Bible Commentaries

The apostle proceeds in showing the reasons why they did not faint under their afflictions, namely, their expectation, desire, and assurance of happiness after death (2Co 5:1-5), and deduces an inference for the comfort of believers in their present state (2Co 5:6-8), and another to quicken them in their duty, 2Co 5:9-11. Then he makes an apology for seeming to commend himself, and gives a good reason for his zeal and diligence (2Co 5:12-15), and mentions two things that are necessary in order to our living to Christ, regeneration and reconciliation, 2Co 5:16-21.

This chapter 2 Corinthians 5 is closely connected with the former, and indeed has been improperly separated from it, as is manifest from the word "For" (γὰρ gar) with which it commences. It contains a further statement of reasons for what has been said in the previous chapter. The main subject there was the ministry; the honesty and fidelity with which Paul and his fellow-laborers toiled 2 Corinthians 4:1-3; the trials and dangers which they encountered in the work of the ministry 2 Corinthians 4:7-12; and the consolations and supports which they had in its various trials, 2 Corinthians 4:13-18. This chapter contains a continuation of the same subject, and a further statement of the motives which prompted them to their work, and of the supports which upheld them in the arduous duties to which they were called. It is a chapter full of exquisite beauties of sentiment and of language, and as well adapted to give consolation and support to all Christians now as it is to ministers; and the sentiments are as well adapted to sustain the humblest believer in his trials as they were to sustain the apostles themselves. The following are the points of consolation and support, and reasons for their zeal and self-denial, to which the apostle refers.

1. They had the assured prospect of the resurrection, and of eternal life, 2 Corinthians 5:1-4. The body might decay, and be worn out; it might sigh and groan, but they had a better home, a mansion of eternal rest in the heavens. It was their earnest desire to reach heaven; though not such a desire as to make them unwilling to endure the toils and trials which God should appoint to them here below, but still an earnest, anxious wish to reach safely their eternal home in the skies. In the prospect of their heavenly home, and their eternal rest, they were willing to endure all the trials which were appointed to them.

2. God had appointed them to this; he had suited them for these trials; he had endowed them with the graces of his Spirit; and they were, therefore, willing to be absent from the body, and to be present with the Lord; 2 Corinthians 5:5-8. They had such a view of heaven as their home that they were willing at any time to depart and enter the world of rest, and they did not, therefore, shrink from the trials and dangers which would be likely soon to bring them there.

3. They had a deep and constant conviction that they must soon appear before the judgment-seat of Christ; 2 Corinthians 5:9-11. They labored that they might be accepted by him 2 Corinthians 5:9; they knew that they must give a solemn account to him 2 Corinthians 5:10; they had a clear view, and a deep impression of the awful terrors of that day, and they labored, therefore, to save as many as possible from the condemnation of the great Judge of all, and endeavored to "persuade" them to be prepared for that scene; 2 Corinthians 5:11.

4. Though to some they might appear to be under the influence of improper excitement, and even to be deranged 2 Corinthians 5:14, yet they were acting only under the proper influence of the love of Christ; 2 Corinthians 5:14-15. They were constrained and urged on by his love; they knew that he had died for all, and that all people were dead in sin; and they felt themselves the constraining influence of that love prompting them to deny themselves, and to devote their all to his service and cause.

5. Their views of all things had been changed; 2 Corinthians 5:16-17. They had ceased to act under the influences which govern other people; but their own hearts had been changed, and they had become new creatures in Christ, and in their lives they evinced the spirit which should govern those who were thus renewed.

6. They had been solemnly commissioned by God as his ambassadors in this cause. They had been sent to make known the terms and the way of reconciliation, and they felt it to be their duty to proclaim those terms on as wide a scale as possible, and with the utmost zeal and self-denial. It was God's glorious plan of reconciliation; and on the ground of the atonement made by the Redeemer, they could now offer salvation to all mankind, and as all might be saved, they felt themselves bound to offer the terms of salvation to as many as possible; 2 Corinthians 5:18-21. The grand argument for urging sinners to be reconciled to God, is the fact that Christ has died for their sins, and, therefore, the apostles apprized of this fact, sought to urge as many as possible to become his friends; 2 Corinthians 5:21.

