2 Coríntios 5
John MacArthur · Citado em PreceptAustin
2 Coríntios 5
MacArthur - With a conciseness and brevity reflective of the Holy Spirit, this one brief sentence, only fifteen words in the Greek text, resolves the dilemma of reconciliation. This sentence reveals the essence of the atonement, expresses the heart of the gospel message, and articulates the most glorious truth in Scripture—how fallen man’s sin-sundered relationship to God can be restored. 2Cor 5:21 is like a cache of rare jewels, each deserving of a careful, reverential examination under the magnifying glass of Scripture. It yields truths about the benefactor, the substitute, the beneficiaries, and the benefit. (2 Corinthians. Chicago: Moody Press)
2 Coríntios 5
MacArthur points out that "The twice-repeated phrase for indeed (2Cor 5:2, 4) expressed Paul's intense longing for heaven and the certainty that he would one day enter its glory. (2 Corinthians Commentary) indeed in this house we groan (stenazo) - NET = "in this earthly house we groan" House is not in the Greek text in context refers to our present mortal bodies. This (house) is as if Paul in a sense is pointing to his own body as he begins writing this verse. Groan (stenazo) is in the present tense picturing the believer's groaning as our "habitual practice" because we know that these frail, decaying earthly bodies (2Co 4:16) pale in comparison to our inestimably superior future glorified bodies. While life gives us many negative things to groan about, Paul is not speaking so much about our groans and moans over trials, afflictions, illnesses, etc, but about groaning for our future wardrobe in God's eternal kingdom. John tells us "Beloved, now we are children of God, and it has not appeared as yet what we will be. We know that when He appears, we will be like Him, because we will see Him just as He is." (1 Jn 3:2+) This is a prophetic promise that is worth waiting for. In fact this glorious truth (Vertical Vision) should "energize" our present ("Horizontal") living as John goes on to state writing "And everyone who has this hope fixed on Him purifies (hagnizo in present tense = continually, daily; active voice - make a choice each day to do this, a choice/desire enabled by the Spirit - Php 2:13NLT+) himself, just as He is pure." (1Jn 3:3+) Paul goes on to say that we (he) groan because we (he) long. Warren
2 Coríntios 5
MacArthur says "It is the crushing burden of sin and affliction believers experience in their physical bodies that makes them yearn for their spiritual bodies." (2 Corinthians Commentary) Because we do not want (thelo) to be unclothed (ekduo) but to be clothed - Amplified = "not that we want to put off the body (the clothing of the spirit) but rather that we would be further clothed." Because explains why we groan and are burdened and the reason is they we do not want to be unclothed (synonym for naked in v3) but clothed. Unclothed probably means to die before the return of Jesus. Plummer says "The groaning is caused by the oppressive thought that death may come before the Lord returns, and may leave gumnoi without any bodies at all....We do not desire to be deprived of the body, but to be clothed with its immortality For then also there will be a body, but it will no longer be a burden, being no longer corruptible." (2 Corinthians 5)
2 Coríntios 5
MacArthur comments that "It is the crushing burden of sin and affliction believers experience in their physical bodies that makes them yearn for their spiritual bodies. Repeating his disdain for soul nakedness, Paul emphasized again that he did not want to be unclothed as a disembodied spirit, but to be clothed with his glorified body. Then, what is mortal will be swallowed up by the fullness and perfections of eternal life, and believers will be like their risen Lord. Like John, they “know that when He appears, [they] will be like Him, because [they] will see Him just as He is” (1Jn 3:2-+). (2 Corinthians Commentary) R B
2 Coríntios 5
MacArthur adds "Ambition has always had a bad reputation. The noble Puritan writer Thomas Brooks wrote, “Ambition is a gilded misery, a secret poison, a hidden plague, the engineer of deceit, the mother of hypocrisy, the parent of envy, the original of vices, the moth of holiness, the blinder of hearts, turning medicines into maladies and remedies into diseases. High seats are never but uneasy, and crowns are always stuffed with thorns” (cited in John Blanchard, Truth for Life [Welwyn: Evangelical Press, 1986], 179). Blind ambition causes people to compromise their convictions, violate their beliefs, and sacrifice their character. Ambition is often associated with words like “unscrupulous,” “self-centered,” “proud,” “driven,” “insensitive,” and “ruthless.” Those negative modifiers reflect the carnage inflicted on family, friends, and principles abandoned in the wake of onrushing ambition. Ambition drives people to seek wealth, prestige, power, social prominence, popular acclaim, and dominance over others." The English word “ambition” derives from the Latin word ambitio, which comes from a verb that literally means, “to go around.” The word was used by the Romans to refer to politicians who went around canvasing for votes to get themselves elected. It was used to describe those with no convictions, who sought promotion at any cost, doing anything to achieve selfish ends. Thus, to describe someone as ambitious was to comment on his or her character in a decidedly negative way. Expressing that negative connotation of ambition, Stephen Neill said, “I am inclined to think that ambition in any ordinary sense of the term is nearly always sinful in ordinary men. I am certain that in the Christian it is always sinful, and that it is most inexcusable of all in the ordained minister” (cited in J. Oswald Sanders, Spiritual Leadership, rev. ed. [Chicago: Moody, 1980], 14)....The Bible condemns sinful ambition. Speaking through the prophet Jeremiah, God said, “But you, are you seeking great things for yourself? Do not seek them” (Jer. 45:5). (2 Corinthians Commentary) Therefore is a term of conclusion in which Paul is saying in view of the truths in 2Co 5:1-8 (and even continuing back to the previous chapter - eg 2Co 4:18+) concerning our guarantee (God's trustworthy pledge = 2Co 5:5+) of a future eternal glorified body we will receive after we leave our earthly body. Every religion, philosophy or creed other than Christianity has grappled unsuccessfully with the inevitability of death [and taxes], so this is quite a triumphant "therefore" sounded forth by the apostle Paul! THOUGHT - May God grant each of us the fullness of His Spirit that we might shout "Therefore" and might be empowered to live "therefore-focused lives" (see Redeem the Time) in Christ Jesus our soon coming King of kings! Amen We also have as our ambition (philotimeomai in present tense - continually) - We continually make it our aim. Amplified "we are constantly ambitious and strive earnestly" Our ambition is not the world's idea of desire for gold and wealth, but is to seek God's will in our life. Normally one would not think "ambition" a good thing in a life initiated and daily enabled by grace (undeserved divine favor and divine power- 2Co 12:9+), for as Thomas Adams once said "Ambition, like the grave, is never full." Paul however elevates the meaning of ambition from the normal selfish, fleshly ambitions that drive fallen men to seek to be number one (someone has well said the "number 1" is "next to nothing"! Pun intended!) and instead uses it to refer to a "holy ambition". THOUGHT - Here are two good tests for us to follow as we seek to live a life pleasing to God. (1) Will it make others stumble? (2) Will I be ashamed if Jesus should return? Tis' only one life, Will soon be past. Only what's done in Christ Will last!
2 Coríntios 5
MacArthur explains it this way "Paul says, "Look, if I acted like an insane man it's because I'm dealing with divine truth. It's for God because God has put this truth in me to proclaim." And the world will always render this assessment that the person who preaches with power and boldness and courage and conviction is out of his mind as an egomaniac, as a fool. Then on the other hand, he says, "If we're of sound mind it's for you." What does he mean? Sophroneo, be of sound mind, means to be sober minded, to be in complete control, to be moderate. This is cool communication as opposed to hot communication. If we are calm, cool, collected, meek, humble, dispassionate, restrained, it's for you....When I am restrained and humble and selfless, it's to come down to your level and be patient and kind and gentle in moving you along the path. There are times when I have to be sober minded and moderate and come to you with cool communication....I think Paul is just taking both sides. He's saying, "Look, if I...if I appear to be a man insane, do you understand that I am dealing with a stewardship from God? And if you see me as a cool and calm and patient and gentle man, it's because I'm trying to deal with you. But in the end the matter that is at stake here is the truth. So, I'll defend myself because I want to be able to continue to propagate the truth." (A Ministry of Integrity, Part 2)
2 Coríntios 5
MacArthur explains 2Co 5:16, 17 - These two verses define when Paul’s burden for the lost began. The conjunction hōste (therefore) points back to 2Cor 5:14, 15, which describe salvation. After his conversion, the way Paul viewed people changed radically. From then on, he did not recognize (oida; lit. “know,” or “perceive”) anyone according to the flesh; he no longer evaluated people based on external, worldly standards, as the false teachers did (cf. 2Co 5:12; Gal. 6:12). The proud Pharisee, who once scorned Gentiles, and even those Jews outside of his group (cf. Jn 7:49), now looked beyond mere outward appearances. His prejudice and hatred gave way to a love for all, including “Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave and freeman” (Col 3:11). (MacArthur, J: 2Corinthians. Chicago: Moody Press) Henry
2 Coríntios 5:1-3
MacArthur writes that acheiropoietos in this verse "refers to what is spiritual, transcendent, and eternal, not to what is earthly, physical, and temporal.
2 Coríntios 5:1-3
MacArthur says..."The “eternal weight of glory” Paul described in 2Co 4:17 includes a new body. That truth was of great comfort to the apostle, whose physical body had been so mercilessly battered by the effects of the Fall, personal sin, hardships, illness, the rigors of life, and persecution that he longed for his incorruptible, immortal resurrection body. (2Corinthians) Paul Apple summarizes 2 Cor 5:1-10 - THE LONGING FOR THE RESURRECTION BODY MOTIVATES US TO FOCUS ON SPIRITUAL MINISTRY EVEN AT THE EXPENSE OF PHYSICAL SUFFERING – FUTURE GLORY INSPIRES COURAGE AND COMMITMENT IN LIVING TO PLEASE OUR LORD, (adding) (5:1-5) PRESENT SUFFERING SHOULD INTENSIFY THE LONGING FOR FUTURE GLORY (THE RESURRECTION BODY). (In 2Cor 5:1 Paul explains) The Superiority of the Resurrection Body Michael Andrus adds this note on 2 Cor 5:1-5 "Knowledge of God’s plan for our future helps us face death without fear." We know (eido) that if (see note below) the earthly (epigeios) tent (skenos) which is our house (oikia) is torn down (kataluo) - Paul is not giving an opinion or making a speculation about our future bodies! He says we know! We know expresses Paul's confidence. It means to know beyond a shadow of a doubt. How do we know? Because God has told us and that settles it (even though obviously we cannot fully comprehend what will take place at glorification)! We know it by divine revelation! "As a sure matter of hope" (Alford) When it comes to a discussion of the issue of death, most unbelievers use words like "I believe.... I hope... I think" but only believers in Christ can honestly use the glorious words "We know." The first thing Paul knows is that our present body is "passing," temporary and even "decaying" (2Co 4:16). THOUGHT - Let the significance of what "we know" sink deep into your soul and renew your mind. Knowing these truths that speak of our future should motivate and energize our present passing life. Believers can live with a "Pauline" like anticipation even in times of affliction and trial because we know. We know that what is seen is temporal but what is coming and now unseen is eternal. Paul expressed great confidence in what he knew in the last chapter of his last letter, writing to Timothy "I am already being poured out as a drink offering, and the time of my departure has come. I have fought the good fight, I have finished the course, I have kept the faith; in the future there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day; and not only to me, but also to all who have loved His appearing. (2 Ti 4:6-8) Paul knew that death is just a departure from here to there: it’s graduation day for the believer to be forever in the presence of God. Paul had run and won the race of life and we can too if we lay hold of his "we know" mentality! When we walk by faith founded on the Word of Truth, then we are much more likely to be pursuing the things which are eternal rather than those that are temporary! Where is your focus dear follower of Christ? Andrus adds that "Paul was a tentmaker, so he speaks of our present body as an earthly tent, and it’s a very apt illustration. Tents are by their very nature temporary housing. After a while the stakes begin to loosen, the poles begin to bend, the canvas sags in various spots, the cold penetrates, and it is not very comfortable." Paul is saying we know assuredly or beyond a shadow of a doubt (see 2Co 4:14; cp Job's assurance in Job 19:25 where Lxx also uses eido = knows for certain!) Jesus set the secure standard for all believers declaring "Because I live, you will live also." (John 14:19) We know that Jesus is alive and for this reason we know that death cannot claim us because He has promised us eternal life (Jn 17:3)! You can stake your eternal life on it beloved! As William Romaine succinctly stated "Death stung itself to death when he stung Christ." Death may be the king of terrors But Jesus is the King of kings. -Anonymous A W
2 Coríntios 5:1-3
MacArthur says "For all, death comes like an utterly unsympathetic landlord waving an eviction notice. But that eviction merely releases believers from a wretched earthly neighborhood to an infinitely grand and glorious dwelling in a heavenly neighborhood."
