|  Home  |  New Testament Studies  |  Corinthians Table of Contents  |  Previous Section  |  Next Section  |

÷÷2 CORINTHIANS 5

2 CORINTHIANS 5

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (see "Bible Interpretation Seminar")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph
2. Second paragraph
3. Third paragraph, etc.

CONTEXTUAL INSIGHTS

1. Paul discusses his death in 2 Cor. 5:1-10.
   1. He uses two images.
      1. an earthly tent versus a permanent, God-made building
      2. clothed versus unclothed (i.e., naked)
   2. It is very difficult to follow Paul's antecedent thoughts. Is he talking about
      1. our being clothed in Christ at baptism (cf. 2 Cor. 5:2-4)
      2. the Spirit's indwelling at salvation (cf. 2 Cor. 5:5)
      3. our receiving a new spiritual body at Christ's return (cf. vv 3 and 10)
   3. The best Pauline parallels to interpret this text are found in Rom. 8:18-25,26-30 (i.e., groaning) and 1 Cor. 15:53-54 (i.e., "swallowed up").
   4. Somehow this text must be related to Paul's discussion of suffering in chapters 4 and 6. Faithful, godly living amidst difficult circumstances is a recurrent theme.
      
      
2. Paul makes a major theological assertion in 2 Cor. 5:6 and 8. Previously believers and non-believers were thought to go to Sheol/Hades at death to await judgment. Rabbinical Judaism even asserted a division in this holding place of the dead (i.e., OT Sheol) between the righteous (i.e., paradise) and the wicked (i.e., paradise and tartarus, cf. Luke 23:39-43).

   Paul asserts that at Jesus' resurrection He took the righteous with Him to heaven. Now believers do not go to hades, but are with the Lord. Whether this implies a full fellowship or a limited fellowship is uncertain. The Bible does not reveal detailed information about the afterlife, probably because fallen humanity does not have the mental ability or vocabulary to grasp the eternal realm.
   SPECIAL TOPIC: WHERE ARE THE DEAD?
   

3. Paul makes another startling statement in 2 Cor. 5:10. Apparently all believers will stand before Christ as Judge. This is distinct from the sheep and goat judgment of Matthew 25 or the Great White Throne Judgment of Revelation 20. If believers are forgiven of all sin through Christ (cf. 1 John 1:7), what will they be judged for? Again these specific questions cannot be answered biblically. The logical assumption is that believers are responsible for
   1. the gospel message
   2. their spiritual giftedness
   3. their use of physical resources
   4. their availability for service
      

      But, this is only conjecture based on the content of 2 Cor. 5:11-21.

      SPECIAL TOPIC: THE JUDGMENT SEAT OF CHRIST

4. Paul's discussion of spiritual responsibility in 2 Cor. 5:11-21 obviously reflects the false teachers' selfish, possibly immoral actions/teachings.

WORD AND PHRASE STUDY

÷2 CORINTHIANS  5:1-5

NASB (UPDATED) TEXT: 2 CORINTHIANS  5:1-5
  ¹For we know that if the earthly tent which is our house is torn down, we have a building from God, a house not made with hands, eternal in the heavens. ²For indeed in this house we groan, longing to be clothed with our dwelling from heaven, ³inasmuch as we, having put it on, will not be found naked. ⁴For indeed while we are in this tent, we groan, being burdened, because we do not want to be unclothed but to be clothed, so that what is mortal will be swallowed up by life. ⁵Now He who prepared us for this very purpose is God, who gave to us the Spirit as a pledge.

5:1 "we know" It is difficult in this book to know the antecedent to Paul's PLURAL PRONOUNS. Sometimes he refers to

1. himself
2. all Apostles
3. his mission team
4. all believers

Context alone must determine which is appropriate. Here I assume it is #3.

▣ "if" This is a THIRD CLASS CONDITIONAL which means potential action. Paul's death was certain unless the Second Coming occurred first. He had thought he was going to die in Asia (cf. 2 Cor. 1:8-10). His life as an Apostle had not been easy or painless (cf. 2 Cor. 4:7-12; 6:3-10; 11:24-28). Paul simply did not know the time or circumstances of his death. He may have thought or hoped he would be alive when Christ returned (cf. 1 Cor. 15:51-52; Phil. 3:20; 1 Thess. 4:15,17). However, in other passages he expected to be raised from the dead (cf. 1 Cor. 6:14; 2 Cor. 4:14. For a good discussion see F. F. Bruce's Answers to Questions, pp. 200-201). The hope of being alive at Christ's return is the hope of every generation of believers (cf. 1 Thess. 4:13-18) but reality for only one persecuted generation.

SPECIAL TOPIC: SOON RETURN

SPECIAL TOPIC: A DELAYED SECOND COMING

▣ "tent" This is one of several biblical images for the frailty of the human body (i.e., grass, pottery). Paul knew his body was wearing out. He had tried to repair many an old tent!

