Verses 1-4
2 Corinthians 5:1-4. For we know
— We pursue, not seen, but
unseen things, and do not faint
in our work, because we know
that if our earthly house —
Which is only a tabernacle or
tent, a mere temporary
habitation; were dissolved —
Were mouldered back to the dust
out of which it was formed; or
if our zeal in the service of
the gospel should expose us to
martyrdom, which should destroy
it before its time; we have —
And should immediately enjoy; a
building of God — A building of
which he is the great architect
and donor; a house not made with
mortal hands — Nor to be
compared with the most
magnificent structure which
hands ever raised, exceeding
them all in its lustre, as much
as in its duration, though that
duration be eternal in the
heavens — Placed far above
either violence or decay.
“Whether we consider this divine
building as particularly
signifying the body after the
resurrection, in which sense
Whitby takes it; or any vehicle
with which the soul may be
clothed during the intermediate
state, considerable difficulties
will arise.” “I therefore,” says
Doddridge, “am inclinable rather
to take it in a more general
view, as referring to the whole
provision God has made for the
future happiness of his people,
and which Christ represents as
his Father’s house, in which
there are many mansions.” For in
this — While we are in this
state of suffering, or while our
soul sojourns in this mortal
body; we groan earnestly —
Eagerly long for that future
state, and the felicity of it,
and grieve that we do not yet
enjoy it; desiring to be clothed
upon — That is, upon this body,
which is now covered with flesh
and blood; with our house which
is from heaven — To enter the
heavenly mansion which God hath
provided for us. To be clothed
upon with a house, is a very
strong figure; which yet the
apostle uses here and in 2
Corinthians 5:4, having in his
thoughts the glory which each
should wear, instead of being
clothed, as now, with that
mortal flesh which he calls a
tabernacle, as it is so mean,
inconvenient, and precarious an
abode. If so be that being
clothed — With the image of God,
while we are in the body; we
shall not be found naked — Of
the wedding garment. He seems to
allude to Genesis 3:7; Exodus
32:25; our natural turpitude of
sin being a nakedness abominable
to God. See 1 Peter 5:5;
Colossians 3:12, where the same
metaphor of being clothed with
divine graces is made use of.
For we that are in this
tabernacle — Who still dwell in
these frail and corruptible
tents; do groan, being burdened
therewith. The apostle speaks
with exact propriety, a burden
naturally exciting groans: and
we are here burdened with
numberless afflictions,
infirmities, and temptations.
Not that we would be unclothed —
Stripped of our bodies, for that
is what we cannot consider as in
itself desirable;.but rather, if
it might be left to our choice,
we would desire to pass into the
immortal state without dying, or
to be clothed upon with the
heavenly glory, such as that
which will invest the saints
after the resurrection; that
mortality, το θνητον, that which
is mortal — Corruptible, and
obnoxious to so many
infirmities, disorders, burdens,
and sorrows; might be swallowed
up of life — As if it were
annihilated by the divine power,
which at the resurrection will
exert itself in and upon us;
namely, as the case was with
Enoch and Elijah when they were
translated, and as it shall be
with the saints that are found
alive at Christ’s second coming.
The meaning of this and the
following verses is evidently
this; “That though it appeared
most desirable of all to pass to
future glory without dying, yet
a state in which mortality
should be swallowed up of life,
was, at all events, desirable;
and an absence from the body to
be not only submitted to, but
wished for, in a view of being
so present with the Lord, as
even in the intermediate state
they expected to be.” —
Doddridge.
Verses 5-8
2 Corinthians 5:5-8. Now he that
hath wrought us for — Or to,
this longing for immortality; is
God — For none but God, none
less than the Almighty, could
have wrought this in us; who
also hath given us his Spirit —
In its various gifts and graces;
as an earnest — Of our obtaining
the heavenly habitation. We are
confident, therefore — Or
courageous in all dangers and
sufferings, and dare venture
even upon death itself; knowing
that while we are at home — Or
rather sojourn (as ενδημουντες
here signifies) in the body, we
are absent, εκδημουμεν, we are
exiles; from the Lord —
Christ, in the enjoyment of whom
our chief happiness consists.
For — While on earth; we walk by
faith — Are influenced, guided,
and governed in our whole course
of life, by our faith in objects
yet unseen; not by the sight —
Of heavenly glories. In other
words, we cannot now see
heavenly and eternal things, as
we expect to do after death. It
is true our faith gives us an
evidence of them, (Hebrews
11:1,) which implies a kind of
seeing him who is invisible, and
the invisible world; yet this is
as far beneath what we shall
have in eternity, as that
evidence of faith is above the
evidence of bare, unassisted
reason. We are confident, I say
— And bold, through the
influence of these views which
God hath given us; and willing —
ευδοκουμεν, take complacency and
delight, in the expectation of
being absent from the body — And
from all intercourse with the
persons and things of this
world, however dear some of them
may have been formerly to us;
and present with the Lord — This
demonstrates that the apostle
had no idea of his soul sleeping
after death, but expected it to
pass immediately into a state of
felicity with Christ in
paradise; and consequently that
the happiness of the saints is
not deferred till the
resurrection. See 2 Corinthians
12:4.