2 Coríntios 5:1-3
MacArthur - Since it replaced his earthly tent (his physical body), the building from God Paul referred to must be his glorified body, which he would receive after “He who raised the Lord Jesus…raise[d him] also with Jesus” (2Co 4:14). Building (3619)(oikodome from oikos = dwelling, house + doma = building or demo = to build) is literally the building of a house and came to refer to any building process. Oikodome can refer to the actual process of building or construction. Another literal meaning is as a reference to a building or edifice which is the result of a construction process (Mt 24:1, Mk 13:1, 2 are the only literal uses of oikodome in the NT). Most of the NT uses of oikodome are metaphorical or figurative and refer to the church as the building for God's indwelling Eph 2:21 (cp 1Co 3:9 ). In the present passage Paul is referring to the body not an actual building. Made without hands (886) (acheiropoietos from a = without + cheiropoíetos = made with hands <> cheír = hand + poiéo = to make) is used figuratively in all 3 NT occurrences and is not found in the Septuagint. Clearly this adjective emphasizes the supernatural character of our new body, one given to us by God, Giver of "every good thing bestowed and every perfect gift." (Jas 1:17) P E
2 Coríntios 5:1-3
MacArthur explains that Paul was longing for "his glorified body not primarily because it would be free of physical weakness, blemishes, and defects, but because it would be free of sin. The tent of the body is sin’s home, causing Paul to lament, “I am of flesh, sold into bondage to sin” (Ro 7:14); “sin … dwells in me” (Ro 7:17, Ro 7:20); “evil is present in me” (Ro 7:21); and “Wretched man that I am! Who will set me free from the body of this death?” (Ro 7:24). The apostle longed to serve, worship, and praise God in absolute purity, freed from the restrictions of his fallen, sinful flesh. That is the best feature of resurrection reality." Epipotheo - 9x in NAS - desires(1), long for(2), long to(1), longing for(1), longing to(3), yearn for(1). Ro 1:11; 2Co 5:2; 9:14; Php 1:8; 2:26; 1Th 3:6; 2Ti 1:4; Jas 4:5; 1Pe 2:2
2 Coríntios 5:4-5
MacArthur comments that "What is yet future for believers was prepared by God in the past and unfolds according to His plan and will. In eternity past, God sovereignly chose believers for salvation; in time, he redeemed them; in the future, He will give them their glorified, resurrection bodies. The phrase for this very purpose emphatically states that believers obtain their glorified bodies in fulfillment of God’s sovereign plan from all eternity, bound up in His elective decree (Ed: cp similar promise in Ro 8:28, 29, 30-+). Prepared (2716) (katergazomai from katá = intensifies meaning of verb + ergazomai = labor, work or engage in an activity involving considerable expenditure of effort) means that God worked this out fully and thoroughly, accomplishing His end for His children who have been redeemed by the blood of the Lamb. The idea of this verb means to finish or carry something to its conclusion, in this case our salvation which reaches its fulfillment in glorification ("future tense salvation"). Marvin
2 Coríntios 5:4-5
MacArthur comments that "It is the crushing burden of sin and affliction believers experience in their physical bodies that makes them yearn for their spiritual bodies. Repeating his disdain for soul nakedness, Paul emphasized again that he did not want to be unclothed as a disembodied spirit, but to be clothed with his glorified body. Then, what is mortal will be swallowed up by the fullness and perfections of eternal life, and believers will be like their risen Lord. Like John, they “know that when He appears, [they] will be like Him, because [they] will see Him just as He is” (1Jn 3:2-+). (2Corinthians) Radmacher (et al) helps us understand the meaning of the phrase clothed with life writing that "The believer’s future experience is called life, meaning the full experience of eternal life in Christ. The life experience of the future is being determined by how we invest this life today (2Co 4:17-+). (Nelson's New Illustrated Bible Commentary) Life (2222)(zoe) can refer to (1) physical life (cp Ro 8:38-+, 1Co 3:22, Php 1:20-+, Jas 4:14, etc) but more often refers to (2) to supernatural life in contrast to a life subject to eternal death (Jn 3:36). This quality of life speaks of fullness of life which alone belongs to God the Giver of life and is available to His children, those who have been born again (Jn 3:3, Ro 6:4-+, Ep 4:18-+). In context zoe alludes to eternal life (Mk 10:30, Titus 1:2-+). Richards writes that. "Zoe in classical Greek refers to natural life--the principle that enables living things to move and to grow. In the NT, zoe focuses on the theological meaning rather than on the biological. From the perspective of the NT, in every respect life is the counterpart of death. Each book of the NT speaks of zoe. In each, the principle of life lifts our vision beyond our earthly existence to reveal a unique quality of life that spans time and eternity and that has its roots in God. It is the biblical use and meaning of zoe that most concerns us as we examine what the NT says about life. (Richards, L O: Expository Dictionary of Bible Words: Regency) Wuest (in comments on 2Pe 1:3-+) writes that zoe "speaks of life in the sense of one who is possessed of vitality and animation. It is used of the absolute fulness of life, both essential and ethical, which belongs to God. It is used to designate the life which God gives to the believing sinner, a vital, animating, spiritual, ethical dynamic which transforms his inner being and as a result, his behavior. (Comments on 1Jn 1:2 by Wuest) Thayer indicates (zoe is) “the absolute fulness of life, both essential and ethical, which belongs to God.” Thus, this life that God is, is not to be defined as merely animation, but as definitely ethical in its content. God is not the mere reason for the universe, as the Greeks thought, but a Person with the characteristics and qualities of a divine Person. The ethical and spiritual qualities of this life which God is, are communicated to the sinner when the latter places his faith in the Lord Jesus as Saviour, and this becomes the new, animating, energizing, motivating principle which transforms the experience of that individual, and the saint thus lives a Christian life. (Recommendation: You might want to re-read this statement, slowly, meditatively and with a heart overflowing with incredible gratitude! I fear that I do not even begin to grasp the significance of the zoe with which God has gifted us as His children by grace through faith! If I did I think it would be a strong motivating, strengthening force in those moments where my flesh begins to lure me to sin against so great a salvation gift and Giver!) The message of John is that since the believer is a partaker of this life, it is an absolute necessity that he show the ethical and spiritual qualities that are part of the essential nature of God, in his own life. If these are entirely absent, John says, that person is devoid of the life of God, and is unsaved. The ethical and spiritual qualities of this life were exhibited to the human race in the earthly life of the Lord Jesus. His life thus becomes the pattern of what our lives should be in holiness, self-sacrifice, humility, and love. (Wuest Word Studies - Eerdman Publishing Company Volume 1, Volume 2, Volume 3 - used by permission) Spurgeon in his book "Power in the Blood" discusses several points about what the saints are currently lacking… The first is that these bodies of ours are not delivered. Beloved, as soon as a man believes in Christ, he is no longer under the curse of the law. (See Galatians 3:13.) As to his spirit, Sin has no more dominion over him, and the Law has no further claims against him. His soul is translated from death to life. But, the body, this poor flesh and blood, does it not remain as before? Not in one sense, for the members of our bodies, which were instruments of unrighteousness, become by sanctification the instruments of righteousness to the glory of God. (See Ro 6:13-+) The body that was once a workshop for Satan becomes a temple for the Holy Spirit, wherein He dwells (1Co 6:19-+). However, we are all perfectly aware that the grace of God makes no change in the body in other respects. It is just as subject to sickness as before; pain throbs quite as sharply in the heart of the saint as in the heart of the sinner; and he who lives near to God is no more likely to enjoy bodily health than he who lives at a distance from Him. The greatest piety cannot preserve a man from growing old; although in grace he may be like a young cedar, fresh and green, yet the body will have its gray hairs, and the strong man will be brought to totter on the cane. The body is still subject to the evils that Paul mentioned when he said that it is subject to corruption, dishonor, and weakness, and is still a natural body. (See 1Co 15:42, 43, 44.) These are not little things, for the body has a depressing effect on the soul. A man may be full of faith and joy spiritually, but I would challenge him to feel the same way under the ill effects of some diseases. The soul is like an eagle, and the body is like a chain that prevents its mounting. Moreover, the appetites of the body have a natural affinity to that which is sinful. The natural desires of the human frame are not in themselves sinful, but through the degeneracy of our nature, they very readily lead us into sin. Through the corruption that is in us, even the natural desires of the body become a very great source of temptation. The body is redeemed with the precious blood of Christ; it is redeemed by price; but it has not as yet been redeemed by power. It still lingers in the realm of bondage and is not brought into “the glorious liberty of the children of God” (Ro 8:21-+). Now, this is the cause of our groaning and mourning, for the soul is so married to the body that when it is itself delivered from condemnation, it sighs to think that its poor friend, the body, is still under the yoke. Suppose that you were a free man who had married a slave. You could not feel perfectly content; but the more you enjoyed the sweets of freedom yourself, the more you would mourn that she was still in slavery. So is it with the spirit: it is free from corruption and death, but the poor body is still under the bondage of corruption, and therefore the soul groans until the body itself is set free. Will it ever be set free? Oh, my beloved, do not ask that question. This is the Christian’s brightest hope. Many believers make a mistake when they long to die and go to heaven. That may be desirable, but it is not the ultimate satisfaction for the saints. The saints in heaven are perfectly free from sin, and, so far as they are capable of it, they are perfectly happy; but a disembodied spirit can never be perfect until it is reunited to its body. God made man not pure spirit, but body and spirit, and the spirit alone will never be content until it sees its physical body raised to its own condition of holiness and glory. Do not think that our longings here below are not shared by the saints in heaven. They do not groan because of any pain, but they long with greater intensity than you and I for “the adoption, to wit, the redemption of our body” (Ro 8:23-+). People have said there is no faith in heaven and no hope; they do not know what they say. In heaven faith and hope have their fullest strength and their brightest sphere, for glorified saints believe in God’s promise and hope for the resurrection of the body. The apostle tells us that “they without us should not be made perfect” (Heb 11:40-+); that is, until our bodies are raised, theirs cannot be raised; until we get our adoption day, neither can they get theirs. “The Spirit and the bride say, Come” (Rev 22:17-+). Not only the bride on earth, but also the bride in heaven says, “Come,” telling the happy day to hurry, the day when “the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed” (1Co 15:52). For it is true, beloved, the bodies that have decayed will rise again; the fabric that has been destroyed by the worm will suddenly form a nobler being; and you and I, though the worm may devour our bodies, will in our flesh behold our God (Job 19:26). These eyes shall see him in that day, The God that died for me; And all my rising bones shall say, “Lord, who is like to thee?” Thus, we desire that our entire manhood, in its trinity of spirit, soul, and body, may be set free from the last vestige of the Fall. We long to put off corruption, weakness, and dishonor, and to wrap ourselves in incorruption, in immortality, in glory, in the spiritual body that the Lord Jesus Christ will bestow on all His people. (See 1Co 15:42, 43, 44.) You can understand in this sense why we groan, for if this body, though redeemed, is really still a captive, and if it is to be completely free and rise to amazing glory one day, those who believe in this precious doctrine may very well groan after it as they wait for it. 2 Corinthians 5:5 Now He who prepared us for this very purpose is God, who gave to us the Spirit as a pledge. (NASB: Lockman) Greek: o de katergasamenos (AMPMSN) hemas eis auto touto theos, o dous (AAPMSN) emin ton arrabona tou pneumatos. Amplified: Now He Who has fashioned us [preparing and making us fit] for this very thing is God, Who also has given us the [Holy] Spirit as a guarantee [of the fulfillment of His promise]. (Lockman)
2 Coríntios 5:4-5