This is an AORIST PASSIVE SUBJUNCTIVE. Paul knew that life and death were in the hand of God (i.e., PASSIVE VOICE). He knew he would die, but he did not know when or how (i.e., SUBJUNCTIVE MOOD).

This term has a wide semantic field. In the OT (LXX) and the NT kataluma was used for a lodging place and kataluō for a place to live or settle or rest. However, it is also used of the destruction or abrogation of something (which is the figurative extension of luō, i.e., loose, cf. Matt. 24:2). In the LXX of Isa. 38:12 it is used of taking down a tent. This seems to be the best parallel of Paul's usage here.

▣ "we have a building from God" This is a permanent building (cf. John 14:2-3; Heb. 11:10) compared with a moveable, transient tent (cf. Heb. 11:9). This is a PRESENT TENSE. Paul is stating a prophetic truth as if it were a current reality.

▣ "house not made with hands" Our new bodies will be spiritual/physical (cf. 1 Cor. 15:35-49), like Jesus' (cf. Mark 14:58; 1 John 3:2).

▣ "eternal in the heavens" This is referring to the dwelling place of God. The term "heaven" is PLURAL because the rabbis debated over how many "heavens" there were. In Genesis 1 the term heaven refers to the atmosphere above the earth. So the rabbis used their knowledge of biblical numerology to assert a third heaven or a seventh heaven as the place where God dwelt.

Heaven is not up or out. It probably is another dimension without time and space. Jesus was able after the resurrection to appear and disappear, as well as move from place to place. Once the size of the physical universe is understood the awesomeness of the spiritual realm is staggering.

SPECIAL TOPIC: HEAVEN

SPECIAL TOPIC: HEAVENS AND THE THIRD HEAVEN

5:2 "in this" This is NEUTER in gender, which refers to "house" in 2 Cor. 5:1.

▣ "groan" This word is a PRESENT ACTIVE INDICATIVE, believers continue to groan or sigh deeply for God's new order and our new spiritual bodies.

Paul uses "groan" in several senses.

1. creation groans for the New Age of restoration, Rom. 8:19-22
2. believers groan for the resurrection and New Age bodies, Rom. 8:23-25; 2 Cor. 5:2-4
3. the Spirit intercedes with groans for suffering believers, Rom. 8:26-27

This is not the world that God created it to be. It is not the world it will be one day.

▣ "longing" This is a strong term for desire (cf. 2 Cor. 9:14). The NOUN form is in 2 Cor. 7:7 and 11. Paul was a man of strong feelings.

5:3-4 "Put it on" Paul often uses clothing as imagery for the spiritual life. The garment referred to here was the outer or upper tunic (ependutēs, cf. John 21:7). He used clothing as imagery for a person's lifestyle choices. Believers are encouraged

1. to take off the old life
2. to lay it aside like a garment (cf. 2 Cor. 3:8,9; Eph. 4:22,25,31; James 1:21; 1 Pet. 2:1)
3. to put on Christ (cf. 2 Cor. 3:10,12,14; Eph. 4:24; Rom. 13:14; Gal. 3:27)

These believers were once controlled and dominated by their evil desires, but now, through Christ, they can turn from them (cf. Romans 5-6).

This terminology of putting on Christ may have even been connected to the ordinance of baptism in the early church, where new converts put on clean, white clothing after baptism. Paul did not want to experience a disembodied state between death and the resurrection, but wanted to participate in the events related to the Second Coming (cf. 1 Thess. 4:15-17), one of which is the new spiritual body.

The theological concept of a disembodied state is not specifically stated in Scripture, but is only a reluctant implication because the concept was used in Greek philosophy as a permanent state conceived of as superior to physical embodiment. In Word Pictures in the New Testament A. T. Robertson says "Paul does not wish to be a mere disembodied spirit with his spiritual garment" (vol. 4, p. 228). The following is a brief note from my commentary, vol. 7, 1 Thess. 4:16 (see www.freebiblecommentary.org).

"'And the dead in Christ will rise first' This phrase causes confusion about where the dead go between their death and resurrection day. This verse implies that they will remain in the grave (cf. Matt. 27:52-53).

However, 2 Cor. 5:8 implies that they are with the Lord. The solution may be in postulating a disembodied state. The physical body remains in the grave, the life force goes to be with the Lord. There are many unanswered questions here. The Bible does not provide a clear teaching passage on this subject. For a good brief discussion, see William Hendriksen, The Bible on the Life Hereafter.

Most translations translate it as if the saints are with God/Jesus and return with Him (cf. NASB). Another view is found in TEV, "Those who have died believing in Christ will rise to life first."

5:3 Verse three is possibly a parenthesis. It is difficult to know exactly what Paul is referring to because

1. the text mixes images
2. the uncertainly of how "naked" relates to "put on"
3. the contextual relationship to Apostolic suffering (death) or opposition (false teachings)
4. there is also the added problem of a textual variant. The best textual evidence is behind eudusamenoi ("put off," i.e., MSS P⁴⁶, א, B, C, D²), but the very similar term ekdusamenoi ("put on," i.e., MS D^*) makes more sense in the context. If one chooses by the criteria of textual criticism
   1. older Greek manuscripts are better
   2. the most unusual text is probably original
      

      Then Paul has written a tautology (i.e., "put off. . .naked"). The UBS⁴ is unable to decide ("C" rating), but puts "put on" in the text. The Net Bible also prefers option #2, "put on."