The apostle's strong hope of eternal glory, and earnest longings after that state of blessedness, 2 Corinthians 5:1-4. The assurance that he had of it from the Holy Spirit, and his carefulness to be always found pleasing to the Lord, 2 Corinthians 5:5-9. All must appear before the judgment seat of Christ, 2 Corinthians 5:10. Knowing that this awful event must take place, he labored to convince men of the necessity of being prepared to meet the Lord, being influenced to this work by his love of Christ, 2 Corinthians 5:11-13. Jesus Christ having died for all, is a proof that all were dead, 2 Corinthians 5:14. Those for whom he died should live to him, 2 Corinthians 5:15. We should know no man after the flesh, 2 Corinthians 5:16. They who are in Christ are new creatures, 2 Corinthians 5:17. The glorious ministry of reconciliation, 2 Corinthians 5:18-21.

INTRODUCTION TO 2 Corinthians 5

The apostle, in this chapter, enlarges upon the saints' comfortable assurance, expectation, and desire of the heavenly glory; discourses of the diligence and industry of himself and other Gospel ministers in preaching the word, with the reasons that induced them to it; and closes it with a commendation of the Gospel ministry from the important subject, sum, and substance of it. Having mentioned in the latter part of the, preceding chapter, the eternal weight of glory, the afflictions of the saints are working for, and the invisible realities of that state they are looking to, here expresses the assurance that he and others had of their interest therein; and which he signifies by an edifice, and illustrates it by its opposition to the body, which he compares to an house and tabernacle; the one is man's, the other of God, and not made with hands; the one is earthly, the other in heaven; the one is to be, and will be dissolved, the other is eternal, 2 Corinthians 5:1 and therefore it is no wonder that it should be so earnestly desired, as it is said to be in 2 Corinthians 5:2 where the desire of it is signified by groaning, which supposes something distressing, and which makes uneasy; and by an earnest longing after deliverance and happiness, and which is explained by a desire to be clothed upon with the house from heaven; where the heavenly glory is not only, as before, compared to an house, but also to a garment, which all those that are clothed with the righteousness of Christ may justly expect to be arrayed with; for these will not be found naked nor remain so, 2 Corinthians 5:3 which earnest desire after immortality and glory is more fully explained, 2 Corinthians 5:4 in which not only the body, in its present state, is again compared to a tabernacle, and the saints represented as being distressed, and so groaning whilst in it; but the cause of this groaning is suggested, which is a burden they labour under, both of sin and affliction; and yet such is the natural inclination of man to remain in the body, and his unwillingness to part from it, that he does not desire to be stripped of that, but to have the robe of immortality put upon it, that so the present mortality that attends it might be wholly swallowed up in it: and that the saints had reason to believe there was such an happiness to be enjoyed, and that they had such an interest in it is clear; because as God had prepared that for them, he had also wrought and prepared them for that; and besides, had given them his Spirit as the earnest and pledge of it, 2 Corinthians 5:5 wherefore, as they were confidently assured of it, and considering that they were but sojourners and strangers whilst in the body, and in the present state of things, and not at home in their Father's house, and absent from Christ, 2 Corinthians 5:6 as is evident from their walking by faith in the comfortable assurance, lively hope, and earnest expectation of things future and unseen, and not in the beatific vision of them, 2 Corinthians 5:7. Hence they were very desirous, and chose rather to quit their present dwelling, the tabernacle of the body, that they might be at home, and enjoy the presence of the Lord, 2 Corinthians 5:8. And this confidence and hope of eternal things wrought in the apostle, and other faithful ministers of the word, great carefulness and diligence to serve the Lord acceptably, and discharge with faithfulness the trust reposed in them, 2 Corinthians 5:9 the reason of which concern also, or what likewise animated them to a diligent performance of their duty, was their certain appearance before the judgment seat of Christ; which appearance will be universal, and when there will be a distribution of rewards and punishments to everyone according to his works, 2 Corinthians 5:10. And besides, it was not only their own personal concern in this awful affair that engaged them to such a conduct, but the regard they had to the good of immortal souls, to whom the day of judgment must be terrible, unless they are brought to believe in Christ; and for the truth of this they could appeal both to God, and to the consciences of men, particularly the Corinthians, 2 Corinthians 5:11. And lest this should be imputed to pride and arrogance, the apostle suggests the reason why he made mention of all this, that they might have wherewith to answer the false teachers, and vindicate the faithful ministers of the Gospel, 2 Corinthians 5:12. However, let it be construed which way it will, as the effect of madness or sobriety, this he could with the greatest confidence affirm, that his view was the glory of God, and the good of souls, 2 Corinthians 5:13 and to this diligence and faithfulness in preaching the Gospel, he and others were not only moved by their desire and expectation of happiness, by the future judgment in which they must appear, and by their concern for immortal souls, that they might escape the vengeance of that day; but they were constrained thereunto by the love of Christ in dying for them, and in whom they died, 2 Corinthians 5:14 the end of which was, that they might live not to themselves, but to him that died and rose again, 2 Corinthians 5:15. And as a further instance of their integrity and faithfulness, the apostle observes, that they had no regard to men on account of their carnal descent, and outward privileges, as the Jews; nor even did they consider Christ himself in a carnal view, or esteem of him as a temporal king, as they once did, 2 Corinthians 5:16 their sole aims and views being the spiritual good of men, and the advancement of the spiritual interest and kingdom of Christ; and the conclusion from hence is, that whoever is truly in Christ, and in his kingdom, is a new creature, and is in a new world, in a new dispensation, in which both the old things of the law, and of Heathenism, and of his former conversation are gone, and all things in doctrine, worship, and conversation are become new, 2 Corinthians 5:17. And from hence the apostle proceeds to a commendation of the Gospel dispensation, and the ministry of it, from its author God, and from the subject matter of it, reconciliation of men to God by Christ, 2 Corinthians 5:18 which is more fully explained and enlarged on, both with respect to the efficient cause of reconciliation, the objects of it, and the means and manner in which it is brought about, and also the publication of it in the Gospel by the ministers of it, 2 Corinthians 5:19 and who are described as the ambassadors of Christ, acting in the name of God, and as in the stead of Christ, for the good of men, 2 Corinthians 5:20. And closes the chapter with an account of the great propitiation, Christ, by whom reconciliation is made; as that he was in himself without sin, and yet was by imputation made sin for sinners, that they, in the same way, might be made righteous in the sight of God through him, 2 Corinthians 5:47

