2 Coríntios 5
Kenneth Wuest · Citado em PreceptAustin
2 Coríntios 5:1-3
Wuest: For indeed, in this [tent] we are groaning, longing to be clothed in addition with our house which is from heaven, (Eerdmans Publishing) Young's Literal: for also in this we groan, with our dwelling that is from heaven earnestly desiring to clothe ourselves, FOR INDEED IN THIS HOUSE WE GROAN, LONGING TO BE CLOTHED WITH OUR DWELLING FROM HEAVEN: kai gar en touto stenazomen, (1PPAI) to oiketerion hemon to ex ouranou ependusasthai (AMN) epipothountes, (PAPMPN): For indeed in this house we groan: 2Co 5:4 Ro 7:24 8:23 1Pe 1:6,7 longing : Php 1:23 to be clothed with our dwelling from heaven : 2Co 5:3,4 1Co 15:53,54 2 Corinthians 5 Resources - Multiple Sermons and Commentaries See also "shorter version" of commentary on 2 Corinthians 5:2 GROANING AND LONGING FOR FUTURE GLORY Here Paul mixes metaphors of a house by picturing putting it on like clothing. For (1063) (gar) expresses the reason for his groaning now is his anticipation of the glory to follow, not so much a reflection of present afflictions or trials. This groaning is for our future grace (1Pe 1:13-+) and glory (Ro 8:23-+ where redemption of our body = glorification) Alford explains for indeed (kai gar) this way... Our knowledge, that we possess such a building of God, even in case of our body being dissolved, is testified by the earnest desire which we have, to put on that new body without such dissolution taking place. This (5129) (toutoi) means this one, denoting that which is present or near in time or place or something just mentioned, in this case the "house" just mentioned. Note "house" is not present in the Greek text.. In this house - It is as if Paul in a sense is pointing to his own body as he begins writing this verse.
2 Coríntios 5:1-3
Wuest: seeing that also, having been clothed, we shall not be found naked [a disembodied spirit]. (Eerdmans Publishing) Young's Literal: if so be that, having clothed ourselves, we shall not be found naked, INASMUCH AS WE, HAVING PUT IT ON, WILL NOT BE FOUND NAKED: ei ge kai ekdusamenoi (AMPMPN) ou gumnoi eurethesometha. (1PFPI): having put it on: Ge 3:7-11 Ex 32:25 Rev 3:18 16:15 2 Corinthians 5 Resources - Multiple Sermons and Commentaries See also "shorter version" of commentary on 2 Corinthians 5:3 Simple Summary of Three Interpretations of What it Means to be "Naked" Present Earthly, Mortal, Corruptible Body (1) Intermediate State: No Body Future Spiritual, Immortal, Incorruptible Body (2) Intermediate State: Temporary Body (3) Intermediate State: Unknown Scripture Unclear Comment: The "Intermediate State" is what some theologians have termed the time between a believer's death (at which time they go to be present with the Lord) and the time the Lord returns, resurrects the dead and gives believers their glorified, immortal, incorruptible bodies which will last throughout eternity. The table summarizes the possibilities of this "intermediate state" - no body, a temporary body and status of the current state of believers in heaven as unknown. I personally favor the last "interpretation", because Scripture makes no definitive statement regarding the "intermediate state", which suggests that speculation should be avoided. Admittedly, the fact that Moses and Elijah were recognized at the Transfiguration suggest some type of recognizable form. David Lowery summarizes these interpretative approaches... A number of commentators and theologians have seen in these verses reference to an “intermediate state,” a period between death and resurrection. This view takes one of two forms: (a) Dead (though conscious) believers are without a body while awaiting their resurrection bodies, or (b) dead (though conscious) believers receive an “intermediate body” that somehow differs from their forthcoming resurrected bodies. (According to either of these intermediate-state views, Paul was suggesting that he hoped to live till the return of Christ so that he would not experience an “intermediate state.”) These views, however, seem unwarranted. Paul had only two conditions in view since 2Cor 4:16, the temporal and the eternal. The introduction of a third is therefore unlikely. It seems clear from 2Co 5:4 that being in this tent (cf. 2Pe 1:13), and unclothed describe mortality while being clothed and possessing a heavenly dwelling depict immortality, without specifying any intervening stages. (Walvoord, J. F., Zuck, R. B., et al: The Bible Knowledge Commentary) John MacArthur also alludes to the interval between the time of a believer's death and the time of their reception of their glorified bodies - Paul reminded the Corinthians that when his earthly tent was dismantled by death he would not exist forever as a naked disembodied spirit. He was not looking for release from his body but for the perfections of his resurrection body. So passionate was his longing that Paul’s desire was to experience the Rapture, when living believers’ physical bodies will be instantly transformed into their glorified bodies (1Co 15:51 52). He knew that if he died before the Rapture, he would have to wait until then for his glorified body (1Th 4:16). The saints in heaven are awaiting their resurrection bodies, which is why the writer of Hebrews refers to them as “the spirits of the righteous made perfect” (He 12:23). Comment: Notice that Dr MacArthur refrains from speculating on the state of the "saints in heaven" who "are awaiting their resurrection bodies" and I think this is an excellent approach! Robert Gromacki asserts that "If a believer dies before Christ's advent, the body will disintegrate and the immaterial self will go into the presence of Christ within the third heaven. He then will have to wait for the day of resurrection before he gets his new body, his eternal clothing. This period between the physical death of a believer and his resurrection is designated as the time of nakedness. It is when the self has neither its old body or its new body. Theologians have called it the intermediate state of the soul. (Gromacki: Stand Firm in the Faith: An Exposition of 2 Corinthians) Comment: Gromacki comment raises the question of what does he mean by the "immaterial self"? Does he mean a spirit without a body or a spirit with a temporary body. Thomas Constable offers some indirect evidence but he prefaces his comments with a caveat noting that "Even though there is no specific instruction concerning an intermediate body and its characteristics in Scripture, its existence seems beyond doubt. References to believers after death and before resurrection suggest that they have bodies (cf. Lazarus, Lk 16:19, 20, 21, 22, 23, 24, 25; Moses and Elijah on the Mount of Transfiguration, Mt 17:1-3, et al; the martyred dead in heaven, Rev 6:9, 10, 11 and Rev 7:13, 14, 15, 16, 17). These bodies evidently will not be suitable for eternal existence since God will replace them with resurrection bodies. (Bolding added for emphasis) Comment: While Constable may be correct, it is best to avoid dogmatism in regard to the state of the intermediate state! Augustine wrote that "We are then burdened with this corruptible body; but knowing that the cause of this burdensomeness is not the nature and substance of the body, but its corruption, we do not desire to be deprived of the body (Ed: "naked"), but to be clothed with its immortality. For then, also, there will be a body, but it shall no longer be a burden, being no longer corruptible. (Augustine's City of God and Christian Doctrine) If Adam had not sinned, he would not have been divested of his body, but would have been clothed upon (super-invested) with immortality and incorruption, that his mortal (body) might have been absorbed by life; that is, that he might have passed from his natural body to the spiritual body. (Augustine Anti-Pelagian Writings) S Lewis
2 Coríntios 5:1-3
Wuest: For we know that if our house of this present tent-life on earth be taken down, a building from God we have, a house not made with hands, eternal in the heavens. (Eerdmans Publishing) Young's Literal: 5:1 For we have known that if our earthly house of the tabernacle may be thrown down, a building from God we have, an house not made with hands -- age-during -- in the heavens, FOR WE KNOW THAT IF THE EARTHLY TENT WHICH IS OUR HOUSE IS TORN DOWN: Oidamen (1PRAI) gar hoti ean e epigeios hemon oikia tou skenous kataluthe, (3SAPS): For we know that if the earthly tent: Job 19:25-26 Ps 56:9 2Ti 1:12 1Jn 3:2,14,19 1Jn 5:19,20 which is our house: 2Co 5:4 4:7 Ge 3:19 Job 4:19 1Co 15:46-48 2Pe 1:13,14) is torn down: Job 30:22 2Pe 3:11 2 Corinthians 5 Resources - Multiple Sermons and Commentaries See also "shorter version" of commentary on 2 Corinthians 5:1 Related Passages: Job 19:25-26 “As for me, I know that my Redeemer lives, And at the last He will take His stand on the earth. 26 “Even after my skin is destroyed, Yet from my flesh I shall see God; Philippians 1:21 - For to me, to live is Christ and to die is gain. 2 Peter 1:13 14+ I consider it right, as long as I am in this earthly dwelling (skenoma from skenoo = to pitch a tent = Peter's body), to stir you up by way of reminder, knowing that the laying aside of my earthly dwelling is imminent, as also our Lord Jesus Christ has made clear to me. If you have not read the entire chapter, 2 Corinthians 5, let me suggest you stop reading these notes and take some time to leisurely, actively (not passively) read through the chapter using a more literal translation such as NAS, ESV, NKJV. As you stroll through the chapter, be careful to observe for the key words Paul uses, stopping long enough to question each key word with one of the 5W/H questions and using the results of your observations to summarize Paul's major subject or subjects. Don't let yourself get bogged down on details or difficult to understand verses. Then read the chapter a second time with the goal being to give the chapter a title that uses some of the major subject words in the title. Don't try to be too cute or too alliterative, but give the chapter a title which would be distinctive enough for that chapter that when you heard it, you would know exactly where to turn in 2Corinthians. Then read chapter 5 a third time with the purpose of trying to identify the points where Paul changes subjects and use these change points to come up with an outline of the chapter. Now you are ready to read the commentary notes with a Berean-like mindset (Acts 17:11-+). Click observation if you are interested in more hints on how to study a chapter or book of the Bible inductively. If you have taken time to compose your own outline of 2Corinthians 5, you might want to compare your results with those of A C Gaebelein's Outline on 2Corinthians 5. And remember that there is no "inspired" outline, so do not be discouraged if your outline does not match someone else's outline. And also remember that as you practice this simple exercise each time your read a chapter, you will find that your skills of observation will begin to improve dramatically. 2Co 5:1-8 The Earthly and Heavenly House 2Co 5:9-12 The Judgment Seat of Christ 2Co 5:13-16 The Constraint of Love 2Co 5:17-21 The Ministry of Reconciliation The following outline is modified from Hannah's Bible Outlines on of this section of 2 Corinthians... I) The sacrifice for the ministry (2Co 4:7-12) II) The prospect of the ministry (2Co 4:13-5:10) A) Present distress (2Co 4:13-15) B) Future reward (2Co 4:16-5:10) 1) Present encouragement (2Co 4:16-18) 2) Future life (2Co 5:1-8) 3) Future reward (2Co 5:9-10) III) The program of the ministry (2Co 5:11-6:10) A) The motivation (2Co 5:11-16) 1) The fear of the Lord (2Co 5:11-13) 2) The love of Christ (2Co 5:14-16) B) The message (2Co 5:17-21) PLUS ULTRA: OUR ETERNAL DESTINY Kent
2 Coríntios 5:4-5
