhelming dread but rather about reverent fear of divine judgment.) 1 1 2 8 0 “tw://bible.?id=46.4.4|AUTODETECT|” Paul subjects himself and his associates to an introspective examination. He desires a thorough examination to see whether their preaching has advanced the cause of the gospel and whether their conduct has been exemplary (compare 2:17; 4:2). They had to examine their lives as if they were standing before Christ s judgment seat. That realization caused Paul to know the fear of the Lord, and he urged all his readers to submit to self-examination before the Lord s tribunal. During our brief sojourn on earth, we are scrutinized not only by the world but also by the Lord, who judges us 7 1 -1 9 0 “tw://bible.?id=46.4.4|AUTODETECT|” I Cor. 4:4) 1 1 -1 9 0 “tw://bible.?id=58.4.13|AUTODETECT|” ). We know that everything is uncovered and laid bare before the eyes of him to whom we must give account 7 1 -1 9 0 “tw://bible.?id=58.4.13|AUTODETECT|” Heb. 4:13) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=46.9.18|AUTODETECT|” This verse appears to be a defense of Paul s personal integrity and in a related sense an effort to witness for Christ. First, Paul is trying to persuade people of his sincerity as Christ s apostle. He tells them that they should have no qualms about his honesty. Next, in word and deed Paul proved his love for the cause of Christ and the church by preaching the gospel free of charge 7 1 -1 9 0 “tw://bible.?id=46.9.18|AUTODETECT|” 1 Cor. 9:18) 1 1 -1 9 0 0 ). At all times he demonstrates his integrity and responsibility as God s servant.��48��) 1 5 2 8 0 0 b. We are revealed to God. And I hope we also are revealed in your consciences. If we read between the lines, we receive the impression that Paul was experiencing stress when he composed this segment of his epistle. Many of the clauses are short, compact, and sometimes open to more than one interpretation (e.g., vv. 13 14). The clause we are revealed to God can mean either we are revealed or we have been revealed.

The verb denotes either the situation or the activity. In this instance, both meanings are blended into one, for Paul s works are known to God while he constantly communes with God. And Paul expects that the same thing is true with reference to the Corinthians; that is, Paul s words and deeds have been and are an open book to the readers of this epistle.��49�� The readers, too, have to acknowledge the apostle s integrity. Paul appeals to their individual consciences (compare 4:2). He knows that their consciences invariably point to God in whose presence they continually stand. Further, he uses the noun consciences in the plural to include everyone in the Corinthian church.

The plural form occurs only here in the New Testament, a fact that suggests that Paul is asking everyone to attest to the veracity of his words and conduct.��50��) 12. We do not again commend ourselves to you but [we say this] by giving you an occasion to boast concerning us, so that you may have something to answer those who boast about what is observable, not about what is in the heart.) The first clause states the obvious. When the Corinthians let their consciences speak about Paul s fidelity, there is no need for him to repeat what he has been saying earlier (3:1 3). There Paul stated that he did not need letters of recommendation because the Corinthians themselves were his endorsement. Similarly here, he is not interested in promoting his own cause. He would prefer to see that the members of the church in Corinth tell his opponents about their appreciation for the ministers of the gospel.

Even though Paul s reasoning sounds paradoxical, he seeks no glory for himself. Instead he wants the Corinthians to take a firm stand against his adversaries and to glory in the gospel of Christ.) The natural flow between the first clause and the following one is broken, but we can adjust it with an additional verb and pronoun: but [we say this] by giving you an occasion to boast concerning us. The word occasion does not necessarily mean a single opportunity to do something. Rather, it implies a solid basis for boasting about the apostle and his co-workers.��51�� The Corinthians need reasons to boast about Paul s faithfulness in his service of the gospel and enunciate these reasons clearly in the hearing of the adversaries. When they do so, they indeed are Paul s letter of recommendation that is known and read by everyone (3:2). Conclusively, Paul s apostolic ministry of the gospel is the object of their boasting (compare 1:14 and 9:3).��52��) Paul is fully aware of his opponents and their unwholesome influence in the Corinthian community.

He perceives that they are boasting of their credentials and preach a gospel of Israel s superiority (11:4).��53�� They are led by sight and not by faith; they present a powerless message [that] encourages an achievement-centered ministry. ��54�� What Paul is giving the members of the Corinthian church is verbal ammunition to oppose these false apostles (11:13). He writes, that you may have something to answer those who boast about what is observable, not about what is in the heart. ) 1 1 2 8 0 “tw://bible.?id=9.16.7|AUTODETECT|” The boasting of Paul s opponents rings hollow, for their message touches only the externals. In their conduct, they exemplify the opposite of what God told Samuel: The Lord does not look at the things man looks at. Man looks at the outward appearance, but the Lord looks at the heart 7 1 -1 9 0 “tw://bible.?id=9.16.7|AUTODETECT|” I Sam. 16:7) 1 1 -1 9 0 “tw://bible.?id=59.1.27|AUTODETECT|” ). Paul s opponents valued letters of commendation (3:1), eloquence (10:10; 11:6), Jewish birth and heritage (11:22), visions and revelations (12:1), and the performance of miracles (12:12). They boasted of possessing these externals and mocked Paul for lacking them. Their objectives were to boast about appearances, skills, and lineage, but they failed to see that true religion 7 1 -1 9 0 “tw://bible.?id=59.1.27|AUTODETECT|” James 1:27) 1 1 -1 9 0 “tw://bible.?id=46.1.31|AUTODETECT|” ) is a matter of the heart that must be right with God. According to Paul, boasting must always be boasting in the Lord 7 1 -1 9 0 “tw://bible.?id=46.1.31|AUTODETECT|” I Cor. 1:31) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 ) Practical Considerations in 5:12) 1 1 2 8 0 “tw://bible.?id=42.17.10|AUTODETECT|” Approval ratings are part of society; they are applied to all of us and especially to leaders. We strive for positive scores that reflect the good will of our peers, family, friends, associates, and the public. Preachers, greeting church members at the conclusion of a worship service, receive verbal and often nonverbal approval ratings. Praise for their ministry, especially on the delivery of sermons, is pleasant. At the same time, they know that not they but God should receive the glory and honor. The temptation to cultivate praise for themselves is enticing but in reality is dishonoring to God. The words of Jesus offer a fitting antidote: So you also, when you have done everything you were told to do, should say, We are unworthy servants; we have only done our duty 7 1 -1 9 0 “tw://bible.?id=42.17.10|AUTODETECT|” Luke 17:10) 1 1 -1 9 0 0 ).) 1 6 2 8 0 0 ) ) 13. For if we are out of our minds, it is for God; if we are in our right mind, it is for you.) Once again, the brevity of these clauses indicates that Paul must have been emotionally agitated. In Greek, the clauses are much shrorter than they are in translation: the first clause has three words and the second only one; the third clause consists of two words and the fourth of one.) eite gar exestmen, theM) eite sMphronoumen, hymin) 1 1 2 8 0 “tw://bible.?id=46.14.2|AUTODETECT|” The two conditional sentences display balance and contrast; they appear to be a rhetorical device.��55�� With these lines Paul is launching an attack against his opponents by taking the sting out of their boast. He had a divine revelation when he was caught up to the third heaven (12:2), but this vision did nothing for his ministry to God s people (12:5 6). When he was in ecstasy, Paul was cut off from humanity and could relate only to God. He knew that to be able to serve the Christian church, he had to be in full control of all his senses 7 1 -1 9 0 “tw://bible.?id=46.14.2|AUTODETECT|” I Cor. 14:2) 1 1 -1 9 0 “tw://bible.?id=46.14.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.14.14|AUTODETECT|” 14) 1 1 -1 9 0 0 ).��56��) 1 1 2 8 0 “tw://bible.?id=44.22.17-44.22.18|AUTODETECT|” During his missionary career, Paul had at least one other ecstatic experience. It occurred when he returned from Damascus to Jerusalem and was praying at the temple. At that time, Jesus told him to leave the city immediately because of unbelieving Jews 7 1 -1 9 0 “tw://bible.?id=44.22.17-44.22.18|AUTODETECT|” Acts 22:17 18) 1 1 -1 9 0 0 ). This experience involved only Paul and Jesus, not the church.��57��) 1 1 2 8 0 “tw://bible.?id=43.13.15-43.13.16|AUTODETECT|” Visions and revelations were part of Paul s life, but he never displayed these experiences as badges of apostolic authority. Paul was interested not in promoting himself but in advancing the church that he served without allowing any distraction. Thus, by serving Jesus he followed in the footsteps of the Lord 7 1 -1 9 0 “tw://bible.?id=43.13.15-43.13.16|AUTODETECT|” John 13:15 16) 1 1 -1 9 0 0 ). This, then, is the lesson Paul teaches the readers of his epistle. Calvin adds some pastoral advice: This passage deserves not just passing notice but constant meditation, for unless we are as resolute as Paul is here, the smallest causes of offence will again and again distract us from our duty. ��58��) 1 3 2 8 0 0 14. For the love of Christ controls us, because we are convinced that one died for all. Thus all died.) The brevity of this verse need not diminish its pertinent message. These few words present the gospel that must be understood in the context of this chapter. Paul opposes the intruders and reminds the members of the Corinthian church of his faithfulness toward them as a minister of that gospel. Fully aware of the discord the intruders cause, he seeks to remove the conflict by reminding his readers of the gospel of Christ.) a.

