2 Coríntios 5
Marvin Vincent · Citado em PreceptAustin
2 Coríntios 5:1-3
Vincent writes that gumnos means "Without a body. The word was used by Greek writers of disembodied spirits. See the quotation from Plato’s “Gorgias” in note on Luke 12:20; also “Cratylus,” 403, where, speaking of Pluto, Socrates says: “The foolish fears which people have of him, such as the fear of being always with him after death, and of the soul denuded (gumon) of the body going to him.” Stanley cites Herodotus’ story of Melissa, the Corinthian queen, who appeared to her husband after death, entreating him to burn dresses for her as a covering for her disembodied spirit (5:92). The whole expression, being clothed — naked is equivalent to we shall not be found naked because we shall be clothed. (2 Corinthians 5 Word Studies in the New Testament) James Smith (from his work The Better Land) THE PROSPECT "But I will see Your face in righteousness; when I awake, I will be satisfied with Your presence!" Psalm 17:15 Present circumstances may be trying. The Lord may hide his face, or withhold sensible comforts. Providence may appear to frown, and temporal things may run counter to our wishes. Corruption may work powerfully within, and innumerable sins may stare us in the face. Comparing ourselves with what God requires—we may be depressed; and comparing ourselves with what Jesus was—we may not be able to discover more than a very faint resemblance. But let us look forward! It will not be always as it is now. There will be a change, and a glorious change, soon! Others may have easier circumstances, they may be strangers to the conflicts we endure—and we may wonder at their prosperity. But what pleases them—would not satisfy us. Nor must we expect full satisfaction in this present world. If we are hungering and thirsting after righteousness; if we are longing to be like Jesus; if we are pining and praying for the presence of God; there is a glorious prospect before us! We shall soon see our God! We may now be vexed, wearied, and disappointed; but we shall awake in the likeness of Jesus! Our present privileges are great—but our future prospects are unspeakably glorious! "Yes, dear friends, we are already God's children, and we can't even imagine what we will be like when Christ returns. But we do know that when he comes—we will be like him, for we will see him as he really is!" 1 John 3:2 We shall be like him! O glorious privilege! We shall wake up in his likeness! O delightful prospect! My poor, afflicted, tried, tempted, and aged friend—lift up your downcast head! Look beyond your present circumstances, for your redemption draws near. "For we know that when this earthly tent we live in is taken down—when we die and leave these bodies—we will have a home in Heaven, an eternal body made for us by God himself and not by human hands!" 2 Corinthians 5:1. "You have made known to me the path of life; you will fill me with joy in your presence, with eternal pleasures at your right hand!" Psalm 16:11. J C Philpot - We have no abiding city here "For we know that when this earthly tent we live in is taken down—when we die and leave these bodies—we will have a home in heaven, an eternal body made for us by God Himself and not by human hands." 2 Corinthians 5:1 As then we see and feel that all is passing away, what a mercy it is if we can look beyond this vain scene to that which abides forever and ever! "We have no abiding city here," is a lesson which the Lord writes upon the heart of all His pilgrims. And as it is more deeply engraved upon their bosom, and cut into more legible characters, they look up and out of themselves, to that City which has foundations—of which the maker and builder is God. It is very blessed when we can use the favors of God in providence without abusing them—when we can see His kind hand in the gift, and not make an idol of it—when we can bless Him for His providential mercies, and yet feel that without Himself they are not only worthless but miserable. How many have lived all their lives in beautiful houses—have never known a day's hunger—have eaten of the fat and drunk of the sweet all the days of their life—have lain down at night in a luxurious bed, where they have felt neither cold nor frost—and yet at last when their mortal existence has come to a close, have made their bed in hell!