Wuest adds that God's pledge (arrabon) "The bestowal of the Holy Spirit is God’s part payment in the salvation He gives the believing sinner, that part payment guaranteeing the full delivery of all parts of the salvation given. Salvation is in three parts; justification, the removal of the guilt and penalty of sin and the bestowal of a positive righteousness, Jesus Christ, is given at the moment the sinner puts his faith in the Lord Jesus as Saviour; sanctification, a progressive work of the Spirit in the life of the believer, is a present possession in which He eliminates sin from the experience of the believer and produces His own fruit; glorification, the act of God transforming the present bodies of believers into perfect, sinless, deathless bodies. The believer has the first two now. The Holy Spirit, indwelling the believer, is God’s earnest money, guaranteeing to him the future glorification of his body. (Wuest Word Studies - Eerdman Publishing Company Volume 1, Volume 2, Volume 3 - used by permission) Charles R Swindoll asks… How then does the Holy Spirit compare to the arrabōn? First, God is the giver of the pledge (2Cor. 1:22). Second, it is a gift (2Co 1:22). We believing sinners do not receive the Holy Spirit by our efforts. Third, God gives the Spirit as a guarantee only to “us,” namely, believers (2Co 1:22). The unsaved do not possess the Spirit (Ro. 8:9). Fourth, the Holy Spirit is Himself the guarantee, the pledge, the earnest, the deposit (2Co 1:22). Fifth, God has placed the guarantee of the Spirit in our hearts (2Co 1:22). This act is the fulfillment of the promises made by God in the New Covenant (Ezek 36:26, 27). Sixth, the presence of the Holy Spirit in our lives is the divine guarantee that we will have immortal, incorruptible bodies in eternity, totally free from the effects of sin (2Co 5:5). Seventh, the Holy Spirit is the guarantee of our spiritual inheritance (Ep 1:14). Although the believer has already been blessed with bountiful spiritual gifts, he does not yet have the experience of the full enjoyment of all that Christ has graciously provided. The presence and witness of the Holy Spirit is God’s pledge to us that we will one day have all that belongs to us because we are in Christ. Eighth, the Holy Spirit will remain as the guarantee until the return of Christ and the rapture of the church, namely, the “redemption of the purchased possession” (Ep 1:14). The Greek word peripoiēseōs (“purchased possession”) is a noun based on the verb peripoieō (“to purchase”). Paul used this term to describe Christ’s purchase of the church of God with His blood (Acts 20:28). Ninth, our understanding of the blessed truth that the Holy Spirit is God’s guarantee to us should cause us to praise the glory of His grace (Ep 1:14). God is truth; therefore He would never lie about the secure position of our personal salvation. (Understanding Christian Theology) Charles
2 Coríntios 5:4-5
Wuest: For indeed, we being in this tent, are groaning, being weighed down, because we do not desire to be unclothed [divested of our mortal body] but clothed upon [invested with our heavenly body], in order that that which is mortal may be swallowed up by the life. (Eerdmans Publishing) Young's Literal: for we also who are in the tabernacle do groan, being burdened, seeing we wish not to unclothe ourselves, but to clothe ourselves, that the mortal may be swallowed up of the life. we that: 2Pe 1:13 Groan: 2Co 5:2 but: 2Co 5:3 mortal: Isa 25:8 1Co 15:53,54 2 Corinthians 5 Resources - Multiple Sermons and Commentaries See also "shorter version" of commentary on 2 Corinthians 5:4 A SECTION FILLED WITH ESCHATOLOGICAL TENSION G M Burge sums up this section writing that "Paul candidly describes the eschatological tension Christians face as they examine their own mortality (“this earthly tent that will be destroyed”) while looking forward to their redemption (the building from God, not made with hands, eternal in the heavens). Here the issue is reassurance in light of death, judgment and eternal life (2Co 5:1-10). Believers groan and have anxiety as they look forward longingly. But God gives the Spirit as the arrabōn, the guarantee of their future destiny, namely, that their mortality will be swallowed up in life (Dictionary of Paul and His Letters) As an aside, if you have not read the entire chapter, 2 Corinthians 5, let me suggest you stop reading these notes and take some time to leisurely, actively (not passively) read through the chapter using a more literal translation such as NAS, ESV, NKJV. As you stroll through the chapter, be careful to observe for the key words Paul uses, stopping long enough to question each key word with one of the 5W/H questions and using the results of your observations to summarize Paul's major subject or subjects. Don't let yourself get bogged down on details or difficult to understand verses. Then read the chapter a second time with the goal being to give the chapter a title that uses some of the major subject words in the title. Don't try to be too cute or too alliterative, but give the chapter a title which would be distinctive enough for that chapter that when you heard it, you would know exactly where to turn in 2Corinthians. Then read chapter 5 a third time with the purpose of trying to identify the points where Paul changes subjects and use these change points to come up with an outline of the chapter. Now you are ready to read the commentary notes with a Berean-like mindset (Acts 17:11-+). Click observation if you are interested in more hints on how to study a chapter or book of the Bible inductively. If you have taken time to compose your own outline of 2Corinthians 5, you might want to compare your results with those of A C Gaebelein's Outline on 2Corinthians 5. And remember that there is no "inspired" outline, so do not be discouraged if your outline does not match someone else's outline. And also remember that as you practice this simple exercise each time your read a chapter, you will find that your skills of observation will begin to improve dramatically. 2Co 5:1-8 The Earthly and Heavenly House 2Co 5:9-12 The Judgment Seat of Christ 2Co 5:13-16 The Constraint of Love 2Co 5:17-21 The Ministry of Reconciliation The following outline is modified from Hannah's Bible Outlines on of this section of 2 Corinthians… I) The sacrifice for the ministry (2Co 4:7-12) II) The prospect of the ministry (2Co 4:13-5:10) A) Present distress (2Co 4:13-15) B) Future reward (2Co 4:16-5:10) 1) Present encouragement (2Co 4:16-18) 2) Future life (2Co 5:1-8) 3) Future reward (2Co 5:9-10) III) The program of the ministry (2Co 5:11-6:10) A) The motivation (2Co 5:11-16) 1) The fear of the Lord (2Co 5:11-13) 2) The love of Christ (2Co 5:14-16) B) The message (2Co 5:17-21) As we stated in the comments on 2Cor 5:1 (see notes), 2 Corinthians 5 (especially the first 8 verses) has a "bewildering profusion of interpretations" and yet we know that there is only one correct interpretation. This is a poor chapter break and thus it behooves us to keep the context in mind -- Paul progresses from speaking of our physical body as the our outer man to describing it as an earthly tent… our house… and contrasts it with our future resurrection body, a house not made with hands… 2Cor 4:16+ Therefore we do not lose heart, but though our outer man is decaying, yet our inner man is being renewed day by day. 17 For (explaining why we do not lose heart) momentary, light affliction is producing for us an eternal weight of glory far beyond all comparison, 18 while we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal (in context [see below] referring especially to our future, eternal resurrection bodies where our eternal weight of glory will be manifested). 2Cor 5:1 For (see Dr. Johnson's explanation below) we know that if the earthly tent which is our house is torn down, we have a building from God, a house not made with hands, eternal in the heavens. 2 For indeed in this house we groan, longing to be clothed with our dwelling from heaven, 3 inasmuch as we, having put it on, will not be found naked. S Lewis
2 Coríntios 5:4-5
Wuest: Now, He who by His working in us made us fit for this very thing [the change from mortality to life] is God, He who gave us the Spirit as a token payment in kind, guaranteeing to us the rest of our salvation. (Eerdmans Publishing) Young's Literal: And He who did work us to this self-same thing is God, who also did give to us the earnest of the Spirit; NOW HE WHO PREPARED US FOR THIS VERY PURPOSE IS GOD, WHO GAVE TO US THE SPIRIT AS A PLEDGE: o de katergasamenos (AMPMSN) hemas eis auto touto theos, o dous (AAPMSN) emin ton arrabona tou pneumatos: prepared: 2Co 4:17 Isa 29:23 60:21 61:3 Eph 2:10 pledge: 2Co 1:22 Nu 13:23 24 25 26 27 Ro 8:23 Eph 1:13,14 4:30 1Jn 3:24 2 Corinthians 5 Resources - Multiple Sermons and Commentaries See also "shorter version" of commentary on 2 Corinthians 5:5 David
2 Coríntios 5:9
Wuest: Wherefore, we make it our aim, whether at home or living abroad, to be well pleasing to Him, (Eerdmans Publishing - used by permission) Young's Literal: Wherefore also we are ambitious, whether at home or away from home, to be well pleasing to him, THEREFORE WE ALSO HAVE AS OUR AMBITION WHETHER AT HOME OR ABSENT TO BE PLEASING TO HIM: dio kai philotimoumetha, (1PPPMI) eite endemountes (PAPMPN) eite ekdemountes, (PAPMPN) euarestoi auto einai. (PAN): John 6:27; Romans 15:20; 1Corinthians 9:26,27; 15:58; Colossians 1:29; 1Thessalonians 4:11; 1Timothy 4:10; Hebrews 4:11; 2Peter 1:10,11; 3:14 2Co 5:6,8; Romans 14:8 Genesis 4:7; Isaiah 56:7; Acts 10:35; Ephesians 1:6; Hebrews 12:28 2 Corinthians 5 Resources - Multiple Sermons and Commentaries See also "shorter version" of commentary on 2 Corinthians 5:9 ESV Study Bible has the following note on the greater context of 2Co 4:1-6:13 - Paul's Encouragement in His Ministry. Paul explains why, despite his life of affliction as an apostle of Christ, he does not lose heart in his ministry (2Co 4:1-+, 2Cor 4:16-+, 2Co 5:6-+). He then goes on to define further (2Co 5:11-6:2) and support (2Co 6:3-13) the message and character of the new covenant ministry itself Now let's look at the more immediate context… THE CONTEXT: 2 Corinthians 5:1-+ For we know that if the earthly tent (Greek = skenos = temporary residence = figuratively our physical body, temporary dwelling places even as a "tent" is temporary, cp similar allusions in Jn 1:14 verb form skenoo = tabernacled", 2Pe 1:14KJV-+- noun skenoma = tent, tabernacle) which is our house (our spirit and soul lives in the house, our body) is torn down (euphemism for "falling asleep" or dying), we have a building from God (allusion to our glorified body, discussed in 2Co 5:4-+ and more fully in 1Co 15:51, 52, 53, 54, 36-50), a house not made with hands (our glorified, resurrection body, cp Mk 14:58, Jn 2:19, 21), eternal (in contrast to the temporal state of our earthly bodies) in the heavens (in the best place, the abode of God! With the Lord forever 1Th 4:17-+). 2 Corinthians 5:2-+ For indeed in this house (our physical body) we groan (stenazo - because of the burden of sin in these physical bodies which brings about a), longing (epipotheo - describes earnest desiring and present tense = continually yearning) to be clothed with our dwelling from heaven (our glorified resurrection body - 1Jn 3:2-+, the final phase of the redemption of our body - Ro 8:23-+); 2 Corinthians 5:3-+ inasmuch as we, having put it on, shall not be found naked (In eternity we will not be bodiless spirits - Note that the saints now in heaven are awaiting their glorified resurrection bodies at the Rapture vs Second Coming. I cannot find a Scripture which definitely describes the character of what I will call the "intermediate state", but we know that Moses and Elijah appeared at the Transfiguration and were clearly recognizable by Peter = Mt 17:3,4 and Jesus' post-resurrection bodily appearances - Jn 20:19, 20, 24, 25, 26, 27, 28, 29). 2 Corinthians 5:4-+ For indeed while we are in this tent (temporary bodies), we groan (because of the presence of sin and the continual spiritual conflict between Spirit versus the flesh [Gal 5:17-+], and consequently a groaning for glory, a longing for Jesus to return and to receive our perfect, resurrected, glorified body), being burdened, because we do not want to be unclothed, but to be clothed, in order that what is mortal (our present physical life) may be swallowed up (all aspects of their old "mortality" -pain, sin, etc) by life (eternal life in Christ, Who is our life, cp Php 3:20, 21-+). 2 Corinthians 5:5-+ Now He who prepared (katergazomai - carefully fashioned) us for this very purpose is God (