For the love of Christ controls us. The connection between the preceding verse and this one is clear. Paul is in his right mind as he preaches the gospel of salvation. That gospel demonstrates the indescribable love of Christ toward his people.) 1 1 2 8 0 “tw://bible.?id=45.8.35|AUTODETECT|” The New Testament employs the expression the love of Christ only three times: Paul asks the rhetorical question, Who shall separate us from the love of Christ? 7 1 -1 9 0 “tw://bible.?id=45.8.35|AUTODETECT|” Rom. 8:35) 1 1 -1 9 0 “tw://bible.?id=49.3.18-49.3.19|AUTODETECT|” ); he refers to the dimensions of Christ s love and states that it surpasses human knowledge 7 1 -1 9 0 “tw://bible.?id=49.3.18-49.3.19|AUTODETECT|” Eph. 3:18 19) 1 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” ); and he notes that the love of Christ controls us (v. 14). God originates this love, for he sent his one and only Son to redeem sinners 7 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” John 3:16) 1 1 -1 9 0 “tw://bible.?id=45.5.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.5.8|AUTODETECT|” Rom. 5:8) 1 1 -1 9 0 “tw://bible.?id=45.1.7|AUTODETECT|” ). He elects his people in love and makes them more than conquerors through Jesus Christ 7 1 -1 9 0 “tw://bible.?id=45.1.7|AUTODETECT|” Rom. 1:7) 1 1 -1 9 0 “tw://bible.?id=45.8.37|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.8.37|AUTODETECT|” 8:37) 1 1 -1 9 0 0 ).��59��) 1 7 2 8 0 0 Some translators supply an objective genitive in this sentence: our love for Christ. ��60�� But most scholars understand the phrase as a subjective genitive: the love that Christ has for us. We are not saying that Christ s love for us does not elicit our love for him, but the intent of this verse is to reveal Christ s death as evidence of his love.) The Greek verb synechei, which I have translated controls, reveals some variations. Here are a few representative versions:) 1. The love of Christ impels us (NAB)) 2. For Christ s love compels us (NIV)) 3. For the love of Christ urges us on (NRSV)) 4. For the love of Christ overwhelms us (NJB)) 5. For the love of Christ lays hold of us (MLB)) 1 1 2 8 0 “tw://bible.?id=48.2.20|AUTODETECT|” The significance of this Greek verb is that Paul and all believers are completely dominated by the love of Christ, so that they live for him.��61�� As Paul writes elsewhere, I have been crucified with Christ and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave himself for me 7 1 -1 9 0 “tw://bible.?id=48.2.20|AUTODETECT|” Gal. 2:20) 1 1 -1 9 0 0 ). As for Paul himself, he states that Christ controls him. And this claim his opponents can never utter, for they are governed not by Christ but by their own ambitions.) 1 1 2 8 0 “tw://bible.?id=46.15.3|AUTODETECT|” b. Because we are convinced that one died for all. Thus all died. The clause one died for all, which eloquently expresses Christ s love, is the gospel in summary perhaps a creedal statement of the early church. We acclaim the truth of this statement, because all Scripture testifies to it 7 1 -1 9 0 “tw://bible.?id=46.15.3|AUTODETECT|” I Cor. 15:3) 1 1 -1 9 0 0 ). It is by reading God s Word that we come to this conclusion.) 1 1 2 8 0 0 That Christ died on Calvary s cross is fact; that he died for all is gospel. But how do we explain the two terms for and all?) 1 1 2 8 0 “tw://bible.?id=43.11.50|AUTODETECT|” First, let us take the preposition for (Greek, hyper). It occurs in ) 7 1 -1 9 0 “tw://bible.?id=43.11.50|AUTODETECT|” John 11:50) 1 1 -1 9 0 “tw://bible.?id=41.14.24|AUTODETECT|” , where the high priest Caiaphas suggests to the Sanhedrin that he would rather see one man die for the people than to see the whole nation perish. The preposition hyper with reference to Christ s death means substitution, as for example in the words of the institution of the Lord s Supper, This is my blood of the covenant, which is poured out for many 7 1 -1 9 0 “tw://bible.?id=41.14.24|AUTODETECT|” Mark 14:24) 1 1 -1 9 0 “tw://bible.?id=42.22.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.22.20|AUTODETECT|” Luke 22:20) 1 1 -1 9 0 “tw://bible.?id=42.22.19|AUTODETECT|” ). Christ gave his body for his followers 7 1 -1 9 0 “tw://bible.?id=42.22.19|AUTODETECT|” Luke 22:19) 1 1 -1 9 0 “tw://bible.?id=46.11.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.11.24|AUTODETECT|” I Cor. 11:24) 1 1 -1 9 0 “tw://bible.?id=43.6.51|AUTODETECT|” ; and see ) 7 1 -1 9 0 “tw://bible.?id=43.6.51|AUTODETECT|” John 6:51) 1 1 -1 9 0 “tw://bible.?id=60.2.21|AUTODETECT|” ). He suffered and died for sinners 7 1 -1 9 0 “tw://bible.?id=60.2.21|AUTODETECT|” I Peter 2:21) 1 1 -1 9 0 “tw://bible.?id=60.3.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.3.18|AUTODETECT|” 3:18) 1 1 -1 9 0 “tw://bible.?id=62.3.16|AUTODETECT|” ); and he laid down his life for his own 7 1 -1 9 0 “tw://bible.?id=62.3.16|AUTODETECT|” I John 3:16) 1 1 -1 9 0 “tw://bible.?id=46.15.3|AUTODETECT|” ). In the statement, Christ died for our sins 7 1 -1 9 0 “tw://bible.?id=46.15.3|AUTODETECT|” I Cor. 15:3) 1 1 -1 9 0 “tw://bible.?id=62.2.1|AUTODETECT|” ), the term hyper conveys the meaning that Jesus is both our representative and substitute. Christ represents us by pleading our cause before the Father 7 1 -1 9 0 “tw://bible.?id=62.2.1|AUTODETECT|” I John 2:1) 1 1 -1 9 0 “tw://bible.?id=48.3.13|AUTODETECT|” ), and he is our substitute by taking our place and being the bearer of our sins (v. 21).��62�� Similarly, Christ redeemed us from the curse of the law, by becoming a curse for us 7 1 -1 9 0 “tw://bible.?id=48.3.13|AUTODETECT|” Gal. 3:13) 1 1 -1 9 0 0 ). When the preposition hyper occurs in the context of Christ s death, it signifies substitution.��63�� Hence, the fact that Christ lifted the curse from humanity through his death is indeed a summary of the gospel.) 1 1 2 8 0 “tw://bible.?id=43.6.70|AUTODETECT|” Next, the adjective all occurs twice in this verse and once in verse 15. Does Paul have in mind that Christ died for every human being? Or is he referring to every believer? We can say that the atoning death of Christ is sufficient for all people but efficient for all true believers. Jesus elected Judas Iscariot to be one of the twelve disciples, yet he calls him a devil and describes him as the one doomed to destruction 7 1 -1 9 0 “tw://bible.?id=43.6.70|AUTODETECT|” John 6:70) 1 1 -1 9 0 “tw://bible.?id=43.17.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.17.12|AUTODETECT|” 17:12) 1 1 -1 9 0 0 ). Only those who appropriate Christ s death in faith are included in the word all. We must examine, therefore, the usage of the word first in Paul s epistles and then in verses 14 and 15. Thereafter we can fully appreciate the meaning of this passage.) 1 1 2 8 0 “tw://bible.?id=46.6.12|AUTODETECT|” The use of all in Paul s letters does not always mean universality. The apostle refuted the Corinthian motto All things are permissible 7 1 -1 9 0 “tw://bible.?id=46.6.12|AUTODETECT|” I Cor. 6:12) 1 1 -1 9 0 “tw://bible.?id=46.10.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.10.23|AUTODETECT|” 10:23) 1 1 -1 9 0 “tw://bible.?id=46.3.21|AUTODETECT|” ) in the contexts of sexual immorality and of food offered to idols. And Paul s statement For all things are yours 7 1 -1 9 0 “tw://bible.?id=46.3.21|AUTODETECT|” I Cor. 3:21) 1 1 -1 9 0 0 ) appears in his discussion about earthly and heavenly wisdom. As always, the context determines the sense of a given expression.) 1 1 2 8 0 0 If we look closely at the wording of verses 14 and 15, we notice that the expression all is modified by three persons or qualities: the governing love of Christ, the pronoun us, and those who live for him. Christ died for all who believe in him, for faith is an essential element in the believer s redemption. To all true believers Christ extends his redeeming love. Although the pronoun us often refers to Paul and his co-workers, here it is broad enough to embrace all Christ s followers.) 1 1 2 8 0 “tw://bible.?id=45.5.18|AUTODETECT|” In addition, this text must be explained in harmony with similar passages 7 1 -1 9 0 “tw://bible.?id=45.5.18|AUTODETECT|” Rom. 5:18) 1 1 -1 9 0 “tw://bible.?id=46.15.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.15.22|AUTODETECT|” I Cor. 15:22) 1 1 -1 9 0 “tw://bible.?id=45.6.8|AUTODETECT|” ). Only those who have true faith in Christ Jesus receive eternal life, are reconciled to God, and are justified. Those who have died with Christ are recipients of eternal life 7 1 -1 9 0 “tw://bible.?id=45.6.8|AUTODETECT|” Rom. 6:8) 1 1 -1 9 0 0 ). They are the ones who are united with him in his death and resurrection and are alive to God.) 1 1 2 8 0 “tw://bible.?id=1.2.17|AUTODETECT|” Thus all died is a brief statement that appears self-evident, if not superfluous. But the statement is a continuation of the preceding clause: one died for all. There the verb to die has a literal meaning that alludes to Christ s physical death on the cross. Here that same verb may be taken in a figurative sense, namely, the removal of the curse of death 7 1 -1 9 0 “tw://bible.?id=1.2.17|AUTODETECT|” Gen. 2:17) 1 1 -1 9 0 “tw://bible.?id=1.3.17-1.3.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.3.17-1.3.19|AUTODETECT|” 3:17 19) 1 1 -1 9 0 “tw://bible.?id=48.3.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.3.13|AUTODETECT|” Gal. 3:13) 1 1 -1 9 0 0 ). Hence, the death of all who died points to the death that Christ, as both their representative and substitute, experienced for all his people. I make three observations: Paul draws a consequence from the previous clause by saying thus in thus all died ; next, the Greek literally says the all to specify a particular group; and last, the verb died in this short clause shows the past tense and single action. The action occurred at Calvary but its significance is for the present.��64��) 1 1 2 8 0 “tw://bible.?id=45.8.32|AUTODETECT|” In other places, Paul pointedly states that God delivered his Son for us all 7 1 -1 9 0 “tw://bible.?id=45.8.32|AUTODETECT|” Rom. 8:32) 1 1 -1 9 0 “tw://bible.?id=46.12.27|AUTODETECT|” ); now he also seems to say, Christ died for us all. All who have died metaphorically at the cross died with him,��65�� for Christ and his people are one body 7 1 -1 9 0 “tw://bible.?id=46.12.27|AUTODETECT|” I Cor. 12:27) 1 1 -1 9 0 “tw://bible.?id=49.1.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.1.23|AUTODETECT|” Eph. 1:23) 1 1 -1 9 0 “tw://bible.?id=51.1.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.18|AUTODETECT|” Col. 1:18) 1 1 -1 9 0 “tw://bible.?id=51.1.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=51.1.24|AUTODETECT|” 24) 1 1 -1 9 0 “tw://bible.?id=45.6.6-45.6.7|AUTODETECT|” ). On the cross of Calvary, Christ Jesus delivered the deathblow to death and set his people free from the bondage of sin 7 1 -1 9 0 “tw://bible.?id=45.6.6-45.6.7|AUTODETECT|” Rom. 6:6 7) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 15. And he died for all, so that those who live might no longer live for themselves but for him who died for them and was raised.) a. And he died for all. With the conjunction and, Paul repeats the words of verse 14. He returns to the literal use of the verb to die to indicate the death of Christ at Golgotha. But the short clause that features the word all is explained by a lengthy sentence.) 1 1 2 8 0 “tw://bible.?id=45.14.7-45.14.8|AUTODETECT|” b. So that those who live might no longer live for themselves. The purpose of Christ s redemptive work is that his people, set free from the curse of sin, now enjoy life in fellowship with him. They are no longer spiritually dead but are the recipients of new life in Christ. Selfish goals and ambitions are set aside, because believers purpose now is to live for the One who died for them. Says Paul, For none of us lives to himself alone and none of us dies to himself alone. If we live, we live to the Lord; and if we die, we die to the Lord. So, whether we live or die, we belong to the Lord 7 1 -1 9 0 “tw://bible.?id=45.14.7-45.14.8|AUTODETECT|” Rom. 14:7 8) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=45.6.11|AUTODETECT|” c. But for him who died for them and was raised. In Greek, the stress is on the phrase for them, a phrase that is placed emphatically between for him who and died and was raised. Paul calls attention to this phrase and intends it as an explanation of the preceding clause . He states that Christ died and was raised for those people who now live for him and produce spiritual fruit 7 1 -1 9 0 “tw://bible.?id=45.6.11|AUTODETECT|” Rom. 6:11) 1 1 -1 9 0 “tw://bible.?id=45.7.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.7.4|AUTODETECT|” 7:4) 1 1 -1 9 0 0 ). Through his death, Christ set them free from the power of this world. And through his resurrection, he places them under his dominion to have them serve him as citizens in his kingdom.) 1 1 2 8 0 “tw://bible.?id=50.3.21|AUTODETECT|” Lastly, the two concepts died and raised are intimately related to the phrase for them and govern it. It is one thing to say that Christ died as our substitute, but to say that he was raised as our substitute is inexact. Accordingly, with respect to his resurrection, Christ is our forerunner 7 1 -1 9 0 “tw://bible.?id=50.3.21|AUTODETECT|” Phil. 3:21) 1 1 -1 9 0 “tw://bible.?id=46.15.20|AUTODETECT|” ). God raised him from the dead with the intent that we too shall be like him. Christ is the firstfruits of the resurrection harvest 7 1 -1 9 0 “tw://bible.?id=46.15.20|AUTODETECT|” I Cor. 15:20) 1 1 -1 9 0 “tw://bible.?id=46.15.49|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.15.49|AUTODETECT|” 49) 1 1 -1 9 0 0 ).) 1 22 2 8 0 0 ) Greek Words, Phrases, and Constructions in 5:11 14) Verses 11 12) ��� ������ the objective genitive is preferred to the subjective genitive.) �������� the present tense denotes an action begun but not completed: we continue to persuade. ) ����� this verb in the present tense is followed by the perfect passive infinitive ������������ (are revealed), which needs the implied subject we. The verb may I think. ��66��) �P the negative stands first in the sentence for emphasis, and the verb, we commend occupies a place between the pronouns ourselves and you (plural).) Q�r� !��� Paul is asking the Corinthians to testify to his integrity, not vice versa. The reading Q�r� Q��� must be rejected.) Verses 13 14) �������� this is the aorist active: we are out of our minds. Even though the aorist is translated in the present, the single action of an ecstatic experience for Paul was temporary.��67��) ������� some scholars present the translation embraces us. But the sense holds tight corresponds with divine love that controls all our religious decisions.��68��) Q��� in the place of, not in the interest of. Scholars remark that the preposition ��� more accurately describes substitution.

