2 Corinthians 5

David Lipscomb Commentary On 2nd Corinthians 52 Corinthians 5:1 For we know—This was not the knowledge of experience, or of human testimony, or of intuition. It was the knowledge which came to Paul by divine revelation. Only thus could he know of the resurrection and of the glorified body.that if the earthly house of our tabernacle—The fleshly body in which we dwell. The principle of life that pervades different bodies gives to each the organic form that the life principle requires. The life principle is the distinguishing and controlling factor in the formation and existence of all organic bodies. It distinguishes one body from another.

The life principle that gathers and shapes the body must precede the body and must endure when it passes away to give life and form to other like bodies to succeed it. The life principle in man is concentrated in the seed and preserved in the womb until it is brought into favorable conditions for its vivification, and gathers such matter and appropriates to the formation of such a body as the life principle demands.be dissolved,—This body is perishable, is mortal, will return to the dust. “ The body apart from the spirit is dead.” (James 2:26).

When it is dead it ceases to be the abode of the spirit that gave it character, it ceases to be the person. Solomon says: “ The dust returneth to the earth as it was, and the spirit returned unto God who gave it.” (Ecclesiastes 12:7).we have a building from God, a house not made with hands, eternal, in the heavens.—We have a house or spiritual body from God that endures forever in the heavens. “ God giveth it a body even as it pleased him.” (1 Corinthians 15:38). In the eternal world, God will give to each spirit such a body as it is fitted to wear. [Paul entertained no doubt whatever as to the res­urrection; “ we know” and “ we have” is his very positive lan­guage, as if it were already an accomplished fact, a present possession. So the prophets and inspired men generally speak of the purposes of God; they seize them by faith as already their own, not as if lying at a distant and uncertain future (cp. Hebrews 11:1). The assurance of apostolic men is remarkable.

They never questioned for a moment the majestic revelations of God to them. Real as life, more real than death (for they did not doubt that the Lord Jesus might come again during their lifetime, and they should not die at all) was the certainty of the resurrection and glorification of their bodies.]2 Corinthians 5:2 For verily in this we groan, longing to be clothed upon with our habitation which is from heaven:—In the mortal body we suffer, grow weary.

As years and labors press upon us, we are burdened and sigh for rest. We groan from a sense of weakness, desiring earnestly to be immortalized, or freed from pain and suffering. The Christian through faith in the glory of the future yearns for rest from weariness and suf­ferings of mortality.2 Corinthians 5:3if so be that being clothed we shall not be found naked.—The earthworm, the larvae, in its chrysalis or cocoon, scarcely shows life or moves. In this state it remains, seems to be bur­dened by it, but it is protected and shielded by the earthly shell, while its pinions are pluming for a higher life. When this old shell is laid aside and in its new body, it rises and floats upwards toward the skies. The earthly shell has served as a protection, while the more glorious plumage has been growing into fitness for a higher life.

While it is necessary to its higher life to lay aside the old shell when the new covering is ready, it would be destruction to it to strip off the old shell before the new body is ready. So as earthworms, we are clothed here for a time with earthly, fleshly bodies, while our spiritual bodies are being made ready for a higher life.

When these are ready, and we are ready for them, then the earthly, fleshly bodies are laid aside that in our spiritual bodies we may be borne to the home made ready by the Savior. (John 14:1-3). God prepares the immortal covering while we are in the fleshly body serving him, and becoming ready for the spir­itual body from heaven. But if we be stripped of the mortal body before the spiritual body is ready, we shall be naked and in a ruined condition.2 Corinthians 5:4 For indeed we that are in this tabernacle do groan, being burdened;—In the fleshly mortal tabernacle we suffer and groan.not for that we would be unclothed, but that we would be clothed upon, that what is mortal may be swallowed up of life.—Not that we would lay aside the outward covering, and be left naked, but that we would be clothed upon with the im­mortal in which there will be no more weariness and sorrow. [Our obedience to the call of the gospel was accompanied by rejoicing in hope of the glory of God; but this hope was tested, for it is possible not to hold fast the confidence of the hope firm unto the end. It is tested or tried by tribulations; if we receive these tribulations as coming from God and submit to them, then we have the confidence, the confidence of trial borne well, and this doubles our hope. We hope not only be­cause of the general promises of the gospel, but because we are sure of God’ s having given us such grace to sustain trials and persecutions that he intends us to partake of the future glory, according to the words of the apostle: “ For if we died with him, we shall also live with him: if we endure, we shall also reign with him.” (2 Timothy 2:11-12).]2 Corinthians 5:5 Now he that wrought us for this very thing is God,—Now he that prepared and made us ready for this state of immortal­ity is God. He does this by the training and discipline he gives those who obey him while here in the flesh.who gave unto us the earnest of the Spirit.—He sent the Holy Spirit to train and fit his disciples for the mansions he prepared for them.

An earnest is a pledge or assurance that a promise will be kept. God has confirmed what he teaches by “ signs and wonders, and by manifold powers, and by gifts of the Holy Spirit, according to his own will.” (Hebrews 2:3-4).

Thus God has attested all his promises and all his teaching concerning all things through the apostles. This assurance or pledge we now have, filling us with joyous anticipation and glorious hope of the resurrection and eternal life herein set forth. “ For this we say unto you by the word of the Lord Wherefore comfort one another with these words.” (1 Thessalonians 4:15-18).2 Corinthians 5:6 Being therefore always of good courage, and knowing that, whilst we are at home in the body, we are absent from the Lord—While Paul had received the Holy Spirit, and this help, he was more confident of future blessings, and this made him feel that while he was on earth in the body he was absent from the Lord with the eternal glories of the spiritual bodies, so he desired to be with him.2 Corinthians 5:7for we walk by faith,—Faith in the promises of God concerning the future leads man to walk after the things of God. Faith is seeing by the Spirit. [The condition of our present state of being is that of believing. We do not know these things as they appear to the natural eye; it is by faith that we know them. The faith which “ is assurance of things hoped for” (Hebrews 11:1) is the element in which we live, so long as we are not present with those things. Being the ob­ject of faith, they are of course absent.

We are conversant with the report of the heavenly things, not with the things themselves. We are absent, not present with the things that govern our life.

Paul says: “ That life which I now live in the flesh I live in faith, the faith which is in the Son of God, who loved me, and gave himself up for me.” (Galatians 2:20). By faith Abraham “ looked for the city which hath the foundations, whose builder and maker is God” (Hebrews 11:10); and by faith Moses “ looked unto the recompense of reward” (Hebrews 11:26). “ These all died in faith, not having received the promises, but having seen them and greeted them from afar, and having confessed that they were strangers and pilgrims on the earth.” (Hebrews 11:13). “ Belief cometh of hearing, and hearing by the word of Christ.” (Romans 10:17). Faith is believing fully and appropriating by obedience whatever God promises or says in regard to anything. Walking by faith is taking every step we make according to his directions. We cannot hope for any­thing which God has not promised, or hope for that which he has promised without complying with the conditions upon which his promises are based. We cannot do by faith any­thing which God has not commanded.]not by sight;—To walk by sight is to walk after the things of this world. [One walks by sight who makes mammon his god; lives for getting and hoarding, or else for spending and squandering; estimates worth by wealth, and will count him­self a happy man if he can die rich.

A man who walks by sight, who cannot control his appetite or passion, cannot put aside the thing good for food or pleasant to the eyes even for the sake of avoiding tomorrow’ s sickness, or a life of disgrace, finds himself again and again yielding to a temptation from which he has suffered; weakly lives and miserably dies the slave of that which his better nature condemns and despises, but to which his body of flesh and blood, made a tyrant by long yielding to it, ties and binds him. Again, a man walks by sight who allows himself to live for the admiration of other people.