2 Coríntios 5:1-3
Vincent has a long note on earthly...- Earthly, not, made of earth, which would be goikis, as 1Co 15:47; but upon the earth, terrestrial, as 1Co 15:40; Php. 2:10. Tabernacle (skenos) tent or hut. In later writers, especially the Platonists, Pythagoreans, and medical authors, used to denote the body. Thus Hippocrates: “A great vein by which the whole body (skenos) is nourished.” Some expositors think that Paul uses the word here simply in this sense — the house which is the body. But while Paul does mean the body, he preserves the figurative sense of the word tabernacle; for he never uses this term elsewhere as synonymous with the body. The figure of the tent suits the contrast with the building, and would naturally suggest itself to the tent-maker. The phrase earthly house of the tabernacle expresses a single conception — the dwelling which is, or consists in the tabernacle, the tent-house. The transient character of the body is thus indicated. Compare houses of clay, Job 4:19. See on the kindred words skenoma = tabernacle, 2Pe 1:13; and skenoo to dwell in or to fix a tabernacle, Jn 1:14. Tabernacle is so habitually associated with a house of worship, and is so often applied to durable structures, that the original sense of a tent is in danger of being lost. It would be better to translate here by tent. The word tabernacle is a diminutive of the Latin taberna a hut or shed, which appears in tavern. Its root is ta, tan, to stretch or spread out. (2 Corinthians 5 Word Studies in the New Testament) Epigeios - 7x in 6v in NAS - Jn 3:12; 1Co 15:40 (contrasting "heavenly bodies and earthly bodies"); 2Co 5:1; Php 2:10; Php 3:19; Jas 3:15 (contrasting telling "earthly things...heavenly things"). NAS = earth(1), earthly(4), earthly things(2). John 3:12+ "If I told you earthly things and you do not believe, how will you believe if I tell you heavenly things? 1 Corinthians 15:40+ There are also heavenly bodies (glorified, resurrection bodies) and earthly bodies (mortal, physical bodies) , but the glory of the heavenly is one, and the glory of the earthly is another. 2 Corinthians 5:1 For 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. Philippians 2:10-+ so that at the name of Jesus EVERY KNEE WILL BOW, of those who are in heaven and on earth and under the earth, Philippians 3:19-+ whose end is destruction, whose god is their appetite, and whose glory is in their shame, who set their minds on earthly things. James 3:15 This wisdom is not that which comes down from above (see Jas 3:17), but is earthly, natural, demonic (Jas 3:16). Tent (4636) (skenos from skene = tent, booth, cloth hut, habitation, tabernacle Mt 17:4 Mk 9:5) is used only here and 2Co 5:4 ("in this tent" [skenos] ~ idiom meaning to be physically alive) and refers to a temporary abode, residence (tent, tabernacle) as opposed to a permanent structure. Skenos is used figuratively by Paul to refer to the human body as the habitation of the soul (the "tabernacle of the soul") and specifically to emphasize the temporary nature of this body, just as a tent is a temporary structure. THOUGHT - As an aside, beloved, recall that in the OT the "tabernacle" was where people met with God (Ex 25:22+)! Is that true of your "tabernacle"? More to the point, have you met with Him yet today? This week? Remember you are under grace not law - let that love of God [which has been poured out in your heart by the Spirit -Ro 5:5+, 1Jn 4:19+] motivate your meeting with Him.). House (3614)(oikia from oikos = house) is literally one's residence, home or abode. Oikia is an inhabited edifice, building or dwelling. By extension, oikia describes that which one possesses (property, possession, goods) as in Mk 12:40. Oikia describes the house where Jesus was born (Mt 2:11), the place which a lamp is to light (Mt 5:15-+), the place Peter's mother-in-law was ill (Mt 8:14), the believer's future home, our Father's house (Jn 14:2), and in short oikia described the place in which much of Jesus' ministry took place (see below and observe the uses of oikia in the Gospels). Oikia when used as a figure of speech (as in the present passage) describes the human body as the habitation of the soul in the present state. Jesus uses oikia as a figure of speech to describe where one chooses to build their "spiritual" house, the foundation on which one places their trust or faith (Mt 7:24, 25-+, Mt 7:26; 27-+). Paul had just used another metaphor to describe the human body - earthen vessels (2Co 4:7+) IVP Bible Background Commentary writes that "Greek writers described the body as a vessel, a house, a tent and often as a tomb! Denney comments that "Despite the fact that he was himself a by trade a tentmaker (Acts 18:3+), this is the only place where Paul employs any of the terms correlative to skene. Alford comments that the figure of an earthly tent "is a common one with Greek writers...“The whole passage is expressed through the double figure of a house or tent, and a garment. The explanation of this abrupt transition from one to the other may be found in the image which, both from his occupation and his birthplace, would naturally occur to the Apostle,—the tent of Cilician hair-cloth, which might almost equally suggest the idea of a habitation and of a vesture.” (Stanley). Chrysostom observes "Having thus implied easy taking down and transitoriness, he opposes to this the house (building) which is eternal"
2 Coríntios 5:1-3
Vincent - The building from God is an actual possession in virtue of the believer’s union with Christ (see in Christ). It is just as we say of a minor, before he comes into possession of his property, that he has so much. Compare Mt 19:21.(Commentary) Tent...building - Paul changes metaphors to signify a change of meaning, the first (tent) temporary (this present life), the second (building) enduring (eternal). A T Robertson agrees noting that "a building is more substantial than the tent" and conveys a sense of permanence. Building from God - This refers primarily to the believer's heavenly body rather than their heavenly home. The future resurrection body is eternal in contrast to our present temporary tent, a truth that parallels our permanent future residence in a "city which has foundations, Whose Architect and Builder is God." (Heb 11:10+, cp Jn 14:2, 3).