Verse 9-10
2 Corinthians 5:9-10. Wherefore
we labour — φιλοτιμουμεθα, we
are ambitious, (the only
ambition which has place in a
Christian,) that, whether
present in the body, or absent
from it, we may be accepted of
him — ευαρεστοι αυτω ειναι, to
be well-pleasing to him, or to
receive the tokens of his favour
and approbation. For we must all
— Apostles as well as other men,
whether now present in the body,
or absent from it; appear —
Openly, without covering; before
the judgment-seat of Christ —
Where all hidden things will be
revealed, probably the sins even
of the faithful, which were
forgiven long before: for many
of their good works (their
humiliation, contrition, godly
sorrow, striving against sin,
mortification of it) cannot
otherwise appear; but this will
be done at their own desire,
without grief and shame; that
every one may receive the things
— That is, the due reward of the
things; done in his body,
whether good or bad — In full
proportion to his actions, and
the secret springs thereof,
which will then be all laid
open; and according to the
principles from which the
Searcher of hearts knows his
actions to have proceeded. Some
read the latter clause, that
every one may receive in the
body, (namely, in his body
raised,) according to what he
hath done. That is, as in the
body he did either good or evil,
so the body being raised, he is
recompensed therein accordingly.
Verse 11-12
2 Corinthians 5:11-12. Knowing
therefore the terror of the Lord
— The strict judgment which must
then pass on all impenitent
sinners; we the more earnestly
persuade men — To repent and
believe the gospel, that,
instead of being objects of the
divine wrath, they may live and
die happy in his favour. But, as
we are made manifest to God —
And he knows our integrity; I
trust also it is evident to you.
For we commend not ourselves —
We do not say this as if we
thought there was any need of
again recommending ourselves to
you, but give you occasion to
glory — To rejoice and praise
God, and furnish you with an
answer to those false apostles;
who glory in appearance, but not
in heart — We may infer from
this, and from the beginning of
chap. 3., that some of the
Corinthians were disposed to
represent the care which Paul
took to vindicate himself, as
pride and vainglory. On the
other hand, it seems they would
have interpreted his silence as
the effect of guilt and
confusion. He therefore plainly
and very properly tells them,
that he said this only in his
own necessary defence; and to
furnish his friends with an
answer to those whose
consciences condemned them,
while they endeavoured to
asperse him.
Verses 13-15
2 Corinthians 5:13-15. For
whether we be beside ourselves —
As they affirm we are, because
we expose ourselves to so many
sufferings, and even to the
danger of imprisonment and
death, by persevering in our
work of preaching the gospel. Or
whether we appear to be
transported beyond ourselves —
By our speaking or writing with
uncommon vehemence; it is to God
— It is zeal for his glory that
animates us; and he understands,
if men do not, the emotion which
himself inspires. Or whether we
be sober — In shunning
persecution as much as may be,
or proceed in a more calm and
sedate manner; it is for your
cause — We have your good in
view, and proceed in our course
in order to promote your best
interests. In other words, love
to God and benevolence to man,
are the grand principles by
which we are actuated; and we
cannot be cold and unaffected,
while we have such grand and
noble subjects under our
consideration as those which we
treat of among you. Mr. Locke,
from comparing 2 Corinthians
11:1; 2 Corinthians 11:16-21; 2
Corinthians 12:6; 2 Corinthians
12:11, is of opinion that the
Corinthians censured Paul as a
fool or madman, for what he said
in commendation of himself. In
that case the meaning is, “You
say I am distracted for my
present conduct, but this is
between God and myself; I am
sure you Corinthians ought not
to say it, for all my sober
thoughts and most painful
labours are for you.” For the
love of Christ — So
illustriously displayed toward
us in our redemption, and our
love to him in return;
constraineth us — ευνεχει, bears
us on, with a strong, steady,
prevailing influence, such as
winds and tides exert when they
waft the vessel to its destined
harbour; κριναντας τουτο,
judging thus, or while we thus
judge — Thus consider and
reflect; that if one died for
all — Which Jesus assuredly did,
even gave himself a ransom for
all mankind, without exception,
(1 Timothy 2:6,) yea, tasted
death for every man, for every
human being; (Hebrews 2:9;) then
were all dead — Even the best of
men were in a state of spiritual
death entailed upon them by the
sin of the first man, (see on
Genesis 2:17,) and liable to
death eternal. For had it been
otherwise with any man, Christ
would not have had need to die
for him. And that he died for
all — That all might be saved;
that they who live — That all
who live upon the earth, or all
who, believing in him, are put
in possession of spiritual life
through his death and grace
procured thereby; should not
henceforth — From the moment
they know and are united to him;
live unto themselves — Seek
their own honour, profit, or
pleasure, or do their own will;
but live unto him who died for
them — And thereby procured for
them pardoning mercy and
renewing grace, to enable them
so to live; and rose again —
That he might receive for them,
and confer upon them, these
inestimable blessings.