Thus, not only covetousness or self-indulgence in the lowest sense of the word, but vanity and worldliness and vul­gar ambition, all have their root in walking by sight.]2 Corinthians 5:8we are of good courage, I say, and are willing rather to be absent from the body, and to be at home with the Lord.—He was willing to leave the fleshly body, or die, and go home to be with the Lord, clothed with the immortal body.2 Corinthians 5:9 Wherefore also we make it our aim, whether at home or absent, to be well-pleasing unto him.—Because of his anxiety to be present with the Lord, he labored to live according to God’ s will so as to be sure of his approval, whether he was absent here in the flesh, or at home with the Lord in heaven.2 Corinthians 5:10 For we must all be made manifest before the judgment seat of Christ;—The deeds and courses of all must be laid open to all when we come before the judgment seat of Christ.that each one may receive the things done in the body,—We shall be judged according to the things done in the body. We cherish secret thoughts and cover up acts of which we are ashamed, but they will be laid open to God, angels, and men. How foolish to conceal things here to have them laid open be­fore the universe.according to what he hath done, whether it be good or bad.—Each will be rewarded at that day with good or evil, as the deeds here have been according to or against the will of God. [Unto those who through faith in Christ obey him and con­tinue steadfastly in well-doing, seeking for glory and honor and incorruption, God will give eternal life; “ but unto them that are factious, and obey not the truth, but obey unrigh­teousness, shall be wrath and indignation, tribulation and an­guish, upon every soul of man that worketh evil, of the Jew first, and also of the Greek; but glory and honor and peace to every man that worketh good, to the Jew first, and also to the Greek: for there is no respect of persons with God.” (Romans 2:8-11).]2 Corinthians 5:11 Knowing therefore the fear of the Lord,—[The awe or reverent fear which the Lord excites or of which he is the ob­ject. Hence, it often stands for true devotion to God. “ The fear of Jehovah is the beginning of wisdom.” (Proverbs 9:10). “ So the church . . . walking in the fear of the Lord . . . was multiplied.” (Acts 9:31). “ Subjecting yourselves one to an­other in the fear of Christ.” (Ephesians 5:21). Fear in all these passages means reverence and devotion. Paul’ s earnest de­sire to meet with the approval of Christ caused him to always deport himself in a becoming manner.

So it is clear that Christ was to Paul the object of his devotion; and that he felt himself responsible to him for his conduct.]we persuade men,—The awe, the reverent fear which comes from the thought of the fearful retribution the Lord will in­flict on evil caused him to make such diligent efforts to per­suade men to turn from their sins so as to escape the wrath. [His untiring effort was to convince men of the truth. “ He reasoned in the synagogue every sabbath, and persuaded Jews and Greeks.” (Acts 18:4). That is, he endeavored to convince them of the truth concerning Jesus Christ. (Acts 28:23).

Hence in the case before us, he means that he was really governed by the fear of the Lord and was sincere and honest, which the false teachers in Corinth had unjustly called in question.]but we are made manifest unto God;—In doing this for them he commended himself to God as his servant.and I hope that we are made manifest also in your con­sciences.—What commended him to God would commend him to the Corinthians, if their consciences were enlightened by the will of God. [His integrity of purpose and life was made manifest to God, and he desired that it should be also in view of the enlightened consciences of men, and under reverential fear of the Lord in full view of the account to be given before him, he would persuade men of this honesty of heart when, like some of the Corinthians, they were disposed to misjudge him.]2 Corinthians 5:12 We are not again commending ourselves unto you,—He had commended himself as an apostle (2 Corinthians 3:1), and now he ex­presses a wish that his course might commend him to their consciences for good.but speak as giving you occasion of glorying on our behalf,—He did not commend himself for his own good, but to give them occasion to glory on his account.that ye may have wherewith to answer them that glory in appearance, and not in heart.—This would enable them to an­swer his opponents, who gloried in appearance, and were not true in heart. [These false teachers gloried in the outward appearance of things, such as man’ s enthusiasms and visions (2 Corinthians 12:1; 2 Corinthians 12:13), his eloquence (2 Corinthians 10:10), his letters of commenda­tion (2 Corinthians 3:1), his Jewish birth (2 Corinthians 11:22), his personal intimacy in the flesh with the Lord (2 Corinthians 5:16). It was in these things that they placed their confidence, and in them they made their boast.]2 Corinthians 5:13for whether we are beside ourselves, it is unto God;—It is probable that this is in answer to charges made against him by the false teachers, saying that he was beside himself in his zeal and self-denial. If he was beside himself it was to pro­mote the honor of God.or whether we are of sober mind, it is unto you.—If he re­strained his zeal, it was to secure their good. He became all things to all men. He here looks at the matter as they did, that he might sympathize with them, and help them in their difficulties.2 Corinthians 5:14 For the love of Christ constraineth us;—As Christ’ s ser­vant he partook of the love which Christ has for men. It con­strained him to give up all, that he might persuade some to believe in and obey Christ.

He was willing to be contrasted with those who “ gloried in appearance, and not in heart,” to be accused by false teachers of being beside himself, because he was constrained by the love of Christ to do so. [The con­straining power of Christian ministration and service is more effective and stable than it would be if it sprang from the fickle and varied affections of men. Jesus said to his disci­ples: “ Ye did not choose me, but I chose you, and appointed you, that ye should go and bear fruit, and that your fruit should abide: that whatsoever ye shall ask of the Father in my name, he may give it you.” (John 15:16).]because we thus judge, that one died for all, therefore all died;—All are dead in trespasses and sins, and need saving, so Christ died for all. “ We behold him who hath been made a little lower than the angels, even Jesus, because of the suffer­ing of death crowned with glory and honor, that by the grace of God he should taste of death for every man.” (Hebrews 2:9).

But not only the fact that Christ died for all, making it possi­ble for God to “ be just, and the justifier of him that hath faith in Jesus” (Romans 3:26), must be considered, but also the effect this love should have upon men.2 Corinthians 5:15and he died for all, that they that live should no longer live unto themselves,—Christ died that he might deliver those dead in sins from the bondage of sin, and lead them to live for his honor and glory. Unless we live such a life as to afford a stepping-stone to a higher life to those who come after us, our life is a failure. Jesus gave his life to lift up others and he expects his disciples to follow his example. In dying for us, he has done something for us so immense in love that we ought to be his forever. To make us his was the very object of his death.but unto him who for their sakes died and rose again.—All owe their redemption from death to Christ; and whether they love and obey him or not, they should do so, and should live no longer unto themselves, but unto him who for their sakes died and rose again; for none are their own. “ We love, be­cause he first loved us.” (1 John 4:19). The goodness of God leads men to repentance, and every one who does not repent despises “ the riches of his goodness and forbearance and long- suffering, not knowing that the goodness of God leadeth thee to repentance.” (Romans 2:4).2 Corinthians 5:16 Wherefore we henceforth know no man after the flesh:—He would follow no man after the flesh or for his family de­scent.even though we have known Christ after the flesh,—Some had been drawn to Christ after the flesh, or because he was the seed of Abraham.yet now we know him so no more.—Henceforth we will know him no more on this ground, but will know him only as the Son of God, the Redeemer of the world. [No man became a Christian, or a child of God, because he was a fleshly descend­ant of Abraham, or even of the family of which Christ was born.

Even the brothers of Jesus did not at first believe on him and were no better because of kinship to him. But this may mean that “ the Word became flesh, and dwelt among us” (John 1:14); hence, Christ was manifest in the flesh and was known in the flesh; but after he ascended to heaven and is still in heaven in his glorified body, he is not known in the flesh, but is the Savior, Prophet, Priest, and King.]2 Corinthians 5:17 Wherefore if any man is in Christ, he is a new creature:—If any man, Jew or Gentile, has died to sin and been raised in Christ, he is a new creature— neither Jew nor Gentile.

He has new ends, new purposes; his whole soul, mind, and body are consecrated to the new life in Christ. “ We were buried therefore with him through baptism into death: that like as Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life.” “ Even so reckon ye also yourselves to be dead unto sin, but alive unto God in Christ Jesus.” (Romans 6:4; Romans 6:11). “ For as many of you as were baptized into Christ did put on Christ.” (Galatians 3:27). “ If then ye were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God.” (Colossians 3:1). Thus before God and man, we take upon ourselves a solemn obligation, to consecrate, devote, and sanc­tify ourselves to the service of God. The soul, mind, and body with all their faculties and opportunities are buried out of self and raised in Christ Jesus, that we henceforth be his servants to do his will.the old things are passed away; behold, they are become new.—He has new ends, new aims, new purposes; his whole soul, mind, and body are consecrated to a new life in Christ. [He must abide in Christ, grow in the Christian graces in him. Hence, Paul says: “ Put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof.” (Romans 13:14). In Christ he finds redemption through his blood, the forgiveness of sins (Colossians 1:14), and all spiritual blessings (Ephesians 1:3).]2 Corinthians 5:18 But all things are of God,—All things in the new relation in Christ are from God. They have come through the love and grace of God.who reconciled us to himself through Christ,—In Jesus Christ God reconciles the world unto himself.

God is not man’ s enemy. He has no feelings of enmity against him.

He has never harmed or wronged man in any way. “ God is love,” and seeks man’ s greatest good both here and hereafter. The supreme good of the human race was his consideration in the creation of all things. When sin and death entered into the world, through man’ s transgression, God in grace and love provided through Christ the way of salvation. Hence, God is not the one to be reconciled. He is willing and able to save to the uttermost them that come unto him through Christ. (Hebrews 7:27). Man must turn from his sins, come to God through Christ, and in him, by a life of submission to his will, find, and complete a reconciliation with God.and gave unto us the ministry of reconciliation;—God com­mitted unto the apostles the ministry of reconciliation.

