Chapter 5

1 That in his assured hope of immortal glory, 9 and in expectance of it, and of the general judgment, he laboureth to keep a good conscience, 12 not that he may herein boast of himself, 14 but as one that, having received life from Christ endeavoureth to live as a new creature to Christ only, 18 and by his ministry of reconciliation to reconcile others also in Christ to God.

1. For we know. That is, by faith, not by experience. The word “for” makes ch. 5 a continuation of the theme of ch. 4. Here Paul explains that the reason for the hope stated in ch. 4 is the certainty of the resurrection at the second coming of Christ. The resurrection is the gateway to the eternal world, and hence the objective of Paul’s earnest desire. Jesus expressed the same assurance regarding the truths He taught (cf. John 3:11; 4:22).

Our earthly house of this tabernacle. Literally, “our earthly tent-house.” With reference to his “earthly house.” With reference to his “earthly house” Paul also speaks of being “absent from the Lord” while he is “at home in the body” (v. 6), and of groaning until his “earthly house” is “dissolved” (v. 1) and he takes possession of his “house which is from heaven” (v. 2). To compare the human body with a tent was natural for a tentmaker (see Acts 18:3). Tent and body are alike in several respects: the materials of which both are made come from the earth, both are temporary in nature, and both are easily destroyed. A tent is but a transient dwelling place, and may be taken down and moved at any time. Literally, according to John 1:14, Christ “tented” among us when He assumed a human body at the time of His incarnation (see comment there). Peter similarly compares the human body to a tent, or “tabernacle” (see 2 Peter 1:13, 14).

We have. Paul’s confidence in the blessed hope of the resurrection (1 Cor. 15:20) is so certain that he speaks of his future “house” as a present possession. His eyes are fixed on things that are, as yet, “not seen” (2 Cor. 4:18). His heavenly “house” is no less real to him than his earthly “house.” The heroes of faith named in Hebrews 11 similarly accepted God’s promises and acted upon them as though they were present realities. Paul has the title and the right to his heavenly “house” and does not hesitate to claim it as his.

Building of God. Paul also speaks of his “building of God” as a “house which is from heaven” (v. 2), and of its being “not made with hands” but “eternal” (v. 1). He speaks of taking possession of that house as being “clothed upon” with it (v. 2), and of being “ absent from the body” when he is “present with the Lord” (v. 8). Some have identified this “building” with the “mansions” of John 14:2. But if reference is to literal heavenly mansions, then the earthly house should also refer to literal earthly houses. But this is obviously not what the writer has in mind. Most Biblical expositors agree that Paul here refers to the “spiritual body” given to the believer at the time of the resurrection (see on 1 Cor. 15:35–54). He speaks of his “earthly house” as a “tent,” and of his heavenly “house” as a “building.” One is a temporary dwelling place, the other permanent. The bodies of the resurrected saints will resemble that of their resurrected Lord (Luke 24:36–43; Phil. 3:21).

2. We groan. The future life was so real to Paul that he looked anxiously forward to the time when he might exchange this life for it. He knew that a glorious body awaited him, and he groaned with ardent longing to take possession of it (Rom. 7:24; 8:23–25).

To be clothed. Gr. ependuoµ, “to put on over.” Paul now blends the figure of a tent or house with that of clothing. His absolute confidence in the resurrection and in the promises of God makes the future life appear incomparably preferable to this one. Paul would have been happy to exchange his mortal body for his future immortal body without experiencing death, which he describes as being “found naked” (v. 3). Those who “sleep in Jesus” and those who “are alive and remain” all receive their immortal bodies at the same time, the resurrection day (1 Thess. 4:14–17; cf. 1 Cor. 15:51–54; 2 Tim. 4:6–8). Paul would have preferred translation without seeing death.

From heaven. See on v. 1.

3. Being clothed. That is, either with the earthly, mortal body, or with the heavenly, immortal body.

Found naked. That is, with neither an “earthly house” (v. 1) nor a “house … from heaven” (v. 2). If possible, Paul chose to be translated without seeing death. He would join the elect company of Enoch and Elijah, who were translated to heaven without seeing death (Gen. 5:24; 2 Kings 2:11). Had this intermediate state, in which he would have neither an earthly nor a heavenly body, offered the prospect of a state of disembodied bliss in the presence of God, Paul would not have so earnestly desired to avoid it (2 Cor. 5:2–4). If such a state of bliss were possible, why would the apostle so ardently desire to be cumbered with another body, even though it were a heavenly body? See on v. 4.