This is true, but as Murray J. Harris observes, We may conclude that the emphasis in hyper is on representation, in anti on substitution; yet a substitute represents and a representative may be a substitute. That is, hyper sometimes implies anti. ��69��) �1 ������ the definite article with the adjective must be explained as these all. ) ) ) 2. Christ s Ministry) 5:16 19) From a discussion on Christ s love that is demonstrated by his death on the cross, Paul now continues and looks at the consequence of this event. He ponders what our perspective on the death of Christ should be. As believers we ought to see Christ in regard to our redemption, because he transformed us into a new creation.

In Christ, a new community has come into being, a community whose its members are reconciled to God and to one another.) 16. Hence, from now on we know no one from a worldly perspective. For though we knew Christ from a worldly perspective, we do so no longer now.) a. Hence, from now on we know no one from a worldly perspective. Some commentators see little or no connection between the word hence and the two foregoing verses (vv. 14 15). They take this verse to be parenthetical.��70�� But this is not quite the case if we link the teaching on Christ s death to the change of thinking that has taken place since that historic moment.

The effect of his death has been that we know people not from a worldly point of view but from the perspective of Christ s love.) The phrase from now on refers not so much to the moment Paul wrote the letter or to the time of his conversion.��71�� It instead points to the transformation that took place when Christ died on the cross. From that moment, he and his followers could no longer view the world from a worldly point of view. (The phrase from a worldly perspective modifies the verb we know, not the object no one. To connect the modifier with the verb preserves the writer s balance here and in the second part of the verse.) Thus, Paul s perspective on life changed completely when Jesus called him on the way to Damascus. And all Christians must demonstrate this new viewpoint in their lives when they acknowledge Christ as their Lord and Savior.) There is a difference between knowing a person and understanding a fact. The verb to know in verse 16a means being (intimately) acquainted with [or] stand[ing] in a (close) relation to someone.��72�� Paul is saying that when we interact closely with others, we do so as followers of Christ. It is possible that the first part of this verse maybe Paul s reaction to his opponents, who stressed external appearances such as Jewish identity (see the commentary on v. 12).

Yet the application of Paul s words is universal.) 1 1 2 8 0 “tw://bible.?id=44.22.3|AUTODETECT|” b. For though we knew Christ from a worldly perspective, we do so no longer now. The first part of this sentence is best translated as a concessive clause that expresses reality. In fact, the Greek verb egnMkamen (we have known) is in the perfect tense but is translated in English as a simple past . Probably Paul had heard and seen Jesus in Jerusalem, where he studied under Gamaliel for many years 7 1 -1 9 0 “tw://bible.?id=44.22.3|AUTODETECT|” Acts 22:3) 1 1 -1 9 0 0 ). It would have been unlikely that Paul had never heard Jesus or heard of him during his student years. But whether or not he had heard Christ is not the point that Paul is trying to make. He viewed Jesus in those days with an unspiritual and worldly mindset (compare 11:18).��73�� He refused to accept Christ in faith and repudiated his teachings to such an extent that he persecuted Christians.) 1 1 2 8 0 “tw://bible.?id=44.13.38-44.13.39|AUTODETECT|” As in the first part of this verse, the phrase from a worldly perspective must be connected here with the verb to know and not with the noun Christ. If we make the phrase modify the noun, the words could be interpreted to mean that Paul had no interest in the earthly Jesus but only in the exalted Christ. Writes Rudolf Bultmann, For Paul, Christ has lost his identity as an individual human person. ��74�� This explanation suggests a division between the historical Jesus and the Christ of faith. But Paul teaches that he has a decided interest in the earthly, historical Jesus 7 1 -1 9 0 “tw://bible.?id=44.13.38-44.13.39|AUTODETECT|” Acts 13:38 39) 1 1 -1 9 0 “tw://bible.?id=45.1.2-45.1.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.1.2-45.1.4|AUTODETECT|” Rom. 1:2 4) 1 1 -1 9 0 “tw://bible.?id=45.9.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.9.5|AUTODETECT|” 9:5) 1 1 -1 9 0 “tw://bible.?id=46.15.3-46.15.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.15.3-46.15.8|AUTODETECT|” I Cor. 15:3 8) 1 1 -1 9 0 0 ), whom he continually identifies as Jesus Christ or Christ Jesus.) 1 4 2 8 0 0 Despite his interest in the earthly, historical Jesus, Paul here is not alluding to a time when he had seen Christ in human appearance. Rather, he refers to the time during which he was still unconverted and became acquainted with Christ s teachings. At that time, he refused to acknowledge Jesus as God s Son and honor him as the Messiah. From the moment of his conversion, however, Paul saw Jesus Christ through spiritual eyes and understood that Christ s death and resurrection occurred for the benefit of all believers. At the time of writing, he expected the Corinthians to imitate him by following Jesus. Thus, they are not to judge others from a worldly point of view; instead, they must regard one another, including Paul, from a spiritual perspective.) 17.

So, if anyone is in Christ, there is a new creation. The old things passed away, and look the new things have come.) Verses 16 and 17 are the logical conclusion of the preceding passage (vv. 14 15), are analogous, and show both a negative and a positive contrast (vv. 16 and 17 respectively). Because these two verses convey a parallel message, the last one depends on and is influenced by the first. The Greek clauses are short and in translation have to be augmented with the verb to be in the first sentence.) Let us look first at the word so, which introduces a summary of what Paul has been saying earlier about the unity believers have with Christ. He died for them and was raised, and they in turn live for him (v. 15). When Paul writes, If anyone is in Christ, he expresses the fact that numerous people in Corinth and elsewhere are true believers.) 1 1 2 8 0 “tw://bible.?id=46.12.27|AUTODETECT|” Next, the phrase in Christ occurs some twenty-five times in Paul s epistles and signifies the intimate fellowship believers enjoy with their Lord and Savior.��75�� To be in Christ connotes being part of Christ s body 7 1 -1 9 0 “tw://bible.?id=46.12.27|AUTODETECT|” I Cor. 12:27) 1 1 -1 9 0 0 ), and Christ brings about a radical transformation in the believer s life.��76�� Instead of serving the ego, the Christian follows Christ and responds to the law of love for God and the neighbor.) 1 1 2 8 0 “tw://bible.?id=48.6.15|AUTODETECT|” Some translators want to see balance in this sentence and thus link the word anyone in the first clause with the pronoun he in the second.��77�� But most expositors, rightly so, see the new creation not as being limited to a person but as extending to the total environment of this individual 7 1 -1 9 0 “tw://bible.?id=48.6.15|AUTODETECT|” Gal. 6:15) 1 1 -1 9 0 “tw://bible.?id=66.21.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.21.5|AUTODETECT|” Rev. 21:5) 1 1 -1 9 0 “tw://bible.?id=23.43.18-23.43.19|AUTODETECT|” ). That is, when people become part of the body of Christ at conversion, their lives take a complete reversal. They now abhor the world of sin and former friends are hostile to them. Their preconversion lifestyle is history, and the old things have passed away 7 1 -1 9 0 “tw://bible.?id=23.43.18-23.43.19|AUTODETECT|” Isa. 43:18 19) 1 1 -1 9 0 0 ). For converts, the life in Christ is a constant source of daily joys and blessings; the body of believers provides them with ready support and help; and self-assurance and trust certify the genuineness of their composure.) 1 1 2 8 0 “tw://bible.?id=40.6.13|AUTODETECT|” Scholars debate whether Paul borrowed the phrase a new creation from the rabbis of his day. Even if he did, these Jewish teachers never associated this phrase with moral renewal and regeneration. According to them, renewal occurred with respect to remission of sins,��78�� but not in the sense of the transformation that Jesus Christ brings about in the life of believers. For converts to the Christian faith, the old things no longer attract, for new things have taken their place through Christ. Although temptations always surround them, believers pray the sixth petition of the Lord s Prayer, And lead us not into temptation, but deliver us from the evil one 7 1 -1 9 0 “tw://bible.?id=40.6.13|AUTODETECT|” Matt. 6:13) 1 1 -1 9 0 0 ), and they know that God supplies strength to resist evil.) 1 1 2 8 0 0 18. And all things are from God, who reconciled us to himself through Christ and has given us the ministry of reconciliation.) 1 1 2 8 0 “tw://bible.?id=43.1.3|AUTODETECT|” a. And all things are from God. No one can ever say that renewal has its origin in human beings, for Paul clearly teaches that God is the originator and source of renewal. God created all things through Christ Jesus 7 1 -1 9 0 “tw://bible.?id=43.1.3|AUTODETECT|” John 1:3) 1 1 -1 9 0 “tw://bible.?id=51.1.15-51.1.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.15-51.1.18|AUTODETECT|” Col. 1:15 18) 1 1 -1 9 0 “tw://bible.?id=58.1.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.1.2|AUTODETECT|” Heb. 1:2) 1 1 -1 9 0 “tw://bible.?id=46.1.30|AUTODETECT|” ) and recreates all things for his children. They are in Christ Jesus, for God is the cause of their membership in the body of Christ 7 1 -1 9 0 “tw://bible.?id=46.1.30|AUTODETECT|” I Cor. 1:30) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=45.5.10-45.5.11|AUTODETECT|” b. Who reconciled us to himself through Christ. This astounding statement reveals God s infinite love. We offended God by breaking his commands and sinning against him. Therefore, the initiative for reconciliation should have come from us, for we are the offending party. Instead we read that God, as the offended party, reached out to us to achieve restoration of relationships. God took the initiative and completed the work of reconciliation before we, as sinners, began to respond to God s gracious invitation to be reconciled to him 7 1 -1 9 0 “tw://bible.?id=45.5.10-45.5.11|AUTODETECT|” Rom. 5:10 11) 1 1 -1 9 0 0 ). In brief, God restored the relationship between himself and us, so that his new creation for us could be fully realized.) 1 2 2 8 0 0 In apostolic times, the Jews believed that man had to initiate reconciliation with God, chiefly by prayer and confession of sin. For instance, the writer of II Maccabees uses the verb to reconcile four times, but all of them are in the passive voice. They disclose that human beings petition God to be reconciled to them.��79��) By contrast, the New Testament teaches that God restores us to himself by putting us in right relations with himself. ��80�� God is the subject and we are the object whenever the verb to reconcile is in the active voice. But when in the same context this verb is in the passive voice, we are the subject (see v. 20). God did not cause alienation between himself and us and, therefore, did not have to reconcile himself to us. Yet in love God reconciles us to himself through the atoning work of his Son Jesus Christ.