MacArthur - God’s gift of the Spirit to us is His verification to us that our salvation will be completed in glorification. It is His promise to give us all the future blessings of that salvation. (The Silent Shepherd) Charles Stanley - The Holy Spirit is a pledge of God’s intentions. He is not finished with us yet. But the presence of the Spirit demonstrates God’s commitment to complete what He has started. If salvation is not permanent, God is simply playing games by sending the Spirit into our hearts. It would be like a man’s giving a woman an engagement ring when he knows he has no intention of marrying her. (Eternal Security : Can You Be Sure?) Ephesians 1:13-+ In Him, you also, after listening to the message of truth, the gospel of your salvation—having also believed, you were sealed (sphragizo) in Him with the Holy Spirit of promise, 14 Who is given as a pledge (arrabon) of our inheritance, with a view to the redemption of God’s own possession, to the praise of His glory. Wayne Detzler comments on sealed (sphragizo ) explaining that it was "largely a commercial or business term, referring to sealing a building shut. In order to guarantee property against theft, a seal was placed on it. Or sometimes it took the form of a mark or a brand, as on livestock. When a merchant bought a sack of grain, a seal would be placed on the sack until the full payment was made. This was a guarantee of coming payment. Later the seal became a mark of royalty. Any communiqué from the crown was sealed by the king. After dabbing hot wax on the document, the king would seal it by pressing his ring into the wax. Before long, the engraved ring was called "a seal." In the religious sphere, a sacrificial lamb which was found to be suitable was also sealed, marked as suitable. In the Septuagint Greek Old Testament, a seal was a signet ring. This ring was used to indicate a sale (Jer. 32:10). Royalty also used the seal to authenticate its orders (Esther 3:10; 8:8). Though the precise word for "sealing" is not used, Isaiah 44:5 speaks of people who had "for Jehovah" tattooed on their hands as a mark of religious sacrifice (Detzler, W: New Testament Words in Today's Language) Paul writes in Romans "And not only this, but also we ourselves, having the first fruits of the Spirit, even we ourselves groan within ourselves, waiting eagerly for our adoption as sons, the redemption of our body. (Romans 8:23-+) Comment: While indeed Christ has redeemed us by His precious blood, our redemption is not yet fully consummated. The first fruits of the Spirit are analogous to the pledge of the Spirit and signify that there is more to come. Just as the first handful of ripened grain is a pledge of the entire harvest to follow, so the Holy Spirit is our guarantee that the full inheritance will be ours. The "redemption of our body" represents the final divine "installment" in our redemption at which time believers will be changed in a moment and receive their glorified bodies. The Nelson study Bible: The firstfruits of a harvest was a foretaste of the harvest to come. So the Spirit, or His work, is God’s assurance of the greater blessings to come. Spirit Filled Life Study Bible - Just as the firstfruits of a harvest are a pledge of the full crop to come, the Holy Spirit is the pledge of our full adoption as God’s children, when our bodies are redeemed. The metaphor also suggests that the Holy Spirit is the foretaste of the life to come (see Eph. 1:14). We groan because although our souls are saved, our bodies are still subject to pain and sin. However, we look forward with hope (Ro 8:24) to our resurrection bodies, which will be free from physical frailty and indwelling sin (see 1Co 15:50-54) (Ed: Free from presence of sin and even the pleasure of sin. Hallelujah! Maranatha!). W E Vine - The Holy Spirit, indwelling the believer, is the firstfruits of the full harvest of the Cross. In His whole person He is given to each believer at the new birth. The phrase “the firstfruits of the Spirit” does not mean that believers possess a part of the Holy Spirit now and will possess Him entirely hereafter. He Himself is the earnest of the liberty of the glory hereafter to be enjoyed both by the children of God and by creation. So Christ is spoken of in His resurrection in relation to all who have fallen asleep in Him (1Co 15:20, 23). So, again, believers now are spoken of in relationship to the whole of the redeemed in Jas 1:18-+… Net Notes - In the “already - not yet” scheme of the NT the possession of the Spirit now by believers (“already”) can be viewed as a guarantee that God will give them the balance of the promised blessings in the future (“not yet”). G C Berkouwer - The unfulfilled condition—the “not yet”—can also be approached on the basis of what is written about the gift of the Spirit. The believers received the Spirit as “firstfruits” (Ro 8:23). This gift is at once a possession, a rich, blessed, and unquestionable reality, and an initial endowment. As an initial gift, it stands in direct line with the expectation. Furthermore, the Spirit is called the “guarantee” (2Co 1:22; 5:5—arrabon), a word that clearly conveys the eschatological nature of both “already” and “not yet.” There is no cause for skepticism about the reality of this gift. The very awareness of its reality is “the guarantee of … full future possession of salvation.” The Holy Spirit is the guarantee of our inheritance (Ep 1:14). God has prepared us for the transition from the mortal to the immortal through His gift of the Spirit as pledge. Thus, “already” and “not yet” are not contrasted in an irreconcilable antithesis. Through what has been given, the believer obtains a perspective on a new fulness, namely, the reality of the inheritance. The designation “first fruits” indicates the beginning-character of the gift of the Spirit; the designation “pledge” indicates the veracity of the promise and validity of the expectation. Both designations firmly establish the correlation between present and future. (Studies in Dogmatics: The Return of Christ)
2 Coríntios 5:9
MacArthur - "believers obtain their glorified bodies in fulfillment of God’s sovereign plan from all eternity, bound up in His elective decree… God’s ultimate purpose in salvation is not justification but glorification"), Who gave to us the Spirit as a pledge (Greek = arrabon [word study] - Paul explains how we can be confident that God will indeed give us glorified bodies. Cp Ep 1:13, 14-+. His earnest, first installment or "down payment" to be fulfilled in our future glorified body. Pledge also pictures an engagement ring, which is appropriate for the Church is the Bride, awaiting the return of her Bridegroom Christ Jesus - see Second Coming; This verse also strongly argues against a believer losing their salvation!). 2 Corinthians 5:6-+ Therefore (points back to the foundational truths Paul expressed in 2Co 5:1-5 and lead to good courage in face of death), being (present tense-he continually faced death with confidence and we can too!) always of good courage, and knowing (intuitive knowing, that inner assurance given by the Holy Spirit - cp Ro 8:16-+) that while we are at home in the body (idiomatic way to refer to our physical bodies here on earth) we are absent from the Lord (In a physical sense, for spiritually He is in us [Col 1:27-+, Ro 8:9-+] and always with us [He 13:5-+]) 2 Corinthians 5:7-+ for we walk (peripateo - present tense = we continually conduct ourselves or behave) by faith (He 11:1-+; Greek = pistis), not (absolute negation = "absolutely not") by sight-- (This is Paul's "simple secret" [albeit not always so simple in practice!] of how we as believers can experience fellowship with the invisible God [cp He 11:24, 25, 26-+, He 11:27-+] and abundant life in Christ (Jn 10:10b), while still in these decaying physical bodies [cp 2Co 4:16-+, 2Co 4:17-+, 2Co 4:18-+ - Faith "looks" at the unseen, the eternal!]) 2 Corinthians 5:8-+ we are of good courage, I say, and prefer (resolved, pleased, take delight or pleasure) rather to be absent from the body and to be at home with the Lord. Comment: MacArthur writes: The reality of death faces every believer who dies before the Lord raptures the church (Ed: cp 1Th 4:13, 14-+, 1Th 4:15, 16-+, 1Th 4:17, 18-+). Those who look forward to receiving their glorified bodies, to the perfections of life in heaven, to the fulfillment of God’s purpose for them, and to living forever in His presence will be able to say triumphantly with Paul, “O death, where is your victory? O death, where is your sting?” (1Co 15:55). (MacArthur, J: 2Corinthians. Chicago: Moody Press) Therefore (dio) is a term of conclusion in which Paul is saying in view of the truths in 2Co 5:1-8 (and even continuing back to the previous chapter - eg 2Co 4:18-+) concerning our guarantee (God's trustworthy pledge = 2Co 5:5-+) of a future eternal glorified body we will receive after we leave our earthly body. Every religion, philosophy or creed other than Christianity has grappled unsuccessfully with the inevitability of death [and taxes], so this is quite a triumphant "therefore" sounded forth by the apostle Paul! May God grant each of us the fullness of His Spirit that we might shout "Therefore" and might be empowered to live "therefore-focused lives" in Christ Jesus our soon coming King of kings! Amen WHAT IS YOUR AMBITION DURING YOUR BRIEF STAY UPON EARTH? Whenever I ponder my answer to this question, God's timeless wise words to Baruch come to mind… "Seekest thou great things for thyself? Seek them not: for, behold, I will bring evil upon all flesh", saith the LORD, "but thy life will I give unto thee for a prey in all places whither thou goest." (Jer 45:5KJV) Baruch Records God's Word thru Jeremiah (Click to enlarge Gustave Dore's Woodcut) Comment: Baruch (see ISBE entry #1) was a young man of good birth and great promise who left that behind to fulfill his life purpose by serving the Lord through his assistance to Jeremiah in his divinely appointed prophetic call (Je 1:5, 6, 7, 8, 9, 10). As a result, not only did the Jehovah spare his life when all the others who had fled into Egypt were losing theirs (cp Mt 16:25, Mk 8:35), but his name has been known and honored by God's people every generation since. And, of course Jesus promised far more to those with a God saturated vision and ambition "Truly I say to you, there is no one who has left house or wife or brothers or parents or children, for the sake of the kingdom of God, who shall not receive many times as much at this time and in the age to come, eternal life." (Lk 18:29,30, cp Lk 14:26, 27, 33, Mk 8:36, 37, et al). Beloved, may Paul's ambition to be pleasing to the Living God, prompt each of us to take a moment and ponder what will be the eternal fruit of our present ambitions, for as God reminds us our… "days are like grass; as a flower of the field, so (we flourish). When the wind has passed over it, it is no more; and its place acknowledges it no longer." (Ps 103:15) The grass withers, the flower fades, but the word of our God stands forever. (Isa 40:8) Read and meditate on Eph 5:16-notes; Consider reading John Piper's online book Don't Waste Your Life or the online sample of Life As A Vapor. HOW BRIEF IS OUR LIFE ON EARTH? Below are some passages that relate to the brevity of our life on planet earth. May God's Spirit enable us to meditate on them that we might be motivated to seek to make 2Cor 5:9 our "life (transforming) verse" to praise of the glory of His matchless grace. Amen! Shortness of our lives: Job 7:6, 7 9:25, 26 14:1, 2 Ps 37:2-+ Ps 39:5, 6-+ Ps 90:4, 5, 6-+, Ps 90:9, 10-+ Ps 102:3-+, Ps 102:11-+, Ps 103:15,16-+ Ps 144:4-+ Isa 38:12,13 40:6,7 Jas 1:10, 11-+, Jas 4:14 1Pe 1:24-+ 2Ki19:26 (Note that Job speaks a great deal about the brevity of life. Interesting to ponder in view of what had transpired in his life.) Have… ambition (5389) (philotimeomai [word study] from philos = friend, loved + time = honor) means literally to be fond of honor, to be actuated by love of honor and hence to strive or seek for honor and hence to be ambitious. In later Greek it came to denote restless eagerness in any pursuit, hence, "to strive eagerly, to be zealous." Philotimeomai thus evolved to picture one who was to earnestly aspire to something, implying strong ambition for the goal in view. The emphasis is on yearning that a particular thing will be accomplished and fully give oneself to do the task. The present tense emphasizes that Paul's goal was to continually conduct himself in a manner that pleased his Lord and Master. Gromacki picks up on the above definition commenting that "When a redeemed sinner perceives all that God has done for him and all that he is in Christ, then he will live and serve out of love for honor. He will want to honor his God and the name of Christ that he bears. (Stand Firm in the Faith: An Exposition of 2 Corinthians) Philotimeomai - "desire earnestly", "Make it one's aim" (Plummer) John MacArthur - Paul used philotimeomai two other times in his writings (the only other times it appears in the New Testament). In Romans 15:20 he wrote, “I aspired [from philotimeomai] to preach the gospel, not where Christ was already named, so that I would not build on another man’s foundation”; while in 1 Thessalonians 4:11 he exhorted the Thessalonians, “Make it your ambition to lead a quiet life and attend to your own business and work with your hands, just as we commanded you.” Though Paul used different Greek words, the same point is made in 1 Timothy 3:1: “If any man aspires [from oregō] to the office of overseer, it is a fine work he desires [from epithumeō] to do.” There is a central place in the Christian life for noble ambition, for a passion for what is excellent and honorable. (2 Corinthians Commentary) The 2Cor 5:9KJV is somewhat misleading suggesting that we need to "labor" so that "we may be accepted by Him." Paul is not suggesting that believers must "labor" to be "accepted" by Christ. No works of ours could ever please God. Only His works done in and through us as we abide in the Vine, Christ Jesus, are acceptable to His holy eyes. Most other versions are rendered to convey the more accurate sense that we as believers are to have as our highest ambition the earnest desire to please Christ. BDAG explains the etymology of this word and how it relates to the Greek word for honor noting that "special honor (time) was accorded persons who rendered exceptional service to the state or other institutions, and many wealthy persons endeavored to outdo one another in philanthropic public service… have as one’s ambition, consider it an honor, aspire, with focus on idea of rendering service (Arndt, W., Danker, F. W., & Bauer, W. A Greek-English Lexicon of the New Testament and Other Early Christian Literature) Plummer comments that philotimeomai "in meaning and construction is thus equivalent to spoudazein (spoudazo) (1Th 2:16, Gal 2:10, Ep 4:3, 2Ti 2:15)."We make it a point of honor" is a translation which looks neat, but is not preferable to "desire earnestly" or "make it our aim" (Plummer -ICC on 2Corinthians) Philotimeomai - 3x in 3v - Both of the other NT uses also describe godly ambition… Ro 15:20+ And thus I aspired (KJV = strived) to preach the gospel, not where Christ was already named, that I might not build upon another man's foundation; 1Th 4:11+ and to make it your ambition to lead a quiet life and attend to your own business and work with your hands, just as we commanded you; Our ambition - KJV = "We labor". Bengel describes this ambition (2Co 5:9) as “the sole legitimate ambition.” (una ambitio legitima). Let us not play at Christianity as we would the popular game called "Trivial Pursuit", but let us devote ourselves, ambitiously, zealously to the cause of Christ! There is no better and more profitable way to pass our short time on this earth which John says is also passing away and even its lustful desires (1Jn 2:17-+). Normally one would not think "ambition" a good thing in a life initiated and daily enabled by grace (undeserved divine favor and divine power- 2Co 12:9+), for as Thomas Adams once said "Ambition, like the grave, is never full." Paul however elevates the meaning of ambition from the normal selfish, fleshly ambitions that drive fallen men to seek to be number one (someone has well said the "number 1" is "next to nothing"! Pun intended!) and instead uses it to refer to a "holy ambition". Here are two good tests for us to follow as we seek to live a life pleasing to God. (1) Will it make others stumble? (2) Will I be ashamed if Jesus should return? So many in the Western World (and yes, even genuine believers) bow low to the god "mammon" (cp Mt 6:24KJV-+) and have as their life ambition to achieve worldly riches (albeit transient) rather than the eternal riches found only in a knowledge of and relationship with Christ (Col 2:3-+, Mt 6:21-+), and will one day (believers = 2Co 5:10-+) painfully, regretfully understand from their experience the truth of the proverb which says… Do not weary yourself to gain wealth. Cease from your consideration of it. When you set your eyes on it, it is gone. For wealth certainly makes itself wings. Like an eagle that flies toward the heavens. (Pr 23:4, 5) ("Amen" or "O my!") (cp He 13:5-+) James M Scott rightly observes that "Paul does not put his own preferences first. Like the synoptic portrayal of Jesus in Gethsemane (Mark 14:36 par.; cf. John 12:27), Paul subordinates his own will to the will of God. To please God in all things is the apostle’s highest goal (cf. Ro 12:1-+, Ro 12:2-+; Ro 14:18-+; Php 4:18-+; Col 3:20-+). To bring praise and honor to God is Paul’s constant aim. (Scott, J. M.. New International Biblical Commentary: 2 Corinthians. Peabody, MA: Hendrickson Publishers.) Philip Edgcumbe