SPECIAL TOPIC: TEXTUAL CRITICISM

▣ "naked" This word is often used in Greek literature for the preferred disembodied state at death (cf. Vincent, Word Studies, vol. 2, p. 822; Frank Stagg, New Testament Theology, pp.322-324; George E. Ladd, A Theology of the New Testament, pp. 552-554). The Greeks longed for this release from the physical body, however, Christianity, like Judaism, asserts that we will always have a bodily expression (both believers and unbelievers, cf. Dan. 12:1-2; Matt. 25:46; John 5:28-29). Possibly Paul is again refuting the false teaching (i.e., incipient Gnosticism).

5:4 This brief and cryptic verse must be interpreted in light of Rom. 8:18-25,26-30 (i.e., "groaning") and 1 Cor. 15:53-54 (i.e., "mortal," "swallowed up"). It seems to be a restatement of verse 2.

5:5 "prepared" Paul uses this word often in 2 Corinthians (cf. 2 Cor. 4:17; 5:5; 7:10,11; 9:11; 12:12). Our lives are not controlled by luck, chance, fate, but by God. Even our trials can be the means of maturity and greater faith (cf. Rom. 8:28-30; Heb. 5:8).

The giving of the Spirit is

1. the sign the New Age has dawned
2. the evidence of personal salvation
3. the means of ministry
4. the means for maturity
5. the surety of heaven

SPECIAL TOPIC: CHRISTIAN GROWTH

This concept of a "pledge" had an OT precedent (remember, NT writers are Hebrew thinkers writing in Koine Greek).

1. a promise to pay a debt (cf. Gen. 38:17,18,20; Deut. 24:10-13)
2. a promise of providing sustenance (cf. 1 Sam. 17:18)
3. a personal promise (cf. 2 Kgs. 18:23; Isa. 36:8)

This Greek term refers to a "down payment" or earnest money (cf. 2 Cor. 1:22; 5:5). In modern Greek it is used of an engagement ring, which is the promise of a marriage to come. The Spirit is the fulfilled down payment on the promise of a New Age of righteousness. This is part of the "already" and "not yet" tension of the NT, which is the overlapping of the two Jewish ages because of the two comings of Christ (see the excellent discussion in How to Read the Bible for All Its Worth by Fee and Stuart, pp. 129-134). The Spirit is a pledge given now for a future consummation.

SPECIAL TOPIC: THIS AGE AND THE AGE TO COME

÷2 CORINTHIANS  5:6-10

NASB (UPDATED) TEXT: 2 CORINTHIANS  5:6-10
 ⁶Therefore, being always of good courage, and knowing that while we are at home in the body we are absent from the Lord-⁷for we walk by faith, not by sight- ⁸we are of good courage, I say, and prefer rather to be absent from the body and to be at home with the Lord. ⁹Therefore we also have as our ambition, whether at home or absent, to be pleasing to Him. ¹⁰For we must all appear before the judgment seat of Christ, so that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad.

This term is used several times in 2 Corinthians in two senses.

1. confidence, good cheer (cf. 2 Cor. 5:6,8; 7:16)
2. boldness (cf. 2 Cor. 10:1,2)

Our ongoing confidence (i.e., PRESENT ACTIVE PARTICIPLE) in Christ gives us boldness in prayer and ministry.

▣ "at home. . .absent" There is a word play between these two related terms (also in 2 Cor. 5:8, 9).

1. endēmountes, being at home (PRESENT ACTIVE PARTICIPLE)
2. ekdēmoumen, we are away from home (PRESENT ACTIVE INDICATIVE)

When you know who you are in Him, you are always at home with Him, although, while on earth, we live by faith (cf. v.7).

5:7 "for we walk by faith, not by sight" This is a recurrent NT theme (cf. 2 Cor. 4:18; Heb. 11:1,10,27; 1 Pet. 1:8). "Walk" is biblical imagery for lifestyle. Believers live in the physical realm, but by faith realize and trust in the invisible realm.

SPECIAL TOPIC: THE PATH, THE WAY

5:8 This is such a wonderful verse for Christians. It asserts that we will be with the Lord in some sense at death. This refutes the concept of soul sleep. Although our fellowship with other believers is uncertain at this stage and our fellowship with the Lord is not all it will be after we receive our new bodies on Resurrection Day. The great confidence is that we will be with Him! This truth is not clearly taught elsewhere in the Bible except possibly Phil. 1:21-23, which makes this a very significant verse! In light of this truth Paul and all believers can face any and every circumstance in life.