For this reason, Paul says that God brings about restoration through Christ, that is, through Jesus redemptive work. The phrase through Christ alludes to his death and resurrection (vv. 14 15), which bring about both a new creation (v. 17) and a reconciliation (vv. 18 20).��81��) 1 1 2 8 0 “tw://bible.?id=45.5.1|AUTODETECT|” c. [God] has given us the ministry of reconciliation. God himself commissioned Paul and his co-workers to acquaint the readers of this epistle with his work. God wants his servants to be engaged in a restorative ministry by preaching, teaching, and applying the gospel. For Paul, this is ministry of the Spirit of the living God (3:3, 8), and is glorious in bringing forth righteousness (3:9). Also, this ministry secures peace between God and human beings 7 1 -1 9 0 “tw://bible.?id=45.5.1|AUTODETECT|” Rom. 5:1) 1 1 -1 9 0 “tw://bible.?id=45.5.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.5.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=51.1.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.20|AUTODETECT|” Col. 1:20) 1 1 -1 9 0 “tw://bible.?id=44.20.24|AUTODETECT|” ; see ) 7 1 -1 9 0 “tw://bible.?id=44.20.24|AUTODETECT|” Acts 20:24) 1 1 -1 9 0 0 ). Peace is the result of restoring personal relations that were broken and is a denotation of the all-embracing gift of salvation. ��82��) 1 11 2 8 0 0 19. That is, God was in Christ reconciling the world to himself, not counting their sins against them, and having entrusted to us the message of reconciliation.) a. Preliminary observations. This verse explicates the content of the message of reconciliation that Paul mentioned in the preceding clause. Paul s explanation clarifies God s intention to achieve a reconciliation that spans the entire world. In different words, Paul repeats his reference to Christ s love that extends to the whole world (v. 14): in Christ God reconciles the world to himself.) There is a degree of repetition in the vocabulary of verses 18 and 19, especially these words: God, reconcile, Christ, himself, us, reconciliation.

With these words Paul achieves a parallelism by which he stresses the extent of God s reconciling work.) Differences in grammar, an explanatory clause, and synonymous expressions amplify Paul s teaching. Instead of the past tense ( reconciled, v. 18), Paul now writes was reconciling. He adds the clause not counting their sins against them. And he makes the following changes: through Christ to in Christ, the pronoun us to the object the world, and ministry of reconciliation to message of reconciliation. ) b. Interpretation. That is, God was in Christ reconciling the world to himself.

The first two words in this sentence are explanatory and form the bridge between Paul s reference to the ministry of reconciliation (v. 18) and his explanation of the content of this ministry.) The variations of word order in English versions are many, as some representative translations show:) God was reconciling the world to himself in Christ (NIV)) In Christ God was reconciling the world (NRSV)) God, in Christ, was reconciling the world (NAB)) God was in Christ reconciling the world (NASB, NJB, REB)) God was in Christ, reconciling the world (KJV)) 1 1 2 8 0 “tw://bible.?id=43.10.38|AUTODETECT|” A few points favor the last reading. First, with the Greek word order Paul wanted to stress the position of the phrase in Christ and thus placed it after the words God was. Next, Jesus repeatedly teaches that the Father is in him and he in the Father 7 1 -1 9 0 “tw://bible.?id=43.10.38|AUTODETECT|” John 10:38) 1 1 -1 9 0 “tw://bible.?id=43.14.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.14.10|AUTODETECT|” 14:10) 1 1 -1 9 0 “tw://bible.?id=43.14.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.14.11|AUTODETECT|” 11) 1 1 -1 9 0 “tw://bible.?id=43.14.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.14.20|AUTODETECT|” 20) 1 1 -1 9 0 “tw://bible.?id=43.17.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.17.21|AUTODETECT|” 17:21) 1 1 -1 9 0 0 ). Third, by placing a comma after the phrase in Christ, we see that Paul divides the remainder of the sentence into three parts, each of which contains a participle: reconciling, counting, having entrusted. The first two participles are in the present tense, and the last one in the past. Finally, the three participles can be interpreted to denote complement. That is, on the basis of Jesus redemptive ministry, God reconciled the world to himself, forgave sin, and entrusted the preaching of the gospel to his servants.��83��) 1 1 2 8 0 0 Every translation has its reasons for existence, but it is noteworthy that scholars prefer the next to the last reading mentioned above: God was in Christ reconciling the world. The reason is that this version shows continued action with the past tense of the verb to be and the participle in the present tense. This is the so-called periphrastic construction, which is common in the Greek New Testament.��84��) 1 1 2 8 0 “tw://bible.?id=45.1.16|AUTODETECT|” The phrase in Christ refers to Jesus death and resurrection (see vv. 14 15). Because of Christ s atoning work, God continues to reconcile people to himself, as Paul indicates by using the present tense of the participle reconciling. In other words, reconciling the world takes place in and through Christ as a continuing activity. In the Greek, the term world lacks the definite article and thus expresses the comprehensive meaning of the word. Paul is not espousing universalism; rather, he is saying that God s love in Christ extends to both Jews and Gentiles worldwide 7 1 -1 9 0 “tw://bible.?id=45.1.16|AUTODETECT|” Rom. 1:16) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=58.2.10|AUTODETECT|” Not counting their sins against them. Note the present tense of the participle, which indicates that God continues to release believers from their guilt.��85�� God does so in answer to the repeated cries of repentance from those who have fallen into sin and have been amiss. Through Christ s redemptive work, God forgives sinners who repent and whose faith is fixed on Jesus, the author and perfecter of their faith 7 1 -1 9 0 “tw://bible.?id=58.2.10|AUTODETECT|” Heb. 2:10) 1 1 -1 9 0 “tw://bible.?id=58.12.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.12.2|AUTODETECT|” 12:2) 1 1 -1 9 0 0 ).) 1 9 2 8 0 0 And having entrusted to us the message of reconciliation. Once for all, God commissioned Paul, his associates, and all others to make God s message of reconciliation known to the world. This commission may be compared to that of a manager who is entrusted with a treasure for which he must give periodic accounts to his employer. The manager is expected to increase the owner s assets with the treasure and not to put it in a hiding place.) ) Doctrinal Considerations in 5:17 19) Reconciliation takes place when two parties, estranged from each other, are brought back into a harmonious relationship through the efforts of a mediator. For us, that mediator is Jesus Christ, God s Son. We readily admit that estrangement from God was our fault, for our sins grieved him and our animosity toward him aroused his anger.) Now notice all the things that God has done for us: He did not abandon us; instead, he took the initiative to restore the relationship.

He gave his one and only Son to die on the cross for the remission of our sins. He permitted us entrance into his presence, and he granted us everlasting life. He made all things new by restoring them to their original design, glory, and purpose. He reconciled us to himself by) having Christ pay the penalty for sin,) appeasing God s wrath and removing our enmity,) and demonstrating his divine love and grace to us.) Because of all these gifts, God empowered us to tell his message of reconciliation to our fellow human beings.) 1 1 2 8 0 “tw://bible.?id=62.1.3|AUTODETECT|” We are accountable to God for our sins, yet through Christ he has forgiven us. We had alienated ourselves from God, yet God through Christ reinstated us as his sons and daughters and welcomed us into his family. We were isolated without fellowship, but he invited us to joyful communion with both the Father and the Son 7 1 -1 9 0 “tw://bible.?id=62.1.3|AUTODETECT|” I John 1:3) 1 1 -1 9 0 “tw://bible.?id=66.5.13|AUTODETECT|” ). With respect to reconciliation, God inaugurated it in the coming of his Son. He continues it by daily forgiving sin, and he will complete it at the consummation. To him be eternal praise, honor, glory, and power 7 1 -1 9 0 “tw://bible.?id=66.5.13|AUTODETECT|” Rev. 5:13) 1 1 -1 9 0 0 ).) 1 22 2 8 0 0 ) Greek Words, Phrases, and Constructions in 5:16 19) Verse 16) �0 ��v �������� as a concessive clause, the protasis conveys reality, not necessarily something that is hypothetically real. ��86�� The two particles �0 ��� mean even though. The perfect tense relates to a past event that has significance for the present. To say that Paul uses the perfect tense of ������� because �6�� does not have this tense is true.��87�� But this observation must respond to two queries: Why does Paul write the present tense ���������� instead of �4����� in verse 16c? And why does Paul need the perfect tense in verse 16b if the sentence is an unreal condition? Paul s intent is to use these two Greek verbs as synonyms in this verse.) Verse 17) �������� the aorist tense points to the past event of conversion, and the perfect tense ������� (has come) refers to something that happened in the past but has lasting significance for the present and future.) ����� new things. Two variants add the words �p ����� either preceding or following the adjective.

They are the first words in verse 18 and thus may have influenced copyists to include them in this verse.��88�� The shorter text is preferred.) Verses 18 19) �p ����� the definite article preceding the adjective signifies that the concept all things is all inclusive.) !��� the context (see !���, vv. 18b, 19b) appears to allude to Paul and his associates but does not exclude the readers of this epistle.) �t� ��������� ��� ���������� the ministry of reconciliation. Notice the definite articles before each noun, a usage that indicates that both the ministry and the reconciliation originate with God. Paul repeats the phrase with a slight change (�x� ����� ��� ����������) to convey the idea of good news. Indeed, P46 and the Western text (D*, F, G, [a]) feature the reading the gospel.) �P���� the pronoun in the plural points to all those individuals in the world who are and will become the beneficiaries of Christ s atonement. Hence, the word world in the singular is interpreted with plural connotation.) ) ) 3. Christ s Ambassadors) 5:20 21) 20.

Therefore, we are ambassadors for Christ, as God is making his appeal through us. We plead with you on behalf of Christ, be reconciled to God.) a. Therefore, we are ambassadors for Christ. Paul is now ready to draw a conclusion from the foregoing context (vv. 18 19). In view of what God through Christ has done for sinners, Paul takes most seriously the divine charge to preach and teach the good news of reconciliation. He considers himself and his co-workers ambassadors for Christ, because God commissioned them to be his representatives.

God charged them to be faithful preachers of God s message of redeeming love.) Paul purposely chose the meaningful word ambassador, which in the Greek is a verb . The word implies that an older person or the eldest person in a group was appointed as a spokesman to represent a king, a ruler, or a community. In Jewish circles, this person was called a al�a%, one who would speak the exact words of his sender. Similarly, today an ambassador represents his government by conveying to the host country messages of either the president or the prime minister who has appointed him. As soon as an ambassador utters his own opinion and speaks contrary to the intent of his government, he is relieved of his post.) A tremendous responsibility, then, rests on a minister of the Word of God. He has been commissioned by God to represent the Lord of lords and King of kings before the people to whom he has been sent.

He must speak only the words that God has revealed to him, must not utter opinions that conflict with God s message, and must never misrepresent or deny his sender. Should he fail in his task, he will have to face his Lord and give an account.) Paul writes that he and his colleagues are ambassadors for Christ. They represent him, so that all the people of Corinth and elsewhere may see, hear, and come to know Jesus Christ in the apostle and his associates.) b. As God is making his appeal through us. The first word clarifies the first clause in the verse: We are ambassadors for Christ. This word expresses certainty and signifies, In fact, God is speaking to you through us.