2 Coríntios 5:9
MacArthur on pleasing - Paul used the adjective euarestos (pleasing) frequently in his writings. In Romans 12:1–2 and 14:18 he used it to speak of behavior that is acceptable to God. He urged the Ephesians to try “to learn what is pleasing to the Lord” (Eph. 5:10). He described the Philippians’ financial support of him as being “well-pleasing to God” (Phil. 4:18). In Colossians 3:20 he noted that children’s obedience to their parents “is well-pleasing to the Lord.” Euarestos also appears in Titus 2:9, where it describes slaves who are pleasing to their masters. Godly ambition seeks to please the Lord in all aspects of life (Col. 1:10). Nowhere is the focus of Paul’s ambition more clearly articulated than in 1 Corinthians 4:3–5+. (2 Corinthians Commentary) God's will is well-pleasing because you cannot add anything to the will of God and in any way improve it. You could not take anything away from it and make it better. God's will is totally acceptable. J R Miller asks "What is the standard of success in the sphere of the unseen and the eternal? It is the doing of the will of God. He who does the will of God—makes his life radiant and beautiful, though in the world's scale he is rated as having altogether failed in the battle. He who is true, just, humble, pure, pleasing God and living unselfishly—is the only man who really succeeds—while all others fail. (My Will--or God's Will) A W Pink rightly reminds us that "God's Word is the daily bread of the "blessed" man—is it so with you? The unregenerate delight in pleasing self—but the joy of the Christian lies in pleasing God. It is not simply that he is interested in "the Law of the Lord," but he delights therein (Ps 1:2-+). There are thousands of people, like those in cults, and, we may add, in the more orthodox sections of Christendom, who are keen students of Scripture, who delight in its prophecies, types, and mysteries, and who eagerly grasp at its promises; yet are they far from delighting in the authority of its Author and in being subject to His revealed will. The "blessed" man delights in the precepts of the Word. There is a "delight" —a peace, joy, and satisfaction of soul—pure and stable, to be found in subjection to God's will, which is obtainable nowhere else. As John tells us "His commandments are not grievous (burdensome)" (1Jn 5:3), and as David declares "in keeping of them there is great reward" (Psalm 19:11-+). (The Blessed Man) The unregenerate delight in pleasing self—but the joy of the Christian lies in pleasing God. (The Counsel of the Wicked) Note Paul's use of euarestos in Titus 2:9-+ where he charges bondservants (doulos [word study]) to submit themselves to the will of their master in all things so that they might be well-pleasing to their masters. We as believers also have a Master, but ours is in heaven, which makes Paul's charge even more pressing for all who call Jesus "Lord" (kurios [word study])! Beloved, may we never be among those who have to hear Jesus' solemn words… And why do you call Me, 'Lord, Lord,' and do not do (present tense = as the general habit of your life. Jesus is speaking of direction, not perfection) what I say? (Lk 6:46) Comment: To call Jesus Lord must be coupled with obedience to Him as Lord. To not do so is a dangerous deception which could end in eternal separation (cp Mt 7:21-+, Mt 7:22, 23-+). As the NET Bible note says "Respect is not a matter of mere words, but is reflected in obedient action." To be well pleasing to God is to do His will, for as Samuel had to painfully point out to King Saul "to obey is better than sacrifice, to heed than the fat of rams." (1Sa 15:22) WHAT IS YOUR HIGHEST GOAL YOUR ONE PASSION? Paul's service on earth was carried out so that it would bring pleasure to the heart of his Lord, whether he was still on earth or whether he was standing before the Judgment Seat of Christ. To be well pleasing was Paul’s highest goal, and should be the goal of every believer. Whatever you do Do all to the glory of God. Adam
2 Coríntios 5:10
MacArthur- God never tolerates sin, which has no place at all in His kingdom, nor will any person whose life pattern is one of habitual immorality, impurity, and greed (see v. 3) be in His kingdom, because no such person is saved. (The MacArthur Study Bible) Charles Ryrie (comment on the parallel passage Galatians 5:21) - those who practice. The tense indicates habitually practicing these sins, exhibiting a lifestyle that shows an unsaved condition. (Ryrie Study Bible) Moody Bible Commentary - The unique phrase the kingdom of Christ and God is probably trans-temporal: the habitual sinner is not part of Christ's present kingdom (Col 1:13) and, without repentance, will not partake in God's coming kingdom (cf. 1Co 15:24). The one attempting to deceive the Ephesians with worthless arguments (empty words, Eph 5:6) is probably an outsider who blindly fails to see that such sins bring wrath (cf. Ro 1:18; Col 3:6). (The Moody Bible Commentary) I could list many other similar comments that disagree with and discount Lutzer's interpretations of Ephesians 5:5 and Galatians 5:19-21. Not only is this an inappropriate application of these somber warning texts to the rewards at the Bema Seat of Christ, but it is a dangerous interpretation, as it gives those who profess to believe in Christ license to continue a lifestyle of continually practicing "immorality, impurity, sensuality, idolatry, sorcery," etc. (Gal 5:19-21)! All of us as believers are guilty from time to time in committing some of these sins, but because of the convicting ministry of the Spirit within us, we humbly confess and repent of these sins, instead of continuing an unbroken, unrepentant practice of them as do unregenerate professors. Such individuals will receive the shock of their lives when Jesus commands them "‘I never knew you; DEPART FROM ME, YOU WHO PRACTICE (present tense - habitually, continually) LAWLESSNESS (cf 1Jn 3:4 - "sin is lawlessness.")" (Mt 7:23+) SPEND YOUR TIME WISELY - Years ago, a young boy wandered from case to case in a candy store, trying to decide what to buy. His mother, tired of waiting, called, "Hurry up and spend your money! We must be going." this he replied, "But Mom, I only have one penny, so I've got to spend carefully" So too, we have only one life to live, so we must "spend it carefully". In underscoring the brevity of life, the Bible uses many illustrations, among them that of a flower. A flower is a thing of loveliness. But what strikes me most about a flower is that its beauty is so brief. Using your few days wisely can make an eternal difference. As A W Tozer rightly said "Before the judgment seat of Christ my service will not be judged by how much I have done but by how much of me there is in it." (Woe!) (cp Jn 15:5)
2 Coríntios 5:10
MacArthur comments: Those with relatively small gifts and opportunities are just as responsible to use them faithfully as those who are given much more. (MacArthur, J.: The MacArthur Study Bible Nashville: Word) John 4:36 Already he who reaps is receiving wages (literally misthos = payment due for labor = rewards, compensation), and is gathering fruit for life eternal; that he who sows and he who reaps may rejoice together (fruit that brings eternal joy).
2 Coríntios 5:11-13
MacArthur explains it this way "Paul says, "Look, if I acted like an insane man it's because I'm dealing with divine truth. It's for God because God has put this truth in me to proclaim." And the world will always render this assessment that the person who preaches with power and boldness and courage and conviction is out of his mind as an egomaniac, as a fool. Then on the other hand, he says, "If we're of sound mind it's for you." What does he mean? Sophroneo, be of sound mind, means to be sober minded, to be in complete control, to be moderate. This is cool communication as opposed to hot communication. If we are calm, cool, collected, meek, humble, dispassionate, restrained, it's for you....When I am restrained and humble and selfless, it's to come down to your level and be patient and kind and gentle in moving you along the path. There are times when I have to be sober minded and moderate and come to you with cool communication....I think Paul is just taking both sides. He's saying, "Look, if I...if I appear to be a man insane, do you understand that I am dealing with a stewardship from God? And if you see me as a cool and calm and patient and gentle man, it's because I'm trying to deal with you. But in the end the matter that is at stake here is the truth. So, I'll defend myself because I want to be able to continue to propagate the truth." (A Ministry of Integrity, Part 2) Beside (1839) (existemi from ek = out + hístemi = to stand) literally means to stand out from or to stand outside oneself (and thus to be beside oneself). To put out of position, to displace or to change. To remove from its place. For example Aristotle writes "you won't budge (existemi) me from my position on these matters." The NT uses of existemi are all related in some way to the human mind. Richards adds that existemi "suggests astonishment mixed with anxiety, stimulated by extraordinary events that cannot be explained." Existemi means to be amazed, astonished or astounded describing "the feeling of astonishment mingled with fear, caused by events which are miraculous, extraordinary, or difficult to understand." (BDAG) It can describe one who is so astonished almost to the point of failing to comprehend what one has experienced. Existemi can also mean to not be able to reason normally, to become insane, to be out of one's senses, to be beside oneself. Mounce notes that "existemi carries two distinct but related meanings. It can mean confusing, astounding, or terrifying. Its secondary meaning is to be out of one’s senses. (Mounce's Complete Expository Dictionary of Old & New Testament Words. Grand Rapids, MI: Zondervan) BDAG adds that existemi means "to cause to be in a state in which things seem to make little or no sense = confuse, amaze, astound....Out of the sense ‘to become separated from something or lose something’ emerges the psychological sense (the only sense of the intransitive in our literature; for physical disturbance = be out of one’s normal state of mind. (Arndt, W., Danker, F. W., & Bauer, W. A Greek-English Lexicon of the New Testament and Other Early Christian Literature)
2 Coríntios 5:11-13
MacArthur adds that."To fear God is to have reverence, awe, and respect for Him resulting in worship, adoration, and service (cf. 2Co 7:1-+; Job 28:28; Ps 19:9-+; Ps 22:23-+; Ps 111:10-+; Pr 1:7; 8:13; 9:10). Acts 9:31 records that “the church throughout all Judea and Galilee and Samaria enjoyed peace, being built up; and going on in the fear of the Lord and in the comfort of the Holy Spirit, it continued to increase.” Thus, the “fear of the Lord” does not refer to dread or terror, since that type of fear would not result in “peace” and “comfort.” (MacArthur, J: 2Corinthians. Chicago: Moody Press) Jerry Bridges has some insightful comments on the fear of the Lord noting that... The late professor John Murray said The fear of God is the soul of godliness. Yet the fear of God is a concept that seems old-fashioned and antiquated to many modern-day Christians. There was a time when an earnest believer might have been known as a “God-fearing man.” Today we would probably be embarrassed by such language. Some seem to think the fear of God is strictly an Old Testament concept that passed away with the revelation of God’s love in Christ. After all, doesn’t perfect love drive out fear, as John declares in 1Jn 4:18? Although it is true that the concept of the fear of God is treated more extensively in the Old Testament, it would be a mistake to assume that it is not important in the New Testament. One of the blessings of the New Covenant is the implanting in believers’ hearts of the fear of the Lord. In Jer 32:40 God said, And I will make an everlasting covenant with them that I will not turn away from them (Ed: Note the divine keeping power of covenant - a strong argument against the spurious [in my opinion] teaching that one can lose their eternal security! cp Jn 10:28, 29), to do them good; and I will put the fear of Me in their hearts (Ed: not just head knowledge, but heart knowledge, knowledge that transforms one's will and desire) so that (term of explanation = explains the vital association of proper fear and proper conduct! cp Job 1:1) they will not turn away from Me.