2 Coríntios 5:1-3
Vincent comments that epipotheo as a "participle has an explanatory force, as Acts 27:7, “because the wind did not suffer us.” "We groan because we long." Revised = longing. The compounded preposition epi does not mark the intensity of the desire, but its direction. (2 Corinthians 5 Word Studies in the New Testament) Epipotheo was a favorite word with Paul describes a strong desire, an intense craving of possession, a great affection for, a deep desire, an earnest yearning for something with implication of need. Here it describes the natural yearning of personal affection. Paul loved Timothy as a man loves his own son and he longed for the joy of renewed fellowship with him face to face. The force of the original Greek sentence emphasizes that the direction of Paul's desire is for Timothy. This yearning is further nourished by his constant remembrance of Timothy's tears. Peter exhorts his readers to lay aside list of several sins (1Peter 2:1- + - If you lose your appetite for the Word, the loss of which will "stunt" your spiritual growth, then you need to do a little personal inventory check to see if any of the sins listed in verse 1 are dulling your "appetite" for "pure milk")... like newborn babes, long for (epipotheo - intensely yearn, thirst for; aorist imperative = This in NOT optional! Do this, do it now and do it effectively! It's urgent because the vitality of your daily walk and growth in Christ-likeness depends on the intake of "quality" nutrients, sound [healthy] doctrine! The idea is believers should now crave for and delight in) the pure (unadulterated, no additive) milk of the word, that by it you may grow (be nourished and nurtured so that you make progress in holiness) in respect to salvation (the ultimate goal toward which all spiritual growth in this life is moving is conformity to the image of our Lord Jesus Christ)." (1Pe 2:2-+) Epipotheo is used in the not-apocryphal Septuagint (LXX) in the 9 verses Deut 13:8; 32:11; Ps 42:1; 62:10; 84:2; Ps 119:20, 131, 174; Jer 13:14) The use of epipotheo in several psalms helps paint a beautiful picture... Psalm 42:1 As the deer pants (epipotheo = present tense = continually) for the water brooks, so my soul pants (epipotheo = present tense = continually) for Thee, O God.