The present tense of the participle speaking dispels the notion that God s Word is frozen in history. His Word is living and active, says the writer of Hebrews, and sharper than a two-edged sword (4:12). Through his servants, God is communicating to the people the message of reconciliation and pleading with them to accept his word in faith. And this appeal goes forth from day to day but especially on the the Lord s Day, when God s Word is proclaimed.) 1 1 2 8 0 “tw://bible.?id=61.3.9|AUTODETECT|” c. We plead with you on behalf of Christ. Paul appears to say that although he and his fellow workers are faithful mouthpieces, God himself is pleading with the people to obey his voice. And this divine appeal comes to all people, for God does not want anyone to perish, but everyone to come to repentance 7 1 -1 9 0 “tw://bible.?id=61.3.9|AUTODETECT|” II Peter 3:9) 1 1 -1 9 0 0 ). Once again Paul writes that the plea is on behalf of Christ. On the basis of Christ s redeeming work, God entreats all people everywhere to listen obediently to his word of appeasement. And this is the message of reconciliation:) 1 1 2 8 0 “tw://bible.?id=23.55.7|AUTODETECT|” d. Be reconciled to God. Here is God s communication to all human beings without exception; it is valid for all people of all ages and places; and it is applicable in every era. But if God has reconciled the world to himself (vv. 18, 19), and if he effects conversion and repentance,��89�� then why does he now appeal to human beings and urge them to be reconciled? God made the first move, and we must make the second move. God calls us, but he expects us to answer. God provides reconciliation, but he wants us to accept it. Scripture teaches that human beings play an active role in their conversion and repentance 7 1 -1 9 0 “tw://bible.?id=23.55.7|AUTODETECT|” Isa. 55:7) 1 1 -1 9 0 “tw://bible.?id=24.18.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.18.11|AUTODETECT|” Jer. 18:11) 1 1 -1 9 0 “tw://bible.?id=26.18.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.18.23|AUTODETECT|” Ezek. 18:23) 1 1 -1 9 0 “tw://bible.?id=26.18.32|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=26.18.32|AUTODETECT|” 32) 1 1 -1 9 0 “tw://bible.?id=26.33.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.33.11|AUTODETECT|” 33:11) 1 1 -1 9 0 “tw://bible.?id=42.24.47|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.24.47|AUTODETECT|” Luke 24:47) 1 1 -1 9 0 “tw://bible.?id=44.2.38|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.2.38|AUTODETECT|” Acts 2:38) 1 1 -1 9 0 “tw://bible.?id=44.17.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.17.30|AUTODETECT|” 17:30) 1 1 -1 9 0 “tw://bible.?id=56.2.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.2.11|AUTODETECT|” Titus 2:11) 1 1 -1 9 0 “tw://bible.?id=56.2.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=56.2.12|AUTODETECT|” 12) 1 1 -1 9 0 0 ).��90��) 1 1 2 8 0 “tw://bible.?id=46.7.11|AUTODETECT|” God s plea uttered through Paul as his official spokesman is, Be reconciled to God. The verb is a command to do something once for all; and it is in the passive voice, with the question of agent left unanswered. Paul has used the verb to reconcile twice in the active voice with God as the subject (vv. 18, 19). God then is the initiator of this process and, with respect to the passive, is the agent. However, there is an analogy in Paul s instruction to the wife who separated from her husband to be reconciled to him 7 1 -1 9 0 “tw://bible.?id=46.7.11|AUTODETECT|” I Cor. 7:11) 1 1 -1 9 0 0 ). Were she to be regarded as purely passive, there would be no point in Paul s exhortation. ��91�� Likewise, God has initiated reconciliation through Jesus Christ, and now he expects man to respond.) 1 3 2 8 0 0 Paul wants his readers to accept and acknowledge once for all God s outstretched hand of reconciliation. But also whenever they fall into sin and seek forgiveness, they can turn to him and find that God s hand remains extended to them.) Is Paul addressing only the members of the Corinthian church or does the apostle have in mind all the people in the world? The answer to this question is found in the preceding verses, where Paul first says that God reconciles us to himself (v. 18) and then that God reconciles the world to himself (v. 19). The imperative be reconciled is directed to both the Corinthians and the world.��92��) 21. He made him who knew no sin to be sin on our behalf, so that we might become God s righteousness in him.) 1 1 2 8 0 “tw://bible.?id=48.3.13|AUTODETECT|” This is one of the epistle s outstanding verses that summarizes God s good news to sinners. It discloses the meaning of the word reconciliation, a word that until now Paul has not fully explained. In his discussion, the question always remained as to why God was willing to overcome his anger toward sin as he reached out to us in love and peace. Now the apostle explains that God took his sinless Son and made him the sinbearer in our place. God had his Son pay the death penalty for our sins, so that we might be set free and declared righteous in his sight. Christ redeemed us by taking upon himself the curse that rested on us 7 1 -1 9 0 “tw://bible.?id=48.3.13|AUTODETECT|” Gal. 3:13) 1 1 -1 9 0 0 ).��93��) 1 8 2 8 0 0 a. Contrast. A cursory reading of this verse reveals that Paul writes a number of opposites. Viewing the verse in two parallel columns, we immediately see a comparison.) He made so that ) him we ) who knew no sin might become ) to be sin God s righteousness ) on our behalf in him ) ) ) 1 1 2 8 0 “tw://bible.?id=1.3.8-1.3.19|AUTODETECT|” The differences between Christ and us are obvious: sinlessness and sinfulness (implicit), sin and righteousness, substitution and source. Having created perfect human beings, God established a special relationship with Adam and Eve. When they fell into sin, they offended their creator God and caused alienation. As their judge, God called them to account for their disobedience and sentenced them 7 1 -1 9 0 “tw://bible.?id=1.3.8-1.3.19|AUTODETECT|” Gen. 3:8 19) 1 1 -1 9 0 0 ). An earthly judge does not bear any personal animosity toward a person who is accused, proven guilty, and sentenced. Nor does the judge establish a friendship with an offender. This is not so between God and the sinner, because at the dawn of human history God established a personal relationship with human beings. True, Adam and Eve and their descendants have offended God by their sins, but God continued his relationship with them by removing the curse of sin through his Son Jesus Christ. Through him, God imputed to his people righteousness, extended to them his friendship, and effected peace between himself and them.��94��) 1 1 2 8 0 “tw://bible.?id=43.8.46|AUTODETECT|” b. Significance. [God] made him who knew no sin to be sin on our behalf. Paul designates Christ as him who knew no sin. Even though Jesus sinlessness is implied throughout the New Testament, in only a few places do writers specifically refer to his purity. For instance, disputing with the religious establishment of his day, Jesus challenged the Jews to prove him guilty of sin 7 1 -1 9 0 “tw://bible.?id=43.8.46|AUTODETECT|” John 8:46) 1 1 -1 9 0 “tw://bible.?id=23.53.9|AUTODETECT|” ; compare 7:18). The writer of Hebrews states that Jesus was identical to us but without sin (4:15; refer to 7:26; 9:14). Quoting ) 7 1 -1 9 0 “tw://bible.?id=23.53.9|AUTODETECT|” Isaiah 53:9) 1 1 -1 9 0 “tw://bible.?id=60.2.22|AUTODETECT|” , Peter writes, He committed no sin, and no deceit was found in his mouth 7 1 -1 9 0 “tw://bible.?id=60.2.22|AUTODETECT|” I Peter 2:22) 1 1 -1 9 0 “tw://bible.?id=62.3.5|AUTODETECT|” ; see 3:18). And John confesses that Jesus appeared so that he might take away our sins. And in him is no sin 7 1 -1 9 0 “tw://bible.?id=62.3.5|AUTODETECT|” I John 3:5) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=23.53.3|AUTODETECT|” [Jesus] knew no sin, Paul writes. Yet Jesus must have been gravely offended and deeply grieved when he observed and continually experienced in himself the effects of human sin. He was a man of sorrows, and familiar with suffering 7 1 -1 9 0 “tw://bible.?id=23.53.3|AUTODETECT|” Isa. 53:3) 1 1 -1 9 0 “tw://bible.?id=45.8.3|AUTODETECT|” ). During his earthly ministry, he was frequently confronted by Satan and his evil cohorts, yet he never succumbed to sin. Even though he appeared in the likeness of sinful man 7 1 -1 9 0 “tw://bible.?id=45.8.3|AUTODETECT|” Rom. 8:3) 1 1 -1 9 0 0 ), he kept himself free from sin by showing his constant love to God and humankind.) 1 1 2 8 0 “tw://bible.?id=43.1.29|AUTODETECT|” Although Jesus was tempted by Satan, he did not become a sinner. When God made him sin by imputing to him our sin, he regarded him as the sinbearer, not as a sinner. True, as the Lamb of God, Christ removed the sin of the world by his sacrificial death on the cross 7 1 -1 9 0 “tw://bible.?id=43.1.29|AUTODETECT|” John 1:29) 1 1 -1 9 0 “tw://bible.?id=43.3.14-43.3.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.3.14-43.3.15|AUTODETECT|” 3:14 15) 1 1 -1 9 0 “tw://bible.?id=62.2.1|AUTODETECT|” ). But presently Paul portrays not a sacrificial offering but rather a courtroom scene in which a judge either sentences the guilty or releases the innocent. By imputing sin to Jesus Christ, God imputes righteousness to his people. Christ took our place as the head of redeemed humanity; he is our representative speaking to God in our defense 7 1 -1 9 0 “tw://bible.?id=62.2.1|AUTODETECT|” I John 2:1) 1 1 -1 9 0 0 ).��95��) 1 1 2 8 0 “tw://bible.?id=40.27.46|AUTODETECT|” Also, Christ became our substitute by taking our place before God to receive the punishment that was due us. Standing before God, Jesus bore the greatest burden of sin ever. He paid for sin when he was spiritually severed from God and was physically dying on the cross 7 1 -1 9 0 “tw://bible.?id=40.27.46|AUTODETECT|” Matt. 27:46) 1 1 -1 9 0 “tw://bible.?id=40.27.50|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.27.50|AUTODETECT|” 50) 1 1 -1 9 0 0 ). Jesus took upon himself our sins and through his atonement made us recipients of God s righteousness.��96��) 1 31 2 8 0 0 c. Effect. So that we might become God s righteousness in him. The good news of Christ s death is that our sin, which separated us from God, has been removed; he accepts us as if we had never sinned at all. Because of Christ s death, God declares us innocent. He acquits us, drops all charges against us, and grants us the gift of righteousness.

Sixteenth-century German theologian Zacharius Ursinus put this truth succinctly in these words:) God grants and credits to me) the perfect satisfaction, righteousness,) and holiness of Christ,) as if I had never sinned nor been a sinner,) as if I had been perfectly obedient) as Christ was obedient for me.��97��) Let us briefly discuss the meaning of the phrase God s righteousness. Is it righteousness that belongs to God (subjective genitive)? Or is it righteousness that he receives from us (objective genitive)? Or does righteousness originate with God and then is granted to us (genitive of origin)?��98��) The second of these three questions describes a circumstance that is improbable if not impossible. And the third question would expect the answer that we have received complete righteousness, but we can say only that our righteousness is in Christ. His righteousness is imputed to us in justification, which is a declaratory act of God.

We do well to answer the first question and say that righteousness, akin to holiness, is an inherent characteristic that belongs to God. He expresses this attribute by judging sin as a violation of his holiness. The righteousness that God possesses must be understood in terms of judgment, justice, and grace. Through Christ Jesus, God has placed us within the context of that righteousness and has reconciled us to himself. Hence, reconciliation and righteousness are the proverbial two sides of the same coin.) ) Greek Words, Phrases, and Constructions in 5:20 21) Q�r� ������� on behalf of Christ. See also Q�r� !���, in our place.

Jesus Christ is both our representative and substitute. Compare verse 14.) a� ��� ���� ������������� while the particle stresses actuality, the genitive absolute denotes concession with the present participle disclosing continued activity: as, in fact, God is appealing. ) �x� �t ������ ������� the one who did not know sin. The aorist participle has either a causal or a concessive connotation. The negative particle precedes the participle, not the noun.) !���� �������� the personal pronoun adds emphasis to the verb in the aorist (single action).) ���������� ���� the genitive is subjective. Note that the noun without the definite article must be seen in an absolute sense, namely, righteousness that belongs to God.) Summary of Chapter 5) Paul has been fixing his sight on eternal verities and now is considering the transition from our frail physical bodies to our eternal house with God. This earthly body is like a tent that serves as a temporary dwelling and is quickly taken down.

We long for the clothing of our heavenly dwelling, says Paul. He has in mind God s sacred presence that covers believers with eternal glory when they enter heaven.) During our time on earth, Paul continues, we reside in our physical bodies, but we are away from the Lord. Nevertheless, we live by faith with the purpose of pleasing him. At the end of time, all of us have to appear before Christ s judgment seat to give an account of our deeds. All our works, whether good or bad, will be revealed at the consummation. And Christ assigns recompense to each individual for deeds performed through the instrumentality of the body while that person was on earth.) Paul and his associates desire to examine themselves to see whether they have advanced the cause of the gospel in their preaching and conduct.

Paul s opponents questioned his claim to apostolicity and asked for proof. He blunted the attacks of his adversaries with conduct that was above reproach in every respect. Paul writes that he and his co-workers did not commend themselves, but instead received their commendation from the sincerity of the believers hearts. They are driven by the love of Christ and have the sure knowledge that one, namely, Christ, died for all.) Everyone who appropriates Christ s death in faith is included in the number of people who make up the totality of the word all. And all these people live not for themselves but for the resurrected Christ.) At the moment of Paul s conversion, he encountered Jesus Christ and then began to understand that Christ s death and resurrection happened for the benefit of all believers. Every person who comes to faith in Christ is a new creation; former things belong to the past and everything is new.) Paul explains that God is the originator of all that is new, of reconciling sinful people to himself, of forgiving sin, and of appointing his servants to proclaim the message of reconciliation.) He exhorts everyone to be reconciled to God.