Through the 50+ years of Bible study the writings of F. F. Bruce have been such a blessing to me. He was a regular contributor to the Plymouth Brethren publication, "The Harvester," particularly in the section that answered readers' Bible questions. Over the years this turned into a book, Answers to Questions. The readers' questions dealt with

1. difficult passages
2. lexical issues
3. theological issues

Bruce's brief but textual oriented answers have really helped me think through biblical issues. He deals with 2 Corinthians 5 on pages 101-102 (see Scriptual index). I whole heartedly encourage you to check out this evangelical scholar and this book.

5:9 "we also have as our ambition. . .to be pleasing to Him" This is "the" ambition and motivation for believers (cf. Eph. 5:8-10; Col. 1:10).

The term "well pleasing" has been found in several inscriptions, even before Paul's day. It was a slogan of loyalty and fidelity in the Hellenistic first century cultural milieu (cf. Moulton and Milligan, The Vocabulary of the Greek Testament, p. 259). Paul was a well-read scholar of both Greek and Hebrew thought. Tarsus was a "university" town.

5:10 "all appear before the judgment seat of Christ" The immediate context is written to believers; even believers will stand before God (cf. Rom. 14:10; 1 Cor. 3:10-17). Apparently, we will be judged/rewarded for our motives, availability, and use of spiritual gifts. Sin and sins have been completely dealt with in Christ's substitutionary death, but discipleship is an issue!

On the concept of Jesus as Judge, here is a brief note from my commentary on John 3:17 (see it online at www.freebiblecommentary.org).

"There are several passages in John that assert that Jesus came as Savior, not Judge (cf. John 3:17-21; 8:15; 12:47). However, there are other passages in John that assert that Jesus came to judge, will judge (cf. John 5:22-23,27; 9:39; and in other parts of the NT Acts 10:42; 17:31; 2 Tim. 4:1; 1 Pet. 4:5).

Several theological comments are in order: (1) God gave the work of judgment to Jesus, as He did the work of creation and redemption, as a sign of honor (cf. John 5:23); (2) Jesus did not come the first time to judge, but to save (cf. John 3:17), but by the fact that people reject Him, they judge themselves; (3) Jesus will return as King of Kings and Judge (cf. John 9:39).

These seemingly contradictory statements are similar to the statements about John the Baptist being or not being Elijah."

▣ "according to what he has done, whether good or bad" It is a universal principle that humans are responsible for their actions and will give an account to God (cf. Job 34:11,25; Ps. 28:4; 62:12; Prov. 12:14; 24:12; Eccl. 12:14; Jer. 17:10; 32:19; Ezek. 33:20; Matt. 16:27; 25:31-46; Rom. 2:6; 14:12; 1 Cor. 3:8; Gal. 6:7-10; 2 Tim. 4:14; 1 Pet. 1:17; Rev. 2:23; 20:12; 22:12). Even believers will give an account of their lives and service to Christ (i.e., "the book of remembrances"). Believers are not saved by works but are saved unto works (cf. Eph. 2:8-10; James and 1 John).

SPECIAL TOPIC: THE JUDGMENT SEAT OF CHRIST

SPECIAL TOPIC: THE TWO BOOKS OF GOD

÷2 CORINTHIANS  5:11-15

NASB (UPDATED) TEXT: 2 CORINTHIANS  5:11-15
 ¹¹Therefore, knowing the fear of the Lord, we persuade men, but we are made manifest to God; and I hope that we are made manifest also in your consciences. ¹²We are not again commending ourselves to you but are giving you an occasion to be proud of us, so that you will have an answer for those who take pride in appearance and not in heart. ¹³For if we are beside ourselves, it is for God; if we are of sound mind, it is for you. ¹⁴For the love of Christ controls us, having concluded this, that one died for all, therefore all died; ¹⁵and He died for all, so that they who live might no longer live for themselves, but for Him who died and rose again on their behalf.

5:11 "the fear of the Lord" This phrase relates to the judgment seat of Christ mentioned in 2 Cor. 5:10. There is a respect and awe (cf. Acts 5:11; 9:31; see SPECIAL TOPIC: FEAR) due the Creator and Judge of the Universe (cf. Heb. 10:31; 12:29; Jude 22-23)! Believers are motivated to live godly lives and share the gospel based on the knowledge we have in Christ. Each will give an account to God based on this stewardship. Believers are stewards!

The title "Lord" can refer to YHWH or Jesus. The phrase "fear of the Lord" is common in the Septuagint, referring to YHWH. However, it is also a common NT title for Jesus. Judgment belongs to YHWH, but He has allocated it to His incarnated Son.

SPECIAL TOPIC: JUDGMENT IN THE NT

SPECIAL TOPIC: Lord (adon and kurios)

SPECIAL TOPIC: SEPTAUGINT

SPECIAL TOPIC: NAMES FOR DEITY, D.

▣ "we persuade men" In context this could refer to several specific groups of people.