4. Do groan. See on 2 Cor. 5:2; cf. Rom. 8:20–23.

Being burdened. Paul is fully aware of the frailty of the mortal tent, which must sooner or later be dissolved (see ch. 4:7–12). He longs to be released from all the frailties and sufferings of this present life. His recent experience at Ephesus and his anxiety for the church at Corinth had been almost beyond human endurance (see on chs. 1:8, 9; 2:13; 11:23–28).

Unclothed. That is, without either a mortal or an immortal body.

Swallowed up of life. It is plain from v. 4 that mortality is not exchanged for immortality until one is “clothed” with the “house … from heaven” (v. 2). Paul here gives no support to the unscriptural teaching that at death, when one is “unclothed,” he enters upon an immortal state of existence (see on 1 Cor. 15:51–54; 1 Thess. 4:15–17; 2 Tim. 4:6–8).

5. Wrought. Gr. katergazomai, “to perform,” “to accomplish,” “to achieve,” “to prepare.” It is the work of the gospel to qualify men to receive “life” (see Eph. 2:10; 1 Peter 5:10).

Selfsame thing. That is, the exchange of mortality for immortality. The Christian is the most contented man in the world; he is also the least contented with the world. He is like a traveler—perfectly satisfied with the inn as an inn, but having his desires ever in the direction of home. His longing is for the eternal realities, not the transient things of earth. The carnal mind is satisfied with what the eyes can see; the mind of the Christian, with things that are invisible (see ch. 4:18). The earnest longing for righteousness and for the eternal world—in preference to the baubles of this world—is evidence of genuine conversion and Christian maturity (see on Matt. 5:48).

Earnest. See on ch. 1:22.

6. Always confident. There was never the least doubt in Paul’s mind concerning the certainty of the resurrection (see on v. 14).

The body. Or, the “earthly house” (see on v. 1).

Absent from the Lord. That is, not in His immediate presence, not yet “clothed upon” with the “house which is from heaven” (v. 2), not able to see Him “face to face” (1 Cor. 13:12; cf. 3 John 14). See on v. 8.

7. We walk. That is, live, as Christians in this present life (Rom. 6:4; 8:1, 4; 13:13; 1 Cor. 7:17; Gal. 5:16; Eph. 2:2, 10).

By faith. Paul’s confidence in the resurrection (vs. 6, 8) has faith for its basis (see on ch. 4:18). In this life the apostle walks by faith, as in the life to come he will walk by sight.

Sight. Gr.eidos, “external appearance,” “form,” “shape.” Eidos refers to the thing which is seen, not to the faculty of seeing (cf. Luke 9:29, “fashion”; John 5:37). We believe in the Lord without having seen Him. Until the time when we do see Him face to face our manner of life as Christians rests on our belief in the unseen. There are two worlds, the visible and the invisible, which would be one except for the entrance of sin. A person walks by sight when he is under the influence of the material things of time, but he walks by faith when he is under the influence of things eternal. The decisions of the unregenerate man are made, his conduct determined, by external appearances. But the Christian has so firm a conviction regarding the realities of the eternal world that he thinks and acts by faith, in the light of things visible only to the eye of faith (see on Matt. 6:24–34; 2 Cor. 4:18). Those who walk by sight instead of by faith thereby express doubt concerning the invisible realities and the promises of God. By faith the kingdom of God becomes a living reality, here and now. Faith comes by “hearing,” and “hearing by the word of God” (see on Rom. 10:17). See on Heb. 11:1, 6, 13, 27, 39.

8. Absent from the body. That is, from life in the present world.

Present with the Lord. From a superficial reading of vs. 6–8 some have concluded that at death the soul of the Christian goes immediately to be “present with the Lord,” and that Paul, ardently desiring to be with the Lord (v. 2), welcomed death. But in vs. 3, 4 Paul describes death as a state of being “naked,” or “unclothed.” He hopes, if at all possible, to avoid this intermediate state, and ardently desires to be “clothed” with his “house … from heaven.” In other words, he hopes to be translated without seeing death (see on vs. 2–4). Elsewhere (see on 1 Cor. 15:51–54; 1 Thess. 4:15–17; 2 Tim. 4:6–8; etc.) Paul makes it certain that men are not “clothed” with immortality individually at death, but simultaneously at the resurrection of the just.