2 Coríntios 5:1-3
Vincent notes that ependuomai is used "Only here and 2Co 5:4. Compare ependutes fisher’s coat, John 21:7. Literally = to put on over. The metaphor changes from building to clothing, a natural transformation in the mind of Paul, to whom the hair-cloth woven for tents would suggest a vesture. (2 Corinthians 5 Word Studies in the New Testament) S Lewis Johnson expounds on this section giving attention to this verb... Now, Paul changes his metaphor here, of course. He has talked about a tent and then an edifice, and now he talks about putting on clothes and putting on clothes over clothes, clothed upon. So this is a change of metaphor, and the apostle changes his metaphors every now and then. What he’s thinking about is an outer cloak to absorb and transfigure the inner cloak. He says, we long to be clothed upon with our dwelling from heaven. Now, this particular word is related to another word that was used to describe an outer garment. Do you remember when Peter in John chapter 21 (Jn 21:7 "outer garment" = ependutes) went fishing in the disappointment of failure to understand the resurrection, and they were out on the boat and the Lord Jesus called from the shore in the mists of the early morning. And John, who seemed to sense the Lord's presence a bit more than Peter said, It's the Lord, and Peter -- impulsive Peter -- the text says he was naked ("he was stripped" Jn 21:7); that is, he had the inner garment but what he did was to pick up his outer garment, which he had taken off, throw it over that inner garment, dive into the water, and he swam to shore. Now, that outer garment (ependutes) is from the same root as this verb (ependuomai), “to clothe upon.” So what he did was to put something over his garment, like you go out in January in Dallas and you put on an overcoat over your suit coat. Paul is talking about an outer cloak to absorb and transfigure the inner. He wants the resurrection body, the body that is like unto our Lord's own glorious body, and he would put that on over his other garment. (Clothed, Unclothed and Clothed Upon - 2 Corinthians 5:1-5) Dwelling (3613) (oiketerion from oikeo = to dwell) is used only here and in Jude 1:6 and means a dwelling place, above, habitation (3Macc 2:15 of the dwelling of God). BDAG says oiketerion was used in secular Greek as an "astrological term ‘house of Kronos = Saturn". Plummer says that oiketerion "denotes a permanent abode or home", and "the difference between oikia and oiketerion is that the latter implies an oiketer, an inhabitant, while the former does not Jude 1:6+ And angels who did not keep their own domain, but abandoned their proper abode (oiketerion), He has kept in eternal bonds under darkness for the judgment of the great day, Our dwelling from heaven - This phrase refers to our resurrection bodies, although a few commentators favor our resurrection residences ("mansions" Jn 14:2KJV). The context favors the former interpretation but does not exclude the latter. Just as believers in this life have physical bodies like the first Adam, in the life to come we will have spiritual glorified bodies like Christ, the "Last Adam" (1Co 15:45+). John uses our glorious future hope as a motivator for present pure living... Beloved, now we are children of God, and it has not appeared as yet what we shall be. We know that, when He appears, we shall be like Him, because we shall see Him just as He is. And everyone who has this hope fixed on Him purifies himself, just as He is pure. (1Jn 3:2+, 1Jn 3:3+) Paul writes that believers should be motivated not to set our minds on earthly things (Php 3:19+)... For (TERM OF EXPLANATION - WHY WE SHOULD NOT SET OUR MIND ON EARTHLY THINGS) our citizenship is in heaven, from which also we eagerly wait (apekdechomai from in the present tense = our lifestyle, our habitual attitude is waiting with great anticipation) for a Savior, the Lord Jesus Christ; Who will transform (metaschematizo) the body of our humble (tapeinosis) state into conformity with (summorphos) the body of His glory, by the exertion of the power (energeia) that He has even to subject all things to Himself. (Php 3:20 21+) From heaven (ex ouranou) - Literally "out of heaven" and thus from God as in 2Co 5:1. Heaven - our real home! Heaven (3772) (ouranos from oros = a relatively high elevation of land) here refers to the dwelling place of God, the place all believers will one day dwell and the place which we long to inhabit. THE PROSPECT OF OUR ETERNAL FUTURE: THE BEST HELP FOR PRESENT LIVING Spurgeon speaks to the practical import of the knowledge of our future dwelling... To be sure that when this body dies all is well, is not that worth knowing? Secularists twit us (subject us to light ridicule and reproach) with the fact that we are taking men’s minds away from the practical