2 Coríntios 5

Thomas Constable · Citado em PreceptAustin

2 Coríntios 5

2 Coríntios 5:11-13

Constable summarizes the difficulties as follows - What Paul meant by the charge of being beside himself, and its opposite, being of sound mind, could and probably does include all the following possibilities. Some critics apparently attacked him for his teaching that differed from mainstream Judaism, his ecstatic experiences, and his ceaseless service. To this his response was, “That is for God to judge” (cf. 2Co 5:9–11). Other critics may have thought him crazy for speaking in tongues and having visions (cf. Acts 22:17- 21). For Paul, that was a matter between him and God (cf. 1Co 14:2). Occasionally Paul may have appeared carried away with his emotions, but that conduct only resulted in God’s glory. His self-commendation may have looked like lunacy to some in Corinth, but Paul was only defending God’s cause. To the Jews the apostle’s conversion marked him as a madman, but that change of mind was a totally rational decision. Jesus’ critics had misjudged Him too. (2 Corinthians Expository Notes) Jamieson feels that "The glorifying of his office was not for his own, but for God’s glory. The abasing of himself was in adaptation to their infirmity, to gain them to Christ (1Co 9:22). (2Corinthians 5 Commentary) Charles Hodge - The apostle means to say that whether he was extravagant or moderate, whether he exceeded the bounds of discretion, as his enemies asserted, or whether he was sober and discreet, it was not for himself. He had in view only the glory of God and the good of his church, and therefore the Corinthians might safely vindicate him from the aspersions of the false teachers. Whether the extravagance or insanity referred to here consisted in his self-commendation or in his zeal and devotion is a matter of dispute. The former is the more probable, both because in the immediate context he had been speaking about that subject and because in chapters 11 and 12 he speaks so much about his commending himself, although it was forced upon him, as a kind of folly or insanity. In those chapters the madness he accuses himself of was self-praise; and the sanity or soberness that he wanted to display was moderation in speaking about himself and his labors. Paul, therefore, in this passage is most naturally understood to mean that whether he praised himself or not, he spoke not for himself but for God and his people. (2 Corinthians 5 Commentary) Adam

2 Coríntios 5:17

Constable has an interesting comment on what is new and what is old in believers - Obviously there is both continuity and discontinuity that takes place at conversion (justification). Paul was not denying the continuity. We still have the same physical features, basic personality, genetic constitution, parents, susceptibility to temptation (1Co 10:13-+), sinful environment (Gal 1:4), etc. These things do not change. He was stressing the elements of discontinuity: perspectives, prejudices, misconceptions, enslavements, etc. (cf. Gal 2:20-+). God adds many new things at conversion including new spiritual life, the Holy Spirit, forgiveness, the righteousness of Christ, as well as new viewpoints (2Co 5:16-+). (2 Corinthians Expository Notes) (Bolding added) GOOD NEWS: YOU HAVE PASSED AWAY! Passed away (3928)(parerchomai from para = beside, near + erchomai = come, go) means to pass near, pass by or pass away and is used in both a literal and figurative sense, with the figurative uses predominating in the NT. Parerchomai describes literal passing by, passing through (LXX - Nu 20:17, 19, 21, 23, twice in Josh 4:23YLT = the Red Sea and across the Jordan, Neh 9:11) or coming beside (near) (Mk 6:48, Mt 8:28, Lk 18:37 cp LXX - Ge18:3, 33:19, 22, 34:6, Ex 3:3, 1Ki 19:11). While most of the uses of parerchomai in the Septuagint are with the literal sense of passing by, most of the NT uses are figurative. One of the more common figurative uses is with the sense of to pass away (in terms of time, to disappear) which is the sense in 2Co 5:17. (Mt 5:18, 24:34, 35, Mk 13:30, 31, Lk 16:17, 21:32, 33, Jas 1:10, 2Pe 3:10, Re 21:1, LXX = Ge 41:53, 50:4, Je 8:20). It is notable that four times in the NT parerchomai emphasizes that God's Word will never pass away (Mt 5:18, 24:35, Mk 13:31, Lk 21:33, cp parerchomai describing His decree in Ps 148:6, cp use to describe Messiah's dominion in the coming kingdom Da 7:14-+). Parerchomai speaks of the hour already past (Lk 14:15YLT) and of the fast as already over (Acts 27:9) Jesus uses parerchomai in 4 verses (Mt 23:36, 24:34 Mk 13:30 Lk 21:32) to describe the generation who will be living in the time preceding the Great Tribulation (some [especially if they disavow a futuristic interpretation of Scripture] disagree and take these as reference to the destruction of Jerusalem in ad 70). Jesus used parerchomai to refer to the passing away of the cup (Mt 26:39, 42) and the "hour" of agony in the Garden (Mk 14:35). Finally, parerchomai can have the sense of to disregard, to neglect or to act contrary to law or custom (Lk 11:42, 15:29, cp similar use in LXX of Job 23:12-+). It is used once of a word passing from someone's mouth ( LXX of 2Chr 9:2) Of destruction passing by in Ps 57:1. NIDNTT sums up the meanings of parerchomai writing that "parerchomai, go by, pass by, pass, is used locally (Gen. 18:3; Mk. 6:48; Lk. 18:37) and of time (Mk. 14:35). It also has the meanings of come by (Lk. 12:37), and pass away (of time Sir. 42:19; 1Pe 4:3; of wealth, heaven and earth Wis. 5:9; Matt. 5:18; 24:35), and transgress (commands, Lk. 15:29). Passed away is in the aorist tense which signifies past completed action, specifically at the time of the new birth, at the time of regeneration. This old way of "creation", dominated by its old way of thinking has passed out of existence. As