2 Coríntios 5:11-13
MacArthur commenting on kardia writes that... While we often relate heart to the emotions (e.g., “He has a broken heart”), the Bible relates it primarily to the intellect (e.g., “Out of the heart come evil thoughts, murders, adulteries, fornications, thefts, false witness, slanders,” Matt 15:19). That’s why you must “watch over your heart with all diligence” (Proverbs 4:23-+). In a secondary way, however, heart relates to the will and emotions because they are influenced by the intellect. If you are committed to something, it will affect your will, which in turn will affect your emotions." (Drawing Near. Crossway Books) MacArthur adds that "In most modern cultures, the heart is thought of as the seat of emotions and feelings. But most ancients—Hebrews, Greeks, and many others—considered the heart to be the center of knowledge, understanding, thinking, and wisdom. The New Testament also uses it in that way. The heart was considered to be the seat of the mind and will, and it could be taught what the brain could never know. Emotions and feelings were associated with the intestines, or bowels." (MacArthur, J: Ephesians. 1986. Chicago: Moody Press) The great Puritan writer John Flavel wrote that... THE heart of man is his worst part before it is regenerated, and the best afterward; it is the seat of principles, and the fountain of actions. The eye of God is, and the eye of the Christian ought to be, principally fixed upon it. The greatest difficulty in conversion, is to win the heart to God; and the greatest difficulty after conversion, is to keep the heart with God. Here lies the very force and stress of religion; here is that which makes the way to life a narrow way, and the gate of heaven a strait gate. (from Proverbs 4:23 Keeping The Heart which has been called "one of greatest Christian books of all time" - Recommended Reading!) The Scottish writer John Eadie says that... The “heart” belongs to the “inner man,” is the organ of perception as well as of emotion; the centre of spiritual as it is physically of animal life. Vine writes that kardia... came to denote man’s entire mental and moral activities, and to stand figuratively for the hidden springs of the personal life, and so here signifies the seat of thought and feeling. (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson ) Kardia - 15x in Corinthians - 1Cor 2:9; 4:5; 7:37; 14:25; 2 Cor 1:22; 2:4; 3:2f, 15; 4:6; 5:12; 6:11; 7:3; 8:16; 9:7 2 Corinthians 5:13 For if we are beside ourselves, it is for God; if we are of sound mind, it is for you. (NASB: Lockman) Greek: eite gar exestemen, (1PAAI), theo, eite sophronoumen, (1PPAI) humin. Amplified: For if we are beside ourselves [mad, as some say], it is for God and concerns Him; if we are in our right mind, it is for your benefit, (Lockman)
2 Coríntios 5:11-13
MacArthur: Existemi (to be amazed) means to be totally astounded, beside oneself with amazement and wonder. One writer suggests that “it means to be literally knocked out of your senses,” and another that “it means to be out of your mind with amazement.” In ways that we may not fully see from the narrative, this particular miracle was unusually overwhelming, as if Jesus meant to intensify its demonstration of supernaturalness. (Matthew 8-15, Matthew 16-23, Matthew 24-28) Mark 2:12 And he got up and immediately picked up the pallet and went out in the sight of everyone, so that they were all amazed and were glorifying God, saying, "We have never seen anything like this." JESUS ACCUSED OF BEING OUT OF HIS MIND Mark 3:21 When His own people heard of this (Mk 3:20), they went out to take custody of Him; for they were saying, "He has lost His senses." Comment: Paul being spiritually out of his mind or beside himself is in "good company" according to Mark where Jesus Himself is accused of being out of His mind by His own family! (As an aside, it is often your family members who will accuse you have lost your marbles when you fall radically in love with Jesus!) Anyone who has made a radical commitment to Christ will at one time or another be accused of being "out of their mind". Others will question your behavior. Even some in church will question your "irrational behavior". D L Moody was known as "Crazy Moody" because of his zeal to see lost souls come to a saving knowledge of Jesus Christ. Lord, may his tribe increase! Amen Mark 5:42 Immediately the girl got up and began to walk, for she was twelve years old. And immediately they were completely astounded. (Literally = out of their minds with great amazement) Mark 6:51 Then He got into the boat with them, and the wind stopped; and they were utterly astonished, (astonishment because of amazement or fear) Luke 2:47 And all who heard Him were amazed at His understanding and His answers. Luke 8:56 Her parents were amazed; but He instructed them to tell no one what had happened. Luke 24:22 "But also some women among us amazed us. When they were at the tomb early in the morning, Acts 2:7 They were amazed and astonished (thaumazo), saying, "Why, are not all these who are speaking Galileans? 12 And they all continued in amazement and great perplexity, saying to one another, "What does this mean?" Acts 8:9 Now there was a man named Simon, who formerly was practicing magic in the city and astonishing the people of Samaria, claiming to be someone great...11 And they were giving him attention because he had for a long time astonished them with his magic arts....13 Even Simon himself believed; and after being baptized, he continued on with Philip, and as he observed signs and great miracles taking place, he was constantly amazed. Acts 9:21 All those hearing him continued to be amazed, and were saying, "Is this not he who in Jerusalem destroyed those who called on this name, and who had come here for the purpose of bringing them bound before the chief priests?" Acts 10:45 All the circumcised believers who came with Peter were amazed, because the gift of the Holy Spirit had been poured out on the Gentiles also. Acts 12:16 But Peter continued knocking; and when they had opened the door, they saw him and were amazed. 2 Corinthians 5:13 For if we are beside ourselves, it is for God; if we are of sound mind, it is for you. Plummer highlights the difficulty of interpreting this verse writing that a "reasonable suggestion is that existemi refers to his self-commendation, which his critics said amounted to a mania. Cf. "To glory out of season is to sound the same note as madness” (Pind. Ol. ix. 39)...Other suggestions are: (1) Existemi refers to the vigour with which the Apostle followed his own advice of being ‘instant in season and out of season’ (2Ti 4:2) in proclaiming the word. ...(2) He is referring to the comments made on the letter which he sent between 1Corinthians and this Epistle—the severe letter, about the effects of which he was so anxious. If 10–13. formed part of that letter, some Corinthians might easily say, “The man must be mad”; and he himself foresaw the possibility (2Co 11:1, 16, 12:6). Herveius seems to agree with Augustine in restricting the reference to ecstasy.... All that is certain is that existemi refers to exceptional, and sophroneo to ordinary conditions, and that these two cover the whole of his behaviour, which, therefore, is never self-seeking.
2 Coríntios 5:14-16
MacArthur explains that "in Christ believers experience not only death to sin but also resurrection to righteousness. As a result, they are no longer to live for themselves, but for Him who died and rose again on their behalf (cf. Eph. 2:10; Titus 2:14; 1 Peter 2:24). Rose again (1453) (egeiro) means to waken, rouse from sleep, from sitting or lying, from disease, from death, from inactivity, from ruins. It means to lift up, raise up, arise again, stand up. Metaphorically, egeiro is used in the NT to describe to awaken from sluggishness or lethargy (Ro 13:11-+). Obviously in the present context egeiro refers to Christ's being "awakened up from death", i.e., His resurrection from the dead. The resurrection was confirmation of the Father’s acceptance of the Son’s substitutionary death (cf. 1Cor 15:1, 2, 3, 4, 5, 6, 7-notes). It is worth noting that all three persons of the Trinity were active in Christ’s resurrection: the Father—Acts 2:24; 3:15; 4:10; 5:30; 10:40; 13:30, 33, 34, 37; 17:31; the Spirit—Ro 8:11 and the Son—John 2:19, 20, 22; 10:17,18. The resurrection is the grand proof of His divine Sonship and thus Paul writes that Jesus was established (openly designated, marked out, declared) with (literally "in") power (in a striking, triumphant and miraculous manner) as the Son of God by the resurrection from the dead according to the Spirit of holiness. (see Ro 1:4+) Christ's Resurrection is the guarantee of God’s power to carry out the rescue of those who are His and to judge those who are not, for as Luke recorded in Acts… He has fixed a day in which He will judge the world in righteousness through a Man Whom He has appointed, having furnished proof to all men by raising Him from the dead. (Acts 17:31) (+: The Scriptures generally attribute the resurrection of Jesus to the activity of the Father - Acts 2:24; 3:15; 4:10; 5:30,31; 10:40,41) And so the certainty (cp 500 witnesses did not lie in 1Cor 15:6) of His resurrection past carries the promise of His future return! If the one promise was fulfilled literally, the other promise is just as certain. A further proof of the gospel’s veracity is its ability to inculcate faith in Jesus Christ, a faith that is so demonstrably total and real that it causes (or should cause) the believer to live their present life in the light of Jesus’ return.
2 Coríntios 5:14-16
MacArthur explains that Agape love is the greatest virtue of the Christian life. Yet that type of love was rare in pagan Greek literature. That’s because the traits agape portrays—unselfishness, self-giving, willful devotion, concern for the welfare of others—were mostly disdained in ancient Greek culture as signs of weakness. However, the New Testament declares agape to be the character trait around which all others revolve. The apostle John writes, “God is love, and the one who abides in love abides in God, and God abides in him” (1John 4:16)". (See The Power of Integrity: Building a Life Without Compromise - Page 133) (Bolding added) May the Mind of Christ, My Savior May the mind of Christ, my Savior, Live in me from day to day, By His love and power controlling All I do and say. May the Word of God dwell richly In my heart from hour to hour, So that all may see I triumph Only through His power. May the peace of God my Father Rule my life in everything, That I may be calm to comfort Sick and sorrowing. May the love of Jesus fill me As the waters fill the sea; Him exalting, self abasing, This is victory. May I run the race before me, Strong and brave to face the foe, Looking only unto Jesus As I onward go. May His beauty rest upon me, As I seek the lost to win, And may they forget the channel, Seeing only Him.
2 Coríntios 5:14-16
MacArthur explains 2Co 5:16, 17 - These two verses define when Paul’s burden for the lost began. The conjunction hōste (therefore) points back to 2Cor 5:14, 15, which describe salvation. After his conversion, the way Paul viewed people changed radically. From then on, he did not recognize (oida; lit. “know,” or “perceive”) anyone according to the flesh; he no longer evaluated people based on external, worldly standards, as the false teachers did (cf. 2Co 5:12; Gal. 6:12). The proud Pharisee, who once scorned Gentiles, and even those Jews outside of his group (cf. Jn 7:49), now looked beyond mere outward appearances. His prejudice and hatred gave way to a love for all, including “Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave and freeman” (Col 3:11). (See 2 Corinthians MacArthur New Testament Commentary - Page 195) From now on - "Since the great event, the Death of Christ." (Alford) "From the time that we gained this view of Christ’s death for us." (A T Robertson) "From the time that the love of Christ has engaged [has pre-occupied] our minds." (Bengel) For Paul the truth of the death and resurrection of Christ has forever obliterated all human distinctions. Now that he sees everyone with "Jesus vision" so to speak, with eyes fixed on eternity, that future time which will separate every soul either into the presence of God or away from His glorious presence (2Th 1:7, 8, 9).