Or, to restate it in this way: In 2 Cor. 5:2–4 Paul has already declared that “life,” obviously meaning immortal life, comes when one is “clothed upon” with his “house … from heaven” at the resurrection (see on v. 4), not in the “naked,” or “unclothed,” state of death. In v. 8 he expresses the desire to be “absent from the body” and “present with the Lord,” but it is obvious that being “absent from the body” does not mean being disembodied (“naked,” or “unclothed”), for in vs. 2–4 he has stated clearly that he does not desire this intermediate state and would avoid it if at all possible. To have “life” (v. 4) and to be “present with the Lord” (v. 8) thus requires possession of the “house … from heaven” (v. 2). Careful scrutiny of Paul’s statements thus clearly and decisively rules out any possibility of a state between death and the resurrection in which, as disembodied (“naked,” or “unclothed”) spirits, men go to be “present with the Lord.” Compare Rom. 8:22, 23; see on Phil. 1:21–23.

The Bible declares death to be but a sleep from which believers will be awakened at the first resurrection (John 11:11–14, 25, 26; 1 Cor. 15:20, 51–54; 1 Thess. 4:14–17; 5:10). It is not until then that both the living and the resurrected saints will be with the Lord (see on 1 Thess. 4:16–18). Neither group precedes the other (cf. Heb. 11:39, 40).

9. Wherefore. That is, in view of Paul’s confidence in the resurrection and the future life (vs. 6–8).

Labour. Gr. philotimeomai, “to be actuated by a love of honor,” “to strive earnestly for” (cf. Rom. 15:20; 1 Thess. 4:11). The motive that ever spurred Paul onward, in spite of the trials that beat down upon him (cf. 2 Cor. 4:7–18), was the glorious prospect of the resurrection, or of translation without death, both for himself and for his converts. Paul personally strove to be “accepted” when he should stand before “the judgment seat of Christ” (ch. 5:10). He labored, not to earn merit before God, not to atone for his sins, not to add something to the gift of Christ’s righteousness, but to cooperate with Christ in the task of saving his fellow men (1 Cor. 15:9, 10; Col. 1:29). He labored, as well, to make everything in his own life a reflection of Christ, for he knew this would be pleasing and acceptable in the sight of the Lord. The difference between the sincere and the insincere believer is that one seeks the approbation of God and the other the approbation of man. He who resolves to live, not for himself, but for Christ, will not spend his time in ease and idleness or in the pursuit of worldly pleasure (Gal. 1:10).

It is said that in ancient times a refiner of gold gazed intently at the molten metal in his crucible until he could see his own face mirrored in it. Then he knew that it was pure. Thus it is with Christ, who looks for His own reflection in us (cf. Job 23:10). It is our privilege to become like Christ, of whom it is said that He “pleased not himself” (Rom. 15:3; cf. Heb. 11:5). There is all the difference in the world between doing right only because it is right and because God requires it, and doing it for the joy that comes when it is done for Christ’s sake. Laudable as it may be to do right from a sense of duty, how much better to do it from a heart overflowing with love for the Master. It was the love of Christ that constrained Paul to live as he did (2 Cor. 5:14). The burden of obedience to God’s commandments becomes light when it is motivated by love (see on Matt. 22:28–30; cf. Rom. 8:1–4). The sincere desire to please Christ enables the Christian to discern, with unerring accuracy, between that which is evil and that which is good (see on Rom. 8:5–8).

Whether present or absent. See on vs. 6, 8.

Accepted of him. The great concern was not whether Paul should live on, or whether his earthly labors should be brought to a close. His concern was only that, whatever might happen, his life should be such that it would meet the approval of God (see 2 Tim. 4:6–8; see on Matt. 25:21; Luke 19:17).

10. For we must. The conjunction “for” connects this verse with what has gone before. Anticipation of being called upon to stand before God on the great judgment day was one of Paul’s reasons for seeking so earnestly to be found acceptable before God. Faithfully and selflessly he purposed to discharge the trust committed to him as an ambassador for Christ. Those for whom the solemnity of that day has reality will ever be diligent and serious in seeking to make God first and to please Him in their daily lives.