Verse 16
2 Corinthians 5:16. Wherefore
henceforth — So that from this
time that we knew the love of
Christ; know we no man — Neither
ourselves nor you, neither the
rest of the apostles, (Galatians
2:6,) nor any other person;
after the flesh — According to
his former state, country,
descent, nobility, riches,
power, wisdom. We fear not the
great. We regard not the rich or
wise. We account not the least
less than ourselves. We consider
all, only in order to save all.
Who is he that thus knows no one
after the flesh? In what land do
these Christians live? Yea, if
we have known Christ after the
flesh — So as to love him merely
with a human love; or, so as to
regard our external relation to
him, as being of the same nation
with him, or our having
conversed with him on earth, or
so as to expect only temporal
benefits from him; or have
governed ourselves by any carnal
expectations from the Messiah as
a temporal prince who should
exalt our nation to dignity,
wealth, and power. Mr. Locke
thinks this is said with a
reference to “their Jewish false
apostle, who gloried in his
circumcision, and perhaps in his
having seen Christ in the flesh,
or being some way related to
him.” Yet now, henceforth —
Since our illumination and
conversion; know we him no more
— In that way, but wholly after
a spiritual and divine manner,
suitable to his state of glory,
and our expectations of
spiritual and eternal salvation
from him.
Verse 17
2 Corinthians 5:17. Therefore —
Since all Christ’s true
disciples do thus live to him,
and not to themselves, and only
know him in a spiritual manner;
if any man be in Christ — By
living faith and the indwelling
of his Spirit; if any man have
an interest in and union with
him; he is a new creature —
καινη κτισις, there is a new
creation, in the soul of that
man. His understanding is
enlightened, his judgment
corrected, and he has new ideas
and conceptions of things. His
conscience is informed,
awakened, and purged from guilt
by the blood of Jesus, Hebrews
9:14. His will is subjected to
the will of God, his affections
drawn from earth to heaven, and
his dispositions, words, and
actions, his cares, labours, and
pursuits, are all changed. Old
things are passed away — All old
principles and practices; behold
— The present, visible,
undeniable change! all things
are become new — He has new
life, namely, a spiritual and
divine life; new spiritual
senses, new faculties, new
desires and designs, hopes and
fears, joys and sorrows,
passions and appetites. His
whole tenor of action and
conversation is new, and he
lives as it were in a new world.
God, Christ, the Holy Spirit,
angels, men, sinners, saints,
and the whole creation — heaven,
earth, and all therein, appear
in a new light, and stand
related to him in a new manner,
since he was created anew in
Christ Jesus.
Verses 18-20
2 Corinthians 5:18-20. And all
things, &c. — These new things
are all of God, the author of
them, considered in this view as
reconciling us to himself —
Removing our carnal mind, which
was enmity against him, and
taking us into his favour; by
Jesus Christ — Through whose
sacrifice and intercession,
merits and Spirit, these
blessings are obtained. And hath
given to us — His ministers, and
especially to his apostles; the
ministry of reconciliation — The
gospel ministry, offering
reconciliation and peace with
God to all mankind, and ensuring
these privileges to all the
truly penitent that believe in
Jesus. To wit — The sum of which
is; that God was in Christ —
United to him and manifesting
himself by him; reconciling the
world — Which was before at
enmity with God; to himself — So
taking away that enmity which
could no otherwise be removed,
than by the mediation and grace
of the Son of God: not imputing
their trespasses unto them —
Freely forgiving all their sins,
Ephesians 1:7; and hath
committed unto us — As a trust
of the highest importance; the
word, the message, of
reconciliation. We then are
ambassadors for Christ —
Divinely commissioned and sent
to treat with you in his name
and stead, on a matter of
infinite importance to you. As
though God did beseech you by us
— By whom he speaks to you. We
pray you in Christ’s stead —
υπερ χριστου, or, for Christ’s
sake; be ye reconciled to God —
Who is now ready to be
reconciled to you, on terms
which, if you apply to him, he
will enable you to comply with,
and thankfully to accept that
friendship and protection which
he graciously vouchsafes to
offer you. Herein the apostle
might appear to some transported
beyond himself: for in general
he uses a more calm, sedate kind
of exhortation, as in the
beginning of the next chapter.
What unparalleled condescension
and divinely tender mercies are
displayed in this verse! Did the
judge ever beseech a condemned
criminal to accept of pardon?
Does the creditor ever beseech a
ruined debtor to receive an
acquittance in full? Yet our
almighty Lord, and our eternal
Judge, not only vouchsafes to
offer these blessings, but
invites us, entreats us, and
with the most tender importunity
solicits us not to reject them!
Verse 21
2 Corinthians 5:21. For he made
him, who knew no sin — A
commendation peculiar to Christ;
to be sin — Or a sin-offering
rather, (as the expression often
signifies both in the Old
Testament and the New;) for us —
Who knew no righteousness, who
were inwardly and outwardly
nothing but sin, and who must
have been consumed by the divine
justice, had not this atonement
been made for our sins; that we
might be made the righteousness
of God in him — Might be
accounted and constituted
righteous by God, or might be
invested with that
righteousness; 1st, imputed to
us; 2d, implanted in us; and,
3d, practised by us; which is,
in every sense, the
righteousness of God by faith.
See note on Romans 10:4;
Philippians 3:9. |