2 Coríntios 5:10
Wuest: for it is necessary in the nature of the case for all of us to be openly shown as to our true character before the judgment seat of Christ, in order that each one may receive the things which were practiced through the agency of our body, whether they were good or bad. Young's Literal: for all of us it behoveth to be manifested before the tribunal of the Christ, that each one may receive the things done through the body, in reference to the things that he did, whether good or evil; FOR WE MUST ALL APPEAR BEFORE THE JUDGMENT SEAT OF CHRIST: tous gar pantas hemas phanerothenai (APN) dei (3SPAI) emprosthen tou bematos tou Christou: Genesis 18:25; 1Samuel 2:3,10; Psalms 7:6, 7, 8; 9:7,8; 50:3, 4, 5, 6; 96:10, 11, 12, 13; 98:9; Eccl 11:9; 12:14; Ezekiel 18:30; Matthew 25:31-46; Acts 10:42; 17:31; Romans 14:10, 11, 12; 1Peter 4:5; Jude 1:14,15; Revelation 20:11, 12, 14, 15, 15 Tested by fire - book that be borrowed - by Kroll, Woodrow Michael - (1991) 130 pages. This is a study of the Christian's Heavenly rewards. You do not want to be ignorant of this truth! Chapter titles - (1) It's Too Late Now, (2) Salvation versus Rewards, (3) The Courtroom, (4) The Evaluation, (5) The Criteria, (6) The Rewards, (7) The Loss of Reward, (8) Diversion: A Devilish Device. Borrow The treasure principle by Alcorn, Randy See also "shorter version" of commentary on 2 Corinthians 5:10 2 Corinthians 5 Resources - Multiple Sermons and Commentaries Bema Seat Ruins in Corinth THOUGHT - The certainty of the Bema Seat of Christ occurring at a specific point in time in eternity in the life of each individual believer, should serve as a strong motivator, causing us to forget what lies behind (Php 3:13+) and like the runner determined to win the race and receive the coveted prize, to press on toward the goal (Php 3:14+), laying aside every encumbrance and the sin which so easily entangles us (Heb 12:1+), lunging toward and fixing our eyes on the One Who has crossed "the finish line" (Heb 12:2+), coming out from the world, not even touching what is unclean (2 Cor 6:17+), abstaining from things that even have the "form" of evil (1 Th 5:22+), living in holy conduct and godliness (2 Pe 3:11+), and all the more as we see the day drawing near (Heb 10:25+). MOTIVATION FOR A GOD PLEASING LIFE: A FEW PRELIMINARY THOUGHTS Context (2Co 5:1, 2, 3+, 2Co 5:4, 5+, 2Co 5:6, 7, 8+, 2Co 5:9+) - Paul had been building up the saints' hope in the Lord by affirming the fact that they would one day in the future go to be with the Lord and receive a glorious resurrection bodies. Now Paul reminds them of the sobering reality that one day they and every believer will have to stand before the Judgment Seat of Christ and give an account for all of their thoughts, words and deeds after they became believers --- exciting, sobering and motivating truth! The Judgment on the Gabbatha by James Tissot, c. 1890 THE BEMA SEAT OF CHRIST The painting above by James Tissot shows Jesus before Pilate as described in John 19:13 (cf Mt 27:19) "Therefore when Pilate heard these words, he brought Jesus out, and sat down on the judgment seat at a place called The Pavement, but in Hebrew, Gabbatha." Wikipedia has this note on Gabbatha - "The name "Gabbatha" is an Aramaic word, the language spoken commonly at the time in Judea. It is not a mere translation of Lithostrotos, which properly means the tessellated or mosaic pavement where the judgment-seat stood, but which was extended to the place itself in front of Pilate's praetorium, where that pavement was laid. This was proved by the practice of St. John, who elsewhere gives Aramaic names as distinctly belonging to places, not as mere translations of the Greek. This is proved also because "Gabbatha" is derived from a root (meaning 'back', or 'elevation') which refers not to the kind of pavement, but to the elevation of the place in question." Daniel Webster had a healthy outlook ("uplook") as shown by his answer to the question as to what was the greatest thought to ever enter his mind… The greatest thought that has ever entered my mind is that one day I will have to stand before a holy God and give an account of my life. (Ro 14:12+) Jonathan Edwards, at the tender age of twenty, wrote the following words in his diary, words that surely reflect his understanding of the certainty and solemnity of his appearance one day in eternity future before the Lord Jesus Christ at His Judgment Seat. Being sensible that I am unable to do anything without God’s help, I do humbly entreat Him, by His grace, to enable me to keep these Resolutions, so far as they are agreeable to His will. 1 - Resolved, that I will do whatsoever I think to be most to the glory of God, and my own good, profit, and pleasure… To do whatever I think to be my duty… for the good and advantage of mankind in general. 4 - Resolved, Never to do any manner of thing, whether in soul or body less or more, but what tends to the glory of God… 5 - Resolved, Never to lose one moment of time, but to improve it in the most profitable way I possibly can. 6 - Resolved, To live with all my might, while I do live. 7 - Resolved, Never to do anything, which I should be afraid to do if it were the last hour of my life. 28 - Resolved, To study the Scriptures so steadily, constantly, and frequently, as that I may find, and plainly perceive, myself to grow in the knowledge of the same. 43 - Resolved, Never, henceforward, till I die, to act as if I were any way my own, but entirely and altogether God’s. 46 - Resolved, Never to allow the least measure of any fretting or uneasiness at my father or mother. 70 - Resolved, That there be something of benevolence in all I speak. (Edwards resolved to read these resolutions over once a week!). Lord, may his "tribe" increase for the fame of Your Name and the glory of Your Son, Christ Jesus. Amen! Eddie Rasnake unfortunately is probably correct when he posits ("postulates") that… Many Christians operate from an erroneous idea that the only thing that really matters about heaven is if you get to go there or not. In reality, we will not all hold an equal station in heaven. Some will go to heaven empty handed, while others will enter into eternity with reward that has accumulated from their days on earth. We don’t want to simply squeak in the gate, but we ought to want to hear our Lord say, “Well done, good and faithful servant, enter … into the joy of thy lord” (Mt 25:23). (Following God- Using Your Spiritual Gifts) David Jeremiah reminds us that… At the Bema Seat of Christ, earthly wreaths and trophies and newspaper clippings and Super Bowl rings will be long forgotten. They’ll be no more important than brushing your teeth or buying a newspaper at the corner store. But what we do (now) for eternity—even the smallest of deeds—will count forever. (The Things that Matter: Living a Life of Purpose Until Christ Comes) As Warren
2 Coríntios 5:11-13
Wuest: For, whether we were out of our mind, it was with respect to God; whether we are of sober mind, it is with respect to you. (Eerdmans Publishing - used by permission) Young's Literal: for whether we were beside ourselves, it was to God; whether we be of sound mind -- it is to you, FOR IF WE ARE BESIDE OURSELVES, IT IS FOR GOD; IF WE ARE OF SOUND MIND, IT IS FOR YOU: eite gar exestemen, (1PAAI) eite sophronoumen, (1PPAI) humin: We are beside: 2Co 11:1,16,17 12:6,11 Ac 26:24,25 1Co 4:10, 11, 12, 13 1Th 2:3-11 it is to God: 2Sa 6:21,22 Sober: Ac 26:25 Ro 12:3 for you: 2Co 7:12 Col 1:24 1Th 1:5 2Ti 2:10 2 Corinthians 5 Resources - Multiple Sermons and Commentaries See also "shorter version" of commentary on 2 Corinthians 5:13 "CRAZY" FOR GOD! If we are beside ourselves - "whether we were out of our mind" (Wuest), "If it seems we are crazy" (NLT), "If we have been mad" (Phillips), "if we are beside ourselves [mad, as some say]" (Amp), "if we are out of our minds" (NET), "If, to some people, we have seemed insane" (Murray Harris). Paul's passionate devotion and "fanaticism" for Jesus and His Gospel resulted in him being labeled as a "mentally imbalanced religious nut!" Amazing! In one sense Paul's adversaries were correct. Paul was without question a full fledged fanatic for Jesus Christ. What kind of a man would risk his life to preach a sermon to a riotous crowd seeking his life? (Acts 21:31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 22:1-21, 22, 23, 24) What kind of man would go back into the same town where he had been stoned and left for dead? (cp Acts 14:8, 19 with Acts 14:21) But they were wrong in accusing him of being mentally unstable, insane or out of his mind, for he was completely stable, sane and of sound mind! Why did he do all that he did? Why did he do so many things that make sense to most people?... IT IS FOR GOD! Don't miss this powerful principle - Paul was willing to be considered to be an insane fool for Christ! And he issued a clear command to all who would follow to "Be imitators" of him! (1Co 11:1+) Would it be that all of us would be labeled by the unregenerate world as men and woman who are "crazy for God" instead of "apathetic for God" or "indifferent for God". Are you willing to obey Paul's command and risk being accused of having gone mad for Christ? Take some time an read a few excerpts from Fox's Book of Martyrs (e.g., see the story of William Tyndale) which describe the lives of men and women willing to risk it all for the cause of Christ. Are you willing to be called a fool for Christ? Beloved, if so, it will be the wisest decision you will ever make in time and eternity! Lord please send a Word Centered, Spirit driven, God glorifying, Christ exalting revival to all of us who are genuine believers in America so that we might become radical, even "crazy" and beside ourselves , for Jesus, in a way that brings great glory and honor to Thy holy Name. Amen. As a corollary application - If you are living radically (not bizarre behavior) for Christ and are being criticized for your conduct and lifestyle, you can take courage from this section of Scripture that you are not alone and are in good company with Jesus and Paul. It may also be that your "being beside yourself" for Jesus is what God's Spirit uses wins them into the Kingdom as they watch your life and see that it matches your lips and the Gospel you preach. Holman Christian Study Bible comments that Paul "was "insane" in that Christ's love compelled him into vigorous apostolic ministry. On the other hand, his ministry among the Corinthians had never been that of a madman (1Co 2:1-5). Indeed, he had kept his "third heaven" vision private for 14 years until he mentioned it later in this letter (2Cor 12:1-10). Paul had been accused of being crazy or out of his mind... And while Paul was saying this in his defense, Festus said in a loud voice, "Paul, you are out of your mind (Greek = mania meaning insanity, madness)! Your great learning is driving you mad." But Paul said, "I am not out of my mind (mainomai = to be mad, to rave), most excellent Festus, but I utter words of sober truth." (Acts 26:25, 26) James Denney writes that "The connection of 2Co 5:13 with what precedes is very obscure. Perhaps as fair a paraphrase as any would run thus: "And well may you boast of our complete sincerity for whether we are beside ourselves, it is to God; or whether we are of sober mind; it is unto you; that is, in no case is self-interest the motive or rule of our conduct" (Expositor's Bible Commentary) For God...for you - These phrases indicate that regardless of the state of Paul’s mind or his disposition, he does nothing for himself but does all for God and for the saints in Corinthians.