2 Coríntios 5:17
MacArthur adds that "A Buddhist does not speak of himself as in Buddha, nor does a Muslim speak of himself as in Mohammed. A Christian Scientist is not in Mary Baker Eddy or a Mormon in Joseph Smith or Brigham Young. They may faithfully follow the teaching and example of those religious leaders, but they are not in them. Only Christians can claim to be in their Lord, because they have been made spiritually one with Him (cf. Ro 6:1–11). (MacArthur, J. Philippians. Chicago: Moody Press ) I heard the voice of Jesus say, "I am this dark world's light; Look unto Me, thy morn shall rise, And all thy day be bright." I looked to Jesus, and I found In Him my Star, my Sun; And in that light of life I will walk, Till trav'ling days are done. —Horatius Bonar In Christ expresses intimacy of a believer's union with Christ. The preposition "in" is locative of sphere meaning that the believer's sainthood was (is) in the sphere of Christ, not because someone named them "saints" and not in the sphere of some worshipper of a pagan deity as the term was commonly used in the so-called "mystery" religions of Paul's day. Christ is the sphere in which the believer has his new life or as Paul phrases it in chapter 3, "Christ -- our life" (Col 3:4-+). Related Resource: See study of meaning and significance of locative of sphere STUDY THE SCRIPTURES IN CHRIST, IN HIM, IN CHRIST JESUS Study the following passages and make a list of what "In Christ", "In Him", etc - To check the context click link. Then after you've made your own observations and list click on the commentary notes of verses where notes are available. In Christ (33x) - Ro 9:1-+ Ro 12:5-+ Ro 16:7-+ Ro 16:9-+, 16:10-+, 1Co 3:1 4:10 4:17 15:18 15:19 15:2 2Co 1:21 2:14 2:17 2 Cor 3:14+ 2 Cor 5:17 2 Cor 5:19+ 2 Cor 12:2, 12:19 Gal 1:22+ Gal 2:17 Gal 1:10+ Gal 1:12+ Gal 1:20+ Gal 4:32 Php 2:1-+ Php 3:9-+ Col 1:2-+ Col 1:28-+ Col 2:5-+ 1Th 4:16-+ Philemon 1:8 1:20 In the Lord (45x) - Ro 14:14-+; Ro 16:2-+, Ro 16:8-+, Ro 16:11, 12, 13-+, Ro 16:22-+; 1Cor 1:31; 4:17; 7:22, 39; 9:1, 2; 11:11; 1 Cor 15:58+; 1Cor 16:19; 2 Cor 2:12; 10:17; Gal 5:10+; Ep 1:15-+; Ep 2:21-+; Ep 5:8-+; Ep 6:1-+, Ep 6:10-+, Ep 6:21-+; Phil 1:14-+; Phil 2:19-+, Phil 2:24-+, Phil 2:29-+; Phil 3:1-+; Phil 4:1-+, 2, Phil 4:4-+, Phil 4:10-+; Col 3:18-+; Col 4:7-+, Col 4:17-+; 1Th 3:8-+; 1Th 4:1-+; 1Th 5:12-+; 2Th 3:4, 12; Philemon 1:16, 20 In Christ Jesus (50x) - Ro 3:24-+; Ro 6:11-+, Ro 6:23-+; Ro 8:1-+, Ro 8:2-+, Ro 8:39-+; Ro 15:17-+; Ro 16:3-+; 1Cor 1:2, 4, 30; 4:15; 15:31; 16:24; Gal 2:4, 16+; Gal 3:14, 26, 28+; Gal 5:6+; Eph 1:1-+; Eph 2:6-+, Eph 2:7-+, Eph 2:10-+, Eph 2:13-+; Eph 3:6-+, Eph 3:11-+, Eph 3:21-+; Phil 1:1-+, Phil 1:26-+; Phil 2:5-+; Phil 3:3-+, Phil 3:14-+; Phil 4:7-+, Phil 4:19-+, Phil 4:21-+; Col 1:4-+; 1Th 2:14-+; 1Th 5:18-+; 1Ti 1:14; 3:13; 2Ti 1:1-+, 2Ti 1:9-+, 2Ti 1:13-+; 2Ti 2:1-+, 2Ti 2:10-+; 2Ti 3:12-+, 2Ti 3:15-+; Philemon 1:23 In Him (31x) - Ro 4:5-+, Ro 4:24-+; Ro 9:33-+; Ro 10:11-+, Ro 10:14-+; Ro 15:12-+; 1Cor 1:5; 2:11; 2Cor 1:19, 20; 2 Cor 5:21+; 13:4; Eph 1:4-+, Eph 1:7-+, Eph 1:9-+, Eph 1:10-+, Eph 1:13-+; Eph 3:12-+; Eph 4:21-+; Phil 1:29-+; Phil 3:9-+; Col 1:17-+, Col 1:19-+; Col 2:6-+, Col 2:7-+, Col 2:9-+, Col 2:10-+, Col 2:11-+; 2Th 1:12; 1Ti 1:16 Contrast "in the flesh" (Ro 7:5-+ Ro 8:8-+ Ro 8:9-+ Phil 3:3, 4-+) As noted above, there are other Pauline uses of this phrase but they all refer to the physical flesh, not the evil disposition inherited from Adam and manifest as continual anti-God attitudes and actions. Flesh is a confusing word because it can have so many meanings in Scripture. If you are confused take some time to study the flesh. And remember that the definition of the common NT word flesh (147x in 126v in the NT) is always determined by checking the context. David
2 Coríntios 5:17
MacArthur notes that… the theme of this epistle is Paul’s defense of his integrity (See 2Co 1:12, 13; 2:17; 3:5; 4:2, 5; 5:9, 10; 6:3,4, 11; 7:2; 8:20,21; 10:7; cp "super-apostles" in 2Co 11:5ESV, 2Co 11:6, 30; cp "super-apostles" in 2Co 12:11ESV, 2Co 12:12; 13:5, 6). The apostle’s credibility was under attack from false teachers who had infiltrated the church at Corinth (cf. 2Co 6:8). Before they could get a hearing for their lies, they first had to tear down Paul’s credibility in the minds of the people. Though their accusations were false, they were nonetheless dangerous; if the Corinthians believed the allegations, confidence in the Word of God through Paul would be destroyed. The key to understanding this passage (2Co 5:11ff) lies in the meaning of the verb peitho (persuade). Some commentators believe that it refers to persuading people of the truth of the gospel, as it does in Acts 17:4; 18:4; 19:8, 26; 26:28; and 28:23, 24. But the gospel is not the issue in 2 Corinthians; this is not primarily an evangelistic epistle. Paul was not trying to persuade the Corinthian believers of the truth of the gospel, but rather of the truth of his integrity. Therefore, peitho could be better rendered “seek the favor of” as it is in Galatians 1:10. Paul sought a favorable judgment from the Corinthians on his integrity. (MacArthur, J: 2Corinthians. Chicago: Moody Press) For an excellent discussion similar to Dr Macarthur's understanding, listen to Steve Kreloff's message (Mp3 only) on 2 Corinthians 5:11-13 Defending Ourselves 2Cor 5:12-+ We are not again commending (sunistao = making ourselves conspicuous or recommending ourselves as worthy of special notice. Paul uses sunistao 8x in 2Co 3:1; 4:2; 6:4; 7:11; 10:12, 18; 12:11) ourselves to you (evidently some at Corinth were commending themselves and glorying in their ministry) but are giving you an occasion (aphorme = opportunity) to be proud of us, so that you will have an answer (Pr 27:2) for those who take pride (kauchaomai = boast or glory) in appearance (Paul's opponents majored on and gloried in the externals, the "showy", spectacular - cp "super-apostles" 2Co 11:5ESV, 2Co 12:11ESV) and not in heart (the inner reality of the super-apostles was a heart like that of the scribes and Pharisees - Mt 23:25, 26, 27, 28, Ga 6:12, cp 1Sa 16:7). KJV Bible Commentary… Paul’s object was not to glory in his credentials nor to prove his character to the Corinthians, but simply to authenticate his personal integrity. For the most part the Corinthian assembly by this time was convinced of Paul’s genuineness but Paul was also aware that he still had enemies in the assembly and the purpose here is to give his followers (something to answer the critics) (Dobson, E G, Charles Feinberg, E Hindson, Woodrow Kroll, H L. Wilmington: KJV Bible Commentary: Nelson) 2Cor 5:13-+ For if we are beside ourselves (existemi = literally to stand outside one's self and figuratively out of one's senses, mad, insane - cp accusation leveled even against Jesus = Mk 3:21, Ac 26:24 - Gk = existemi is the root for ekstasis = Eng. "ecstasy"), it is for God; if we are of sound mind (sophroneo [word study]) = to be sane or in one's right mind), it is for you. 2Cor 5:14-+ For the love (agape) of Christ (Not our love for Him, but His love for us - 1Jn 4:10, cp exact phrase in Ro 8:35-+, Ep 3:19-+) controls us, having concluded this, that one (Christ) died for all, therefore all died (All who believe in Christ - He died that we might die with Him on the Cross, a death to our old life in Adam); Controls (sunecho/synecho in present tense = continuously constraints, compels, impels) - Literally means to hold or press together (Lk 8:45) but in this context pictures Christ’s love "pressuring" us, urging us, constraining us, compelling us onward to action (Recall that "Love" is an "Action verb" - see Paul's "definition" in 1Cor 13:4-+, 1Cor 13:5, 6-+, 1Cor 13:7, 8-+ where all the verbs are in the present tense = continuous action, defining love as our habitual practice, as our "lifestyle", one of love in action! Do these actions describe our love, beloved?).. One died for (huper) all - Note that the preposition "for" (Gk = huper) means "in behalf of", "in place of", "instead of [me]!" or "for the sake of" (cp similar uses of huper translated "for" in Ga 1:4, 3:13, Ga 2:20-+, Ro 5:6-+, Ro 5:8-+, Ro 8:32-+, Ep 5:2-+, 1Th 5:9, 10-+, 1Ti 2:6, Titus 2:14-+, 1Pe 3:18-+, 1Jn 3:16) which makes this phrase a clear statement of Christ's substitutionary atoning death (the act by which God restores a relationship of harmony and unity between Himself and sinful men and women - Cp "atone" = at one!). In the context of His love controlling us, Paul reminds us of the supreme act of Jesus' love for us, the redemption price He paid to set the captives free, that He might be our example to love others as He loved us (cp 1Pe 2:21-+, 1Jn 3:16, 4:11, cp Mk 8:34). Therefore all died - All refers to all who are true believers for all believers have been crucified with Christ (Identified with Him in His death) as taught in Romans 6 (see Ro 6:3-+, Ro 6:4, 5-+, Ro 6:6, 7-+, Ro 6:8-+, cp Ga 2:19, Col 3:3-+). Paul goes on to command believers to continually consider their death with Christ as a death to the power of the Sin and the provision of a new life filled with the potential of divine power to enable us to live that life (see Ro 6:11-+., Ro 6:12, 13, 14-+). 2Cor 5:15-+ and He died for all, so that (Expresses the purpose of His death) they who live (Referring to believers now spiritually alive and able to walk in a brand new quality of life = newness of life - Ro 6:4-+) might no longer live for themselves (As we did before conversion, cp Titus 3:3-+), but for Him Who died and rose again on their behalf (His death signals a change in life purpose and direction for those who believe in Him). He died for all - Again Paul uses the preposition for (huper) signifying that Christ died on behalf of all, again speaking of His substitutionary death.