1. unbelievers (cf. 2 Cor. 5:10)
2. false teachers (cf. 2 Cor. 5:12)
3. weak believers (cf. 2 Cor. 5:11-12)

Paul's ministry fulfilled the Great Commission both in evangelism (cf. Matt. 28:19) and also discipleship (cf. Matt. 28:20). We must never, never, never separate justification from sanctification!

▣ "we are made manifest to God" This is a PERFECT PASSIVE INDICATIVE. Paul boldly asserts that God fully and completely knows our motives and intents (cf. 2 Cor. 4:2).

For "manifest" see note at 2 Cor. 2:14.

▣ "we are made manifest also in your consciences" This is a PERFECT PASSIVE INFINITIVE. Paul is returning to a previous thought expressed in 2 Cor. 4:2. His ministry with them had been completely open and honest. Paul wanted this church to understand his ministry motives and actions as clearly as God knew them.

▣ "consciences" See SPECIAL TOPIC: CONSCIENCE.

5:12 "commending ourselves" See full note at 2 Cor. 3:1.

▣ "so that you will have an answer for those who take pride in appearance and not in heart" Ministry motives and methods are crucial! Apparently Paul is comparing his with other leaders in the Corinthian house churches (cf. 2 Cor. 4:2, also note 1 Cor. 3:10-15). Some leaders were all show and no substance. Pride can still affect believers, as well as unbelievers. It is the mark of "The Fall" of Genesis 3.

▣ "proud. . .pride" These are both forms of the term kauchēma. There is an appropriate boasting (i.e., the church is proud of Paul) and inappropriate pride (i.e., the boasting of the false teachers).

SPECIAL TOPIC: BOASTING

▣ "appearance" See full note at 2 Cor. 1:11.

5:13 "if. . .if" These are both FIRST CLASS CONDITIONAL SENTENCES which are assumed true from the author's perspective or for his literary purposes.

SPECIAL TOPIC: GREEK GRAMMATICAL TERMS, VII.

This is the Greek term "stand" (histēmi, see SPECIAL TOPIC: STAND) with the PREPOSITION "out of" (ek). It can be used of

1. amazement (cf. Matt. 12:23; Mark 5:42)
2. fear (cf. Mark 16:8; Luke 5:26)
3. a trance (cf. Acts 10:10; 11:5; 22:17)
4. loss of senses or mad (cf. Mark 3:21; 2 Cor. 5:13)

It is difficult to know exactly to what Paul is referring.

1. Many commentators relate it to "foolishness," 2 Cor. 11:1,16; 12:11. However, a different word is used: "foolish."
2. In these chapters Paul compares his spiritual experience and qualifications to the charismatic false teachers (cf. 2 Cor. 12).
3. Possibly this is a comment that these fake teachers had made referring to Paul.

▣ "we are of sound mind, it is for you" Paul certainly had his moments of spiritual ecstacy (cf. Acts 9; 1 Cor. 14:5,18; 2 Cor. 12), but for ministry he lived and presented the gospel with clarity and thoughtfulness, in line with the cultural expectations of the group to which he ministered (cf. 1 Cor. 9:19-23; 14:1-19).

5:14 "For the love of Christ" Grammatically this is either: "Christ's love for us" (i.e., SUBJUNCTIVE GENITIVE) or "our love for Christ" (i.e., OBJECTIVE GENITIVE). In this context option #1 is best.

This term means "to hold together tightly." Love constrains our options and actions. The nature of the gospel mandates appropriate action; in this case death to selfish ambitions and lifestyle.

SPECIAL TOPIC: CHRISTIAN FREEDOM vs. CHRISTIAN RESPONSIBILITY

▣ "one died for all" The universal love of God is seen in Christ as He died for Jew and Gentile (cf. Eph. 2:11-3:13; also Isaiah 53). All humans are potentially saved in Christ (cf. 2 Cor. 5:19; John 3:16-18; 4:42; 12:47; Rom. 5:18; 1 Tim. 2:4; 4:10; Titus 2:11; 3:4; Heb. 2:9; 2 Pet. 3:9; 1 John 2:2; 4:14).

Verses 14-15 are in a parallel relationship. Christ's vicarious atonement (cf. Isaiah 53; Mark 10:45; 2 Cor. 5:21) is emphasized three times. This same truth is expressed in Rom. 5:12-21. It is often called the Adam/Christ typology (see notes at 1 Corinthians 15).

SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN

▣ "therefore all died" Theologically believers are joined with Christ's death at their baptism (see SPECIAL TOPIC: BAPTISM). His death potentially gives all believing humans forgiveness and eternal life (cf. Romans 6).

As we are identified in His death we are also to be identified in His sacrificial life for others (cf. 1 John 3:16). Selfish, self-centered living is inappropriate for blood-bought believers (cf. 2 Cor. 5:15).

In Synonyms of the Old Testament, Robert B. Girdlestone has a good discussion on this new connotation of "death" for believers.

"Our Lord said to His disciples (Matt. 16. 28), 'There are some standing here who shall not taste of death until they see the Son of Man coming in his kingdom.' The words are given in another form by St. Mark (9. 1), 'There are some who shall not taste of death until they see the kingdom of God come with power.' See also Luke 9. 27.