The final judgment is necessary to the vindication of God’s character and justice (Ps. 51:4; Rom. 2:5; 3:26). In the present earthly state the best of men are often most afflicted, while the worst of men may prosper (Ps. 37:35–39; cf. Rev. 6:9–11). The character of God requires that in the end it shall be well with them that do good, and ill with them that do evil. This state of affairs does not now exist, and therefore there must be a day when the wrongs of the present time are made right. It is also necessary in order that Christ may triumph over the prince of darkness and his followers (Isa. 45:23; Rom. 14:10, 11; Phil. 2:10; GC 666–671), and that Christ may take to Himself that which He has purchased with His own blood (Heb. 2:11–13; cf. John 14:1–3).

Appear. Gr. phanerooµ, “to make manifest,” “to make visible,” “to make known,” “to show openly,” “to make public.” This word occurs nine times in 2 Corinthians. On that great day men will not only put in an appearance at the bar of justice, but will stand revealed as to what manner of persons they are. The secrets of their lives will be made bare (Eccl. 12:14; Rom. 2:16; 1 Cor. 4:5). All will have a fair hearing (cf. Jude 15). No man will be judged in his absence, or by proxy (Rom. 14:12; cf. James 2:12, 13).

Judgment seat. Gr. beµma, “a raised platform,” from which a formal Roman trial was conducted. Christ is to be the final judge (Matt. 11:27; John 5:22–27; Acts 17:31; 1 Peter 4:5). He is particularly fitted for this task. He is the world’s Creator and its Redeemer. It is a most awesome thought that our Saviour is to be our judge. He took upon Him the nature of those who will come before His bar of justice (Phil. 2:6–8), those whose destiny He will decide. He suffered every temptation to which they have been subjected (Heb. 2:14–17; 4:15). He stood in man’s place. In Christ divine wisdom is combined with human experience. His understanding and insight are infinite (Heb. 4:13). In Christ the righteousness of God has been united with that of a perfect Man. In His role as “Judge of all,” God the Father is united with Christ (Heb. 12:23, 24), and is seen by John the revelator upon a “great white throne” at the end of the thousand years (Rev. 20:11, 12).

Receive. Gr. komizoµ, “to receive as a reward,” “to care for,” “to carry away.” Good or bad, men’s deeds are recorded in heaven (Eccl. 12:13, 14; cf. Eph. 6:8; Col. 3:25; 1 Tim. 6:19).

In his body. That is, in this life (see on v. 6). Obviously, probation is here limited to man’s existence in this present world and terminates with the dissolution of the body (v. 1).

According to. A man’s deeds will be compared with the great standard of conduct, the law of God (Eccl. 12:13, 14; Rom. 2:12, 13; James 1:25; 2:10–12). In the final judgment there will be no vague standard of righteousness, and thus no chance to escape a just recompense by a belated appeal to divine mercy (Gal. 6:7; Rev. 22:12).

11. Terror. Gr. phobos, elsewhere in the NT always translated “fear.” This fear is something far different from the terror that lost sinners will one day experience. Godly fear is the beginning of wisdom (Ps. 111:10; Prov. 9:10). It is synonymous with profound reverence such as Isaiah felt when in God’s presence (Isa. 6:5), and is based on a realization of the character, majesty, and greatness of God, and of one’s own unworthiness. It is the root and mainspring of true piety. It prevents conceit (see Prov. 26:12), and is a deterrent to sin (2 Chron. 19:7; Job 1:1, 8; 28:28; Prov. 8:13; Acts 5:5). It gives release from all other fears (Prov. 14:26, 27; 19:23). He who stands in awe of God can be free of all anxiety. The fear of the Lord is reverent adoration and obedient respect for a loving heavenly Father (Ps. 103:11; cf. Ps. 111:10). See on Ps. 19:9.

Persuade men. See on v. 20.

We are made manifest. What we are is known to God, and as the Greek implies, has been known to Him all along. God is fully aware of Paul’s high purpose to please Him, above all else, and Paul trusts that the Corinthian believers, as well, are now persuaded thereof. Some, if not many, of them had been tempted to doubt his good faith, and he appeals to their conscientious judgment, longing to have them acknowledge the fact. His true character as an ambassador for Christ (v. 20) should now be apparent to all of them.