He gave them the terms on which man could be reconciled to him, and sent them as ambassadors to make known the terms of reconciliation to man. The outpouring of the Holy Spirit on the day of Pentecost and all the miraculous gifts bestowed on the apostles that enabled them to work miracles were to confirm them as his apostles, and enable them to show to the world that they had the right and authority to proclaim the words of reconciliation.

Had Jesus himself ministered the words of reconciliation after he had commanded the apostles: “ Go ye into all the world, and preach the gospel to the whole creation” (Mark 16:15), he would have discredited them and their mission. God’ s gifts and calling to a work once be­stowed on persons, he does not take them from them (Romans 11:29). Once having given the work into the hands of the apostles to make known the terms of reconciliation, he did not take it into his own hands, but confirmed them in the work.Inasmuch as the Lord desired to make Saul an apostle, to commission him as a co-ambassador with the other apostles, he must appear unto him for this purpose to enable him to be an apostle. Apostles must have seen the Lord after his resurrec­tion (Acts 1:22), and be sent by him. He had not delegated that power to others. Paul says: “ I thank him that enabled me, even Christ Jesus our Lord, for that he counted me faith­ful, appointing me to his service.” (1 Timothy 1:12). “ Whereunto I was appointed a preacher and an apostle, … a teacher of the Gentiles in faith and truth.” (1 Timothy 2:7). “ And last of all, as to the child untimely born, he appeared to me also. For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God.” (1 Corinthians 15:8-9). The appearance to him after death was as to one “ untimely born” to be an apostle. Jesus ap­peared to him to qualify him to be an apostle, but did not take upon himself the work that he had committed to the apostles and prophets. So when Saul had seen Jesus in his glory and learned who he was, Jesus sent him to Damascus to learn from his chosen disciple what he should do to be saved. 2 Corinthians 5:19to wit, that God was in Christ reconciling the world unto himself,—God through Christ has provided the way of salva­tion, hence he is willing and ready and able to save to the ut­termost all who come unto him through Christ. (Hebrews 7:25). [Sinners are at enmity with God. The friendship with the world is enmity with God. “ Whosoever therefore would be a friend of the world maketh himself an enemy of God.” (James 4:4). The world hates God and Christ and the church. (John 15:18-19). To become reconciled to God is to put away this enmity, to love God, to become obedient to him, to imbibe his spirit, and to live in harmony and unity with him. To influ­ence and induce man to do this, God in his love sent Christ to be the propitiation of our sins.]not reckoning unto them their trespasses, and having com­mitted unto us the word of reconciliation.—God does not reck­on unto men their trespasses, or hold their sins against them, in that he forgives their sins upon their obedience to Christ. (Hebrews 5:7-9).2 Corinthians 5:20 We are ambassadors therefore on behalf of Christ,—An ambassador is one entrusted with a message from one sover­eign to another. The apostles were ambassadors sent by God to the world.

As ambassadors to men, they, in the state of Jesus, besought men to accept God’ s terms of reconciliation.as though God were entreating by us: we beseech you on behalf of Christ, be ye reconciled to God.—This presents the picture of God having given his Son to die to redeem man, still through his chosen ambassadors tenderly beseeching men to be reconciled to God. This was no selfish good to God, but knowing the awful doom that awaited the impenitent rebels, he placed himself in the position of entreating them for their own good.2 Corinthians 5:21 Him who knew no sin he made to be sin on our behalf;—God had made Jesus who committed no sin to suffer as though he had sinned.that we might become the righteousness of God in him.—That man who was guilty of many sins might be blessed as though he had not sinned, and be clothed with the righteous­ness of God. [Christ was accounted as one sinful and treated as such in bearing our guilt that we might be accounted as righteous while standing in him before God.]Jesus took our nature and shared our sorrows here on earth, that we might partake of his nature and share his glories in heaven. This plea for reconciliation was to the Corinthians whom he called “ saints.” This shows that while the reconcil­iation had begun by their entrance into Christ, it was not completed and perfected; and the entreaty was to complete and perfect the reconciliation. That reconciliation will be completed and perfected only when man in his heart and life has been brought into complete harmony with God, “ bringing every thought into captivity to the obedience of Christ.” (2 Corinthians 10:5). [Since some preachers speak of themselves as ambassadors of Christ, it is necessary to consider what it takes to consti­tute an ambassador. An ambassador must be chosen by the head of the government, and be ratified by the chief council of the nation. He must receive a commission and must be sealed with the great seal of the nation or power sending him. Having thus been duly qualified, he receives power at the ap­pointed time to do or transact business in the name and for the government sending him. Not until the appointed time, and at the appointed place, can he act. His power may be ei­ther ordinary or extraordinary, according to the terms of the instruction given.

Jesus, after he had chosen his apostles, gave them a commission with extraordinary power, saying to them: “ Whose soever sins ye forgive, they are forgiven unto them; whose soever sins ye retain, they are retained” (John 20:23), “ What things soever ye shall bind on earth shall be bound in heaven; and what things soever ye shall loose on earth shall be loosed in heaven” (Matthew 18:18), and to Peter he said: “ I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven; and whatsoever thou shalt loose on earth shall be loosed in heaven” (Matthew 16:19). And when he had accomplished his work on earth, just before he ascended to heaven, he appeared to his apostles, and said unto them: “ All authority hath been given unto me in heaven and on earth. Go ye, therefore, and make disciples of all the nations” (Matthew 28:18-19), and gave them the seal of the court of heaven to their apostleship, saying: “ And these signs shall accompany them that believe: in my name shall they cast out demons; they shall speak with new tongues; they shall take up ser­pents, and if they drink any deadly thing, it shall in no wise hurt them; they shall lay hands on the sick, and they shall re­cover” (Mark 16:17-18). The record shows how fully and faithfully God bore the apostles witness with signs and wonders and gifts of the Holy Spirit according to his will, “ and, being assembled together with them, he charged them not to depart from Jerusalem, but to wait for the promise of the Father, which, said he, ye heard from me: for John indeed baptized with water; but ye shall be baptized in the Holy Spirit not many days hence” (Acts 1:4-5), and when they had received power according to his word, Peter declared that Jesus was sitting at the right hand of God exalted, and having received of the Father the promise of the Holy Spirit, had poured forth that which they saw and heard. Then exclaimed, “ Let all the house of Israel therefore know assuredly, that God hath made him both Lord and Christ, this Jesus whom ye crucified. Now when they heard this, they were pricked in their heart, and said unto Peter and the rest of the apostles, Brethren, what shall we do? And Peter said unto them, Repent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of your sins” (Acts 2:36-38), and no terms of remission of sins were ever pro­claimed by any of them except those preached on this occa­sion. The apostles were and are the ambassadors of Christ. They sustained a relation to the gospel that no other preach­ers in their day or since sustained or could sustain.

They were the revealers of the gospel. The rest are simply proclaimers of what was revealed through the apostles. No preacher today has any new revelation, nor can he make any valid claim to be a witness of the resurrection. He has no authority to declare the remission of sins, but can only point people to the apostle’ s declaration on the subject. He may preach the gospel, but he can never reveal it. He has no mes­sage that is not already made known. Then he has not the credentials of an ambassador. He cannot work miracles.