The object of this passage was to prepare the minds of the disciples for the grand truth that death, which had been hitherto the terror of the world, was to lose its taste or sting in the case of those who united themselves to the Lord by faith. Christ Himself was to die, He was to suffer the pains of death, His soul was to be exceeding sorrowful even unto death, and to deliver them who through fear of death had been all their lives subject to bondage. He thus introduced a new view of life and death, telling His disciples that he who would save his life by denying the Lord, should lose it, whilst he who was willing to lose his life for the Lord's sake, the same should save it. The Lord would be ashamed of the one on the Great Day, but would confess the other.

The entrance into a new life which takes place through faith in Christ involves death in another sense. It is a cutting off of human nature from its old modes and principles of existence-in other words, it is death to sin. Just as in physical dissolution the body ceases to feel, the heart to beat, the hands to work, and the feet to walk, so in this mystical death the body and all its members are to be no longer servants to sin; the same breach or gulf is to be made between the Christian and sin as there is between a dead man and the outer world in which he used to live and move and have his being. This death is related to the crucifixion of Christ, who 'died to sin.' The believer is baptized into Christ's death, he dies with Christ, is made conformable to His death, is crucified with Christ (Rom. 6.5; 2 Cor. 5.14; Gal. 2.19,20; Col. 2.20; 3.3)" (pp.285, 286).

5:15 Verse 15 parallels and defines 2 Cor. 5:14. This is such an important truth. Salvation is free, but Christlike living costs everything we are and have (cf. Gal. 2:20)!

This is an AORIST PASSIVE PARTICIPLE with an unexpressed agent. The NT often attributes the resurrection to all three persons of the Godhead.

1. God the Father raised Jesus (cf. Acts 2:24; 3:15; 4:10; 5:30; 10:40; 13:30,33,34,37; 17:31; Rom. 6:4,9; 8:11; 10:9; 1 Cor. 6:14; 2 Cor. 4:14; Gal. 1:1; Eph. 1:20; Col. 2:12; 1 Thess. 1:10)
2. God the Son raised Himself (cf. John 2:19-22; 10:17-18)
3. God the Spirit raised Jesus (cf. Rom. 8:11)

÷2 CORINTHIANS  5:16-19

NASB (UPDATED) TEXT: 2 CORINTHIANS  5:16-19
  ¹⁶Therefore from now on we recognize no one according to the flesh; even though we have known Christ according to the flesh, yet now we know Him in this way no longer. ¹⁷Therefore if anyone is in Christ, he is a new creature; the old things passed away; behold, new things have come. ¹⁸Now all these things are from God, who reconciled us to Himself through Christ and gave us the ministry of reconciliation, ¹⁹namely, that God was in Christ reconciling the world to Himself, not counting their trespasses against them, and He has committed to us the word of reconciliation.

5:16 "Therefore from now on" Christ's life and death inaugurated a New Age. Everything is different in light of Him (cf. Gal. 3:28; Col. 3:11).

This may reflect 1 Sam. 16:7; Isa. 11:3; John 7:24; 8:15. Jesus has changed every area of evaluation. Human standards are now an inadequate means of judgment (cf. Rom. 3:22; 1 Cor. 12:13; Gal. 3:28; Col. 3:11). Knowing Christ changes us (cf. 2 Cor. 5:17).

This may reflect that some within the Corinthian church had attempted to evaluate Paul, his gospel, and his ministry by this standard (cf. chapters 4, 11, and 12).

What this does not mean is that Paul considered the historical Jesus unimportant or even to be contrasted with the glorified Christ. Paul mentions Jesus' earthly life, teaching, and redemptive acts (i.e., cross, resurrection) often. Paul is referring to human evaluation (i.e., knowing according to the flesh). Redemption allows believers to view all of life and history in a new Christ-centered light. Human history then turns into salvation history. The local carpenter, Jesus, becomes the Messiah, the promised One. His life and teachings become inspired Scripture. Israel's history must be reinterpreted in light of Him!

For "flesh" see SPECIAL TOPIC: FLESH (sarx)

SPECIAL TOPIC: TITLES FOR THE SPECIAL COMING ONE

5:17 "if" This is another FIRST CLASS CONDITIONAL SENTENCE like those in 2 Cor. 5:13 and 16.

▣ "in Christ" This LOCATIVE OF SPHERE is one of Paul's favorite grammatical features to describe the Christian. It speaks of our position in Christ. We live and move and have our being in Him (cf. Acts 17:28).

Paul also personifies creation in Rom. 8:18-25. He characterizes God's new creation, New Age, age of the Spirit in 2 Cor. 5:17 and Gal. 6:15. Believers should live like citizens of the New Age (cf. Rom. 6:4).

SPECIAL TOPIC: KTISIS

▣ "the old things passed away; behold, new things have come" Notice the purposeful interchange of VERB TENSES.