2 Coríntios 5:17
MacArthur notes that… Everyone who is in Christ becomes a new creature (cf. Ga 6:15). Kainos (new) means new in quality, not just in sequence; believers’ “old self was crucified with Him” (Ro 6:6-+); they have therefore laid “aside the old self…and put on the new self” (Ep 4:22-+, Ep 4:24-+; Col. 3:9-+, Col 3:10-+). (MacArthur, J. 2Corinthians. Chicago: Moody Publishers) J C Philpot elaborates on the "new" aspects of the "creature" who is now in Christ… What a wonderful revolution is effected by divine teaching and heavenly visitations! The soul is brought to live in a new world and breathe a new element. Old things pass away, and behold, all things become new. New desires, feelings, hopes, fears, and exercises arise, and the soul becomes a new creature. The world appears in its true colors, as a painted bauble, and as its pleasures are valued at their due worth, so its good opinion is little cared for or desired. What is this poor vain world with all its gilded clay, deceptive honors and respectability, and soap-bubble charms—compared to one smile from our loving Savior? "And this world is fading away, along with everything it craves." 1Jn 2:17-+ Albert Barnes… The affirmation here is universal, "if any man be in Christ;" that is, all who become true Christians-- undergo such a change in their views and feelings as to make it proper to say of them that they are new creatures. No matter what they have been before, whether moral or immoral; whether infidels or speculative believers; whether amiable, or debased, sensual, and polluted, yet if they become Christians they all experience such a change as to make it proper to say they are a new creation. Adam
2 Coríntios 5:17
MacArthur comments on ktisis meaning "institution" as used in 1Pe 2:13 - "God has created all the foundations of human society—work, family, and the government. Peter designated society human not as to its origin, but as to its function or sphere of operation. The apostle’s intent was therefore to command submission to every human institution because every one is God ordained. Believers submit to civil authorities, to employers (1Pe 2:18-+; Ep 6:5-+; Col 3:22-+), and in the family (Ep 5:21-6:2). In the latter two areas, the motive is also for the Lord’s sake (Ep 5:22-+; Ep 6:1-+, Eph 6:5, 6-+; Col 3:18-+, 20-+, Col 1:22, 23-+, Col 1:24-+). Ktisis refers to to the act of creation or the thing that was created. Another form of the word found in the New Testament is the verb ktizo, which originally meant to build or found. In classical Greek, it also assumed the meaning of colonize, or bring into being. The noun ktisma also denotes the results of creation. In the Greek papyruses of the New Testament period, all three forms of the term are used. Ktisis (creation) is the regular term for the founding of a city (Moulton and Milligan). The noun ktisma (created thing) does not occur until this period. It is always used in a concrete sense. It is used to refer to the foundation of the world. The verb ktizo is used to refer to the founding of a city, the establishment of friendship, or the creation by God of heaven and earth. The verb ktizo is used sixty-six times in the Greek Old Testament. Of these, sixteen times it is used to translate the Hebrew barah (to create out of nothing). It is also used to express a variety of related terms. Its basic meaning is to express the "basic act of will behind the bringing into being, foundation or institution of something."" In the New Testament ktizo and its cognate words occur thirty-eight times. The vast majority of these uses refer to the creation of the world as an act of God (Mk 13:19; Re 10:6-+) or of things that are part of that creation, such as meats (1Ti 4:3). Several passages, however, speak of the new creation, which is brought about through faith in Christ. Because of sin, people must be restored in order to fellowship with the creation. Even the inanimate creation "groans and travails" waiting for the restoration (Ro 8:22-+, author's translation). The past, with the old person, is canceled out by the cross, and the new person is put on, like a clean garment. The nature of the new person is described in Colossians 3:10-+. It is "renewed in knowledge after the image of him that created him." The purpose of this new creation is also described. Eph 2:10-+ says, "We are his workmanship created in Christ Jesus unto [for the purpose of] good works." (author's translation). God's purpose is fulfilled in this kind of obedient life. Our lives are to be an offering of thanksgiving, holy unto God. James said that God has begotten us "with the word of truth, so that we might be [infinitive of purpose] a kind of firstfruits of his creatures" (ktisma, Jas 1:18-+). Individually the believer is a "new creation," but not only that, he is part of a larger creation brought about by the cross. Christ has "abolished in His flesh the enmity" in order to make (ktizo) in Himself one new man out of two. The new man spoken of here is, of course, the church, which is created by bringing both Jew and Gentile together in Christ to make one new body (Ep 2:15-+). Finally, Paul made it clear that human works and ceremonies are powerless to save. He said, "For in Christ Jesus neither circumcision avails anything, nor uncircumcision, but a new creation" (ktisis, Gal 6:15). There is no renewal without being "in Christ" (2Co 5:17). Reformation of the old person is inadequate to save. The old person must be destroyed and a new one created. Human beings may make things, but only God can create. It is He who reforms the believers and makes them anew in the image of Christ (Col 3:10-+). Faith, repentance, conversion, and regeneration would not be possible without the work of the Holy Spirit in the heart of persons. On the other hand, when individuals have received Christ and the Spirit of God has recreated them, it is just as impossible that the effects of that change never issue forth in good works. (Salvation Word Studies by Gerald Cowen) Arthur Pink (In the "The Sovereignty of God") - It is radical, revolutionary, lasting! discusses what the new creation in Christ entails… In the new birth, God exerts a quickening influence or power upon His own elect. Regeneration is very, very much more than simply shedding a few tears because of some temporary remorse over sin. It is far more than changing our course of life, the leaving off of bad habits and the substituting of good ones. It is something different from the mere cherishing and practicing of noble ideals. It goes infinitely deeper than coming forward to take some popular evangelist by the hand, signing a pledge-card, or "joining the church." The new birth is no mere turning over a new leaf--but is the inception and reception of a new life! It is no mere reformation, but a radical transformation. In short, the new birth is a miracle--the result of the supernatural operation of God. It is radical, revolutionary, lasting! In the new birth: God lays hold of one who is spiritually dead--and quickens him into newness of life! God takes up one who was shaped in iniquity and conceived in sin--and conforms him to the image of His Son! God seizes a drudge of the Devil--and makes him a member of His holy family! God picks up a destitute beggar--and makes him joint-heir with Christ! God comes to one who is full of enmity against Him--and gives him a new heart that is full of love for Him! God stoops to one who by nature is a rebel--and works in him both to will and to do of His good pleasure! By His irresistible power, God transforms … a sinner--into a saint; an enemy--into His friend, a drudge of the Devil--into His beloved child! John Angell James There must be a Divine alteration of disposition. Our … views and tastes, pains and pleasures, hopes and fears, desires and pursuits, must be changed! We must be brought to love God supremely, for His holiness and justice—as well as for His mercy and love; to delight in Him for his transcendent glory —as well as for His rich grace. We must have a perception of the beauties of holiness, —and love Divine things for their own excellence. We must mourn for sin, and hate it for its own evil nature—as well as its dreadful punishment. We must feel delight in the salvation of Christ, not only because it delivers us from hell—but makes us like God, and all this in a way which honors and glorifies Jehovah. We must be made partakers of true humility and universal love, and feel ourselves brought to be of one mind with God, in willing and delighting in the happiness of others. We must be brought to feel an identity of heart with God's cause, and to regard it as our honor and happiness to do anything to promote the glory of Christ in the salvation of sinners. We must feel a longing desire, a hungering and thirsting after holiness—as well as come to a determination to put away all sins, however gainful or pleasant. We must have a tender conscience, that shrinks from and watches against little sins, secret faults, and sins of neglect and omission—as well as great and scandalous offences. We must love the people of God, for God's sake, because they belong to Him and are like Him. We must practice the self-denying duty of mortification of sin—as well as engage in the pleasing exercises of religion. Nothing less than such a view of Christ in His glorious mediatorial character, and such a dependence by faith upon His blood and righteousness for salvation—as changes the whole heart, and temper, and conduct, and throws the world as it were into the background, and makes glory hereafter, and holiness now, the supreme concern—is saving religion. THE OLD THINGS PASSED AWAY: ta archaia parelthen, (3SAAI): old: 2Co 5:16 Isa 43:18,19 65:17,18 Mt 9:16,17 24:35 Ro 6:4, 5, 6 7:6 8:9 Ro 8:10 1Co 13:11 Eph 2:15 4:22, 23, 24 Php 3:7, 8, 9 Col 3:1, 2, 3, 4, 5, 6, 7, 8, 9, 10 Heb 8:9, 10, 11, 12, 13 2Pe 3:10, 11, 12, 13 Rev 21:1, 2, 3, 4, 5 See comments on the New Birth in John 3:3 2 Corinthians 5 Resources - Multiple Sermons and Commentaries THE ANCIENT THINGS The old - Those things that characterized our pre-Christ life, our life in Adam. Alford - ‘all the old selfish and impure motives, views, and prejudices,’—De Wette Old things passed away - Paul has just described some of the old things that have passed away in 2Co 5:16+. Does this mean we never have an resurgence of those old prejudices, those old habits and hang ups, etc? Of course not. At least not as long as we're still breathing! But what it does mean is that now in Christ, the general tenor of our life, the direction of our conduct, the bent of our behavior are all upward, Godward, heavenward, toward the eternal, the holy, the God glorifying, etc. Is this transition perfection? Absolutely not, for although we are free from the penalty of sin, (Ro 6:23-+, Ro 8:1-+) and no longer constrained to obey sin (Ro 6:12, 13, 14-+, Ro 6:16, 17-+, Ro 6:18-+), we are nevertheless still in these corruptible bodies (2Co 4:16) that have the "sin virus" (the flesh) and therefore we will commit sins (cp 1Jn 1:8). The difference is that before when we were in Adam (Ro 5:12-+) we continually, willingly chased after sin, but now that we are in Christ (cp 1Co 15:22) we have a new power to resist pull of Sin (cp Gal 5:16-+, Gal 5:17-+, Ro 8:13-+) and now the difference is that Sin "chases" after us! By creation, we have life in Adam; by redemption, we have life in Christ (Col 3:3-+). As new creatures by justification ("have been saved") through faith we have entered into the process of progressive sanctification also by faith ("are being saved" = present tense = a continuous, progressive process in our present earthly life - 1Co 1:18, 2Co 2:15, Php 2:12-+; Php 2:13-+) and not into the consummation of our redemption, which is our blessed hope, the sure promise of our future glorification ("will be saved" - see Ro 8:23-+, 1Jn 3:1-+, 1Jn 3:2-+, 1Jn 3:3-+)! (See Related Discussion of the Three Tenses of Salvation) Old (744) (archaios from arche = beginning) is strictly speaking that which has been from the beginning. Archaios reaches back to a beginning, whenever that beginning may have been. TDNT says archaios "means “from the beginning,” then “past” or “old,” often with a reference to origins and with something of the dignity of “ancient.” In the LXX it can sometimes have the sense of pre-temporal, as in Is 37:26… in 2Co 5:17 pre-resurrection (Ed: Before our "co-crucifixion" and "co-resurrection" with Christ) religious relations and attitudes are in view. Archaios is used of Satan the "serpent of old" [from the beginning] in Rev 12:9+ and Re 20:2+. In the beginning of creation, at the time of the fall of man, sinless Adam became sinner Adam, and henceforth gave birth to a continual stream of "little sinners" for all were in a spiritual sense born "in Adam" (cp Ro 5:12-+, Eph 2:1-+, 1Co 15:22). At regeneration, the new birth, sinners were taken from "in Adam" and transferred to our new spiritual position as saints who are now and forever "in Christ" as described in the present passage. Archaios when used of things, as here, means "old-fashioned, "antiquated" or "worn out". Archaios can also mean that which is ancient or old and thus speaks of former things or of what was long ago… "the ancient world" (before the flood) = 2Pe 2:5-+ "the early days" = Acts 15:7 "from ancient generations" = Acts 15:21 "a disciple of long standing" =Acts 21:16 "the ancients" = Mt 5:21-+ and Mt 5:33-+ "prophets of old" = Lk 9:8, 19 Archaios is contrasted with another Greek word for "old", palaios which describes that which has existed a long period of time. Archaios - 11x in 11v in the NAS - Mt 5:21-+, Mt 5:33-+; Lk 9:8, 19; Acts 15:7, 21; 21:16; 2Cor 5:17; 2Pe 2:5-+; Rev 12:9-+ Re 20:2-+ Archaios - 19x in the non-apocryphal Septuagint (LXX) - Jdg 5:21; 1Sa 24:13; 1 Kgs 2:35; 4:30; Ps 44:1; 77:5; 79:8; 89:49; 139:4; 143:5; Isa 22:9, 11; 23:17; 25:1; 37:26; 43:18; Lam 1:7; 2:17; Ezek 21:21; Thomas
2 Coríntios 5:18-19