The apostles were instructed to go into all the world and preach the gospel to the whole creation, to every creature, and it is said: “ And they went forth and preached everywhere, the Lord working with them, and confirming the words by the signs that followed.” (Mark 16:20). Now this gospel that was revealed through Christ’ s ambassadors is given in trust to the whole church of Christ to proclaim that the whole world may know the manifold wisdom of God. Paul in his instruc­tion to a preacher of the gospel said, “ The things which thou hast heard from me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.” (2 Timothy 2:2). We need expect no more gospel ambassadors until the Lord has a new message for the denizens of earth. We need expect nor more miraculous performances, because there is no new divinely appointed message that needs the credentials of miracles to attest that it is from on high, and that the men bringing it are ambassadors of God.] Verse 1 2 Corinthians 5In the first paragraph of this chapter, Paul spoke of the spiritual body which is to replace the present earthly body of Christians at the time of the Second Advent and judgment of the last day (2 Corinthians 1:10), and then delivered some of the profoundest teachings in Holy Scripture regarding the ministry of reconciliation, of which Paul, along with the other apostles, was an ambassador (2 Corinthians 1:11-21). For we know that if the earthly house of our tabernacle be dissolved, we have a building from God, a house not made with hands, eternal in the heavens. (2 Corinthians 5:1) This is Paul’s declaration of his certainty (not mere belief) of the existence of the soul after death, when clothed with a glorious new body, it shall live in eternal felicity with God. Of course, this should be understood as the distinctive hope of Christians. We know … “This accent of certainty is found only in the Christian writers."[1] Such confidence did not derive from any human conclusions; but, as Hillyer said, “This was not by human reasoning, but by divine revelation."[2]Earthly house … tabernacle … The word here is actually “tent,” which is as good a symbol of that which is transient and temporary as could be imagined. Paul was a tentmaker, and this is exactly the type of metaphor that should have been expected from him; and, added to that was the fact of Israel’s having dwelt in tents during the forty years of the wilderness wanderings. No tent could last permanently when exposed to the elements; and the same is true of people’s mortal bodies when exposed to the inevitable erosion of time. A building from God … This does not deny that people’s mortal bodies are also, in a sense, “from God”; but it has special reference to that God-created spiritual body which shall replace the decaying bodies of mortal flesh. A house not made with hands … Paul made tents with his hands; but the glorious resurrection body is far above and beyond anything that human hands might contrive. Eternal in the heavens … When the soul of a Christian is clothed with that wonderful and glorious spiritual body, decay and death shall be no more; and the soul of the redeemed shall enjoy eternal life. Regarding the hope of eternal life, it is a fact that the deepest instincts of people’s hearts perpetually turn to it. “Man is, by terms of his existence, a being of eternity; and he cannot unmake himself."[3] “There is a deep and wide testimony in man’s nature to the existence of God, and of a future life. It may be pronounced either true or false, but it must be admitted to exist."[4] The great affirmation of Christianity is that all of the subliminal longings for immortality in human hearts shall be gloriously realized in Christ Jesus. [1] F. W. Farrar, The Pulpit Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), Vol. 19,2Cor., p. 119. [2] Norman Hillyer, The New Bible Commentary, Revised (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1970), p. 1079. [3] Liddon, as quoted by John Wesley, One Volume New Testament Commentary (Grand Rapids, Michigan: Baker Book House, 1972), in loco. [4] Ibid. Verse 2 For verily in this we groan, longing to be clothed upon with our habitation which is from heaven.In this we groan … has reference to mortal infirmity and the increasing burden of years which press more and more upon every earthly life. Paul’s own extraordinary hardships and sufferings might have been in view primarily in this place; but, as Kelcy said, “In this body we groan from pains to which flesh is heir."[5] Or, as Filson stated it: “This reflects Paul’s desire to be free from the afflictions and imperfections of this life."[6]Longing to be clothed upon … The notion that Paul was here expressing a dread of being a disembodied spirit during the interval between death and the judgment is obviously incorrect. “Clothed upon” does not refer to something Paul hoped for at death but to the ultimate replacement of the old body with a new one in the final day. The idea is that of “putting on a new garment to replace the old one."[7] Some commentators, arguing from the peculiar expression “clothed upon,” have interpreted this as something that would be done to the physical body, and not to something that would replace it. [5] Raymond C. Kelcy, Second Corinthians (Austin, Texas: R. B. Sweet Company, 1967), p. 32. [6] Floyd V. Filson, The Interpreter’s Bible (Nashville: Abingdon Press, 1953), Vol. X, p. 327. [7] Ibid. Verse 3 If so be that being clothed we shall not be found naked.Not be found naked … It is a gross error to suppose that this has any reference to the notion of the ancient Greeks, to the effect that “disembodied spirits were under the earth and capable of taking part in life anywhere in the universe."[8] Paul had in mind here the sad truth that some who might expect to be clad with the glorious resurrection body in the final judgment will have no such thing, but be found naked instead. True Christians will be gloriously clothed in eternity; but for those lukewarm and self-satisfied Christians who think their “faith alone” is all they need, eternal nakedness shall be their disappointment. That is why the apostle John instructed that class of Christians to “Buy of me (the Lord) white garments that thou mayest clothe thyself, and that the shame of thy nakedness be not made manifest” (Revelation 3:18). Although salvation is of grace and of the free gift of God, there is a certain “clothing of oneself” that is required of all who would not be naked in eternity. However people may deny this, it is true, as Paul will state dogmatically a little later in 2 Corinthians 5:10. Wesley’s comment on “We shall not be found naked” is most perceptive, saying that it referred to one whose appearance in the presence of the King was without “the wedding garment."[9] The application of the man without the wedding garment to the “nakedness” in view here is perfect (Matthew 22:11). In the Saviour’s parable, the naked one was indeed a guest; he had been invited, had answered the call, and had accepted the King’s invitation, even sitting down at his table; but not having the wedding garment, he was “naked” in the eyes of the King and was cast into “the outer darkness.” In exactly the same way, Christians who neglect or refuse to do the things Christians are commanded to do will appear “naked” in judgment. “Faith only” is nakedness in the eyes of God. [8] Norman Hillyer, op. cit., p. 1079. [9] John Wesley, op. cit., in loco. Verse 4 For indeed we that are in this tabernacle do groan, being burdened; not for that we would be unclothed, but that we would be clothed upon, that what is mortal may be swallowed up of life.Being burdened … This is by further explanation of what Paul meant by “groan.” The physical body is an increasing burden with advancing years; and this is perhaps the saddest thing about life on earth. However powerful and glorious the physical body may be for a season, the burden grows heavier and heavier until at last the weary burden bearer stumbles into a grave. This thought was touched upon by Paul in this: The Lord Jesus Christ; who shall fashion anew the body of our humiliation, that it may be conformed to the body of his glory, according to the working whereby he is able even to subject all things unto himself (Philippians 3:21). The body of our humiliation … This is inspired comment upon the body which is a burden and in which Paul said “we groan.” The body of any mortal, at last, is the body of his humiliation. Many years or even decades may pass with little evidence of the humiliation in view here; but inevitably the blow falls. Illustration: This writer’s father was a man of extraordinary strength, and at the age of 80 years still led singing for the village congregation. Then, one day when he was 90 years old, he took this son into a private room where they played a phonograph record, made many years earlier, when the father’s voice was young and vigorous and beautiful. As we listened, both of us burst into tears; and Dad said “Ah son now we know what Paul meant by “the body of our humiliation.” Not that we would be unclothed … This has the meaning, “Not that we want to die.” But that we would be clothed upon … means, “Nevertheless, we still long to possess that eternal body.” That what is mortal may be swallowed up of life … This has the same weight as 1 Corinthians 15:53-54, being an obvious reference to what is written there; and here also, in all probability, lies the explanation of the peculiar form “clothed upon.” Verse 5 Now he that wrought us for this very thing is God, who gave us the earnest of the Spirit.Other references of the apostle to the “earnest” of the Holy Spirit are in 2 Corinthians 1:22 and Ephesians 1:13. The meaning of “earnest” is exactly that of the word as used by realtors in sealing the purchase of a piece of property. It is a token, or pledge, that the whole contractual price will be paid. The application is that through God’s impartation of the Holy Spirit (in token measure) to all who are baptized into Christ, there is a pledge of the total redemption God promised to them that believe and obey his word. Some have taken this “gift of the Holy Spirit” (Acts 2:38), or “Holy Spirit of promise” (Ephesians 1:13), as it is called, for a promise of direct guidance of his children on the part of God, without regard to the sacred scriptures; but, of course, this is the grossest error. In any language, a “token” may not be misconstrued as the full possession of God’s gracious gift of the Spirit. Evidence of possession of this gift is found in the manifestation of the fruits mentioned in Galatians 5:22. Verse 6 Being therefore always of good courage, and knowing that, whilst we are at home in the body, we are absent from the Lord.Russell’s explanation of this is: “Christ is indeed here and with us always; but, in the clearer vision of the life to come, our realization of his presence will make this present existence to have been absence by comparison."[10]Always of good courage … Confidence in the fundamental Christian truth that “No matter what may happen to my body, absolutely nothing can happen to ME!” is the basis of true Christian courage. The thought is like that expressed poetically: Like the bird be thou That for a moment rests Upon the topmost bough. He feels the branch to bend And yet as sweetly sings, Knowing he hath wings! ENDNOTE: [10] John William Russell, Compact Commentary on the New Testament (Grand Rapids, Michigan: Baker Book House, 1964), p. 445. Verse 7 For we walk by faith, not by sight.This is only a parenthesis, and yet one of the epic statements of Scripture. In the previous chapter, Paul had just enunciated the principle that it is regard for the “things unseen” which motivates all Christian behavior, and that only those “things invisible” are eternal; and, since faith regards primarily eternal things, it is impossible to walk by sight. Furthermore, in the cosmic dimensions of that super-astronomical theater where is played out the colossal drama of human redemption from sin, faith in God is a far better aid of the understanding than mere knowledge (or sight) could ever be. The simplest facts of eternity, everlasting life, salvation and knowing God are totally beyond the powers of finite exploration. Therefore the word is, “Trust God; for you cannot KNOW!” This does not disparage revelation, but it is intended to stress the truth that the finite cannot fully know the infinite. Verse 8 We are of good courage, I say, and are willing rather to be absent from the body, and to be at home with the Lord.Wesley made this verse the basis of declaring that “The happiness of saints (upon their death) is not deferred until the resurrection”;[11] because, as he said, “Paul evidently thinks of no alternative except to be either at home in the body or at home in the Lord."[12] Much as people desire to know about that interval between death and the resurrection, very little may be dogmatically affirmed. None of the dead whom Jesus raised to life ever spoke one word about their experience in death; and such statements as “they rest from their labors” (Revelation 14:13), “Our friend Lazarus has fallen asleep” (John 11:11), etc. - such words forbid the building of any “explanations” on such a passage as this. [11] John Wesley, op. cit., in loco. [12] Ibid. Verse 9 Wherefore also we make it our aim, whether at home or absent, to be well-pleasing unto him.This was merely Paul’s way of saying, “Whether we live or die, it is our total purpose to please the Lord.” Verse 10 For we must all be made manifest before the judgment-seat of Christ; that each one may receive the things done in the body, according to what he hath done, whether it be good or bad.; ONLY ONEFor we must all … This means everybody who ever lived, or ever yet shall live, upon this earth. It is absolutely astounding that brilliant men would try to limit this to “All Christians.” Hillyer declared this to mean “all Christians, no unbelievers."[13] The same opinion was voiced by Clines, “All Christians, not all men."[14]Inasmuch as the New Testament knows and mentions only one judgment, there can be no reconciliation of that truth with any opinion limiting the judgment scene in this verse to Christians only. The problem does not lie in what Paul taught here, but in the theory of justification by “faith only”; of which, as Tasker said, “Some commentators stress the seeming inconsistency between the doctrine of justification by faith alone and the doctrine of 2 Corinthians 5:10 that Christians no less than non-Christians will be finally judged by their actions."[15] The blunt truth is that verse 10 is not merely “inconsistent” with the theory of justification by “faith alone”; it is a dogmatic contradiction of it. As Plumptre said: It would have seemed almost impossible, but for the perverse ingenuity of the system-builders of theology, to evade the force of this unqualified assertion of the working of the universal law of retribution. No formula of justification by faith, or imputed righteousness, or pardon sealed in the blood of Christ, or priestly absolution, is permitted by St. Paul to mingle with his expectations of that great day, as revealing the secrets of men’s hearts, awarding to each man according to his works![16]Thus, it was for the clever and ingenious purpose of supporting the “faith only” theory of justification, that scholars have tried to make the judgment scene in 2 Corinthians 5:10 something different from the general judgment. However, attention is called to the following: THE DAYThe judgment seat of Christ … In this phrase, the apostle followed the invariable pattern of the New Testament in referring to the judgment day in the singular. Not even once in the New Testament is there any reference to more than one judgment. Note: Jesus said, “They shall give an account in the day of judgment” (Matthew 12:36). The men of Nineveh shall stand up in the judgment with this generation (Matthew 12:41). The queen of the south shall rise up in judgment with this generation (Matthew 12:42). Whosoever shall say, “Thou fool” shall be in danger of the judgment (Matthew 5:22). It shall be more tolerable for Tyre and Sidon in the judgment than for you (Luke 10:14). More tolerable for the land of Sodom and Gomorrah in the day of judgment, etc. (Matthew 10:15). God hath appointed a day in which he will judge the world by that man whom he hath appointed (Acts 17:31). We shall all stand before the judgment seat of God (Romans 14:10). It is appointed unto men once to die, and after this, judgment (Hebrews 9:27). From this it is crystal clear that the foolish notion of a succession of judgment days is nowhere to be found in the word of God, despite the fact of its being advocated in the notes to the Scofield Bible! There is no reason whatever to believe that “the judgment seat of Christ” which Paul mentioned in this verse is any different from the one he mentioned in Romans 14:10. The Gospel of John likewise supports the concept of one judgment day (see my Commentary on John, pp. 149-50; also my Commentary on Matthew, pp. 408-411). Thus, we may be absolutely certain that every man, including every Christian, shall in the last analysis be judged according to his deeds, whether good or bad. There will be no such thing in the judgment as a man of vile deeds being entered into heaven on the basis that “Well, after all, he was a believer!” This cornerstone of Protestant heresy is effectively blasted by Paul’s stern words in this passage. In this connection, however, it is appropriate to add that “the blood of Jesus Christ cleanseth us from all sin” (1 John 1:7); but this promise is for them that “walk in the light.” Even the most deplorable sins can be forgiven, and will be forgiven them that continue “in Christ,” as believing, baptized Christians, striving to do the will of the Lord, and visibly associated with his kingdom in the present world; nor is it alleged that they could ever achieve or merit redemption as being due to their success in living as God directed; but the whole premise of eternal salvation includes the conscious, serious EFFORT of the twice-born to live the new life which was bestowed upon them. “Faith” is no magic device for avoiding this eternal truth. The whole thrust of this verse is that people who do not live right shall perish eternally. It is not expected that this truth could ever be popular. [13] Norman Hillyer, op. cit., p. 1080. [14] David J. A. Clines, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 426. [15] R. V. G. Tasker, The Second Epistle of Paul to the Corinthians (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1958), p. 83. [16] E. H. Plumptre, Ellicott’s Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1959), Vol. VII, p. 380. Verse 11 Knowing therefore the fear of the Lord, we persuade men, but we are made manifest unto God; and I hope that we are made manifest also in your consciences.The fear of the Lord … One of the genuine errors of the King James Version was the rendition of this as “the terror” of the Lord. Paul used the same word in Ephesians 5:21, and Luke used it in Acts 9:1; but as Lipscomb said,” Fear' in all of these passages means reverence and devotion."