1. "old things passed away" This is AORIST TENSE in the INDICATIVE MOOD often refers to a completed act in past time. This refers to conversion.
2. "new things have come" This is PERFECT TENSE which refers to a past completed act with abiding results. This refers to discipleship.

There is a Greek manuscript variant which reflects "all things" in the final clause (i.e., MS D²). This type of clarifying addition is common for the later Christian scribes. The oldest Greek manuscripts (i.e., MSS P⁴⁶, א, B, C, D^*, F, G) end with kaina. The UBS⁴ gives this reading an "A" rating (certain).

This concept of "new" is part of OT terminology for the eschaton. The OT prophets spoke of this new age.

1. "new things" (cf. Isa. 42:9; 43:19; Jer. 31:22)
2. "new covenant" (cf. Jer. 31:31-34)
3. "new heart, new spirit" (Ezek. 11:19; 18:31; 36:26)
4. "new name" (cf. Isa. 62:2; 56:5; 65:15)
5. "new song" (cf. Ps. 96:1; Isa. 42:10)
6. "new heavens and new earth" (cf. Isa. 65:17; 66:22)

This eschatological newness had come in Jesus, but the old was still present. The new has not been fully consummated. The overlapping of the Jewish "two ages" by Jesus' two comings was unforseen by OT prophets though they did depict the Messiah in lowly servant terms as well as victorious royal terms. This concept began to be developed during the interbiblical period, particularly in Jewish apocalyptic literature.

SPECIAL TOPIC: THIS AGE AND THE AGE TO COME

SPECIAL TOPIC: A SUFFERING MESSIAH

5:18 "Now all these things are from God" It is God's love that sent the Son into the world (cf. John 3:16). Salvation is a grace gift from God, but believers must respond and continue to respond to the new covenant in repentance, faith, obedience, and perseverance.

SPECIAL TOPIC: COVENANT

SPECIAL TOPIC: WHAT DOES IT MEAN TO "RECEIVE," "BELIEVE," "CONFESS/PROFESS," AND "CALL UPON"?

▣ "reconciled" This is a major theological truth. The word basically means to exchange or change and thereby to bring together that which was alienated. Rebellious humans have been brought back into fellowship with God through Christ. God exchanged Christ's righteousness (cf. 2 Cor. 5:21) for their sin. Christ died in our place (cf. Matt. 20:28; Mark 10:45; 2 Cor. 5:14,21).

This context (i.e., 2 Cor. 5:16-21) and Rom. 5:10-11 are the definitive passages on this theological term. Sinners are now friends, even family, with the Holy One. Restoration of the fellowship damaged in the Fall (cf. Genesis 3) has been made complete in Christ.

A discussion of "reconciliation" as a theological concept is in Frank Stagg's New Testament Theology, pp. 102-104, 142.

SPECIAL TOPIC: THE FALL OF MANKIND

▣ "and gave us the ministry of reconciliation" Theologically this is parallel to 2 Cor. 5:14-15. Jesus became believers' reconciliation, now they must become the means of sharing the gospel of reconciliation with others. Believers share in Jesus' death and we share in His ministry (cf. 2 Cor. 5:19). Christlike service is the goal (cf. 1 John. 3:16).

SPECIAL TOPIC: SERVANT LEADERSHIP

5:19 "God was in Christ" This is the main issue of Christianity.

1. Was God (i.e., the God, the OT YHWH), in Jesus of Nazareth, reconciling the world to Himself (cf. Gal. 1:3-4)? If so, Christianity is true; if not, it is false.
2. Is Jesus truly the fullness of God (cf. John 1:1-14; Col. 1:15-16; Phil. 2:6-11; Heb. 1:2-3)?
3. Is He truly the only way to reconciliation and forgiveness (cf. John 14:6)? If so, then the gospel is the most important information that people will ever hear!

We must tell the truth; we must preach the gospel; we must lift up Christ; we must offer a free salvation to a lost world.

▣ "the world" God loves the world (i.e., both the planet and its people, cf. John 3:16). The world can be saved (cf. 1 Tim. 2:4; 2 Pet. 3:9).

SPECIAL TOPIC: PAUL'S USE OF KOSMOS

SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN

▣ "not counting their trespasses against them" This may reflect Ps. 32:2, which is quoted in Rom. 4:6-8. Before the Law, sin was not imputed to individuals (cf. Rom. 4:15; 5:13-14; Acts 17:30). But this text has an even greater truth. In the face of known human rebellion there is forgiveness in Christ. Jesus' blood cleanses from all sin (cf. 1 John 1:7)! Sin is no longer the barrier between God and mankind, but now the main stumbling block is

1. unbelief
2. rejection of faith in Christ
3. unwillingness to respond to God's offer

SPECIAL TOPIC: UNINTENTIONAL SINS

▣ "not counting" This is the term logizomai, which is used thirty-four times by Paul, but in two completely different senses.