2 Coríntios 5:11-13
Wuest adds that sophroneo means "to be of sound mind, to exercise self-control, to curb one’s passions. This last meaning was in classical Greek, as it is in New Testament Greek, the predominating usage of the word. Trench speaks of the word as habitual self-government with its constant rein on all the passions and desires. Not only is sanity returned to the demoniac, but self-control (in Mk 5:15). A wild man became the docile, quiet, self-possessed individual whom the people were viewing with a critical eye." (Wuest Word Studies - Eerdman Publishing Company Volume 1, Volume 2, Volume 3 - used by permission) William
2 Coríntios 5:11-13
Wuest: Knowing therefore the fear of the Lord, we are persuading men [of our sincerity and integrity], but to God we have been openly shown [as to our character], and I am hoping that we have been openly shown to be what we are in your consciences. (Eerdmans Publishing - used by permission) Young's Literal: having known, therefore, the fear of the Lord, we persuade men, and to God we are manifested, and I hope also in your consciences to have been manifested; THEREFORE, KNOWING THE FEAR OF THE LORD WE PERSUADE MEN: Eidotes (RAPMPN) oun ton phobon tou kuriou anthropous peithomen, (1PPAI) theo de pephanerometha (1PRPI): The fear: Ge 35:5 Job 6:4 18:11 31:23 Ps 73:19 76:7 88:15,16 90:11 Isa 33:14 Na 1:6 Mt 10:28 25:46 Mk 8:35, 36, 37, 38 9:43-50 Lk 12:5 Heb 10:31 Jude 1:23 Rev 20:15 We persuade: 2Co 5:20 6:1 Lk 16:31 Ac 13:43 18:4,13 19:26 20:18-27 26:26 28:23 Ga 1:10 Col 1:28,29 2Ti 2:24, 25, 26 2 Corinthians 5 Resources - Multiple Sermons and Commentaries See also "shorter version" of commentary on 2 Corinthians 5:11 Therefore (oun) is a term of conclusion - based on the personal accountability of his future appointment at the Judgment Seat of Christ. Based on a wholesome, healthy reverential awe of Christ as Paul's Judge, as the divine Sifter of his every thought, motive, word and deed. Based on this truth, Paul sought to appeal, persuade or convince men. PAUL'S MINISTRY OF INTEGRITY John MacArthur emphasizes that in 2Co 5:11-15 Paul is defending the integrity of his ministry writing that... If the false teachers who had come to the city of Corinth were going to get a hearing for their false gospel...they had to destroy the integrity of Paul. They had to get the people to lose confidence in him because he was their teacher (Ed: for 18 months! See Acts 18:11)....They were bringing in error...contrary to what Paul taught. And in order to be heard they had to...destroy his integrity....They were so effective that they had convinced many of the people in the Corinthian congregation that Paul was not a man of honesty, sincerity, genuineness and integrity. And once they had destroyed Paul's integrity, they could replace him..... And so it was very important to Paul to maintain his integrity, not for his sake, but for God's sake and the sake of the church and the sake of the witness of the church to the lost....He himself says in this letter later on, "I am a nobody." We've already heard him say he is nothing but a clay pot (2Co 4:7-+). But at the same time that that is true and he is not seeking self-glory, he desperately wants them to trust his integrity for the sake of the truth and the God of truth. (A Ministry of Integrity) The false teachers accused Paul of ministering in the power of his flesh and insincerity to which he responded... We can say with confidence and a clear conscience that we have been honest and sincere in all our dealings. We have depended on God's grace, not on our own earthly wisdom. (2Co 1:12NLT+) They accused him of having a secret agenda to which he responded... My letters have been straightforward, and there is nothing written between the lines and nothing you can't understand. (2Co 1:13 NLT+) They accused him in essence of being a liar (of changing his mind) to which he responded... You may be asking why I changed my plan (Ed: To come to see the Corinthians). Hadn't I made up my mind yet? Or am I like people of the world who say yes when they really mean no? As surely as God is true, I am not that sort of person. My yes means yes (2Co 1:17, 18NLT+) They accused him of being a deceiver, a perverter of Scripture, to which he responded... We reject all shameful and underhanded methods. We do not try to trick anyone, and we do not distort the word of God. We tell the truth before God, and all who are honest know that. (2Cor 4:2NLT+) They accused him of seeking personal glory to which he responded... We don't go around preaching about ourselves; we preach Christ Jesus, the Lord. (2Co 4:5NLT+) They said he did not even deserve to be listed among the apostles, to which he responded... I consider myself not in the least inferior to the most eminent apostles...no respect was I inferior to the most eminent apostles, even though I am a nobody. The signs of a true apostle were performed among you with all perseverance, by signs and wonders and miracles. (2Co 11:5+, 2Co 12:11, 12+) In summary, throughout the Second Epistle to the Corinthians Paul, with great humility, defends the repeated assaults which his adversaries made against the integrity of his person (character) and his ministry (authenticity). And so the time to defend ourselves and our ministry is when we are being falsely challenged and are doing what we are doing for the sake of the Lord and for His reputation. If the Corinthians believed the accusations and began to think of Paul's ministry as lacking integrity, what might they begin to think of the One Paul sought to proclaim and what would they think of the "integrity" of his message, the Gospel? Compare this line of reasoning with Paul's statement to the unbelieving Jews, that because of the way they lived, the name of God was blasphemed among the Gentiles (see Ro 2:24+). This raises an important point of application - Is my life "preaching" what my lips are "preaching"? Do people look at my life and say "If that's the way a Christian behaves, then I don't want anything to do with their Christ or His Gospel!" Knowing the fear of the Lord - The absolute certainty that he would one day stand before the Judgment Seat of Christ stimulated a holy fear of the Lord, a fear which in turn served as a motivation to minister with integrity. Knowing (1492)(eido - only in perfect tense) means in general to know by perception, i.e., by sight (perceive, see) as used by Matthew's record of the words of the magi from the east Where is He who has been born King of the Jews? For we saw (eido) His star in the east, and have come to worship Him. (Mt 2:2) Eido/oida is distinguished from ginosko (epiginosko, epignosis) the other common Greek verb for "to know" because ginosko generally refers to knowledge obtained by experience ("experiential knowledge"). On the other hand, eido/oida generally refers to more of an intuitive type knowledge (although distinctions are not clear cut in all NT uses). Stated another way eido/oida is not so much that which is known by experience as by an intuitive insight that is bestowed in one's heart. Eido/oida thus represents a perception, a being aware of, an understanding, an intuitive knowledge which in the case of believers is bestowed by the Holy Spirit. In short, eido/oida suggests fullness of knowledge, absolute knowledge (that which is without a doubt), rather than a progress in knowledge (cp ginosko) THE FEAR OF THE LORD Fear (reverence) (5401)(phobos from verb phébomai = to flee from or be startled) refers first to flight, to alarm, to fright or to terror (of the shaking type) (cf. Mt 14:26; Lk 21:26). This type of fear is connected with fear of the unknown, fear of the future, and fear of authorities. It speaks of the terror which seizes one when danger appears. In the present passage Paul is not using phobos to describe a negative emotion but more of a positive attitude. Abraham described the importance of a proper holy fear of God (see Ge 20:11). It is fascinating to note that Jacob came to know God by this very name "Fear", referring to Him as the "fear of Isaac" (God of Isaac - Ge 31:41) Lightfoot explains phobos as that fear which should be in every believer as "a nervous and trembling anxiety to do right." (cp 2Co 5:9) Because of Christ's victory on the Cross, Christians are not to fear people (Pr 29:25) or persecution or even Satan. However, they are called to show proper reverence and awe toward God. Indeed, one of the most common commands of Jesus to His little flock was "fear not" (see Mt 10:28KJV, Lk 12:4,5). The idea of fear in this passage is a deep awe and reverential sense of the coming day of reckoning and accountability before the Lord Jesus Christ at His Seat of Judgment. Believers are not to be terrified at the thought of standing before Christ. On the other hand unbelievers should feel a terror of having to stand before Him at the Great White Throne to be sentenced to eternal separation from His presence for all eternity (Rev 20:11, 12, 13, 14, 15-notes). And so clearly it is not the latter type of fear which Paul is referring to in the present passage. Plummer gives the fear of the Lord a slightly different emphasis writing that it is "The fear excited by the thought of standing before the Judgment Seat of Christ and having one’s whole life exposed and estimated.(2 Corinthians 5 A Critical and Exegetical Commentary) Phobos - 6x in Corinthians - 1Co 2:3; 2Co 5:11; 2Co 7:1, 5, 11, 15; William
2 Coríntios 5:11-13
Wuest: We are not again commending ourselves to you, but [are writing these things] as giving you a base of operations from which to glory about us, in order that you may be having this matter of glorying with which to answer those who are glorying in outward appearance and not in the heart [the inner man]. (Eerdmans Publishing - used by permission) Young's Literal: for not again ourselves do we recommend to you, but we are giving occasion to you of glorifying in our behalf, that ye may have something in reference to those glorifying in face and not in heart; WE ARE NOT AGAIN COMMENDING OURSELVES TO YOU, BUT ARE GIVING YOU AN OCCASION TO BE PROUD OF US: ou palin eautous sunistanomen (1PPAI) humin, alla aphormen didontes (PAPMPN) humin kauchematos huper hemon: we: 2Co 3:1 6:4 10:8,12,18 12:11 Pr 27:2 giving: 2Co 1:14 11:12-16 12:1-9 2 Corinthians 5 Resources - Multiple Sermons and Commentaries See also "shorter version" of commentary on 2 Corinthians 5:12 Earlier Paul had asked... Are we beginning to commend ourselves again? Or do we need, as some, letters of commendation to you or from you? You are our letter, written in our hearts, known and read by all men; being manifested that you are a letter of Christ, cared for by us, written not with ink, but with the Spirit of the living God, not on tablets of stone, but on tablets of human hearts. (2Co 3:1, 2, 3) Comment: The supernatural, internal (heart) change wrought by the Spirit in the Corinthians themselves as manifested by their transformed lives was all the recommendation necessary to authenticate the integrity of Paul's ministry. The supernatural internal work in the saints contrasted radically with the external "for show" work of Paul's adversaries. We are not again commending ourselves to you - The New Living paraphrase gives us a good sense of what Paul is saying "Are we trying to pat ourselves on the back again?" to which he answers an emphatic, absolute "No" (Greek for "not" = ou = signifies absolute negation). Every time Paul sought to defend himself, he ran the risk of being misunderstood (they might think he was "patting himself on the back"). And every time you seek to defend your ministry, you too will run the risk of being misunderstood as bragging or arrogance. And given the fact that virtually the entire second epistle to the Corinthians was written