[17]We persuade men ... It is not God but people who should be persuaded, God having already done everything that even God could do to bring redemption to fallen humanity. Made manifest unto God ... Paul was saying in this that God already knew the sincerity and integrity of his soul and that he hoped the Corinthians also had been able to discern the same thing. "If Paul had not walked continually in the fear of God (<a href="/bible/parallel/ACT/9/31" class="green-link">Acts 9:31</a>), he might have yielded to the temptation to curry favor with his hearers by whittling down his message to suit their tastes."[18][17] David Lipscomb, Second Corinthians (Nashville: Gospel Advocate Company, 1937), p. 74. [18] R. V. G. Tasker. op. cit., p. 83. Verse 12 We are not again commending ourselves unto you, but speak as giving you occasion of glorying on our behalf, that ye may have wherewith to answer them that glory in appearance, and not in heart.Throughout this part of this noble epistle, Paul was laying the groundwork for a decisive attack upon his enemies that would be unleashed in 2 Corinthians 10. There is a hint of what is to come here; but for the moment Paul was establishing a few facts with reference to himself, these being: (1) his integrity (<a href="/bible/parallel/2CO/5/11" class="green-link">2 Corinthians 5:11</a>); (2) the acute need to commend himself (<a href="/bible/parallel/2CO/5/12" class="green-link">2 Corinthians 5:12</a>); (3) his motivation of doing it all for the sake of the Corinthians (<a href="/bible/parallel/2CO/5/13" class="green-link">2 Corinthians 5:13</a>); (4) that the love of Christ compelled such action on his part (<a href="/bible/parallel/2CO/5/14" class="green-link">2 Corinthians 5:14</a>); and (5) that as an ambassador of Christ commissioned to deliver the word of reconciliation to people, the utmost necessity lay upon him to the effect that he should not merely affirm his own credentials but that he should also press an unrelenting attack against the enemies of the truth (<a href="/bible/parallel/2CO/5/18" class="green-link">2 Corinthians 5:18</a> ff). Commending ourselves ... "What Paul says is not sell praise; he is only giving his friends in Corinth some facts which they may use in his defense."[19] "Paul had dangerous detractors at Corinth, about whom he will have more to say in 2 Corinthians 10,2 Corinthians 11."[20] Hughes also was impressed with the overtones of this verse which are a clear indication of "the unity and coherence of this epistle."[21] We join him in the following quotation from Allo: It is plain as Windisch has well observed, that this as yet vague allusion to a subject which will be treated with such precision and emphasis in the concluding chapters shows that those chapters were not yet written. When they read or hear them, the Corinthians will no longer need that "something by way of rejoinder" should modestly be suggested to them. The eagle is beginning to cast its gaze from on high on the martens and foxes; but the moment has not yet come to swoop down in vertical descent.[22]Paul could never have written the mild words of this verse if the Corinthians had already received such a forthright and devastating exposure of Paul's enemies as that contained in 2 Corinthians 10,2 Corinthians 11. Thus, the notion (and it is only that) of those chapters being a fragment of a lost "severe letter" Paul had delivered to Corinth in the interval between the two canonical epistles cannot be logically supported. As this mighty epistle moved to its climax, the holy passions of the matchless apostle gradually reached a plateau of inspiration, from which, with a vigor unsurpassed in scripture, he unleashed the full powers of his righteous anger against those emissaries of the devil who were opposing his work in Corinth. Them that glory in appearance ... The false teachers were boasting of certain external advantages, probably their wealth or social standing; but "in heart" they were wolves in sheep's clothing. [19] Raymond C. Kelcy, op. cit., p. 34. [20] R. V. G. Tasker, op. cit. p. 84. [21] Philip E. Hughes, Paul's Second Epistle to the Corinthians (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1962), p. 189. [22] Ibid. Verse 13 For whether we are beside ourselves, it is unto God; or whether we are of sober mind, it is unto you.It is difficult to know exactly what Paul was saying in this. Whether we are beside ourselves ... This could be a hint of criticism directed against Paul by the false teachers. A governor called Paul "mad" (<a href="/bible/parallel/ACT/26/24" class="green-link">Acts 26:24</a>); and even the Saviour was accused of being "beside himself" (<a href="/bible/parallel/MRK/3/21" class="green-link">Mark 3:21</a>). In any case, all that Paul did was "unto God" and "unto" the Corinthians, for their sake. Verse 14 For the love of Christ constraineth us; because we thus judge, that one died for all, therefore all died.Love of Christ constraineth us ... Did Paul here refer to his own love of Christ, or to Christ's love of him? "It matters little whether this be interpreted as a subjective genitive, Christ’s love to men,’ or as an objective genitive, our love to Christ'; the two suppose and interfuse each other."[23]One died for all ... Here is the same "all" encountered in <a href="/bible/parallel/2CO/5/10" class="green-link">2 Corinthians 5:10</a>, and it includes all who ever lived. "He is the propitiation for our sins; and not for ours only, but also for the whole world" (<a href="/bible/parallel/1JN/2/2" class="green-link">1 John 2:2</a>). The atonement established in Christ's death was no piecemeal affair, but was big enough to cover all the people and all the sins of all times and places. Therefore all died ... Carver's discerning comment is: In view of Christ's death, ALL MEN ARE DEAD in respect to any spiritual self-sufficiency. The simplest interpretation is that the fact that Christ died for all proves that all were dead.[24]From this it appears that those who are not converted, and by means of the new birth "raised with Christ," shall inevitably continue in a state of death throughout eternity. The death of Christ proved that every man deserves death; and, in the spiritual sense, all died and continue in death, until they shall be "raised to walk in newness of life" IN CHRIST. [23] F. W. Farrar, op. cit., p. 121. [24] Frank G. Carver, Beacon Bible Commentary (Kansas City, Missouri: Beacon Hill Press, 1968), Vol. 8, p. 551. Verse 15 And he died for all, that they that live should no longer live unto themselves, but unto him who for their sakes died and rose again.The argument is that people who have been redeemed from death by Christ who died (and rose again) in their stead should live in conscious appreciation of their eternal debt of love and gratitude to Christ. And rose again ... This is the climax of the verse. Without the resurrection of Christ, his death was nothing; for a dead Saviour could not save. The grand theme of the New Testament is "the death, burial, and resurrection of the Son of God, according to the scriptures." "Death without resurrection would evacuate Calvary of all meaning."[25]ENDNOTE: [25] Norman Hillyer, op. cit., p. 1080. Verse 16 Wherefore we henceforth know no man after the flesh: even though we have known Christ after the flesh, yet now we know him so no more.Know no man after the flesh ... The new manner of life for Christians follows the principle laid down here. "They no longer measure men by human standards of race, natural gifts, social standing, or possessions."[26] No sooner had Paul written this than he remembered how, before his conversion, he had measured the Christ himself by those very standards. This he at once confessed and repudiated. Even though we have known Christ after the flesh ... There are some things this does not mean. It does not mean that Paul associated with Christ during the Lord's ministry. It does not mean that Paul was drawing any distinction between the historical Christ and the risen Christ. It does not mean that Paul's apostleship was here taking some radical turn away from truth which he had believed and taught up to this time. This latter interpretation, of course, has been advocated by men like Baur and Stanley;[27] but such theories overlook the fact that this whole epistle was written by Paul to prove just the opposite of their speculation, namely that the totality of Paul's life and teaching since his acceptance of Christ was absolutely true and consistent. Regarding the alleged meaning that Paul, as a disciple of Gamaliel, might have had some association with Jesus during his ministry; although this was by no means impossible, it is clear that Paul's meaning here is that: Prior to his conversion, his knowledge of Christ had been after the flesh, formed in accordance with external and mistaken standards; but his conversion had meant the transformation of his knowledge of Christ.[28]Yet now we know him so no more ... Paul no longer judged Christ after the false and artificial standards of the Pharisaical class to which he had once belonged. [26] Raymond C. Kelcy, op. cit., p. 35. [27] Philip E. Hughes, op. cit., p. 199. [28] Ibid. Verse 17 Wherefore if any man is in Christ, he is a new creature: the old things are passed away; behold they are become new.IN CHRISTIn Christ ... A phenomenal blindness is the only thing that could account for the total absence from the writings of so many scholars of any reference whatever to this little prepositional phrase which is nothing if not THE VERY EYE OF . Paul used this expression, or its equivalent, 169 times![29] Failure to appreciate what Paul means by this is to misunderstand everything. Paul had just written that all people are dead spiritually, a deadness that shall never abate unless they are risen again IN CHRIST. In Christ, a new spiritual life is given to the convert; in Christ all of his previous sins are cancelled; in Christ he is endowed with the Holy Spirit; in Christ a new and glorious life begins; in Christ old values are rejected, old standards repudiated, and old lusts are crucified; in Christ are "all spiritual blessings" (<a href="/bible/parallel/EPH/1/3" class="green-link">Ephesians 1:3</a>); out of Christ, there is nothing but death, remorse, hopelessness and condemnation; in Christ there is the life eternal! In the light of the above, how is it that one can read 57 commentaries and find not one single reference to the all important question of "How does one find the status of being in Christ’”? The answer to this question is the concern of every man ever born, or at least it should be. Here is the answer: Or are ye ignorant that all we who were baptized into Christ Jesus were baptized into his death? (Romans 6:3). As many of you as were baptized into Christ did put on Christ (Galatians 3:27). For in one Spirit were we all baptized into one body (1 Corinthians 12:13). The baptism “into one body” in the third reference above is exactly the same as being baptized into Christ, because the one body is the spiritual body of Christ. The entire New Testament gives no other means, provides no other device, and suggests no other ceremony or action that can bring the believer INTO CHRIST. Why? Because there is none. But, it is alleged that “faith in Christ” saves; and so it does, but notice the meaning of this oft-repeated and frequently misunderstood expression. “Faith in Christ” means faith exercised by a believer who is “in Christ,” having been baptized into him. For any believer who has not been baptized, his faith is not “in Christ” (because HE is not in Christ); and thus the believer’s faith prior to his baptism is not “in Christ” at all, but “out of Christ.” The preposterous assumption that one who is not “in Christ” at all may have, in fact, “faith in Christ” is an utter impossibility. These are among the significant reasons why the dominating expression in this marvelous verse is in the words “if any man is in Christ,” which appear at the head of the verse. Not a word subsequently appearing in the verse applies to any person in heaven or upon earth who is NOT “in Christ.” ENDNOTE: [29] John McKay, God’s Order (New York: Macmillan Company, 1953), p. 67. Verse 18 But all things are of God, who reconciled us to himself through Christ, and gave unto us the ministry of reconciliation.All things are of God … The marvelous blessings “in Christ” are of God, as Paul would explain a moment later, because God was in Christ, Christ being called GOD no less than ten times in the Greek New Testament. It was the Second Person of the Godhead, however, who entered earth life as a man, bore the sins of the whole world and offered himself upon Calvary as a propitiation for the sins of the whole world. Who reconciled us … People are the ones who need to be reconciled; and this thought is again implied here. And gave unto us … This is a reference to the apostles of Christ, to whom was committed the ministry of reconciliation, meaning the glad news of the redemption available to every man “in Christ.” In a far lesser sense, every Christian is also a custodian of the good news; but in the original and plenary sense, this applies only to the apostles of Christ. Verse 19 To wit, that God was in Christ reconciling the world unto himself, not reckoning unto them their trespasses, and having committed unto us the word of reconciliation.GOD IN CHRISTGod was in Christ … The English Revised Version (1885), the RSV and others revised the punctuation of this verse, omitting the comma after Christ, doing so for the sole purpose of avoiding the dogmatic affirmation that “God was in Christ”; but, even as the verse is allowed to stand without the comma, the meaning shines through in spite of all efforts to soften it. If God was not in Christ, it would have been impossible for him through Christ to have reconciled the world unto himself! It was precisely this perfect identity with Christ that gave meaning and efficacy to all that Christ did. It is the presence of God in Christ which gives to the sacrifice of the cross its infinite value; the doctrine of redemption depends on that of the hypostatic union, a doctrine with which these verses are impregnated.[30]The many translators and commentators who leave out the comma make up a rather noisy chorus to the effect that the old rendition is not correct; but noise is not argument; and, as Wesley said, “Either translation is grammatically and theologically admissible”;[31] and this writer prefers the KJV rendition for its stress upon the divinity of Christ. Furthermore, some of those who prefer the RSV, etc., do so not upon textual grounds, but upon prior theological positions. Thus Clines said, “The phrase sounds Johannine rather than Pauline, so the latter translation is preferred."[32] The fundamental error in such a view is the failure to see that Paul and John are one in their views of salvation in Christ. Young scholars, especially, ought not to be intimidated by the nonsense that would try to cover up the agreement between John and Paul. And, as for the impression prevailing in some, to the effect that recent scholars know anything about translating scripture that was unknown to older translators (with the one exception of new manuscript evidence and certain archeological discoveries), this may be confidently denied. This verse as it stands in the KJV was so translated by many of the greatest scholars who ever lived, including: Origen, Erasmus, Luther, Calvin, Bachmann, Allo, Chrysostom, Meyer, Alford, Olhausen, Hodge, Denney, Plummer, Strachan, Filson, and theRSV margin. “God was in Christ.” Not reckoning unto them their trespasses … The heavenly strategy by which God could, in righteousness, leave off reckoning unto sinners their sins is simply that of the “spiritual body” of Jesus Christ. People who renounce self, obey the gospel, and are added to the body of Christ, are no longer (legally) themselves, but CHRIST. They are then reckoned to be “in Christ,” truly identified with Christ, participants in his death, sharers of Christ’s righteousness, and thus wholly justified, not in their original personal identity, but “in Christ and as Christ.” Extensive studies of the whole problem of justification are given in the Commentary on Romans. See my Commentary on Romans, chapter 3, etc. Unto us the word of reconciliation … This is parallel to the last clause of the preceding verse; and this double reference led quite naturally to Paul’s exposition of his status as God’s ambassador, in the next verse. [30] Philip E. Hughes, op. cit., p. 208. [31] John Wesley, op. cit., in loco. [32] David J. A. Clines, op. cit., p. 427. Verse 20 We are ambassadors therefore on behalf of Christ, as though God were entreating by us: we beseech you on behalf of Christ, be ye reconciled to God.Ambassadors … Throughout history, the office of an ambassador has been one endowed with plenary authority; and it is this aspect of Paul’s ministry which is stressed here. David Lipscomb laid heavy stress upon this most important office of Christ’s apostles. He said: The apostles were and are the ambassadors of Christ. They sustained a relation to the gospel that no other preachers in their day or since ever sustained or could sustain. They were theR of the gospel. All others are only proclaimers of what the apostles revealed. No preacher today has any revelation, nor can he claim to be a witness of the resurrection. He has no authority to declare remission of sins; but he can only point to the apostles’ declaration on the subject.