CHAPTER 5

2 Corinthians 5:3. εἴγε] Lachm. reads εἴπερ, following B D E F G 17, 80, and τινές in Chrys. One of the two is hardly a grammatical correction, but simply an involuntary alteration of the copyists. Hence the preponderance of testimony is decisive, and that in favour of εἴγε, which has the support of C K L א among the uncials, and of almost all the cursives, as well as the strong weight of all the Greek Fathers. (The testimony of the vss. and Latin Fathers is not available her.

ἐνδυσάμενοι] ἐκδυσάμενοι is found in D* F G, Ar. pol. It. codd. in Chrys. and Oec. Ambrosiast. Tert. Paulin. Primas. Ambros. Marcion. Preferred by Mill,[203] Seml. Michael. Ernesti, Schott, Schneckenb. Reiche, Osiander, and others. Recommended by Griesb.; not adopted, but declared decidedly as correct, by Rück., comp. also Kling in the Stud. u. Krit. 1839, p. 511; adopted by Tisch. But ἐκδυσ. is an old alteration, arising from the fact that ἐνδυσ., οὐ γυμνοὶ were not regarded as contrasts, and hence the former was found inappropriate and unintelligible. Lachm. and Ewald also defend the Recepta ἐνδυσ.—2 Corinthians 5:4. After σκήνει Rück. reads τούτῳ, following D E F G min. and several vss. and Fathers. A defining addition.—2 Corinthians 5:5. ὁ δούς] ὁ καί δούς is read by Elz. Scholz, Tisch, against B C D* F G א* min. and several vss. and Fathers. But comp. 2 Corinthians 1:22.—2 Corinthians 5:10. κακόν] φαῦλου, favoured by Griesb., adopted by Tisch., is here (it is otherwise in Romans 9:11) too weakly attested (only by C and א among the uncials).—2 Corinthians 5:12. οὐ] Elz. Scholz, Tisch. have οὐ γάρ, but against preponderating evidence. Addition for the sake of connectio.