to defend his ministry, it could easily be misconstrued that he was a "self-promoter." And so he says that he is not commending himself again, but in fact was giving the Corinthians "ammunition" so to speak to counter the false allegations. Plummer - The remark has the same relation to 2Co 5:11 as 2Co 3:1 to 2Co 2:17. He sees that what he has just stated gives a handle to those who said that he was always praising himself, and he hastens to show that he has no such aim. He is not commending himself to them; if the hope just expressed is correct, there is no need for him to do that; he is helping them to answer the cavils of his opponents. The accusations against him, sometimes very plausible, were a great hindrance to his work, and he constantly takes opportunity to answer them. (2 Corinthians 5 A Critical and Exegetical Commentary) Kenneth Chafin writes that "it continues to amaze me that so magnificent a passage of the Bible was written by the apostle Paul in answer to his critics and in defense of his ministry....it is difficult for us to imagine that there was a time when he was accused of being a crazy, self-appointed peddler of the gospel. Enough people took the criticism seriously that Paul felt it necessary to defend himself. (Vol. 30: The Preacher's Commentary Series, 1, 2 Corinthians) Commending (4921) (sunistemi/sunistao from from sún = together with + hístemi = set, place, stand) means literally to set, place or put together and so to set in the same place, a literal meaning found in Luke 9:32. Sunistemi can also mean to put together by way of combination and to make known by action. When one brings together a person with another person, it is a way of presenting or introducing them. Paul uses sunistemi with the meaning of commend, which means to recommend as worthy of confidence or to present to one’s acquaintance for favorable notice. The present tense speaks of continuing action, but in this context is modified by an absolute denial that such an action has been engaged in by Paul. Sunistemi - 8x in Second Corinthians - 2Cor 3:1; 4:2; 5:12; 6:4; 7:11; 10:12, 18; 12:11 Later in this same letter Paul addresses the commendation we should all long for and seek explaining that "When people boast about themselves, it doesn't count for much. But when the Lord commends someone, that's different!" (2Co 10:18NLT) James Denney notes that Paul has been transparent as an evangelist and is not again commending himself "Rather, as he says with a touch of irony, it is for their convenience he writes. He is giving them occasion to boast on his behalf (2Co 5:12, 13), that when they encounter people who boast "in face" ("appearance") and not in heart, they may not be speechless (unable to comment or rebut), but may have something to say for themselves and for Paul. It is easy to read between the lines here. The Corinthians had persons among them — Jewish and Judaizing teachers evidently (see note above) — who boasted “in face” or, in other words, those who prided themselves on outward and visible distinctions, but as Paul asserts, they had nothing within to be proud of. (Expositor's Bible Commentary) But (contrast) - What is being contrasted? Paul is not commending himself but is giving the Corinthians "ammunition" with which they might refute the false allegations against his ministry. Ultimately Paul wanted the saints at Corinth to be able to explain why he was a true apostle and why his Gospel was the true Gospel and to stand firm in that truth. Can you understand why this was so critical? If the Corinthians began to question the apostolic ministry of Paul and the authenticity of his Gospel, and turned to follow false apostles with a false message, the church at Corinth would eventually cease to exist. This is true of any church, any where, any time. When the message and the messenger of any local church become perverted, the foundation of that local church will erode until all that remains is a shell or until it is completely destroyed. Beloved, if we are attending a local church where the Word of God is being faithfully and powerfully preached, we can be certain that attacks are coming against the faithful messenger and the trustworthy message. Thus, it behooves us to make sure that the pastor is surrounded by godly elders, men who know "the fear of the Lord" and who understand the awesome responsibility for which they will one day give an account at Judgment Seat of Christ. And we as members of that body should pray without ceasing for the leadership! Am I regularly, fervently praying for my pastor (and the elders who support him) who rightly divides the Word of truth? If not, why not? I need to remember that I too will be held accountable at the Judgment Seat and this holy fear should motivate holy actions, including prayer for my spiritual leaders. (cp 1Th 5:12, 13-+; Heb 13:17-+) Giving (1325) (didomi in present tense = continually giving opportunity) means in this context Paul is granting the Corinthian saints the opportunity or occasion to speak positively about their personal experiences with him, speaking truths which would rebut and refute the lies, slander and false allegations of Paul's adversaries. Have you ever "stood up" for your pastor who was being maligned, falsely represented or falsely accused? If your pastor is preaching the Word of God in truth and in the power of the Holy Spirit, you can rest assured that he is either currently being "attacked" or will soon be "attacked", and that very likely the attack will not come from the pagans outside but will be an "inside" job. (cp "among you...among your" Acts 20:29, 30). Most pastors and teachers of the pure milk of the Word have learned from experience to preach/teach the Word and duck! And this is another reason why they must continually strive to "be above reproach" (1Ti 3:2, cp 1Ti 3:7) Occasion (874)(aphorme from apó = from + horme = denotes the start of a rapid movement, rushing on, setting into rapid motion) means to make a start from a place. It describes a starting point, an occasion, an opportunity or a circumstance from which another action becomes possible. Aphorme is a place from which a movement or an attack can be made and was frequently used to denote a “base of operations” in war.
2 Coríntios 5:11-13
Wuest notes that the word "trance" is "the translation of the Greek word ekstasis . This word comes from the verb existemi. The simple verb histemi means “to stand,” the prefixed preposition, “out,” thus, the compound word means “to stand out.” The noun ekstasis thus means “a standing out.” A person in a trance is one who in a sense is standing out of himself. He is actually in his physical body, but his attention has been so engaged by something or someone else that his mind does not register the impressions given him by his senses. He might as well be out of his body so far as recognized sense sensations are concerned. (Wuest Word Studies - Eerdman Publishing Company Volume 1, Volume 2, Volume 3 - used by permission) TDNT writes that existemi "occurs in the LXX for many Hebrew words to denote the human reaction to God’s self-revelation (cf. Ex. 18:9; 19:8; Hab. 3:2). (Kittel, G., Friedrich, G., & Bromiley, G. W. Theological Dictionary of the New Testament. Eerdmans) Existemi - 74x in the non-apocryphal Septuagint (Lxx) -Ge 27:33; 42:28; 43:33; 45:26; Exod 18:9; 19:18; 23:27; Lev 9:24; Josh 2:11; 10:10; Judg 4:15, 21; 8:12; Ruth 3:8; 1Sam 4:13; 13:7; 14:15; 16:4; 17:11; 21:1; 28:5; 2 Sam 17:2; 22:15; 1 Kgs 1:49; 9:8; 2 Kgs 4:13; 2 Chr 7:21; 15:6; Job 5:13; 12:17; 26:11; 36:28; Isa 7:2; 10:31; 13:8; 16:3; 28:7; 29:9; 32:11; 33:3; 41:2; 42:14; 52:14; 60:5; Jer 2:12; 4:9; 9:10; 18:16; 49:23; Ezek 2:6; 21:14; 26:16; 27:35; 32:10; Dan 2:1, 3; Hos 3:5; 5:8; 11:10f; Mic 7:17; Hab 3:2; Matt 12:23; Mark 2:12; 3:21; 5:42; 6:51; Luke 2:47; 8:56; 24:22; Acts 2:7, 12; 8:9, 11, 13; 9:21; 10:45; 12:16; 2 Cor 5:13 Existemi - 17x in 17v in NAS - amazed(10), amazement(1), astonished(2), astonishing(1), astounded(1), beside ourselves(1), lost His senses(1). Matthew 12:23 All the crowds were amazed, and were saying, "This man cannot be the Son of David, can he?"
2 Coríntios 5:14-16
Wuest: For the love which Christ has [for me] presses on me from all sides, holding me to one end and prohibiting me from considering any other, wrapping itself around me in tenderness, giving me an impelling motive, having brought me to this conclusion, namely, that One died on behalf of all, therefore all died, Young's Literal: for the love of the Christ doth constrain us, having judged thus: that if one for all died, then the whole died, FOR THE LOVE OF CHRIST CONTROLS US: e gar agape tou Christou sunechei (3SPAI) hemas: the love: 2Co 8:8,9 Song 1:4 8:6,7 Mt 10:37,38 Lk 7:42-47 Jn 14:21-23 Jn 21:15-17 1Co 16:22 Eph 3:18,19 6:24 Heb 6:10 1Pe 1:8 Controls: Job 32:18 Lk 24:29 Ac 4:19,20 2 Corinthians 5 Resources - Multiple Sermons and Commentaries See also "shorter version" of commentary on 2 Corinthians 5:14 A PROFOUND & EMPOWERING TRUTH For (gar) is a term of explanation. Always stop and ask "What is being explained?" (Or "Why is it being explained?" or "When… ?" or "To whom… ?", in other words, interrogate the "for" with the 5W/H questions). Let's keep the context in mind and remember that Paul is defending his apostleship against false apostles and false teaching. Recall that Paul has just described being beside himself (2Co 5:13), which is another way of saying that the impression he gave many was that he had "lost his marbles" and was out of his mind. Mark records that Paul was in good company for Jesus' own family thought the same thing about Him… And He came home, and the multitude gathered again, to such an extent that they could not even eat a meal. And when His own people heard of this, they went out to take custody of Him; for they were saying, "He has lost His senses (existemi)." (Mk 3:20, 21) Paul Barnett says that "The explanatory "For" relates back to Paul's selflessness in ministry, as in v. 13. If he has been "beside himself," it has been for God; and if he has been "self-controlled," it has been for the Corinthians. Nothing was for Paul. It is, he asserts, a life controlled by Christ's own love. (Barnett adds the technical note that) "love of Christ" is capable of being interpreted either as an objective genitive ("love for Christ") or as a subjective genitive ("Christ's love [for us]" {Ed: NIV translates it as subjective genitive = "Christ's love for us"}), a love that was directed to both Paul and the Corinthians (cf. 2Co 4:11). The context indicates that the latter is uppermost in the writer's mind, and most grammarians and commentators take it as a subjective genitive (e.g., A. T. Robertson, Grammar, 539; Plummer, 173; but cf. Héring, 41-42). (See The Second Epistle to the Corinthians - Volume 47 - Page 287) A W Tozer described genuine followers (disciples, believers) of Christ as somewhat "out of step" ("out of their minds") with the rest of the world writing that… A real Christian is an odd number anyway. He feel supreme love for One Whom he has never seen. Talks familiarly every day to Someone he cannot see. He expects to go to heaven on the virtue of Another, empties himself in order that he might be full, admits he is wrong to he can be declared right, and goes down in order to get up. He is strongest when he is weakest, richest when he is poorest, and is happiest when he feels worst. He dies so he can live, forsakes in order to have, and gives away so he can keep. He sees the invisible, hears the inaudible, and knows that which passes knowledge. G. Campbell Morgan told about a Christian woman who was struggling with being "beside herself" for Jesus. The woman said to Morgan, “I know I will have to do all the things I most dislike, but I am determined to be a real Christian.” A