present so that they may dream about a fancied future. We answer that the best help to live for the present is to live in prospect of the eternal future. Paul’s confident belief that if his body should be dissolved he would be no loser, kept him from fainting. He knew what the worst would be, and he was prepared for it. Great storms were out, but the apostle knew the limit of his possible loss, and so was ready. All we can lose is the frail tent of this poor body. By no possibility can we lose more. When a man knows the limit of his risk it greatly tends to calm his mind. The undiscoverable and the unmeasured are the worst ingredients of dread and terror: When you can gauge your fears, You have removed them. Brethren, an hour with our God will make up for all the trials of the way. Wherefore, be of good courage, and press on. This changed for Paul the very idea of death; death was transformed from a demon into an angel: it was but the removal of a tottering tent that he might enter into a permanent palace. Some of God’s own children are much troubled through fear of death, because they do not know what it is. If they were better taught they would soon discover in their present source of sorrow a subject for song. I would like here to say that I have known some of my Master’s doubting and fearing servants die splendidly. Do you remember how Mr. Feeble-mind, when he crossed the river, went over dry-shod. Poor soul, he thought he should surely be drowned, and yet he scarcely wet the soles of his feet. I have known men of God go like Jacob all day long weary and faint, feeling banished from their Father’s house; and yet when they have laid their head down for their final sleep they have had visions of angels and of God. The end of their journey has made amends for the rough places of the way. It shall be so with you, brother believer. There is usually a dark place in every Christian’s experience: I have seen some travel in sunlight almost the whole of the way, and then depart in gloom, and I have thought none the worse of them for it; and I have seen others struggle forward through a fog for the first part of their pilgrimage, and then come out into cloudless day. At one period or another beneath these lowering skies the shadow falls across our way, but surely “light is sown for the righteous, and gladness for the upright in heart.” As I have thought of some of my dear brothers and sisters that I have seen die very sweetly, and I have remembered that they were, in life, lowly and self-distrustful, I have compared them to persons who, when they drink their tea, forget to stir the sugar at the bottom of the cup. How doubly sweet the drink becomes as they near the bottom: they have more sweetness than they can well bear. Would it not be wise to stir the tea at once and enjoy the sweetness from the brim to the bottom? This is the benefit of faith as to the future, for it flavors the present with delight. But what if saints should miss immediate comfort for awhile, how richly will they be compensated! What will it be to open your eyes in heaven! What a joy to fall asleep on the bed of languishing and to wake and the celestial “am up Hallelujahs! Where am I? Ah, my God! my Christ! my heaven! my all! I am at home.” Sorrow and sighing shall flee away. Does not this view of things give a transfiguration to death? O you poor unbelievers, how I pity you, since you have no such glorious hopes. O that you would believe in the Lord Jesus and enter into life eternal. There is no way to live like learning to die, and he who can afford to be without care whether he lives or dies is the man who will so live as to die triumphantly. (From Spurgeon's Sermon - The Tent Dissolved and the Mansion Entered) 2 Corinthians 5:3 inasmuch as we, having put it on, will not be found naked. (NASB: Lockman) Greek: ei ge kai ekdusamenoi (AMPMPN) ou gumnoi eurethesometha. (1PFPI) Amplified: So that by putting it on we may not be found naked (without a body). (Lockman)
2 Coríntios 5:4-5
Vincent notes that ependuomai is used "Only here and 2Co 5:4. Compare ependutes fisher’s coat, John 21:7. Literally = to put on over. The metaphor changes from building to clothing, a natural transformation in the mind of Paul, to whom the hair-cloth woven for tents would suggest a vesture. (2 Corinthians 5 Word Studies in the New Testament) S Lewis
2 Coríntios 5:4-5