12. We commend not. Throughout both epistles to the Corinthians, Paul has been defending and magnifying his ministry, not to exalt himself, but to win the confidence of the Corinthians in his message and in himself as God’s messenger. His preaching among them had been with power (1 Cor. 2:4; 1 Cor. 15:1, 2). He was their spiritual father (1 Cor. 4:15) and their leader in spiritual things (ch. 11:1). His ministry had been one of the “spirit,” not of the “letter”; of inward transformation, not of outward appearance (2 Cor. 3:6). Its basis of recommendation was the transparency and purity of the truth proclaimed (ch. 4:1, 2), and the sacrifice and suffering Paul had continually endured for the truth’s sake (chs. 4:8–10; 11:21–30). All this the Corinthians might construe as boasting. Doubtless many had already placed this interpretation upon such declarations in Paul’s former epistle, as would appear from his use here of the word “again” (cf. ch. 3:1). He now declares categorically that in all he has written he is not boasting. His purpose is to answer the derogatory remarks of those who were belittling his ministry.

Occasion. Gr. aphormeµ, “base of operations,” “starting point,” “incentive.” Paul now sets forth the purpose that prompted him to defend his ministry. The Corinthians were engaged in spiritual warfare with enemies of the gospel who sought positions of leadership in the church and who attempted to advance themselves by discrediting Paul. They had come with credentials in the form of letters of recommendation, supposedly from the brethren in Judea. They represented Paul as a self-appointed upstart, and themselves as vested with authority by the apostles (see on ch. 3:1). Not only so, they claimed to be leaders and “ministers” (ch. 11:22, 23). Paul refers to them as “false apostles” and “deceitful workers” (ch. 11:13). Evidently a considerable number of the Corinthian believers had been deceived by these men, who connived to take over the leadership of the Corinthian church. Paul declares that his sole object in defending his ministry is to provide the church with correct information and adequate answers with which to silence these false apostles.

Glory. That is, be proud of some one or some thing (see on ch. 1:14, where the cognate noun is translated “rejoicing”).

Appearance. Literally, “face,” “countenance,” and thus “outward appearance.” These self-appointed apostles are not what they pretend, and appear to be. They may have “letters of commendation,” but they do not have the inward witness of the Spirit in the hearts of converted and consecrated men and women (see on ch. 3:1–3). Upon those whose judgment was based on external appearance (see on 1 Sam. 16:7), these false leaders made a better impression than Paul had been able to make (see 2 Cor. 10:10). Some Corinthians had even been led to make sport of Paul’s personal defects—his bodily weakness and his poor sight (2 Cor. 10:1, 17, 12; 12:8–10; Gal. 4:13–15; see EGW Supplementary Material on 2 Cor. 12:7–9). Furthermore, Paul acknowledged himself “rude” and simple of speech (2 Cor. 11:6). The claim of the false apostles to superior ministerial authority was apparently based on a closer personal association with older apostles and on rigorous adherence to the “letter” of Hebrew orthodoxy (see on ch. 3:1–3). Their boast was based on purely external values. They appeared to be oblivious of those higher, spiritual qualities of which Paul chooses to boast, if boast he must (cf. Gal. 6:14).

13. Beside ourselves. Gr. existeµmi, “to throw out of position,” hence, “to be out of one’s mind,” or “to be insane.” It is also defined “to be astonished,” “to be amazed.” Here the context requires the former definition. Paul’s opponents had apparently charged Paul with being mentally deranged, perhaps basing their accusation on his miraculous conversion, his visions (2 Cor. 12:1–4; Gal. 1:12), his burning zeal for God, his apparent courting of almost certain martyrdom (2 Cor. 12:10), and the revolutionary character of his teaching. Some years later Festus made the same charge (Acts 26:24), one that even Jesus’ friends had once made against Jesus (see on Mark 3:21; cf. Matt. 12:24).

It is to God. Those aspects of Paul’s life and ministry to which his enemies might have pointed as symptoms of mental derangement were actually evidences of his devotion to the Lord.

Sober. Gr.soµphroneoµ, “to be of sound mind,” “to be in [one’s] right mind,” the opposite of being “beside” oneself. Acts reflecting sober-mindedness and moderation were for the welfare and salvation of his converts. Paul cared not about the charges. What if his enemies did think him insane? He had but one objective in view—the honor and glory of God and the salvation of his fellow men.

For your cause. Ever forgetful of himself, as his ceaseless labors and frequent sufferings made evident, Paul lived for others.