καί οὐ] Lachm. reads καὶ μὴ ἐν. But μή is only in B א and some cursives, Theodoret; while ἐν is found in B D* F G א and some cursives, Copt. Syr. Vulg. It. Clem. Ambrosiast. Pel., so that μή and ἐν have not equal attestation, ΜΉ is an emendation, and ἘΝ supplementary.—2 Corinthians 5:15. ΕἸ ΕἾς] Lachm. Rück. read ΕἿς, following far preponderating testimony, ΕἸ was inserted for the sake of a connection assumed to be wanting.—2 Corinthians 5:16. ΕἸ ΔῈ ΚΑΊ] B D* א* 17, 39 have only ΕἸ ΚΑΊ. So Lachm. Rück. ΔΈ is only added by way of connection, just as the change of order ΚΑῚ ΕἸ in F G, Vulg., It. and Latin Fathers has been made for the sake of the connection, but likewise testifies to the non-genuineness of ΔΈ.—2 Corinthians 5:17. ΤΆ ΤΆΝΤΑ] is wanting in important authorities. Deleted by Lachm. and Rück. But how easily it may have been passed over on account of the following ΤᾺ ΔΈ ΤΆΝΤΑ! Some versions omit the latter.—2 Corinthians 5:21. γάρ] is, according to preponderating testimony, to be deleted, with Lachm. Rück. and Tisch. Instead of γινώμ., γενώμ. should be read, with Lachm. and Tisch., following B C D E K L א, min. Or. Chrys. al. These witnesses are decisive; F and G also suggest the aor.

[203] According to whom the attempts to explain ἐνδυσάμ. are alleged to be “pleraque absurda, omnia dura, coacla et incongrua.” Reiche, Comm. crit. p. 362, quite agrees with him in this judgment.

2Co 5:1-21.

THE HOPE

(2Co 4:17, 18)

OF ETERNAL GLORY IN THE RESURRECTION BODY.

Hence arises his ambition to be accepted at the Lord's coming judgment. Hence, too, his endeavor to deal openly with men, as with God, in preaching; thus giving the Corinthians whereof to boast concerning him against his adversaries. His constraining motive is the transforming love of Christ, by whom God has wrought reconciliation between Himself and men, and has committed to the apostle the ministry of reconciliation.

1. For--Assigning the reason for the statement

(2Co 4:17),

that affliction leads to exceeding glory.

we know--assuredly

(2Co 4:14; Job 19:25).

if--For all shall not die; many shall be "changed" without "dissolution"

(1Co 15:51-53).

If this daily delivering unto death

(2Co 3:11)

should end in actual death.

earthly--not the same as earthy

(1Co 15:47).

It stands in contrast to "in the heavens."

house of this tabernacle--rather, "house of the tabernacle." "House" expresses more permanency than belongs to the body; therefore the qualification, "of the tabernacle" (implying that it is shifting, not stationary), is added (compare

Job 4:19; 2Pe 1:13, 14).

It thus answers to the tabernacle in the wilderness. Its wooden frame and curtains wore out in course of time when Israel dwelt in Canaan, and a fixed temple was substituted for it. The temple and the tabernacle in all essentials were one; there was the same ark, the same cloud of glory. Such is the relation between the "earthly" body and the resurrection body. The Holy Spirit is enshrined in the believer's body as in a sanctuary

(1Co 3:16).

As the ark went first in taking down the wilderness tabernacle, so the soul (which like the ark is sprinkled with blood of atonement, and is the sacred deposit in the inmost shrine,

2Ti 1:12)

in the dissolution of the body; next the coverings were removed, answering to the flesh; lastly, the framework and boards, answering to the bones, which are last to give way

(Nu 4:1-49).

Paul, as a tent-maker, uses an image taken from his trade

(Ac 18:3).

dissolved--a mild word for death, in the case of believers.

we have--in assured prospect of possession, as certain as if it were in our hands, laid up "in the heavens" for us. The tense is present (compare

Joh 3:36; 6:47,

"hath").

a building of God--rather "from God." A solid building, not a temporary tabernacle or tent. "Our" body stands in contrast to "from God." For though our present body be also from God, yet it is not fresh and perfect from His hands, as our resurrection body shall be.

not made with hands--contrasted with houses erected by man's hands

(1Co 15:44-49).

So Christ's body is designated, as contrasted with the tabernacle reared by Moses

(Mr 14:58; Heb 9:11).

This "house" can only be the resurrection body, in contrast to the "earthly house of the tabernacle," our present body. The intermediate state is not directly taken into account. A comma should separate "eternal," and "in the heavens."

For we know - We who are engaged in the work of the gospel ministry. Paul is giving a reason why he and his fellow-laborers did not become weary and faint in their work. The reason was, that they knew that even if their body should die, they had an inheritance reserved for them in heaven. The expression "we know" is the language of strong and unwavering assurance. They had no doubt on the subject. And it proves that there may be the assurance of eternal life; or such evidence of acceptance with God as to leave no doubt of a final admission into heaven. This language was often used by the Saviour in reference to the truths which he taught John 3:11; John 4:22; and it is used by the sacred writers in regard to the truths which they recorded, and in regard to their own personal piety; John 21:24; 1 John 2:3, 1 John 2:5,1 John 2:18; 1 John 3:2, 1 John 3:14, 1 John 3:19, 1 John 3:24; 1 John 4:6, 1 John 4:13; 1 John 5:2, 1 John 5:15, 1 John 5:19-20.