year later, Morgan was visiting in her town and spoke with her again. “Do you recall,” she inquired, “What I said to you when I dedicated my life to Christ?” He told her he did. As she looked at him, the light of God appeared to be on her face. She exclaimed, “But it’s been so different, Dr. Morgan! I began to follow Christ, feeling that I would have to do all the things that were contrary to my desires, but now I do what I want every day because God has made me pleased with the things that please Him!” KJV Bible Commentary… Whether Paul appeared to be out of control or under control, Christ’s love for Paul held him in such a grip, that it constituted the compelling force in everything he did. (Online - KJV Bible Commentary) New American Bible translation note says that… These verses echo 2Cor 4:14 and resume the treatment of "life despite death" from 2Cor 4:7-5:10. Chafin writes… In verses 14 and 15 he opens his heart and reveals the secret that drove him to spend his life the way he did. These six words, “the love of Christ constrains us” (v. 14), say it all. This was the truth, and this was what above all else Paul wanted the Corinthians to believe about him. The primary focus was on Christ’s love for us and not our love for him. The belief that on the Cross Christ acted on behalf of the whole human race became the foundation of Paul’s thinking and action. When the implication of the statement, “He died for all” (v. 15), began to get hold of Paul, it changed permanently his feeling about every person in the world. The fact that every person he met was the object of God’s eternal love and was one for whom Christ died defined the nature of his ministry. This is why Paul’s evangelism never exploited or manipulated people. He had come to love them the way Christ did. (Chafin, K. L. Vol. 30: The Preacher's Commentary Series, 1, 2 Corinthians. Nashville, Tennessee: Thomas Nelson) Spurgeon on the love of Christ not as that which ought, but which must compel us… The Gospel to the Christian is a thing of power. What is it that makes the young man devote himself as a missionary to the cause of God, to leave father and mother and go into distant lands? It is a thing of power that does it—the Gospel. What is it that constrains the minister in the midst of cholera to climb up that creaking staircase and stand by the bed of some dying creature who has that dire disease? It must be a thing of power which leads him to venture his life. It is love of the cross of Christ which bids him to do it. (Ed: Christ's love for us manifest on the Cross is the constraining power.) With some people, when they give Christ anything or do anything for Him, it is dreadfully forced work. They say, "The love of Christ ought to constrain us." I do not know that there is any such text in the Bible. I do remember one that runs thus: "The love of Christ constrains us." If it does not constrain us, it is because it is not in us. It is not merely a thing which ought to be; it must be. (Ed: Oh God, let it be true in my life and in the life of all who read these notes - constrained only by the love of Christ. Amen) WHOSE LOVE COMPELS YOUR LIFE CHOICES? Here is a short insight into the incredible power of the compelling love of Christ on Henry Martyn, Christ's ambassador to India in the early 1800's (Glimpse) (Wikipedia)… Though several attractive, lucrative vocations were open to him, he said, "Here I am, Lord: send me to the ends of the earth. Send me even to death itself if it but be in Thy service and in Thy kingdom!" When he fell deeply in love with a girl named Lydia, he told her of his call from God to live and minister in India. Was this agreeable to her? he asked, and pleaded that it might be. But it was not. If he would stay in England, he could have her as his bride; if he went to India, he must do without her. The question came like a drumbeat in his brain—India or Lydia? Lydia or India? Henry Martyn was a mastered man…constrained by the love of Christ. The mastery was his in a crisis involving a crucial choice. ‘My dear Lydia and my duty call me different ways, yet God has not forsaken me. I am born for God only, and Christ is nearer to me than father or mother or sister.’ So he went to India to ‘burn out for God.’ ” (2400 Scripture Outlines, Anecdotes, Notes and Quotes Archibald Naismith) Love of Christ - The Greek text would allow this to be interpreted as either the love we have for Christ (so called "objective genitive") or the love that Christ has for us ("subjective genitive"), but without doubt the context favors the the latter. Remember that context is always "king" when it comes to accurate interpretation. What is it in context which favors this phrase as referring to the love of Christ as His love for us? Note that in context Paul says "one died for all" which clearly speaks of the Cross, the supreme manifestation of Christ's (and the Father's) love for sinners. God so loved us that He gave Christ, His only begotten Son, to die in our place, to die the death we deserved to die (Jn 3:16). There is no higher love for Jesus said… Greater love has no one than this, that one lay down his life for his friends. (Jn 15:13) The apostle John adds that… We know love by this, that He laid down His life for us; and we ought to lay down our lives for the brethren. (1Jn 3:16)… We love, because He first loved us. (1Jn 4:19) Comment: Notice that in 1Jn 3:16 Christ's love for us serves as a "constraining" or "motivating" influence to urge us onward as His followers to imitate Him and to demonstrate to others His love for us. Christ loving others through us is the beautiful picture, the incredible privilege for His followers! James Denney (commenting on Ro 8:7): The reason why the mind of the flesh terminates so fatally: it is hostility to God, the Fountain of life. Alienation from Him is necessarily fatal. It is the flesh which does not (for indeed it cannot) submit itself to God; as the seat of indwelling sin it is in permanent revolt. And so we see that God demonstrated His love to us and for us even when we were sinners, men and women created in His image and yet now because of indwelling sin, having become those who hate Him, are hostile to Him and do not want to have any relationship with Him (Ro 5:8-+, Ro 5:10-+, Col 1:21-+, Ro 8:7-+). And then in 2Co 5:15, Paul again emphasizes Christ's death for us. Stephen Olford writes that… it is not our love to Christ that is in view here, but rather it is the love of Christ working in us—mastering, driving, and compelling us. It is the love of God “poured out in our hearts by the Holy Spirit who was given to us” (Ro 5:5). Such compelling love never flags, never falters, never fails. It is “the expulsive power of a new affection (click for sermon).” (Anointed Expository Preaching) COMMENT - Here is a quote from a sermon by Dr Martyn Lloyd-Jones in which he is describing how believers are to put on the new and put off the old. He writes "Indeed, as I have already said, you cannot truly deal with the negative unless you are at the same time doing the positive. (AMEN TO THAT - NOTICE THE ORDER - Col 3:1-4+ MUST BE "PUT ON" BEFORE YOU CAN EFFECTIVELY KILL SIN in Col 3:5+. IN Gal 5:16+ YOU ARE TO FIRST WALK BY THE SPIRIT AND THEN AND ONLY THEN WILL YOU BE ENABLED TO NOT CARRY OUT THE DEEDS OF THE FLESH! OUR FALLEN FLESH TRIES TO INVERT THE ORDER AND THE RESULT IS INVARIABLY FAILURE TO KILL SIN! IN Ro 8:13+ IT IS BY THE SPIRIT YOU PUT TO DEATH THE DEEDS OF THE BODY!) The way to get rid of the defects is to cultivate the virtues. To use a well-known phrase of Thomas Chalmers, what we need is to apply the “The Expulsive Power of a New Affection”. I use a simple illustration. The way the dead leaves of winter are removed from some trees is not that people go around plucking them off; no, it is the new life, the shoot that comes and pushes off the dead in order to make room for itself. In the same way the Christian gets rid of all such things as bitterness and wrath and anger and clamour and evil speaking and all malice. The new qualities develop and the others simply have no room; they are pushed out and they are pushed off. F B
2 Coríntios 5:14-16
Wuest: and that He also died on behalf of all in order that those who are living no longer are living for themselves but for the One who died on their behalf and instead of them, and was raised. Young's Literal: and for all he died, that those living, no more to themselves may live, but to him who died for them, and was raised again. AND HE DIED FOR ALL, SO THAT THEY WHO LIVE MIGHT NO LONGER LIVE FOR THEMSELVES BUT FOR HIM WHO DIED AND ROSE AGAIN ON THEIR BEHALF: kai huper panton apethanen (3SAAI) hina oi zontes (PAPMPN) meketi heautois zosin (3PPAS) alla to huper auton apothanonti (AAPMSD) kai egerthenti. (APPMSD): that they: 2Co 3:6 Eze 16:6 37:9,14 Hab 2:4 Zec 10:9 Jn 3:15,16 5:24 6:57 Ro 6:2,11,12 8:2,6,10 14:7,8 1Co 6:19,20 Ga 2:20 5:25 Eph 5:14 Col 2:12 3:1 1Pe 4:6 1Jn 4:9 No longer: 2Co 5:16 2Ki 5:17 Ro 6:6 Eph 4:17 1Pe 1:14,15 4:2-4 live: Lk 1:74 Ro 6:13 12:1 14:7-9 1Co 6:20 10:33 Ga 2:19 Php 1:20,21 Col 3:17,23 1Th 5:10 Titus 2:14 Heb 13:20,21 Rev 1:18 2 Corinthians 5 Resources - Multiple Sermons and Commentaries See also "shorter version" of commentary on 2 Corinthians 5:15 CHRIST DIED AS A SUBSTITUTE FOR ALL He died for (huper - in place of = substitutionary atonement) all (Greek = pas = all without exceptions) - Christ died for all is not saying He died for all mankind, but for the "all" who would believe in Him which is most in keeping with the following phrase (Remember to always keep context "King" in order to arrive at the most accurate Interpretation). This next phrase describes those who no longer live for themselves which is clearly a reference to those who have been born again and are new creatures in Christ (2Co 5:17) who (indwelt by the Spirit of Christ) now possess a new desire and power (cp Php 2:13NLT-+) to live not for themselves but for others (cp Paul's charge to believers in Php 2:3-+). Non-believers live for self so the "all" that Jesus died for in this passage is "all" who believe in Him. Also note that when Paul says Jesus died for all, he is not saying all are saved. To state it another way, Christ died for all who died in Him (with Him on the Cross - while we cannot begin to plumb the depths of the mystery of our co-crucifixion with Christ, every believer can confidently state that when He died on the Cross, "I died with Him." Died (599) (apothnesko from apo = marker of dissociation implying a rupture from a former association, separation, departure, cessation + thnesko = die) is the aorist tense indicating a past completed action (Jesus' death is a historical event), the active voice (Jesus' made the volitional choice or choice of His own will to die for us) and the indicative mood is the mood, the mood of reality (Jesus really did die a physical death!). As in the previous verse, apothnesko describes His literal physical death (Ro 6:9-+) on the Cross. So that (hina) is a conjunction which serves to introduce the purpose (or result) for a previous action or truth. In this case the purpose for the sinner's death with Christ on the Cross was that he or she would be buried with Him and raised with Him to walk in newness of life, a quality of life in which they no longer live just to please themselves, but now for Him (cp to please Him in 2Co 5:9+) Christ died our death for us that we might live His life for Him. Live (2198) (zao) describes natural physical life the quality that distinguishes a vital being from one that is dead. Both uses of the verb zao are in the present tense describing continuous action. The first use of live refers more to the literal physical life and the second use of live to a believer's "way of live" or manner of conduct. Living in the light of His death for us serves to motivate a daily life for Savior rather than for Self. "Christ died that we might live through Him and for Him, and that we might live with Him." (Wiersbe Bible Exposition Commentary) Themselves (1438) (heautou) himself, herself, itself. Webster's (1828) on "Himself" = Himself is used to express the proper character, or natural temper and disposition of a person, after or in opposition to wandering of mind, irregularity, or devious conduct from derangement, passion or extraneous influence. We say, a man has come to himself, after delirious or extravagant behavior. Let the man alone; let him act himself. By himself, alone; unaccompanied; sequestered. He sits or studies by himself. Died… died - Paul encloses his charge to live for Christ in the bookends of Christ's willingness to die for us. That being true, why would we not be willing to live for Him rather than ourselves. In short, why would we want to live for self and time alone when we can live for eternity in this short time called life. As Warren