Vincent comments: Holtzmann quotes an inscription in the chapel of the Villa Albani at Rome: “To the good Regina her daughter has erected this memorial: to the good Regina her widowed mother, who was a widow for sixty years and never burdened the church after she was the wife of one husband. She lived 80 years, 5 months, and 26 days.” - Word Studies in the New Testament Jesus warns "Be on guard, (prosecho in the present imperative = calls for continual attention = Be ready for His return at all times! Are you ready? If not, why not? See Imminency or another discussion on imminency. Cp parallel warning in Lk 21:36 = both involve remaining spiritually alert, prepared and faithful!) so that your hearts will not be weighted down with dissipation and drunkenness and the worries of life, and that day (The Day of Christ's Return - cp Lk 21:27-+ - cp Second Coming) will not come on you suddenly like a trap." (Lk 21:34).It is important to note that whenever Jesus discusses His Second Coming, He invariably enjoins watchfulness (cf. Lk 12:37-40+; Mt 25:13; Mk 13:33, 34, 35, 36, 37). In English the verb to burden means to cause worry, hardship or grief to someone. The present tense pictures this as a continuous burden. Want (2309)(thelo) refers to a desire that comes from one’s emotions. It involves an active decision of one's will, and thus implies volition and purpose. The verb is present tense (continuous) and active voice (volitional choice). As an aside Jerry Bridges reminds us that it is "the will that ultimately makes each individual choice of whether we will sin or obey. It is the will that chooses to yield to temptation or to say "No". Our wills, then, ultimately determine our moral destiny, whether we will be holy or unholy in our character and conduct. (Ed: Compare Jesus' words on will - Lk 22:42, Jn 4:34, 17:4, Jn 5:30, Jn 6:38, cp Jn 8:29, Heb 10:7, 8, 9, 10 - may God's Spirit enable us to fix our eyes on Jesus' pattern of a life that pleases the Father.) To be unclothed (1562)(ekduo from ek = out + dúo = cause to sink, go or come) means literally to go or come out of, to put off and especially to put off clothing and thus to unclothe. To remove clothing, strip off garments (of Jesus' before His crucifixion - Mt 27:28, 31, Mk 15:20), undress oneself (in middle voice). In 2Co 5:4 Paul uses ekduo figuratively to described the laying aside of a body. In other words Paul is saying we do not want to be in a disembodied state after death, but instead desire to possess our resurrection body which God will give us (As alluded to in 2Co 5:5 God "prepared us for this very purpose"). Ekduo - 6x in 6v in NAS - Mt 27:28, 31; Mk 15:20; Lk 10:30; 2Co 5:3 4. NAS = stripped(2), took… off(2), unclothed(1). Luke 10:30 Jesus replied and said, "A man was going down from Jerusalem to Jericho, and fell among robbers, and they stripped him and beat him, and went away leaving him half dead. Ekduo - 21x in the non-apocryphal Septuagint - Ge 37:23; Lev 6:11; 16:23; Nu 20:26, 28; 1 Sam 19:24; 31:9; 1Chr 10:9; Esther 5:1; Job 11:15; 19:9; 30:13; Song 5:3; Isa 32:11; 52:2; Lam 4:3; Ezek 16:39; 23:26; 26:16; 44:19; Hos 2:3 A majority of the uses in the Septuagint refer to stripping off clothes. Leviticus 6:11 'Then he shall take off his garments and put on other garments, and carry the ashes outside the camp to a clean place. Job 19:9 "He has stripped my honor from me And removed the crown from my head. Matthew
2 Coríntios 5:4-5
Vincent comments on Paul's use of katergazomai in this verse writing that "The compound is significant, indicating an accomplished fact. Through the various operations of His Spirit and the processes of His discipline, God has worked us out (Stanley, worked up) for this change. The process includes the dissolution of what is mortal no less than the renewal. The one is a step to the other. As Paul wrote in his letter to the Philippians… He who began a good work (one time justification) in you will perfect (epiteleo) it (ongoing sanctification) until the day of Christ Jesus (Our one time glorification at the Second Coming - the day we receive the "final payment" of our redemption, a redemption which has been guaranteed by the pledge or down payment of the indwelling Holy Spirit!) (Php 1:6-+) Every believer can now wear the following button… PBPGIFWMY Please Be Patient. God Isn’t Finished With Me Yet. Often when we look in the mirror and deep into our own soul, we do not like what we see, but it's then that we need to recall this great truth that God is not finished with us yet and that He has prepared us for a high and holy purpose. To be certain we are God's works in progress but our attitude should never be "Let go and let God". Paul presents the balancing truth regarding our present stage of progressive sanctification, charging every saint to "work out (katergazomai in present imperative = calls for continual "work" - albeit work enabled by Php 2:13) (Man's Responsibility), for it is God Who is at work (present tense = continually) in you, both to will and to work for His good pleasure (God's Sovereignty)." (Php 2:12-+, Php 2:13-+) KJV Bible Commentary comments that "The good work has its initiation in regeneration (past) [Past tense salvation = Justification -- See related resource = 3 