MacArthur explains that...reconciliation is not something man does but what he receives; it is not what he accomplishes but what he embraces. Reconciliation does not happen when man decides to stop rejecting God but when God decides to stop rejecting man. It is a divine provision by which God’s holy displeasure against alienated sinners is appeased, His hostility against them removed, and a harmonious relationship between Him and them established. Reconciliation occurs because God was graciously willing to design a way to have all the sins of those who are His removed from them “as far as the east is from the west” (Psalm 103:12-Spurgeon's note), “cast all their sins into the depths of the sea” (Micah 7:19), and “cast all [their] sins behind [His] back” (Isaiah 38:17). (MacArthur, J. 2 Corinthians. 2003 Moody Publishers) Barrett writes that in regard to reconciliation...It is not necessarily implied that the enmity existed on one side only, but it is plainly stated that in this case the initiative to reconciliation was God’s, who found in the death of his Son (Rom. 3:25 f.) a way in which his love for the sinner and his wrath against sin could be accommodated, so that he might both be righteous himself, and justify the man—the sinful man—who relies on faith in Jesus. (Black’s New Testament Commentary The Second Epistle to the Corinthians) James Denney commenting on Romans 5:9-+ (and Ro 5:10-+) reminds us that before we were in Christ and were still dead in our trespasses and sins (Ep 2:1-+) "in Adam" (cp 1Co 15:22)... We were in a real sense objects of the Divine hostility. As sinners, we lay under the condemnation of God, and His wrath hung over us. This was the situation which had to be faced: Was there love in God equal to it? Yes, when we were enemies we were reconciled to God by the death of His Son. Katellagemen (in Ro 5:10-+) is a real passive (Ed: recipients of the action or effect): “we” are the objects, not the subjects, of the reconciliation: the subject, is God, 2Cor.5:19, 20, 21. Compare Ro 5:11-+: (ten katallagen elabomen = "the reconciliation we received.) To represent reconciliation (katellagemen) by an active form, e.g., "we were won to lay aside our hostility," is to miss the point of the whole passage. Paul is demonstrating the love of God (Ro 5:8-+), and he can only do it by pointing to what God has done. That we on our part are hostile to God before the reconciliation, and that we afterwards lay aside our enmity, is no doubt true; but here it is entirely irrelevant. The Apostle's thought (Ro 5:10-+) is simply this: "If, when we lay under the Divine condemnation, the work of our reconciliation to God was achieved by Him through the death of His Son, much more shall the love which wrought so incredibly for us in our extremity carry out our salvation to the end." The subjective side of the truth is here completely and intentionally left out of sight; the laying aside of our hostility adds nothing to God's love, throws no light upon it; hence in an exposition of the love of God it can be ignored. To say that the reconciliation is "mutual", is true in point of fact; it is true also to all the suggestions of the English word; but it is not true to the meaning of we were reconciled (katellagemen) nor to the argument of this passage, which does not prove anything about the Christian, but exhibits the love of God at its height in the Cross, and argues from that to what are comparatively smaller demonstrations of that love. (Romans 5:9ff Commentary - Expositor's Greek Testament - online) The Believer's Study Bible adds that...Reconciliation has reference to a change in relationship from hostility to love, acceptance, and friendship. The atonement of Christ accomplished two things: (1) The cross propitiated (satisfied) the wrath of God and reconciled man to God. Few realize that the Bible pictures man as an enemy of God (see Ro 5:10-+, Ro 8:7-+, Ep 2:12-+, Ep 2:15-+) in his unredeemed state. (2) In repentance toward God and faith in the Lord Jesus, a man is reconciled to God by the death of Christ. His basic relationship has changed from that of an enemy of God to that of a friend of God. (Criswell, W A. Believer's Study Bible: New King James Version. 1991. Thomas Nelson) To summarize, to reconcile is to take someone who is hostile towards someone else and change that into a friendly relationship. Unsaved ungodly man is an enemy of God and is hostile toward Him and God takes the initiative in this estranged relationship and send Jesus to be our Mediator Who based on our faith in His sacrificial death and resurrection life brings us into a friendly relationship with God. The great triumvirate of redemption, propitiation (atonement), and reconciliation is totally the work of God, accomplished through the death of Jesus Christ. Redemption pertains to sin, propitiation (or satisfaction) pertains to God, and reconciliation is for people (we were reconciled). Reconciliation is the removal of enmity that stands between people and God. Reconciliation is the basis of restored fellowship between people and God. Through Christ - Through His fully satisfactory sacrifice for man's sin. Through His once for all time finished work (see It is Finished) He became our Our Great High Priest, through Whom we are now able to approach the Father. (Related Study: through Him = through Christ) This covenant stands secure, Though earth's old columns bow; The strong, the feeble, and the weak Are one in Jesus now. Christ (5547) (Christos from chrio = to anoint, rub with oil, consecrate to an office) is the Anointed One, the Messiah, Christos being the Greek equivalent of the transliterated Hebrew word Messiah (mashiach/masiyah). In the OT the word "anointed" was closely linked with two offices -- king and high priest. It was prophesied that Jesus, from David's kingly line (Mt 1:1, cp 2Sa 7:13, 16, Isa 11:1, Jer 23:5, 33:15, 16, 17, Zech 12:8, Lk 1:31, 32, 69, 70), would one day hold ultimate authority in our world. As High Priest, Jesus offered himself up for us and lives today to make intercession for us (Heb 7:25-+, Ro 8:34-+). In Jesus' day, then, the Christ was thought of as Israel's deliverer (cp Ro 11:26-+). AND GAVE US THE MINISTRY OF RECONCILIATION: kai dontos (AAPMSG) emin ten diakonian tes katallages: Gave us: 2Co 5:19,20 Isa 52:7 57:19 Mk 16:15,16 Lk 10:5 24:47 Ac 10:36 13:38 Ac 13:39 Eph 2:17 Col 1:20 2 Corinthians 5 Resources - Multiple Sermons and Commentaries See also "shorter version" of commentary on 2 Corinthians 5:18 SINNERS RECONCILED TO BE MESSENGERS OF RECONCILIATION This statement may be the clearest expression of his calling and mission in all his writings. Ironside...This ministry of reconciliation is God's call to lost men everywhere to come to Him with all their sins, with all their griefs, with all their burdens, and be reconciled to Him. Gave (1325)(didomi) is a bestowal which is based on decision of will of giver (God in this case) and no merit of recipient (Paul, et al). The ministry - Paul has previously alluded to ministry or service = "the ministry of the Spirit...the ministry of righteousness" (2Cor 3:8, 9; cp 2Co 4:1; 6:3). God...gave us the ministry - It is both a gift and a stewardship (responsibility). While the direct application is to Paul, the wider application is clearly to all believers. The question arises then -- will I be found as a faithful steward when Christ returns? In his first letter Paul wrote... Let a man regard us in this manner, as servants (not diakonia but huperetes) of Christ, and stewards of the mysteries of God. In this case, moreover, it is required of stewards that one be found trustworthy. (1Co 4:1,2) Comment: Huperetes describes the the men down in the galley of an ancient ship, doing one thing -- rowing and with their eyes on one man, the man standing at the front of the hull, shouting "Row, Row, Row."! Why? Because if anyone gets out of synch, the whole boat is thrown off course! What a picture -- There are no big "I's" or little "u's" in the ministry! Servants of Who? Of Christ! A God-called preacher marches to the beat of a different drummer and if he doesn't he's not worth being in the pulpit. Ministry (1248)(diakonia) means the rendering or assistance or help by performing certain duties, often of a humble or menial nature serve, including such mundane activities as waiting on tables or caring for household needs—activities without apparent dignity. Note: For numerous additional insights concerning this word group (diakonos, diakoneo, diakonia) see the study of diakonos Since service associated with the word diakonia necessarily involved dependence, submission, and constraints of time and freedom, the pagan Greeks regarded diakonia as degrading and dishonorable. Service for the public good was honored, but "voluntary giving of oneself in service of one’s fellow man is alien to Greek thought. The highest goal before a man was the development of his own personality. (Brown, Colin, Editor. New International Dictionary of NT Theology. 1986. Zondervan) That last sentence is strikingly contemporary, and is mindful of the fact that a culture that is focused on self-actualization and self-fulfillment will find little value in servant hood. In Greek eyes, diakonia service is not very dignified. Ruling and not service is proper to a man. The formula of the sophist expressed the basic Greek attitude: “How can a man be happy when he has to serve someone?” expresses the basic Greek attitude. For the Greek in his wisdom and freedom there can certainly be no question of existing to serve others. Diakonia - 12x in the epistles to the Corinthians - 1Co 12:5; 16:15; 2Co 3:7, 8, 9; 2Co 4:1; 5:18; 6:3; 8:4; 9:1, 12 13; 11:8 Ministry of reconciliation - This is primarily a proclamation of what God has done or accomplished. The proclamation and reception (by divine grace through personal faith) of the Gospel (in which is the word of reconciliation 2Co 5:19) is the means by which sinners are reconciled and brought into a state of favor with God, after natural estrangement or enmity (by virtue of being born in the likeness of their father Adam). Henry Blackaby rightly reminds us that...Sin breaks our relationship with God; it severs relationships with others as well. Broken relationships are the epidemic of our day. Sin alienates family members, separates friends, divides churches, and destroys marriages. Sin creates mistrust, jealousy, hatred, and greed, all of which devastate relationships. Only Christ has the remedy for the disastrous effect of sin on human relationships. As His ambassadors, we are to take the message of reconciliation to a broken, divided world. We urge reconciliation first with God, and then with each other.How tragic when God's messengers of peace harbor enmity toward each other. It is a travesty to carry a message of love and yet be filled with hatred. If there is someone whom you refuse to forgive, your message of reconciliation is hypocrisy. The evidence that you are a disciple of Jesus is that you love your fellow Christian (John 13:35). In each of your relationships, make certain that your actions share the love and forgiveness that reflect what you received from God. Then you will not only speak the message of reconciliation, but you will live it as well. (Experiencing God Day by Day) Reconciliation (2643) (katallage from katá = an intensifier + allásso = change - see study of verb katallasso) describes the change from a state of enmity between persons to one of friendship. It pictures the reestablishment of an interrupted or broken relationship. Reconciliation is a vivid word, pointing to the making of peace after a quarrel. Katallage describes the bring together again people who have been estranged and describes the state of those who have been restored to friendship. In the New Testament it refers, of course, to God's reconciling of the world to Himself through the work of Jesus Christ on the cross. Thayer describes it as "the restoration of the favor of God to sinners that repent and put their trust in the expiatory death of Christ." (See also Reconciliation - Baker's Evangelical Dictionary of Biblical Theology) The concept of reconciliation refers to an objective state of peace with God, not simply a feeling of peacefulness. The strictly secular usage in 1Cor 7:11, 15 speaks of peace restored to a married couple in the case where one is a believer and the other is not. Reconciliation assures us of the future bliss of eternal life and Christ’s risen and exalted life is the guarantee - this should be cause for exultation. As Geoffrey Wilson pointed out...The resurrection is the proof of our reconciliation. God changes us from enemies to family, from foe to friend, from alien to adopted. The reconciliation is the effect of the death of Christ, and so reconciliation brings out the significance of the Cross, where God's wrath against sin was poured out on His Son Who was made sin on our behalf. Katallage originally was used in Greek to describe an exchange (or profit from exchange), especially of money (of the business of money changers, exchanging equivalent values). This word group then began to acquire a wider sense of exchanging any one thing for another. Aristotle, for instance, speaks of professional and mercenary soldiers who are willing to barter their lives for trifling gain. And then the meaning came to be more than anything else, the change of enmity into friendship, as in the present passage.
2 Coríntios 5:20-21
MacArthur - With a conciseness and brevity reflective of the Holy Spirit, this one brief sentence, only fifteen words in the Greek text, resolves the dilemma of reconciliation. This sentence reveals the essence of the atonement, expresses the heart of the gospel message, and articulates the most glorious truth in Scripture—how fallen man’s sin-sundered relationship to God can be restored. 2Cor 5:21 is like a cache of rare jewels, each deserving of a careful, reverential examination under the magnifying glass of Scripture. It yields truths about the benefactor, the substitute, the beneficiaries, and the benefit. (MacArthur, J: 2Corinthians. Chicago: Moody Press)
2 Coríntios 5:20-21
MacArthur: The Father treated Jesus as if He were a sinner by charging to His account the sins of everyone who would ever believe (Ed: Some would say the sins of everyone for all time). All those sins were charged against Him as if He had personally committed them, and He was punished with the penalty for them on the Cross, experiencing the full fury of God’s wrath unleashed against them all. It was at that moment that Jesus cried out with a loud voice, saying,...'My God, My God, why have You forsaken me?’ (Mt 27:46). It is crucial, therefore, to understand that the only sense in which Jesus was made sin was by imputation. (Ed: Webster on to impute = to lay the the responsibility or blame for often falsely or unjustly; to reckon, account or credit to one what does not belong to him; to charge something to a person's account). He was personally pure, yet officially culpable; personally holy, yet forensically guilty. But in dying on the cross Christ did not become evil like we are, nor do redeemed sinners become inherently as holy as He is. God credits believers’ sin to Christ’s account, and His righteousness to theirs. (MacArthur, J: 2Corinthians. Chicago: Moody Press) “Oh, hear that piercing cry! What can its meaning be? ’My God! my God! oh! why hast thou In wrath forsaken me?’ “Oh ’twas because our sins On him by God were laid; He who himself had never sinn’d, For sinners, sin was made.” Nelson's New Illustrated Bible Dictionary adds: In addition to guilt imputed from Adam’s sin, all people are also charged with guilt for their personal sins. This Paul describes as “imputing their trespasses to them” (2Co 5:19). The Lord Jesus, whose supernatural conception and birth freed Him from guilt from Adam’s sin and who committed no personal sin, had no sin counted against Him. But when He died as our substitute, God “made Him who knew no sin to be sin for us” (2Co 5:21) so that He “bore our sins in His own body on the tree” (1Pe 2:24). This is made explicit in the Book of Isaiah, where the prophet says of the Lord Jesus, “The Lord has laid on Him the iniquity of us all” (Is 53:6). (Youngblood, R. F., Bruce, F. F., Harrison, R. K., & Thomas Nelson Publishers. Nelson's New Illustrated Bible Dictionary)