That if our earthly house - The word "earthly" here (ἐπιγειος epigeios) stands opposed to "heavenly," or to the house eternal (ἐν τοῖς οὐρανοῖς en tois ouranois) in the heavens." The word properly means "upon earth, terrestrial, belonging to the earth, or on the earth," and is applied to bodies 1 Corinthians 15:40; to earthly things John 3:12; to earthly, or worldly wisdom, James 3:15. The word "house" here refers doubtless to the body, as the habitation, or the dwelling-place of the mind or soul. The soul dwells in it as we dwell in a house, or tent.

Of this tabernacle - This word means a booth, or tent - a movable dwelling. The use of the word here is not a mere redundancy, but the idea which Paul designs to convey is, doubtless, that the body - the house of the soul - was not a permanent dwelling-place, but was of the same nature as a booth or tent, that was set up for a temporary purpose, or that was easily taken down in migrating from one place to another. It refers here to the body as the frail and temporary abode of the soul. It is not a permanent dwelling; a fixed habitation, but is liable to be taken down at any moment, and was suited up with that view. Tyndale renders it, "if our earthly mansion wherein we now dwell." The Syriac renders it, "for we know that if our house on earth, which is our body, were dissolved." The idea is a beautiful one, that the body is a mere unfixed, movable dwelling. place; liable to be taken down at any moment, and not designed, anymore than a tent is, to be a permanent habitation.

Were dissolved - (καταλυθῇ kataluthē). This word means properly to disunite the parts of anything; and is applied to the act of throwing down, or destroying a building. It is applied here to the body, regarded as a temporary dwelling that might be taken down, and it refers, doubtless, to the dissolution of the body in the grave. The idea is, that if this body should moulder back to dust, and be resolved into its original elements; or if by great zeal and, labor it should be exhausted and worn out. Language like this is used by Eliphaz, the Temanite, in describing the body of man. "How much less in those that dwell in houses of clay," etc.; Job 4:19; compare 2 Peter 1:13-14.

We have a building of God - Robinson (Lexicon) supposes that it refers to "the future spiritual body as the abode of the soul." Some have supposed that it refers to some "celestial vehicle" with which God invests the soul during the intermediate state. But the Scripture is silent about any such celestial vehicle. It is not easy to tell what was the precise idea which Paul here designed to convey. Perhaps a few remarks may enable us to arrive at the meaning:

(1) It was not to be temporary; not a tent or tabernacle that could be taken down.

(2) it was to be eternal in the heavens.

(3) it was to be such as to constitute a dwelling; a clothing, or such a protection as should keep the soul from being "naked."

(4) it was to be such as should constitute "life" in contradistinction from "mortality." These things will better agree with the supposition of its referring to the future body of the saints than any thing else; and probably the idea of Paul is, that the body there will be incorruptible and immortal. When he says it is a "building of God" (ἐκ Θεοῦ ek Theou), he evidently means that it is made by God; that he is the architect of that future and eternal dwelling. Macknight and some others, however, understood this of the mansions which God has prepared for His people in heaven, and which the Lord Jesus has gone to prepare for them; compare John 14:2. But see the note on 2 Corinthians 5:3.

An house - A dwelling; an abode; that is, according to the interpretation above, a celestial, pure, immortal body; a body that shall have God for its immediate author, and that shall be suited to dwell in heaven forever.

Not made with hands - Not constructed by man; a habitation not like those which are made by human skill, and which are therefore easily taken down or removed, but one that is made by God himself. This does not imply that the "earthly house" which is to be superseded by that in heaven is made with hands, but the idea is, that the earthly dwelling has things about it which resemble that which is made by man, or as if it were made with hands; that is it is temporary, frail, easily taken down or removed. But that which is in heaven is permanent, fixed, eternal, as if made by God.

Eternal in the heavens - Immortal; to live forever. The future body shall never be taken down or dissolved by death. It is eternal, of course, only in respect to the future, and not in respect to the past. And it is not only eternal, but it is to abide forever in the heavens - in the world of glory. It is never to be subjected to a dwelling on the earth; never to be in a world of sin, suffering, and death.