Having made Christ the sinbearer, God grants to all his people the gift of righteousness.) ) ) ) ) 1 After a detailed study, Ben F. Meyer concludes: There is a total lack of persuasive evidence that Paul s teaching on the resurrection of the dead underwent significant development either between I Thess[alonians] and I Cor[inthians] 15, or between I Cor[inthians] 15 and II Cor[inthians] 5. Allusion to the intermediate state occurs at least in II Cor[inthians] 5 and Phil[ippians] 1, apparently without entailing any change in Paul s conception of resurrection of the dead and transformation of the living at the Parousia. See Meyer s article, Did Paul s view of the resurrection of the dead undergo development? ThSt 47 (1986): 382.) 2 John Calvin, The Second Epistle of Paul the Apostle to the Corinthians and the Epistles to Timothy, Titus and Philemon, Calvin s Commentaries series, trans. T.

A. Small (Grand Rapids: Eerdmans, 1964), p. 67.) 3 Consult Rudolf Bultmann, Exegetische Probleme des Zweiten Korintherbriefes (Darmstadt: Wissenschaftliche Buchgesellschaft, 1963), pp. 4 6; Walter Schmithals, Gnosticism in Corinth, trans. John E. Steely (Nashville: Abingdon, 1971), p. 262. Compare Dieter Georgi, who thinks that Paul has adopted Gnostic terminology: The Opponents of Paul in Second Corinthians (Philadelphia: Fortress, 1986), pp. 230, 318.) 1 1 2 8 0 “tw://bible.*?id=47.5.1-47.5.5|AUTODETECT|”

4 Consult S. T. Lowrie, An Exegesis of ) 7 1 -1 9 0 “tw://bible.*?id=47.5.1-47.5.5|AUTODETECT|”

II Corinthians 5:1 5) 1 1 -1 9 0 0

, PThR 1 (1903): 56 57; Meredith G. Kline, Images of the Spirit (Grand Rapids: Baker, 1980), pp. 35 36, 42 47.) 1 1 2 8 0 “tw://bible.*?id=2.23.16|AUTODETECT|”

5 ) 7 1 -1 9 0 “tw://bible.*?id=2.23.16|AUTODETECT|”

Exod. 23:16) 1 1 -1 9 0 “tw://bible.*?id=3.23.33-3.23.36|AUTODETECT|”

b; ) 7 1 -1 9 0 “tw://bible.*?id=3.23.33-3.23.36|AUTODETECT|”

Lev. 23:33 36) 1 1 -1 9 0 “tw://bible.*?id=3.23.39-3.23.43|AUTODETECT|”

a, ) 7 1 -1 9 0 “tw://bible.*?id=3.23.39-3.23.43|AUTODETECT|”

39 43) 1 1 -1 9 0 “tw://bible.*?id=4.29.12-4.29.34|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=4.29.12-4.29.34|AUTODETECT|”

Num. 29:12 34) 1 1 -1 9 0 “tw://bible.*?id=5.16.13-5.16.15|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=5.16.13-5.16.15|AUTODETECT|”

Deut. 16:13 15) 1 1 -1 9 0 “tw://bible.*?id=38.14.16-38.14.19|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=38.14.16-38.14.19|AUTODETECT|”

Zech. 14:16 19) 1 1 -1 9 0 “tw://bible.*?id=43.7.2|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=43.7.2|AUTODETECT|”

John 7:2) 1 1 -1 9 0 0

. T. W. Manson, ����������, JTS 46 (1945): 1 10; Philip Edgcumbe Hughes, Paul s Second Epistle to the Corinthians: The English Text with Introduction, Exposition and Notes, New International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1962), p. 162.) 1 1 2 8 0 “tw://bible.*?id=47.2.14-47.7.4|AUTODETECT|”

6 J.-F. Collange, �nigmes de la deuxi�me �p�tre de Paul aux Corinthiens: �tude ex�g�tique de ) 7 1 -1 9 0 “tw://bible.*?id=47.2.14-47.7.4|AUTODETECT|”

II Cor. 2:14 7:4) 1 1 -1 9 0 0

, SNTSMS 18 (New York and Cambridge: Cambridge University Press, 1972), p. 195.) 1 1 2 8 0 “tw://bible.*?id=47.5.1-47.5.10|AUTODETECT|”

7 F. F. Bruce, Paul: Apostle of the Heart Set Free (Grand Rapids: Eerdmans, 1977), p. 310; Murray J. Harris, ) 7 1 -1 9 0 “tw://bible.*?id=47.5.1-47.5.10|AUTODETECT|”

II Corinthians 5:1 10) 1 1 -1 9 0 0

Watershed in Paul s Eschatology? TynB 22 (1971): 56; T. Francis Glasson, II Corinthians v. 1 10 versus Platonism, SJT 43 (1990): 145 55.) 1 2 2 8 0 0 8 Numerous scholars hold this view. See the list presented by Murray J. Harris, Raised Immortal: Resurrection and Immortality in the New Testament (Grand Rapids: Eerdmans, 1983), pp. 98, 255 n. 2.) 9 Herman Bavinck, Gereformeerde Dogmatiek, 4 vols. (Kampen: Kok, 1930), vol. 4, p. 595.) 1 1 2 8 0 “tw://bible.?id=47.5.1-47.5.10|AUTODETECT|” 10 J. A. T. Robinson, The Body, SBT 5 (London: SCM, 1952); A. Feuillet, La demeure c�leste et la destin�e des chr�tiens. Ex�g�se de ) 7 1 -1 9 0 “tw://bible.?id=47.5.1-47.5.10|AUTODETECT|” II Cor. 5:1 10) 1 1 -1 9 0 “tw://bible.?id=47.5.1-47.5.10|AUTODETECT|” et contribution � l �tude des fondements de l eschatologie paulienne, ResScRel 44 (1956): 161 92, 360 402; E. Earle Ellis, II Corinthians v.1 10 in Pauline Eschatology, NTS 6 (1959 60): 211 24; F. G. Lang, II Korinther 2, 1 10 in der neueren Forschung, BGBE 16 (T�bingen: Mohr, 1973), pp. 179 82; Nigel M. Watson, ) 7 1 -1 9 0 “tw://bible.?id=47.5.1-47.5.10|AUTODETECT|” II Cor 5:1 10) 1 1 -1 9 0 0 in recent research, AusBRev 23 (1975): 33 36.) 1 3 2 8 0 0 11 See F. F. Bruce, Paul on Immortality, SJT 24 (1971): 270.) 12 Karl Hanhart, Paul s Hope in the Face of Death, JBL 88 (1969): 445 57; Charles Hodge, An Exposition of the Second Epistle to the Corinthians (1891; Edinburgh: Banner of Truth, 1959), pp. 109 14.) 13 Albrecht Oepke, TDNT, 2:320 21; Horst Weigelt, NIDNTT, 1:316; F. F. Bruce, I and II Corinthians, New Century Bible (London: Oliphants, 1971), p. 202; Hughes, Second Epistle to the Corinthians, p. 168 n. 31; Herman N. Ridderbos, Paul: An Outline of His Theology, trans. John Richard de Witt (Grand Rapids: Eerdmans, 1975), p. 501.) 1 1 2 8 0 “tw://bible.?id=47.5.1-47.5.10|AUTODETECT|” 14 Harris writes, Paul viewed himself as donning the resurrection body without having first doffed the earthly body. ) 7 1 -1 9 0 “tw://bible.?id=47.5.1-47.5.10|AUTODETECT|” II Corinthians 5:1 10) 1 1 -1 9 0 0

Watershed in Paul s Eschatology? 44; Raised Immortal, p. 99.) 1 5 2 8 0 0 15 Compare Hans Windisch, Der Zweite Korintherbrief, ed. Georg Strecker (1924; reprint ed., G�ttingen: Vandenhoeck und Ruprecht, 1970), pp. 161, 163.) 16 John W. Cooper, Body, Soul, and Life Everlasting: Biblical Anthropology and the Monism-Dualism Debate (Grand Rapids: Eerdmans, 1989), p. 158.) KJV King James Version (= Authorized Version)) NRSV New Revised Standard Version) 17 Nes-Al27 and United Bible Societies4 have the reading ����������, but all the other Greek New Testament editions have ����������. And of the translations, only the NRSV has have taken it off. Alfred Plummer calls the first reading an early alteration to avoid apparent tautology. See A Critical and Exegetical Commentary on the Second Epistle of St Paul to the Corinthians, International Critical Commentary (1915; Edinburgh: Clark, 1975), p. 147.) 1 1 2 8 0 “tw://bible.?id=47.5.3|AUTODETECT|” 18 Margaret E. Thrall, Putting On or Stripping Off in ) 7 1 -1 9 0 “tw://bible.?id=47.5.3|AUTODETECT|” II Corinthians 5:3) 1 1 -1 9 0 0 , in New Testament Textual Criticism: Its Significance for Exegesis, Essays in Honour of Bruce M. Metzger, ed. Eldon Jay Epp and Gordon D. Fee (Oxford: Clarendon, 1981), pp. 221 38. Also see her Critical and Exegetical Commentary on the Second Epistle to the Corinthians, 2 vols., International Critical Commentary (Edinburgh: Clark, 1994), vol. 1, pp. 379 80.) 1 1 2 8 0 “tw://bible.?id=47.5.1-47.5.10|AUTODETECT|” 19 Joseph Osei-Bonsu, Does ) 7 1 -1 9 0 “tw://bible.?id=47.5.1-47.5.10|AUTODETECT|” II Cor. 5.1 10) 1 1 -1 9 0 0 teach the reception of the resurrection body at the moment of death? JSNT 28 (1986): 91.) 1 1 2 8 0 0 20 Refer to C. K. Barrett, The Second Epistle to the Corinthians, Harper s New Testament Commentaries series (New York: Harper and Row, 1973), p. 156; John Yates, Immediate or Intermediate? The State of the Believer upon Death, Churchman 101 (1987): 310 22.) 1 1 2 8 0 “tw://bible.?id=47.5.1-47.5.10|AUTODETECT|” 21 Refer to Raymond O. Zorn, ) 7 1 -1 9 0 “tw://bible.?id=47.5.1-47.5.10|AUTODETECT|” II Corinthians 5:1 10) 1 1 -1 9 0 0