tenses of salvation]; has its continuation in sanctification (present) [Present tense salvation = Sanctification]; and will have its consummation in glorification (future) [Future tense salvation = Glorification]. In the past there was God’s unchangeable purpose; in the present there is God’s unlimited power and in the future there is God’s unbreakable promise. (Ed: Hallelujah!) This is God’s guarantee for the final preservation and perseverance of the saints. Salvation is all of God. (cp Ro 11:36) (KJV Bible Commentary) OUR FIRST INSTALLMENT OF FUTURE GLORY God Who gave to the Spirit - The Holy Spirit was promised by God the Father, sent by God His Son (Lk 24:49) and became a reality at Pentecost (Acts 2:1, 2, 3, 4) so that the disciples then (and now) might experience supernatural power for the work of God (Acts 1:8) (Who are you relying on for your work in ministry? Self or Spirit?) Matthew
2 Coríntios 5:10
Vincent says that "Paul uses (komizo) of receiving the awards of judgment (Ed: Three times - 2Co 5:10, Ep 6:8, Col 3:24 - see below). In his exhortation given primarily to "slaves" but applicable to all believers Paul writes… With good will render service, as to the Lord, and not to men (God pleasers, not man pleasers - cp 2Co 5:9), knowing that whatever good thing each one does, this he will receive back (komizo) from the Lord, whether slave or free. (Ephesians 6:7, 8 +) One's lot in this life, whether high or low, is merely a preparation for eternity. This truth should make us all ask ourselves "What will eternity look like for me?" In a parallel passage applicable to all believers Paul writes… Whatever you do, do your work heartily (psuche - with "soul")(cp the "motive check" in 1Co 4:5+), as for the Lord rather than for men (Our motive is 2Co 5:9+ = to be pleasing to Him, not to impress men!), knowing that from the Lord you will receive the reward (not simply "a" reward but literally "the reward"! see related verb antapodidomi) of the inheritance (kleronomia). It is the Lord Christ Whom you serve (douleuo) (When we perform an act or service, we do it for Jesus not for men, knowing that we will receive our reward from Jesus then, not from men now!). (Colossians 3:23, 24+) Writing to the saints at Thessalonica Paul alluded to his motives for ministry… For we (Paul, Silas, Timothy, 1Th 1:1+) speak as messengers who have been approved by God to be entrusted with the Good News. Our purpose is to please God, not people. He is the one who examines the motives of our hearts. (1Th 2:4NLT+) Komizo conveys the thought of getting something for oneself and carrying it off as wages or a prize. The verb implies, not mere obtaining, but receiving and carrying away for use and enjoyment which is interesting in the context of heaven and eternity! Each believer will receive his or her due and his or her just recompense will not only be related to the quantity of service, but the quality including even our motives. Adam
2 Coríntios 5:10
Vincent says phaulos means "worthlessness, good-for-nothingness. In classical Greek it has the meanings slight, trivial, paltry, which run into bad. In the New Testament it appears in this latest stage, and is set over against good. Vine adds that phaulos refers "primarily denotes slight, trivial, blown about by every wind; then, mean, common, bad, in the sense of being worthless, paltry or contemptible, belonging to a low order of things. (Online Vine's Expository Dictionary of Old Testament and New Testament Words) Trench explains that "there are words in most languages, and phaulos is one of them, which contemplate evil under another aspect, not so much that either of active or passive malignity, but that rather of its good-for-nothingness, the impossibility of any true gain ever coming forth from it… This notion of worthlessness is the central notion of phaulos… which in Greek runs successively through the following meanings,—light, unstable, blown about by every wind… , small, slight, mediocre, of no account, worthless, bad; but still bad predominantly in the sense of worthless" Trench goes on to mention some secular uses that illustrate the intent of phaulos: "phaule auletris (Plato, Conv. 215 c), a bad flute-player; phaulos zographos (Plutarch, De Adul. et Am. 6), a bad painter." (Bolding added) (Trench, R. C. Synonyms of the New Testament.) The idea is not that God will reward us for the good things we did and punish us for the bad things we did, for Romans 8:1 clearly teaches us that Christ has paid for our sins and they can never be held against us. Rather He will reward us for the worthwhile things we did (see discussion of good works above) and not reward us for the worthless things we did. To reiterate, the believer’s sins will not be brought into review for judgment at this solemn time. That judgment took place some 2000 years ago, when the Lord Jesus bore our sins in His body on the tree, paying the price in full (Jn 19:30 "It is finished" means "Paid in full"). In summary, in 2Cor 5:10 phaulos describes deeds that have no possibility of procuring eternal gain and thus are designated as worthless. Phaulos - 6x -Jn 3:20; 5:29; Ro 9:11; 2Co 5:10; Titus 2:8; Jas 3:16. NAS = bad, 3; evil, 3. John Calvin helps us understand "bad" works writing "The service of the Lord does not only include implicit obedience, but also a willingness to put aside our sinful desires, and to surrender completely to the leadership of the Holy Spirit. Warren