2 Coríntios 5:14-16
Wuest: So that, as for us, from this particular time onward, not even one individual do we know as judged upon the basis of human standards. Even though we [Paul in his unsaved state] have known Christ as judged by human standards, yet now no longer do we know Him as such. Young's Literal: So that we henceforth have known no one according to the flesh, and even if we have known Christ according to the flesh, yet now we know him no more; THEREFORE FROM NOW ON WE RECOGNIZE NO ONE ACCORDING TO THE FLESH; EVEN THOUGH WE HAVE KNOWN CHRIST ACCORDING TO THE FLESH, YET NOW WE KNOW HIM IN THIS WAY NO LONGER: Hoste hemeis apo tou nun oudena oidamen (1PRAI) kata sarka; ei kai egnokamen (1PRAI) kata sarka Christon, alla nun ouketi ginoskomen. (1PPAI): know: Dt 33:9 1Sa 2:29 Mt 10:37 12:48-50 Mk 3:31-35 Jn 2:4 15:14 Ga 2:5,6 5:6 Php 3:7,8 Col 3:11 1Ti 5:21,22 Jas 2:1-4 3:17 yet: Jn 6:63 2 Corinthians 5 Resources - Multiple Sermons and Commentaries See also "shorter version" of commentary on 2 Corinthians 5:16 A RESPECTER OF JESUS NO LONGER RESPECTER OF PERSONS! Disclaimer: This is a difficult verse and has been subjected to a variety of interpretations which will not be addressed in these notes. Be a Berean even as you read these notes for they are not infallible! One author says that 2Co 5:16 "has prompted numerous scholarly articles, all of them seeking to unpack Paul’s compressed language." Therefore (5620) (hoste) usually means so that, and serves as a marker of result, thus Barclay begins his sentence with the phrase "the result is that." In other words, in view of the death and resurrection of Christ, Paul says "we" (see below) no longer estimate or regard or judge or evaluate anyone by the world's standards, from a purely human point of view, from external standards or based on their outward lives. Stated another way, because of the radical effect that the love of Christ has had on him, Paul has ceased making superficial personal judgments on people based on their external appearance (including ethnicity, sex, social status, etc) Mattoon writes that "God's grip on Paul changed his outlook on life and his view of men. The word "wherefore" points back to 2Cor 5:14, 15, which describe salvation. (2 Corinthians - Treasures from 2 Corinthians 1-7) We - Throughout this section Paul has used plural pronoun, which I interpret as an "editorial we", but some feel this refers to Paul and his companions and others feel it refers to all Christians. John
2 Coríntios 5:17
Wuest: So that, assuming that anyone is in Christ, he is a creation new in quality. The antiquated, out-of-date things have passed away. Behold, all things have become new in quality. Young's Literal: so that if any one is in Christ--he is a new creature; the old things did pass away, lo, become new have the all things. THEREFORE IF ANYONE IS IN CHRIST : Hoste ei tis en Christo: is in: 2Co 5:19,21 12:2 Isa 45:17,24,25 Jn 14:20 15:2,5 17:23 Ro 8:1,9 Ro 16:7,11 1Co 1:30 Ga 3:28 5:6 Eph 1:3,4 Php 4:21 he is: Ps 51:10 Eze 11:19 18:31 36:26 Mt 12:33 Jn 3:3,5 Ga 6:15 Eph 2:10 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 2 Corinthians 5 Resources - Multiple Sermons and Commentaries See comments on the New Birth in John 3:3 See also "shorter version" of commentary on 2 Corinthians 5:17 EXTREME MAKEOVER THE JESUS WAY 2 Corinthians 5:17 is a very special verse to me because it serves as a continual reminder of my new life in Christ, a life which is still "new" and amazing, even though my body is beginning to "decay" (cp 2Co 4:16-+). Thirty years ago I choose to quote 2Cor 5:17 as my personal testimony at my baptism (baptizo), for it was a fitting summary of how God had so miraculously delivered me from the darkness and grafted me into Christ (My Testimony). Below are the words of R H McDaniel's hymn which poignantly expresses what transpired in each of our hearts on that glorious day when we were transferred by the Spirit from the domain of darkness and into the Kingdom of light of His beloved Son (Col 1:13-+, 1Pe 2:9, 10-+, Acts 26:18). Consider taking a moment to read the words of this hymn, allowing them to prompt a time of praise to El Shaddai, God Almighty, for redeeming us and miraculously making each of us new creations in Christ. Hallelujah!… Since Jesus Came into My Heart What a wonderful change in my life has been wrought Since Jesus came into my heart! I have light in my soul for which long I had sought, Since Jesus came into my heart! Refrain Since Jesus came into my heart, Since Jesus came into my heart, Floods of joy o’er my soul Like the sea billows roll, Since Jesus came into my heart. I have ceased from my wandering and going astray, Since Jesus came into my heart! And my sins, which were many, are all washed away, Since Jesus came into my heart! Refrain I’m possessed of a hope that is steadfast and sure, Since Jesus came into my heart! And no dark clouds of doubt now my pathway obscure, Since Jesus came into my heart! Refrain There’s a light in the valley of death now for me, Since Jesus came into my heart! And the gates of the City beyond I can see, Since Jesus came into my heart! Refrain I shall go there to dwell in that City, I know, Since Jesus came into my heart! And I’m happy, so happy, as onward I go, Since Jesus came into my heart! Refrain Before we explore the riches of this verse let's be sure we have a grasp of the context in which this jewel sets… THE CONTEXT 2Corinthians 5:11-16 THE DEFENSE OF AND MOTIVATION FOR MINISTRY Below is the immediate context of 2Cor 5:17. Remember that 2Corinthians is the most personal of Paul's epistles and as someone has well said is his "Apologia Pro Vita Sua" or the "Defense of His Life". Wick Broomall - As the great evangelist defends his apostolic authority against the subtle and insidious attacks of “the superlative apostles” (2Co 12:11ESV) who sought to free the Corinthians of his influence, he reveals his very soul and adds many details about his life that would otherwise be unknown. But this epistle is a monument to the fact that Paul, vital and inspired, was more than a match for “every high thing that is exalted against the knowledge of God” (2Cor 10:5ASV-+) (Wycliffe Bible Commentary) Irving Jensen's comments are convicting - Contrasts abound in 2 Corinthians: glorying and humiliation, life and death, sorrow and consolation, sternness and tenderness. One is very much aware in reading 2 Corinthians that for Paul the Christian life means going all out for Christ, or it is not real life at all. The color gray cannot be detected in this book. (Jensen's Survey of the New Testament. Chicago: Moody Press) (Bolding added) A REVIEW OF THE PRECEDING CONTEXT 2Cor 5:11-+ Therefore, knowing the fear (phobos) of the Lord (kurios), we persuade (peitho) men, but we are made manifest (phaneroo = To be manifested in the Scriptural sense is more than to “appear” for a person may “appear” in a false guise or without a disclosure of what he truly is but to be manifested is to be revealed in one’s true character) to God (God knew Paul's character and Paul had a "clear conscience" before God for he knew his motives were pure, cp Ac 23:1, 24:16, 2Co 1:12, 2Ti 1:3-+); and I hope (elpizo) that we are made manifest (phaneroo = Paul's character was clearly revealed and seen - his ministry had been transparent, a veritable "open book" before the Corinthians) also in your consciences (suneidesis [word study]). Fear (phobos [Word study]) of the Lord (kurios [word study]) - The 2Co 5:11KJV rendering of terror of the Lord has led some to misinterpret this phrase as a reference to the terrible final judgment of sinners (See Lake Of Fire). However, the immediate context would support that fear of the Lord is a reference to the solemn truth that each individual believer will stand before Christ to be judged at the Bema Seat (2Co 5:10-+) a truth which powerful motivated Paul (cp 2Co 5:9). Belief should always affect behavior. (See fear used in a similar sense to spur believers toward holy conduct = 2Co 7:1-+, Acts 9:31, Ep 5:21-+, 1Pe 1:17-+) Do you ever ponder the certain reality of the Judgment Seat of Christ and allow this truth to impact your every daily life, including how you spend your time and your money, what you watch, what you say, etc? We need to allow this truth to marinate and permeate our mind that we might live with an eternal rather than a temporal perspective! Persuade men (peitho) (present tense = continuous action) - The interpretation of this phrase is not as easy as it might seem. My first inclination when taking the verse out of its immediate context is to interpret this passage as a call to evangelize those still dead in their trespasses and sins (Ep 2:1-+). Many excellent commentators interpret it in this manner. However, we need to remember that "context is king" in Interpretation, and so it behooves us in these introductory comments to continually consider the overall thrust of Paul's second letter to the Corinthians - Is is primarily evangelistic or is it primarily an apologetic for Paul's ministry? The fact that Paul unfolds the message of his (and our) ministry as one of reconciliation (2Co 5:18, 19, 20), is one of the reasons 2Co 5:11 is interpreted as a call urging us to spread the gospel. But let's look at some representative interpretations… The well respected Bible Knowledge Commentary (ref) says… The purpose of his ministry was to persuade men to “be reconciled to God” (2Co 5:20). (Cp similar interpretations by Adam Clarke; Albert Barnes; John Gill; Dave Guzik; Jamieson, F, B; Matthew Henry) Malcolm Tolbert comments that… Knowing the fear of the Lord was Paul's way of expressing the fact that he exercised his responsibility as a minister with the utmost seriousness in light of his conviction that ultimately he would have to answer to God for whatever he did or failed to do. It is no accident, therefore, that he connects his sense of accountability to God with a statement about his apostolic ministry: "Knowing the fear of the Lord, we persuade men." Paul is probably using "persuade men" in the sense of winning them to faith in Christ. (2Cor 5:11-21 Theology and Ministry in Faith and Mission. Vol 1:1, Fall, 1983) The Wycliffe Bible Commentary sums up the three possible interpretations… Paul sought to persuade men either (1) concerning the coming judgment (2Co 5:10), or (2) of his own integrity as a minister, or (3) of the need of reconciliation (2Co 5:18, 19, 21). Only (2) seems to be immediately relevant. (Wick Broomall in the Wycliffe Bible Commentary. 1981. Moody) John
2 Coríntios 5:17
Wuest comments on our position in Christ - Here again we have separation, for that which surrounds the believer, namely, Christ in Whom he is ensphered, separates him from all else.