Individual Eschatology or Corporate Solidarity, Which? RTR 48 (1989): 100.) 1 6 2 8 0 0 22 Compare Geerhardus Vos, The Pauline Eschatology (1930; reprint ed., Grand Rapids: Baker, 1979), pp. 194 95.) 23 See the list of objections provided by Harris, Raised Immortal, p. 255 n. 4; and see George Eldon Ladd, A Theology of the New Testament, ed. Donald A. Hagner, rev. ed. (Grand Rapids: Eerdmans, 1993), p. 599.) 24 Plato Phaedrus 250C; Philo De virtute 76 77.) 25 J. Sevenster, Einige Bemerkungen �ber den Zwischenzustand bei Paulus, NTS 1 (1955): 291 96; Some Remarks on the ������ in II Cor. v.3, in Studia Paulina, Festschrift J. de Zwaan (Haarlem: Bohn, 1953), pp. 202 14.) 26 Ellis, II Corinthians v. 1 10 in Pauline Eschatology, 211 24.) 27 Consult John Gillman, Going Home to the Lord, BibToday 20 (1982): 275 81.) 1 1 2 8 0 “tw://bible.?id=47.13.14|AUTODETECT|” 28 C. F. D. Moule in St. Paul and Dualism: The Pauline Conception of Resurrection, NTS 12 (1965 66): 118, argues that the conjunction �� is contrastive and means but. And the phrase for this every purpose refers to stripping off the old clothing (our physical bodies) and receiving new clothing. Thus, God made us for the process of exchange. Ralph P. Martin notes that this sounds perilously close to affirming that God has made us for the purpose of dying, a conclusion that cannot be confirmed in Scripture. See Martin s The Spirit in II Corinthians in Light of the Fellowship of the Holy Spirit in ) 7 1 -1 9 0 “tw://bible.?id=47.13.14|AUTODETECT|” II Corinthians 13:14) 1 1 -1 9 0 0 , in Eschatology and the New Testament, Essays in Honor of G. R. Beasley-Murray, ed. W. H. Gloer, Festschrift for G. R. Beasley-Murray (Peabody, Mass.: Hendrickson, 1988), p. 120.) 1 2 2 8 0 0 29 Consult C. L. Mitton, Paul s Certainties. V. The Gift of the Spirit and Life beyond Death II Corinthians v. 1 5, ExpT 69 (1958): 260 63.) 30 Consult Robert H. Gundry, SMma in Biblical Theology with Emphasis on Pauline Anthropology (Grand Rapids: Zondervan, Academie Books 1987), p. 150.) 1 1 2 8 0 “tw://bible.?id=47.5.1-47.5.10|AUTODETECT|” 31 Contra R. F. Hettlinger, ) 7 1 -1 9 0 “tw://bible.?id=47.5.1-47.5.10|AUTODETECT|” II Corinthians 5:1 10) 1 1 -1 9 0 0 , SJT 10 (1957): 178 79.) 1 2 2 8 0 0 32 Consult Margaret E. Thrall, Greek Particles in the New Testament (Leiden: Brill; Grand Rapids: Eerdmans, 1962), pp. 86 91; and Putting On or Stripping Off, pp. 222 29.) 33 See John C. Hurd, Jr., The Origin of I Corinthians (Macon, Ga.: Mercer University Press, 1983), p. 68.) 1 1 2 8 0 “tw://bible.?id=47.5.6|AUTODETECT|” 34 Refer to Jerome Murphy-O Connor, Being at home in the body we are in exile from the Lord: ) 7 1 -1 9 0 “tw://bible.?id=47.5.6|AUTODETECT|” II Corinthians 5:6) 1 1 -1 9 0 “tw://bible.?id=46.15.12|AUTODETECT|” b, RB 93 (1986): 214 21. Presumably Paul s remark is a slogan uttered by some Corinthians who denied the doctrine of the resurrection 7 1 -1 9 0 “tw://bible.?id=46.15.12|AUTODETECT|” I Cor. 15:12) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.9.2|AUTODETECT|” 35 Only Jesus uses tharsein in ) 7 1 -1 9 0 “tw://bible.?id=40.9.2|AUTODETECT|” Matt. 9:2) 1 1 -1 9 0 “tw://bible.?id=40.9.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.9.22|AUTODETECT|”

22. 1 1 -1 9 0 “tw://bible.?id=40.14.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.14.27|AUTODETECT|” 14:27) 1 1 -1 9 0 “tw://bible.?id=41.6.50|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.6.50|AUTODETECT|” Mark 6:50) 1 1 -1 9 0 “tw://bible.?id=41.10.49|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.10.49|AUTODETECT|” 10:49) 1 1 -1 9 0 “tw://bible.?id=43.16.33|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.16.33|AUTODETECT|” John 16:33) 1 1 -1 9 0 “tw://bible.?id=44.23.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.23.11|AUTODETECT|” Acts 23:11) 1 1 -1 9 0 “tw://bible.?id=47.5.6|AUTODETECT|” ; Paul writes tharrein in ) 7 1 -1 9 0 “tw://bible.?id=47.5.6|AUTODETECT|” II Cor. 5:6) 1 1 -1 9 0 “tw://bible.?id=47.5.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.5.8|AUTODETECT|”
23. 1 1 -1 9 0 “tw://bible.?id=47.7.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.7.16|AUTODETECT|” 7:16) 1 1 -1 9 0 “tw://bible.?id=47.10.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.10.1|AUTODETECT|” 10:1) 1 1 -1 9 0 “tw://bible.?id=47.10.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.10.2|AUTODETECT|”
24. 1 1 -1 9 0 0 , and nowhere else; and the author of Hebrews uses it in 13:6.) 1 1 2 8 0 0 36 Consult Walter Grundmann, TDNT, 2:63; Hans Bietenhard, NIDNTT, 2:789; Collange, �nigmes, p. 228.) 1 1 2 8 0 “tw://bible.?id=47.5.1-47.5.10|AUTODETECT|” 37 Compare Ellis, Pauline Eschatology, p. 223. His conclusion, The passage simply does not deal with the intermediate state (p. 224), must be rejected. Paul reveals that the believer awaiting the resurrection of the body has a close relationship to the Lord. See Zorn, ) 7 1 -1 9 0 “tw://bible.?id=47.5.1-47.5.10|AUTODETECT|” II Corinthians 5:1 10) 1 1 -1 9 0 0 , pp. 101 3.) 1 1 2 8 0 “tw://bible.?id=47.5.1-47.5.10|AUTODETECT|” 38 Consult William L. Craig, Paul s dilemma in ) 7 1 -1 9 0 “tw://bible.?id=47.5.1-47.5.10|AUTODETECT|” II Corinthians 5.1 10) 1 1 -1 9 0 “tw://bible.?id=47.5.1-47.5.10|AUTODETECT|” : a Catch-22 ? NTS 34 (1988): 145 47. Refer also to Lorin Cranford, A New Look at ) 7 1 -1 9 0 “tw://bible.?id=47.5.1-47.5.10|AUTODETECT|” II Corinthians 5:1 10) 1 1 -1 9 0 “tw://bible.?id=47.5.1-47.5.10|AUTODETECT|” , SWJourTh 19 (1976): 95 100; Ronald Berry, Death and Life in Christ: The Meaning of ) 7 1 -1 9 0 “tw://bible.?id=47.5.1-47.5.10|AUTODETECT|” II Corinthians 5:1 10) 1 1 -1 9 0 0 , SJT 14 (1961): 60 76.) 1 10 2 8 0 0 NEB New English Bible) 39 Here is a combination of going to the Lord ( linear motion) and that of being in His presence thereafter ( punctiliar rest). Hughes, Second Epistle to the Corinthians, p. 178 n. 53.) 40 Calvin, II Corinthians, p. 72.) 41 Refer to Plummer, Second Corinthians, p. 159.) TNT The New Translation) 42 Ralph P. Martin, II Corinthians, Word Biblical Commentary 40 (Waco: Word, 1986), p. 109. See Jean H�ring, The Second Epistle of Saint Paul to the Corinthians, trans. A. W.

Heathcote and P. J. Allcock (London: Epworth, 1967), p. 37.) 43 Hodge, Second Epistle to the Corinthians, p. 122; Hughes, Second Epistle to the Corinthians, p. 176 n. 52; Gerhard Kittel, TDNT, 2:374. Others understand the noun in the active sense: Bauer, p. 221; Hans Lietzmann, An die Korinther I/II, augmented by Werner G. K�mmel, Handbuch zum Neuen Testament 9 (T�bingen: Mohr, 1969), pp. 121, 203.) 44 J. H.

Moulton and Nigel A. Turner, A Grammar of New Testament Greek (Edinburgh: Clark, 1963), vol. 3, Syntax, p. 210.) 45 C. F. D. Moule, An Idiom-Book of New Testament Greek, 2d ed. (Cambridge: Cambridge University Press, 1960), p. 53.) 46 Barrett, Second Corinthians, p. 163.) 1 1 2 8 0 “tw://bible.?id=47.1.17|AUTODETECT|” 47 ) 7 1 -1 9 0 “tw://bible.?id=47.1.17|AUTODETECT|” II Cor. 1:17) 1 1 -1 9 0 “tw://bible.?id=47.3.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.3.12|AUTODETECT|” 3:12) 1 1 -1 9 0 “tw://bible.?id=47.5.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.5.6|AUTODETECT|” 5:6) 1 1 -1 9 0 “tw://bible.?id=47.5.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.5.11|AUTODETECT|” 11) 1 1 -1 9 0 “tw://bible.?id=47.5.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.5.20|AUTODETECT|” 20) 1 1 -1 9 0 “tw://bible.?id=47.7.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.7.1|AUTODETECT|” 7:1) 1 1 -1 9 0 “tw://bible.?id=47.8.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.8.24|AUTODETECT|” 8:24) 1 1 -1 9 0 “tw://bible.?id=47.9.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.9.5|AUTODETECT|” 9:5) 1 1 -1 9 0 “tw://bible.?id=47.11.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.11.15|AUTODETECT|” 11:15) 1 1 -1 9 0 “tw://bible.?id=47.12.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.12.9|AUTODETECT|” 12:9) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=47.5.11-47.5.21|AUTODETECT|” 48 Compare the comments of Malcolm Tolbert, Theology and Ministry: ) 7 1 -1 9 0 “tw://bible.?id=47.5.11-47.5.21|AUTODETECT|” II Corinthians 5:11 21) 1 1 -1 9 0 “tw://bible.?id=47.5.11-47.6.2|AUTODETECT|” , Faith Miss 1 (1983): 64; David L. Turner, Paul and the Ministry of Reconciliation in ) 7 1 -1 9 0 “tw://bible.?id=47.5.11-47.6.2|AUTODETECT|” II Cor. 5:11 6:2) 1 1 -1 9 0 0 , CrisTheolRev 4 (1989): 80; Rudolf Bultmann, TDNT, 6:2.) 1 3 2 8 0 0 49 Calvin writes, It is as if he [Paul] had said, My mouth speaks to men, but my heart speaks to God (II Corinthians, p. 72).) 50 Martin, II Corinthians, p. 124.) 51 Georg Bertram, TDNT, 5:473.) 1 1 2 8 0 “tw://bible.?id=46.13.3|AUTODETECT|” 52 Consult Josef Zmijewski, EDNT, 2:276 79. Together the verb kauchasthai (to boast) and the two nouns for boast (kauchma and kauchsis) occur about sixty times in the New Testament. Fifty-three or fifty-four 7 1 -1 9 0 “tw://bible.?id=46.13.3|AUTODETECT|” I Cor. 13:3) 1 1 -1 9 0 0 ) are in Paul s epistles. The word boast as either verb or noun plays a significant role in II Corinthians (it is used twenty-five times).) 1 4 2 8 0 0 53 Derk Oostendorp, Another Jesus: A Gospel of Jewish-Christian Superiority in II Corinthians (Kampen: Kok, 1967), pp. 12, 80.) 54 J. Knox Chamblin, Paul and the Self: Apostolic Teaching for Personal Wholeness (Grand Rapids: Baker, 1993), p. 192.) 55 Moule, Idiom-Book, p. 195.) 56 Refer to Jerome Murphy-O Connor, The Theology of the Second Letter to the Corinthians, New Testament Theology series (Cambridge: Cambridge University Press, 1991), p. 56.) 1 1 2 8 0 “tw://bible.?id=44.22.9|AUTODETECT|” 57 Albrecht Oepke, TDNT, 2:460, notes that Paul was hardly out of his mind during ecstatic experiences. This is true, but ecstasy is a state in which consciousness is wholly or partially suspended (Bauer, p. 245). The words Paul heard were meant for him and not for others 7 1 -1 9 0 “tw://bible.?id=44.22.9|AUTODETECT|” Acts 22:9) 1 1 -1 9 0 0 ).) 1 8 2 8 0 0 58 Calvin, II Corinthians, p. 74.) 59 Consult Ethelbert Stauffer, TDNT, 1:49.) 60 TNT; H�ring, Second Epistle of Paul, pp. 41 42; Armin Kretzer, EDNT, 3:306; Windisch, Der Zweite Korintherbrief, p. 181. Both interpretations are suggested by Ernest B. Allo, Saint Paul Seconde �p�tre aux Corinthiens, 2d ed. (Paris: Gabalda, 1956), p. 165.) NAB New American Bible) NIV New International Version) NJB New Jerusalem Bible) MLB Modern Language Bible) 61 Helmut K�ster, TDNT 7:883.) 1 1 2 8 0 “tw://bible.?id=47.5.14-47.5.21|AUTODETECT|” 62 Contra Richard T. Mead, Exegesis of ) 7 1 -1 9 0 “tw://bible.?id=47.5.14-47.5.21|AUTODETECT|” II Corinthians 5:14 21) 1 1 -1 9 0 “tw://bible.?id=47.5.14-47.5.21|AUTODETECT|” , in Interpreting ) 7 1 -1 9 0 “tw://bible.?id=47.5.14-47.5.21|AUTODETECT|” II Corinthians 5:14 21) 1 1 -1 9 0 0 . An Exercise in Hermeneutics, ed. Jack P. Lewis, SBEC 17 (Lewiston, N.Y.: Edwin Mellen, 1989), p. 147.) 1 1 2 8 0 0 63 Hughes, Second Epistle to the Corinthians, p. 193; Ridderbos, Paul, p. 190.) 1 1 2 8 0 “tw://bible.?id=47.5.0|AUTODETECT|” 64 John O Neill conjectures that the clause thus all died is a theological explanatory note that a scribe incorporated into the body of the text. But he lacks textual evidence to support his theory. The Absence of the in Christ Theology in ) 7 1 -1 9 0 “tw://bible.?id=47.5.0|AUTODETECT|” II Corinthians 5) 1 1 -1 9 0 0 , AusBRev 35 (1987): 103.) 1 1 2 8 0 “tw://bible.?id=47.5.14-47.5.21|AUTODETECT|” 65 Jack P. Lewis, Exegesis of ) 7 1 -1 9 0 “tw://bible.?id=47.5.14-47.5.21|AUTODETECT|” II Corinthians 5:14 21) 1 1 -1 9 0 “tw://bible.?id=47.5.14-47.5.21|AUTODETECT|” , in Interpreting ) 7 1 -1 9 0 “tw://bible.?id=47.5.14-47.5.21|AUTODETECT|” II Corinthians 5:14 21) 1 1 -1 9 0 0 . An Exercise in Hermeneutics, ed. Jack P. Lewis, SBEC 17 (Lewiston, N.Y.: Edwin Mellen, 1989), pp. 133 34.) 1 9 2 8 0 0 66 Friedrich Blass and Albert Debrunner understand the verb to hope as to think. See A Greek Grammar of the New Testament and Other Early Christian Literature, trans. and rev. Robert Funk (Chicago: University of Chicago Press, 1961), #350.) 67 Jan Lambrecht, EDNT, 2:7.) 68 George S. Hendry, ! �p� ���� ��� ������� ������� !��� II Corinthians v.14, ExpT 59 (1947 48): 82; Ceslaus Spicq, L entreinte de la charit� (II Cor. V:14), ST 8 (1955): 123 32. Victor Paul Furnish favors lays claim to (II Corinthians: Translation with Introduction, Notes and Commentary, Anchor Bible 32A [Garden City, N.Y.: Doubleday, 1984], pp. 307 9); Windisch, Der Zweite Korintherbrief, p. 181.) 69 Murray J.