He may preach the gospel, but he cannot reveal it. He has no message that is not already made known. He does not have the credentials of an ambassador; he cannot work miracles; and God will not work with him in signs and wonders confirming the word that he preaches … We may not expect any more ambassadors until the Lord has a new message for mankind.[33]Be ye reconciled to God … People can be reconciled to God in only one way, and that is by complying with the conditions God has laid down in the gospel, which conditions are antecedent and prerequisite to salvation. “There are conditions on the part of man. Christ died for all, but not all will be saved."[34] The ambassadors of Christ, in the New Testament, have made it clear what people should do to be reconciled to God.

There is no other way. Christ … God … “The apostle makes no difference between Christ and God, Christ himself being the Second Person of the eternal Godhead."[35] As Christ’s ambassador, Paul could declare the conditions of reconciliation with God. [33] David Lipscomb, op. cit., p. 83. [34] Raymond C. Kelcy, op. cit., p. 36. [35] Philip E. Hughes, op. cit., p. 210. Verse 21 Him who knew no sin he made to be sin on our behalf; that we might become the righteousness of God in him.The great substitutionary passages of Isaiah 53 are behind such a declaration as this. Christ bore the sins of all people; his stripes were the healing of all people; his chastisement was the peace of all people; his suffering was the salvation of all people. “God laid upon him the iniquity of us all.” The righteousness of God … All of the righteousness of God ever achieved upon earth was wrought by Jesus our Lord. Those who would participate in the righteousness of God must do so “in him,” that is, “in Christ.” It has been admitted by all who ever studied the question that only “the righteousness of God” can save people; and that righteousness is “in Christ”; thus no man can be saved out of Christ. In this context, it should also be observed that the righteousness of God was the achievement of God himself in Christ; and, in answer to the question of what constituted that righteousness, it was the perfect faith and obedience of Christ. The faith that saves, in any absolute sense, is therefore the FAITH OF CHRIST, a fact dogmatically affirmed no less than seven times in the Greek New Testament (see my Commentary on Romans, pp. 118-140). Furthermore, even in the case of the faith of Christ, it was not “faith only,” but the perfect faith and obedience of the Son of God which wrought the true righteousness which is the foundation of all human salvation in him!