2 Coríntios 5:11-13
Vincent has an example of the use of aphorme in secular Greek writing... The Lacedaemonians agreed that Peloponnesus would be aphormen hikanen or a good base of operations (Thucydides, i., 90). Thus (aphorme means), the origin, cause, occasion, or pretext of a thing; the means with which one begins. Generally, resources, as means of war, capital in business. (In Romans 7:11) the law is represented as furnishing sin with the material or ground of assault, “the fulcrum for the energy of the evil principle.” Sin took the law as a base of operations. Aphorme - A "Pauline" word used 7x in 6v in NAS - Ro 7:8, 11; 2Cor 5:12; 11:12; Gal 5:13; 1Ti 5:14 Proud (2745)(kauchema akin to aucheo = boast + euchomai = pray to God <> auchen = neck which vain persons are apt to carry in proud manner) strictly speaking describes either a boast (the act) or the ground or the matter of glorying or boasting (the object). The boast can be either proper or improper (sinful, as in 1Co 5:6), and whether it is a good or bad sense is determined by the context. Webster's 1828 definition of "boast" nicely summarizes the good and bad sense of boast... (Bad sense) To brag, or vaunt one’s self; to make an ostentatious display, in speech, of one’s own worth, property, or actions. (Good sense) To glory; to speak with laudable pride and ostentation of meritorious persons or things....Usually, it is followed by of; sometimes by in. Kauchema - 6x = 1Cor 5:6; 9:15 16; 2 Cor 1:14; 5:12; 9:3 1 Corinthians 5:6 Your boasting is not good. Do you not know that a little leaven leavens the whole lump of dough? 1 Corinthians 9:15 But I have used none of these things. And I am not writing these things so that it will be done so in my case; for it would be better for me to die than have any man make my boast an empty one. 16 For if I preach the gospel, I have nothing to boast of, for I am under compulsion; for woe is me if I do not preach the gospel. 2 Corinthians 1:14 just as you also partially did understand us, that we are your reason to be proud as you also are ours, in the day of our Lord Jesus. 2 Corinthians 9:3 But I have sent the brethren, in order that our boasting about you may not be made empty in this case, so that, as I was saying, you may be prepared; SO THAT YOU WILL HAVE AN ANSWER FOR THOSE WHO TAKE PRIDE IN APPEARANCE AND NOT IN HEART: hina echete (2PPAS) pros tous en prosopo kauchomenous (PMPMPA) kai me en kardia: Appearance: Ga 6:12-14 2 Corinthians 5 Resources - Multiple Sermons and Commentaries See also "shorter version" of commentary on 2 Corinthians 5:12 An answer - These words are not in the original Greek but are added by the NAS to help us understand the meaning. Indeed Paul wanted the Corinthians to be able to defend God's ministry through him as authentic and did not want factions and divisions, some following him, some following the false apostles. He knew that a divided church in any era is a poor testimony to the lost world (cp Jesus' desire - Jn 17:20, 21, cp Jn 13:35) The Amplified version renders this clause as follows... So that you may have a reply for those who pride themselves on surface appearances [on the virtues they only appear to have], although their heart is devoid of them. So that (hina) is a term of conclusion which introduces a purpose clause and should always prompt us to pause and ponder "For what purpose?" (Or to ask some other 5W/H question that would be appropriate to the context.) Will have (2192) (echo) in the present tense indicates that Paul wants the Corinthian saints to continually possess "ammunition" (truth) to counter the false charges of his adversaries. Earlier Paul had alluded to acceptable "boasting" ("future boasting" analogous to "future grace" at Christ's return - see 1Pe 1:13-+) both he and the saints at Corinth would participate in when the Lord Jesus Christ returns writing... ...that we are your reason to be proud as you also are ours, in the day of our Lord Jesus. (2Co 1:14) (cp parallel teaching in 1Th 2:19)
2 Coríntios 5:17
Vincent comments that Paul's use of behold is "As if contemplating a rapidly shifting scene. As in a flash, old things vanish, and all things become new." Philip