2 Coríntios 5:18-19
Wuest: But the aforementioned all things are from God as a source, the One who reconciled us to himself through the intermediate agency of Christ and gave to us the ministry whose work is that of proclaiming the message of this reconciliation, (Eerdmans) Young's Literal: And the all things are of God, who reconciled us to Himself through Jesus Christ, and did give to us the ministration of the reconciliation, NOW ALL THESE THINGS ARE FROM GOD, WHO RECONCILED US TO HIMSELF THROUGH CHRIST: ta de panta ek tou theou tou katallacantos hemas eauto dia Christou: all: Jn 3:16,27 Ro 11:36 1Co 1:30 8:6 12:6 Col 1:16,17 Jas 1:17 who: Lev 6:30 Eze 45:15 Da 9:24 Ro 5:1,10,11 Eph 2:16 Col 1:20,21 Heb 2:17 1Jn 2:2 4:10 2 Corinthians 5 Resources - Multiple Sermons and Commentaries See also "shorter version" of commentary on 2 Corinthians 5:18 THE MINISTRY & MESSAGE OF RECONCILIATION Now (de) - Barnett writes "The unemphatic particle (de) at the head of this sentence marks a further development in the writer’s line of thought." (The Second Epistle to the Corinthians. The New International Commentary on the New Testament. Eerdmans) ("May well be regarded as the finest conservative exposition of this epistle"—Cyril J Barber) All...from God - From God = He is the Source. He is the Agent. He is the Initiator of reconciliation. This is also a good reminder that the supernatural transformation just described (2Co 5:17) originates from God (cp Paul's great doxology Ro 11:33, 34, 35, 36-+, cp 1Cor 8:6). God is the "driving force" behind the redemption and reconciliation of all mankind. He acts "unilaterally." James Reid in The Interpreter's Bible adds that... All this redemptive work that Christ has done to help and transform men is from God. Men neither deserve it nor share the credit for the results. Moreover, Christ does not do it apart from God's direction and action. God did it all, through Christ. All things are from God - See Devotional by F B Meyer Spurgeon amplifies all things are from God writing that...I would have you look on this text as being a summary of all the things which we have preached to you these years. It has been my endeavor, constantly and continually, to maintain that salvation is of God's good will, and not of man's free will; that man is nothing, and that Jesus Christ is both Alpha and Omega, the beginning and the end, the first and the last. And I think I may truly say, "Now of the things which we have spoken, this is the sum"—"all things are of God." And oh my brethren, what a large summary it is! it contains words which grasp the compass of everything that your mind can think upon—"all things;" and it proclaims him to whom all things owe their being—"God." Grasp this total if you are able, "All things!" What is here omitted? Surely whatsoever the Christian can desire is to be found in those words "all things." But lest even that should not be comprehensive enough, our summary contains a still greater word, one which is supreme over all, inasmuch as all things spring from his loins, and yet he remains still the same, as full as ever. "All things are of God." If we be thirsty, here are streams that never can be exhausted. If we be hungry, surely here is bread enough and to spare. If we be poor, here are treasures and riches that are utterly inexhaustible, for here we have all things, and all things in God. (High Doctrine - And All Things Are of God - 2Cor 5:18) R. Kent
2 Coríntios 5:18-19
Wuest: namely, that absolute deity in Christ was reconciling the world [of sinners] to himself, not putting down on the liability side of their ledger their trespasses, and lodged in us the story of the reconciliation. Young's Literal: how that God was in Christ -- a world reconciling to Himself, not reckoning to them their trespasses; and having put in us the word of the reconciliation, NAMELY, THAT GOD WAS IN CHRIST RECONCILING THE WORLD TO HIMSELF, NOT COUNTING THEIR TRESPASSES AGAINST THEM, AND HE HAS COMMITTED TO US THE WORD OF RECONCILIATION: os hoti theos en (3SIAI) en Christo kosmon katallasson (PAPMSN) heauto, me logizomenos (PMPMSN) autois ta paraptomata auton, kai themenos (AMPMSN) en hemin ton logon tes katallages: God: Mt 1:23 Jn 14:10,11,20 17:23 1Ti 3:16 reconciling: Ro 3:24, 25, 26 11:15 1Jn 2:1,2 4:10 not: Ps 32:1,2 Isa 43:25 44:22 Ro 4:6-8 word: 2Co 5:18 2 Corinthians 5 Resources - Multiple Sermons and Commentaries See also "shorter version" of commentary on 2 Corinthians 5:19 The ESV Study Bible outlines 2Cor 5:18-20... (1) the basis of Paul’s apostolic ministry of the new covenant (Paul’s own reconciliation to God through Christ) (2) its consequence (his ministry and message of reconciliation to the world for Christ) (3) its essential content (the forgiveness of sins by virtue of Christ’s death) and (4) its call (on behalf of Christ, be reconciled to God). ambassadors for Christ. Namely that (os hoti) is more literally "as that" or "how that" and has been the source of some discussion among able commentators. The interested reader is directed to more technical commentaries for discussion of this topic. Suffice it to say, that in view of the fact that what follows in this passage reiterates and explains the previous passage, most conservative writers (and translations) render it with words like "that is" ("in other words" - NET, "namely") which explains that “God is bringing the world back into forgiven relationship with Himself, and He is doing this by means of a ‘word’ entrusted to the apostles.” (Barnett) Barnett after discussing the various possible interpretations writes that...Whatever the case, however, the point of the verse is clear enough: God is bringing the world back into forgiven relationship with himself, and he is doing this by means of a “word” entrusted to the apostles. (Ibid) God - As in 2Co 5:18 God is again the subject of two supernatural acts (1) reconciling the world to Himself and (2) not counting their trespasses against them. Stated another way, God is the "Initiator" of reconciliation in behalf of those who are His enemies. This is indeed amazing lovingkindness and grace! Even in the Garden of Eden God demonstrates this persistent, pursuing grace in which He takes a personal interest to restore the broken relationship with sinful mankind. God was in Christ - In this case the NAS rendering is felt by most writers to be somewhat less likely for it emphasizes the incarnation of Christ whereas the context of this passage focuses more on the the death of Christ (2Cor 5:14, 15, 2Co 5:21) (Albeit, atonement wrought by Christ's death is of course the ultimate reason for the Incarnation so they are related.) Most commentators favor that Paul meant to convey the sense of the translations... In Christ God was reconciling the world to Himself. (NIV) in Christ God was reconciling the world to Himself (NET) God, through Christ, was reconciling the world to Himself (Barclay) in Christ, God was reconciling the world to Himself (Holman - HCSB) in Christ God was reconciling the world to Himself (ESV) In other words these translations emphasize the idea of "in Christ" depicting Christ as the instrument of the reconciliation (cp the closely related doctrine justification in Ro 3:24-+). "In Christ" is also analogous to Paul's preceding description of "through Christ" (2Cor 5:18). Finally note that in context Paul had just used the phrase "in Christ" in 2Cor 5:17. In summary, it was in and through Christ's death and resurrection that God accomplished the reconciliation of the world to Himself. The fact that Paul goes on to describe that the debts of trespasses are no longer counted against them is a truth that is more compatible with emphasis on Christ's death (which wrought payment of the penalty for sin) rather than His incarnation. Bearing shame and scoffing rude, In my place condemned he stood; Sealed my pardon with his blood: Hallelujah! what a Saviour! --Philipp Paul Bliss In a parallel passage in Romans Paul reminds us that while we were enemies we were reconciled to God through (His death was the "instrument" or instrumental cause) the death of His Son (Ro 5:10-+). David Guzik has some interesting thoughts on God...in Christ writing that... Through all the terrors of the Cross, God the Father was working in and with God the Son, reconciling the world to Himself. The Father and the Son worked together on the Cross. God was in Christ reconciling the world to Himself is all the more amazing when understood in light of what happened on the Cross. At some point before Jesus died, before the veil was torn in two, before Jesus cried out "It is Finished", an awesome spiritual transaction took place. The Father lay upon the Son all the guilt and wrath our sin deserved, and Jesus bore it in Himself perfectly (2Co 5:21-+), totally satisfying the wrath of God for us. As horrible as the physical suffering of Jesus was, this spiritual suffering - the act of being judged for sin in our place - was what Jesus really dreaded about the cross; this was the cup - the cup of God’s righteous wrath - that He trembled at drinking (Lk 22:39-40, 41-42, 43-44, 45-46; Ps 75:8; Isa 51:17; Jer 25:15). On the Cross, Jesus became, as it were, an enemy of God, Who was judged and forced to drink the cup of the Father’s fury, so we would not have to drink that cup. Yet, at the same time, Paul makes it clear that God was in Christ reconciling the world to Himself. They were working together. Though Jesus was being treated as if He were an enemy of God, He was not. Even as Jesus was being punished as if He were a sinner, He was performing the most holy service unto God the Father ever offered. This is why Isaiah can say, Yet it pleased the Lord to bruise Him (Isa 53:10). In and of itself, the suffering of the Son did not please the Father. But as it accomplished the work of reconciling the world to Himself, it was completely pleasing to God the Father. Robertson rightly comments We may not dare to probe too far into this mystery of Christ’s suffering on the Cross, but this fact throws some light on the tragic cry of Jesus just before he died: ‘My God, My God, why didst thou forsake me?’ In that cry (Mt 27:46 and Mk 15:34), Jesus expresses both His partnership with God the Father (My God) and the agonizing feeling of receiving the wrath of God that we deserved. (Enduring Word)
2 Coríntios 5:20-21
Wuest: He who did not know sin in an experiential way, on behalf of us and instead of us, was made [the representative of] sin, in order that, as for us, we might become a righteousness of God in Him. (Eerdmans) Young's Literal: for him who did not know sin, in our behalf He did make sin, that we may become the righteousness of God in him. HE MADE HIM WHO KNEW NO SIN TO BE SIN ON OUR BEHALF, SO THAT WE MIGHT BECOME THE RIGHTEOUSNESS OF GOD IN HIM: ton me gnonta (AAPMSA) hamartian huper hemon hamartian epoiesen, (3SAAI) hina hemeis genometha (1PAMS) dikaiosune theou en auto.: he: Isa 53:4-6,9-12 Da 9:26 Zec 13:7 Ro 8:3 Ga 3:13 Eph 5:2 1Pe 3:18 1Jn 2:1,2)(who: Isa 53:9 Lk 1:35 Heb 7:26 1Pe 2:22-24 1Jn 3:5 we: 2Co 5:17 Isa 45:24,25 53:11 Jer 23:26 33:16 Da 9:24 Ro 1:17 3:21-26 Ro 5:19 8:1-4 10:3,4 1Co 1:30 Php 3:9 2 Corinthians 5 Resources - Multiple Sermons and Commentaries See also "shorter version" of commentary on 2 Corinthians 5:21 THE HEART OF THE GOSPEL My hope is built on nothing less Than Jesus' blood and righteousness. I dare not trust the sweetest frame, But wholly trust in Jesus' Name. (My Hope Is Built) C H
2 Coríntios 5:20-21
Wuest: Therefore, on behalf of Christ and in His place we are acting as ambassadors, as though God were saying, I beg of you, please, through us as His intermediate agents. We beg you in Christ’s stead, Be reconciled at once to God. (Eerdmans) Young's Literal: in behalf of Christ, then, we are ambassadors, as if God were calling through us, we beseech, in behalf of Christ, 'Be ye reconciled to God;' THEREFORE, WE ARE AMBASSADORS FOR CHRIST, AS THOUGH GOD WERE MAKING AN APPEAL THROUGH US; WE BEG YOU ON BEHALF OF CHRIST, BE RECONCILED TO GOD: huper Christou oun presbeuomen (1PPAI) os tou theou parakalountos (PAPMSB) di' hemon; deometha (1PPPI) huper Christou, katallagete (2PAPM) to theo: ambassadors: 2Co 3:6 Job 33:23 Pr 13:17 Mal 2:7 Jn 20:21 Ac 26:17,18 Eph 6:20 as: 2Co 5:11 6:1 2Ki 17:13 2Ch 36:15 Ne 9:29 Isa 55:6,7 Jer 44:4 Eze 18:31,32 2 Corinthians 5 Resources - Multiple Sermons and Commentaries See also "shorter version" of commentary on 2 Corinthians 5:20 Therefore (3767) (oun) is a term of conclusion, which should always be a cause to pause and reflect on what is being concluded. Why is the "therefore" there? In intentionally slowing down and learning to interrogate (see interrogate with the 5W/H'S) the text you are in essence learning to meditate on the Scriptures (see the incredible promises God's Word associates with the largely lost discipline of meditation - Joshua 1:8-+, Ps 1:2-+, Ps 1:3-+). Meditation is essentially a "chewing of the cud" of the Scriptures which in turn calls for one to slow down rather than trying to speed read the text (a trap into which one can easily fall when doing a "Through the Bible in a Year" reading program!) Therefore we are ambassadors - The word or message of reconciliation has been placed or deposited in Paul and now ("therefore") that message needs to be transmitted to those in need of reconciliation. Stated another way, because of the divine act of reconciliation (2Cor 5:18a), the institution of the ministry of reconciliation (2Co 5:18b) and the provision of the message of reconciliation (2Co 5:19b), Paul was to serve His Lord as His ambassador . Criswell - As a "new creation" (2Co 5:17) of God, believers have a new calling as "ambassadors" of Christ. Their assignment is to preach the message of reconciliation (2Co 5:19, 20) and to perform the ministry of reconciliation (2Co 5:18, 20). Their task is to be carried out with a sense of urgency as they "implore" (beseech, beg) men to be reconciled to God.