Questions by E.M. Zerr On 2nd Corinthians 51. To what does “ earthly house” refer? 2. Why call it a tabernacle? 3. What will happen to this house? 4. State the antecedent of “ this,” verse two. 5. To what does the groaning refer? 6. What is the subject of the earnest desire ? 7. From where is this clothing? 8. At what day will this exchange take place ? 9. How does this all agree with a resurrection? 10. Without this new clothing how would we be? 11. What class of persons will receive this clothing? 12. How will all others be found then? 13. By what are we burdened as in verse 4 ? 14. What will happen to Christians’ mortality? 15. Is the desire to unclothed of flesh only desire? 16. From whom comes all this working? 17. What foretaste has he given his people? 18. May we be present with the body and God at same time? 19. State what Paul’ s confidence caused him to prefer. 20. In either case, on what motive does he labor? 21. Where must all appear? 22. Will this include both good and bad? 23. How many kinds of deeds recognized? 24. Where will these deeds have been done? 25. What caused Paul to persuade men? 26. Unto whom was he made manifest ? 27. In which also did he trust it was so? 28. What occasion did he give the brethren? 29. To this end whom would he not commend ? 30. Tell what this fact would furnish for them. 31. Against whom were they to use this? 32. If Paul is “ beside” himself before whom is it? 33. For whose sake is he under the more control? 34. By what was he constrained? 35. In what fact was MB love exhibited? 36. Dying for all proved what other fact ? 37. To what life was this death specially intended? 38. What important fact folllowed death of Christ? 39. State what knowledge Paul discounts henceforth. 40. Had he so known Christ? 41. Why does he now not so know him ? 42. In whom may one be a new creature ? 43. What becomes of old things? 44. To what does he refer by these old things? 45. And what is meant by the new things? 46. From what source are these new things ? 47. State the direction of reconciliation. 48. By what means or person is the reconciliation? 49. What was given to the apostles ? 50. How did God meet the world ? 51. Did he ignore the trespasses ? 52. What did he do about them ? 53. Who had charge of the word of reconciliation ? 54. In what official relation did the apostles act ? 55. What was their prayer? 56. In whose stead did they present this prayer ? 57. State the qualification of our sacrifice for sin. 58. What should be accomplished by this offering?

2 Corinthians 5:1

2 Corinthians 5:1. Know is from EIDO which has a wide range of meanings. In the present passage Thayer defines it, “it is well known, acknowledged.” Hence it does not mean knowledge as different from faith, but rather that something is so well established that no doubt can be felt about it. Earthly house means the fleshly body that is the victim of persecutions as set forth in the preceding chapter. Tabernacle is applied to it because it is the home of the spirit of man while in this world. Dissolve denotes that something is thrown down, as a building might be taken down and its use discontinued. Building of God means the spiritual body into which the present one of the saints will be changed when Jesus comes from heaven (Philippians 3:21).