Harris, NIDNTT, 3:1197.) 70 Consult the commentaries of Plummer (p. 177) and Lietzmann (p. 127).) 71 Compare Seyoon Kim, The Origin of Paul s Gospel (T�bingen: Mohr; Grand Rapids: Eerdmans, 1982), p. 16.) 72 Bauer, p. 556.) 73 Consult Otto Betz, Fleischliche und geistliche Christuserkenntnis nach 2. Korinther 5, 16, ThBeit 14 (1983): 167 79.) 74 Rudolf Bultmann, Primitive Christianity in Its Contemporary Setting, trans. R. H. Fuller (New York: Meridian, 1956), p. 197. And see his Theology of the New Testament, trans.

K. Grobel, 2 vols. (London: SCM, 1952 55), vol. 1, pp. 238 39. Compare D. E. H. Whiteley, The Theology of St.

Paul (Oxford: Blackwell, 1964), p. 100; Henry Beach Carr�, Paul s Doctrine of Redemption (New York: Macmillan, 1914), p. 140.) 1 1 2 8 0 “tw://bible.?id=46.1.12|AUTODETECT|” 75 J. H. Bernard (The Second Epistle to the Corinthians, The Expositor s Greek Testament, ed. W. Robertson Nicoll [Grand Rapids: Eerdmans, n.d.], vol. 3, p. 71), is of the opinion that the words in Christ refer to the Christ-party 7 1 -1 9 0 “tw://bible.?id=46.1.12|AUTODETECT|” I Cor. 1:12) 1 1 -1 9 0 0 ). But this opinion can hardly be applied to an idiom that occurs throughout the New Testament epistolary literature and Revelation.) 1 5 2 8 0 0 76 Compare Furnish, II Corinthians, p. 332; Michael Parsons, The New Creation, ExpT 99 (1987 88): 3 4.) 77 GNB, NAB, NASB, KJV, NIV, NKJV, MLB, SEB. The Vulgate disregards balance and translates, If, then, there is any new creation in Christ, the old things have passed away ; similarly, H�ring, Second Epistle of Paul, pp. 42 43. But Collange points out that the phrase in Christ relates to a new creation and not to anyone (�nigmes, p. 264).) 78 Consult SB 2:321; 3:519; Barrett, Second Corinthians, pp. 173 73. See the comment of Johannes Behm, New creation is the glorious end of the revelation of God s salvation (TDNT, 3:350).) 79 II Macc. 1:5; 5:20; 7:33; 8:29. See I Clem. 48.1. According to Josephus, God is reconciled to people who confess their sin and repent (War 5.415; Antiquities 3.315; 6.144 56; 7.184).

See also SB 3:519, To initiate reconciliation is the duty of the offender, yet there is the instance in which reconciliation is initiated by the offended party (author s translation).) 80 Martin, II Corinthians, p. 148; also in his Reconciliation: A Study of Paul s Theology (Atlanta: John Knox, 1981), p. 106. Thrall (Second Corinthians, p. 430) notes, Paul s own use of the verb is in the active, with the sense reconcile (someone) to oneself , has no parallel. ) 1 1 2 8 0 “tw://bible.*?id=47.6.14-47.7.1|AUTODETECT|”

81 G. K. Beale, The Old Testament Background of Reconciliation in II Corinthians 5 7 and Its Bearing on the Literary Problem of ) 7 1 -1 9 0 “tw://bible.*?id=47.6.14-47.7.1|AUTODETECT|”

II Corinthians 6.14 7.1) 1 1 -1 9 0 0

, NTS 35 (1989): 559.) 1 1 2 8 0 “tw://bible.*?id=47.5.14-47.5.21|AUTODETECT|”

82 Ridderbos, Paul, p. 184; see Frederick W. Danker, Exegesis of ) 7 1 -1 9 0 “tw://bible.*?id=47.5.14-47.5.21|AUTODETECT|”

II Corinthians 5:14 21) 1 1 -1 9 0 “tw://bible.*?id=47.5.14-47.5.21|AUTODETECT|”

, in Interpreting ) 7 1 -1 9 0 “tw://bible.*?id=47.5.14-47.5.21|AUTODETECT|”

II Corinthians 5:14 21) 1 1 -1 9 0 0

An Exercise in Hermeneutics, ed. Jack P. Lewis, SBEC 17 (Lewiston, N.Y.: Edwin Mellen, 1989), p. 118.) 1 3 2 8 0 0 NASB New American Standard Bible) REB Revised English Bible) 83 Compare Allo, Seconde �p�tre aux Corinthiens, p. 170.) 1 1 2 8 0 “tw://bible.?id=42.2.8|AUTODETECT|” 84 A. T. Robertson points out that not all the New Testament entries are periphrastic: for instance, ) 7 1 -1 9 0 “tw://bible.?id=42.2.8|AUTODETECT|” Luke 2:8) 1 1 -1 9 0 0 . A Grammar of the Greek New Testament in the Light of Historical Research (Nashville: Broadman, 1934), p. 376.) 1 1 2 8 0 “tw://bible.?id=19.32.1-19.32.2|AUTODETECT|” 85 ) 7 1 -1 9 0 “tw://bible.?id=19.32.1-19.32.2|AUTODETECT|” Ps. 32:1 2) 1 1 -1 9 0 “tw://bible.?id=19.32.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.32.5|AUTODETECT|”

5. 1 1 -1 9 0 “tw://bible.?id=26.18.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.18.23|AUTODETECT|” Ezek. 18:23) 1 1 -1 9 0 “tw://bible.?id=26.18.27-26.18.28|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=26.18.27-26.18.28|AUTODETECT|” 27 28) 1 1 -1 9 0 “tw://bible.?id=26.18.32|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=26.18.32|AUTODETECT|”
6. 1 1 -1 9 0 “tw://bible.?id=26.33.14-26.33.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.33.14-26.33.16|AUTODETECT|” 33:14 16) 1 1 -1 9 0 “tw://bible.?id=45.4.7-45.4.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.4.7-45.4.8|AUTODETECT|” Rom. 4:7 8) 1 1 -1 9 0 0 .) 1 3 2 8 0 0 86 Rudolf Bultmann, The Second Letter to the Corinthians, trans. Roy A. Harrisville (Minneapolis: Augsburg, 1985), p. 157; Georgi, Opponents of Paul, pp. 256 n. 5 and 257; Lietzmann, Korinther, p. 125.) 87 Rudolf Bultmann, TDNT, 1:703. See the commentaries of Barrett (p. 17), and Plummer (pp. 176 77).) 88 Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 2d ed. (Stuttgart and New York: United Bible Societies, 1994), p. 511.) 1 1 2 8 0 “tw://bible.?id=19.85.4|AUTODETECT|” 89 See ) 7 1 -1 9 0 “tw://bible.?id=19.85.4|AUTODETECT|” Ps. 85:4) 1 1 -1 9 0 “tw://bible.?id=24.31.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.31.18|AUTODETECT|” Jer. 31:18) 1 1 -1 9 0 “tw://bible.?id=25.5.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=25.5.21|AUTODETECT|” Lam. 5:21) 1 1 -1 9 0 “tw://bible.?id=44.11.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.11.18|AUTODETECT|” Acts 11:18) 1 1 -1 9 0 “tw://bible.?id=55.2.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.2.25|AUTODETECT|” II Tim. 2:25) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 90 The Old Testament mentions conversion seventy-four times as a deed of man and fifteen times as a deed of God. The New Testament records it twenty-six times referring to man and two or three times alluding to God. Consult Louis Berkhof, Systematic Theology (Grand Rapids: Eerdmans, 1941), p. 490.) 1 1 2 8 0 “tw://bible.?id=47.5.18-47.5.21|AUTODETECT|” 91 Margaret E. Thrall, Salvation Proclaimed. V. ) 7 1 -1 9 0 “tw://bible.?id=47.5.18-47.5.21|AUTODETECT|” II Corinthians 5.18 21) 1 1 -1 9 0 0 : Reconciliation with God, ExpT 93 (1982): 228. Consult also Friedrich B�chsel, TDNT, 1:255 56.) 1 3 2 8 0 0 92 Some commentators stress the world instead of believers (Hughes, p. 211; Lietzmann, p. 127); others doubt whether it is a question of either/or (Bultmann, p. 164; Windisch, p. 196).) 93 See Morna D. Hooker, Interchange in Christ, JTS 22 (1971): 349 61; Interchange and Atonement, BJRUL 60 (1978): 462 81.) 94 Refer to C. E. B. Cranfield, The Epistle to the Romans, 2 vols., International Critical Commentary (Edinburgh: Clark, 1979), vol. 1, p. 259.) 1 1 2 8 0 “tw://bible.?id=47.5.21|AUTODETECT|” 95 Compare Paul Ellingworth, For our sake God made him share our sin ? 7 1 -1 9 0 “tw://bible.?id=47.5.21|AUTODETECT|” II Corinthians 5.21) 1 1 -1 9 0 0 , (GNB), BibTr 38 (1987): 237 41.) 1 3 2 8 0 0 96 Collange, �nigmes, p. 276.) 97 Heidelberg Catechism, answer 60.) 98 Rudolf Bultmann, Theology of the New Testament, 1:270 72; Second Letter to the Corinthians, p. 165; ���������� ����, JBL 83 (1964): 12 16.)