1. The first can be seen in 2 Cor. 3:5, "consider." See the full note there.
2. The second is "counting" or "imputing." This sense is clearly seen in Rom. 4:3,4,5,6,8,9,10,11,22,23,24, and Gal. 3:6. This theological usage implies depositing something into someone else's bank account.

God imputes the righteousness of Jesus into our account (cf. 2 Cor. 5:21). Also God does not count or impute sin to our account. What an amazing God! What an effective Savior! What a wonderful gospel!

▣ "He has committed to us the word of reconciliation" A lost world is not on the doorstep of a powerless, loveless God, but is on the doorstep of an apathetic, unconcerned church.

1. we have the message
2. we have the keys of the Kingdom (cf. Matt. 16:19; Rev. 1:18; 3:7)
3. we have the indwelling Holy Spirit (cf. Rom. 8:9,11; 1 Cor. 3:16; 6:19; 2 Tim. 1:14)
4. we have the marching orders of Jesus (cf. Matt. 28:18-20; Luke 24:46-47; Acts 1:8)

What will we do?

÷2 CORINTHIANS  5:20-21

NASB (UPDATED) TEXT: 2 CORINTHIANS  5:20-21
  ²⁰Therefore, we are ambassadors for Christ, as though God were making an appeal through us; we beg you on behalf of Christ, be reconciled to God. ²¹He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him.

5:20 "we are ambassadors for Christ" To whom does the "we" and "you" in this verse refer? Is Paul speaking to the church? If so the "we" is Paul and his missionary team and the "you," believers at Corinth. These people did not need to be saved, but they did need to be brought back into unity (cf. John 17:11,21,22,23).

Notice that Paul does not say believers should be ambassadors, but that they are ambassadors. This is similar to Jesus' statements in Matt. 5:13-16. Believers are salt and light. The question is what kind of salt and light. This is the question here. Believers are Christ's representatives, but what kind of ambassadors are they: factious, heretical, unloving, etc.?

▣ "beg" See full note at 2 Cor. 1:4-11.

▣ "be reconciled to God" This is a PRESENT PASSIVE IMPERATIVE. Is this a command to lost people or to saved people? The larger context is mandating an appropriate lifestyle on the part of believers. Jesus saved us from sin and strife; we are saved to serve! We are called to Christlike ministry, not personal agendas.

This context has a message to a lost, needy world-Christ died for you (positional righteousness). This context has a message for a factious, unloving church-Christ died for you (progressive righteousness).

The PASSIVE VOICE could be translated

1. "let God reconcile you to Himself"
2. "allow yourselves to be reconciled" (cf. The Jerome Biblical Commentary, p. 281)
3. "let God change you from enemies into his friends" (cf. TEV)

Believers proclaim the truth, the Spirit convicts the lost, the Son provides the means, and the Father accomplishes His will through covenant response.

5:21 This text has several great truths.

1. God sent Jesus to die for us (cf. John 3:16). Jesus came to die for us (cf. Matt. 20:28; Mark 10:45).
2. Jesus knew no sin (cf. John 8:46; Heb. 4:15; 7:26; 9:14; 1 Pet. 1:19; 2:22; 1 John 3:5).
3. The goal is personal righteousness, serving Christlikeness (cf. Rom. 8:28-29; 2 Cor. 3:18; 7:1; Gal. 4:19; Eph. 1:4; 4:13; 1 Thess. 3:13; 4:3; 5:23; 1 Pet. 1:15). However, there is a note of contingency (SUBJUNCTIVE MOOD). All believers do not fully realize God's complete purpose in salvation. It is a call to service, a call to self denial, a call to holiness. Christianity only begins when one trusts Christ. Belief is only the first step of a long journey.

   NASB	"to be sin on our behalf"
   NKJV	"to be sin for us"
   NRSV	"to be sin"
   TEV	"share our sin"
   NJB	"a victor for sin"
   Peshitta	"made himself sin"
   REB	"one with human sinfulness"

   How did God make Jesus become sin? This may be an OT allusion to a "sin offering" (cf. Isaiah 53; Rom. 8:3; see SPECIAL TOPIC: SIN OFFERING). God offered Jesus as the sinless lamb (cf. John 1:29,36).

   I think Jesus' words from the cross, "My God, My God, why have You forsaken Me" (cf. Mark 15:34), which is a quote from Psalm 22, reflects the spiritual reality of the Father turning away from the Son (i.e., symbolized by the darkness, cf. Mark 15:33), as He bore the sin of the world. This is theologically parallel to Gal. 3:13, "having become a curse for us"!

   DISCUSSION QUESTIONS

   This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

   These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

   1. Does this chapter teach a disembodied period between death and resurrection?
   2. Does 2 Cor. 5:10 imply that believers will also be judged? If so, for what?
   3. List Paul's two motives for evangelism (2 Cor. 5:11,14).
   4. Explain why verses 14-15 are crucial for a proper understanding of the Christian life.

    

   |  Home  |  New Testament Studies  |  Corinthians Table of Contents  |  Previous Section  |  Next Section  |

   Copyright © 2014 Bible Lessons International