2 Corinthians 5:2

2 Corinthians 5:2. In this we groan refers to the natural desire that every man has for something better than he now has in his fleshly body with all of its tendencies toward disease and decay. (See Romans 8:22-23.) House which is from heave n; the design of this house, and the power of carrying it out, exists in heaven the place of God.

2 Corinthians 5:3

2 Corinthians 5:3. Our spiritual being is not satisfied without a form or immaterial body to be associated with it.

2 Corinthians 5:4

2 Corinthians 5:4. The first clause of this verse is the same as that in the beginning of verse 2. Being burdened with the weight of fleshly infirmities creates a desire for relief. The desire is not merely to be relieved of the fleshly weight, but also that we may receive another kind of body for our soul. Mortality is from THNETOS, which Thayer defines, “liable to death, mortal,” and hence life means the opposite. The saved will have their bodies changed into a form that will not be subject to death, for it will be like that of Jesus (Philippians 3:21; 1 John 3:2).

2 Corinthians 5:5

2 Corinthians 5:5. Wrought us for the selfsame thing means that God has worked matters to accomplish this very result. Earnest means a pledge or foretaste of a more complete favor yet to come. Such an assurance was given in miraculous measure to the apostle, and is bestowed in a lesser measure upon all Christians. This is done in the church which is the body of Christ, and by the spiritual blessings that come to all faithful disciples of Christ.

2 Corinthians 5:6

2 Corinthians 5:6. Paul was never made uneasy by the threat of persecutions, for if “worst came to worst” and his enemies even slew him, he would then go into the presence of the Lord. On the other hand, as long as his soul was in its home in the body, he would be absent from the Lord. Hence the enemy could do nothing to make his condition less desirable. This accounts for his resolute firmness when in the midst of the severest persecutions, or even when it seemed that death was near. (See 1 Corinthians 15:30-32.)

2 Corinthians 5:7

2 Corinthians 5:7. Sight means the appearances of things in the present life, many of which are threatening and otherwise undesirable. Faith opens up before the apostle (as well as all other disciples) a vision of the Lord’s presence. With such an incentive, the servant of Christ will walk or pursue his course while on the earth.

2 Corinthians 5:8

2 Corinthians 5:8. Paul’s personal preference is expressed in this verse, which is the same thing that he does in Philippians 1:23. Were it not for the good he could do while remaining in the world, he would rather die and go to be with the Lord.

2 Corinthians 5:9

2 Corinthians 5:9. Not knowing how nor by what means he would be taken out of the land of the living, the apostle was determined so to live that he would be prepared to stand approved whenever the time came to go into judgment with Him.

2 Corinthians 5:10

2 Corinthians 5:10. We must all appear is especially significant because Paul had referred to his responsibility regardless of when or how he would end his life. The thought is in keeping with his discourse delivered in Athens (Acts 17:31), and with Peter’s statement in Acts 10:42 that Jesus was ordained to be the judge of the quick (living) and the dead. Receive the things. The last word has no separate word in the original; the phrase means to receive something from the Judge in view of the things that were done while living in the fleshly body. According.

This word has been perverted by those who wish to defend the heresy commonly called “degrees of reward and punishment.” Such a use of it wholly disregards Paul’s own application which is in the same verse, namely, whether the things done are good or bad. There are only two kinds of deeds that can possibly be done, and they come under one or the other of these two words. By the same token, there can be only two kinds of reward bestowed upon man, namely, a crown of life for the good or a sentence of death for the bad, and it will be administered according to whichever a man has done.

2 Corinthians 5:11

2 Corinthians 5:11. Terror is from PHOBOS, and Thayer defines it virtually the same as Robinson. but the latter gives a somewhat fuller definition which is, “fear, reverence, respect, honor,” and he explains it at our passage to mean, “a deep and reverential feeling of accountability to God or Christ.” Paul knew that such a feeling should be had toward the Lord, and it caused him to persuade men to prepare for the judgment day. Made manifest unto God. Everything a man does is known to God, which is one of the reasons Paul was constrained to do his duty by warning his fellow creatures against the day of final accounts. He believed that his work was so well known to the Corinthians that they could conscientiously commend him.

2 Corinthians 5:12

2 Corinthians 5:12. Commend not ourselves. Paul believes it would be better to let others do the praising of his work, hence he leaves that privilege to the Corinthians. Since self-praise is sometimes criticized, if Paul had indulged in that too much, his friends in Corinth would have been approached by the enemy with criticism of their leader (the apostle). But if the commendations were of their own formation, it would silence those pretenders who were not speaking from the heart.

2 Corinthians 5:13

2 Corinthians 5:13. Festus accused Paul of being beside himself (Acts 26:24), and it is implied that he was so accused by some at Corinth. He affirms that if it is true, the matter is between himself and his God and so no one else needs be concerned about it, since no information for man would be at stake. On the other hand, his sober or serious conduct and speech would be maintained for the benefit of his brethren. Paul does not specifically deny either of the charges, but lets the conclusion be drawn that all of his manner of action and speech is such as to show respect for God and consideration for the needs of man.

2 Corinthians 5:14

2 Corinthians 5:14. The motive for the zeal of Paul was the love of Christ, which was so great that He died for all mankind. The death of Christ was needed by all as was proved by the truth that He died for them, since the death would not have taken place had such an event not been necessary.

2 Corinthians 5:15

2 Corinthians 5:15. The death of Christ was done that all humanity might be brought from the dead (1 Corinthians 15:22). But it was for the additional and far more important purpose of inducing men to live such lives while in this world, that when they are brought alive from the grave they may live in joy in the eternal world.

2 Corinthians 5:16

2 Corinthians 5:16. No man after the flesh. It makes no difference whether a man is a Jew or a Gentile in the apostle’s estimation, for such a distinction counts for nothing in Christ Jesus. (See Galatians 6:15.) It was necessary at one time to consider the fleshly nature of Christ, for that was a part of His qualification as the sacrifice for the sins of the world. But all that is past and He is at his Father’s right hand in glory. Hence the time is no more present when such questions should be asked as to whether a man is a Jew or a Gentile, when the matter of his acceptance with God is considered. This fundamental truth was one thing that the brethren in Rome also had overlooked.

2 Corinthians 5:17

2 Corinthians 5:17. New creature. Adam was the first man in the first or material creation, and Christ is the first one in the second or spiritual creation (1 Corinthians 15:45). When a man obeys the Gospel and comes into Christ, he is renewed spiritually and becomes a part of the new creation. Old things are passed away denotes that such a man is to follow a new kind of life, not one of sin (Romans 6:4).

2 Corinthians 5:18

2 Corinthians 5:18. God is the creator of all things, whether the material world is being considered or the spiritual one. Reconciled us is true of all Christians, but Paul is here considering especially the relation of himself and the other apostles to the great work of the new creation. In order for man in general to be reconciled or brought to God in the spiritual creation, it was necessary for some agency to be empowered for the work. Such a service or ministry was given to the apostles.

2 Corinthians 5:19

2 Corinthians 5:19. To wit is an explanatory term, connecting the preceding verse with the present one. The Englishman’s Greek New Testament renders this place, “How. that God was in Christ,” etc. God accomplishes his work for the salvation of the world through the Son. (See John 14:6.) Reconciling is from , which Thayer defines, “to receive one into his favor.” It should be noted in which direction the reconciling is to be done, namely, from man to God. Man is the guilty party while God is the offended one. He has done nothing that needs to be made right, but man has separated himself from Him by his life of sin.

However, God loves the creatures of His great wisdom and power, and desires to have them brought back into a life of righteousness. For this purpose the invitation is given for man to come into Christ by obedience to the Gospel. If he will do this, all his sins will be forgiven or not be imputed, which means they will not be longer held against him. The word by which the work is accomplished has been committed unto the apostles.

2 Corinthians 5:20

2 Corinthians 5:20. Ambassadors is from PRES-BEUO, which is used twice in the New Testament (here and in Ephesians 6:20). Both Thayer and Robinson give us the simple word that is used in our verse as their definition, which shows they understand the Greek term to mean the same as the English, namely, “the official representative of his own government.” Hence there are no ambassadors for Christ living on earth today, for the apostles are still in authority (Matthew 28:20). Be ye recanciled. The Corinthians had already been reconciled to God by their obedience to the Gospel (1 Corinthians 15:1-2), but it was necessary to remain faithful in order to continue in the faith or be reconciled.

2 Corinthians 5:21

2 Corinthians 5:21. Be sin, for us means that Christ the sinless one, was made an offering for sin on behalf of mankind. This makes it possible for man to lead a life of righteousness by being in Him.