14. Love. Gr. agapeµ (see on Matt. 5:43, 44; 1 Cor. 13:1).

Of Christ. Paul doubtless refers to Christ’s love for him, rather than to his love for Christ (see Rom. 5:5; 8:35, 39; 2 Cor. 13:14; Eph. 3:19; cf. 4T 457; 7T 139; GW 293). Although nothing but the love of Christ can be an adequate controlling power in the life, it is true that our love for Him is also vital. But Christ’s love for us is ever the dominant factor—“we love him, because he first loved us” (1 John 4:19; cf. John 3:16).

Constraineth. Gr. sunechoµ, “to hold together,” “to hold fast,” “to urge,” “to impel,” “to control.” He who chooses to be guided by the love of Christ will not turn aside from the path of duty, whether to the right hand or to the left, but will, like Paul, press forward in the Lord’s work, undaunted and with singleness of mind (see Acts 20:24; 2 Cor. 4:7–11). The love of Christ keeps the believer safely in the strait and narrow way (see on Matt. 7:13, 14).

We thus judge. Or, “we have decided,” “we are convinced.” Paul’s declaration of consecration in vs. 14, 15 is doubtless an expression of the decision to which he came at conversion (see Acts 9:6; 26:19). Ever since, the great truth of Christ’s atonement has been the motivating and controlling factor in his life.

If … then. Gr. ei … ara. Textual evidence attests (cf. p. 10) the omission of ei. Accepting this omission,ara should be translated “and so,” “accordingly,” “consequently.”

One died for all. The vicarious, substitutionary death of Christ, the truth that He died in the place of the sinner, is not open to question, as an “if” might imply (see on Isa. 53:4; Matt. 20:28). In taking Adam’s place (1 Cor. 15:22, 45) Christ became the head of the human race, and died on the cross as its representative. Thus, in a sense, when He died the entire race died with Him. As He represented all men, so His death stood for the death of all (1 Peter 3:18; 1 John 2:2; 4:10; see on Rom. 5:12, 18, 19). In Him all men died; He paid in full the claims of the law (John 3:16; Rom. 6:23). His death was adequate to pay the penalty for all sin. This does not, however, mean universal salvation, for each individual sinner must accept the atonement provided by the Saviour in order to make it effective in his own case (see on John 1:9–12; John 3:16–19). On the other hand, there is no scriptural basis for limiting the word “all” to a supposedly elect minority, with the rest of mankind excluded from access to the saving grace of the cross and therefore predestined to be lost (see on John 3:16–21; Eph. 1:4–6).

Not only did the death of Christ provide an atonement for sin, and thereby deliver repentant sinners from the second death (see Rev. 20:5, 14), it also made possible their dying to the depraved, unregenerate nature and their rising to walk in newness of life (see on Rom. 6:3, 4; cf. Gal. 2:19, 20; Phil. 3:10; Col. 3:3).

15. They which live. Paul proceeds to amplify the import of Christ’s death (see on v. 14). He speaks concerning the experience of those who have been “baptized into his death” (Rom. 6:3) and have risen to “walk in newness of life” (Rom. 6:4; cf. Eph. 2:5–7). Legally, their debt of sin is canceled, and they stand justified before God. Spiritually, they are enabled by divine grace to live a life acceptable to God, here and now, and through all eternity. The emphasis here is the complete reorientation of the life from self to God. The new life bears witness to the transforming power of the Holy Spirit. The heart’s warmest affections and best energies are given to Christ, in the small things of life as well as in the great. The life brings forth the fruits of the Spirit (Gal. 5:22, 23) and reflects the soul’s delight in doing the will of God (Ps. 1:2; 119:97). Love to God and to one’s fellow men becomes life’s controlling motive, and the glory of God is the end of all thought and action. Such a life becomes more and more sensitive to sin, more conscious of its own need, and more ready to depend upon the grace of Christ.

16. Know we. That is, we form an estimate of. In the Greek the “we” is emphatic. Paul places himself in contrast with others, probably his opponents in the Corinthian church, who stressed the “letter” of the law and made so much of external appearances (see on chs. 3:1–3; 4:18).

After the flesh. Paul refuses to evaluate men on the basis of outward appearance. Such considerations as nationality, ancestry, education, culture, wealth, position, and human approbation are not the standards by which he proposes to judge mankind (cf. 1 Cor. 1:26; 2 Cor. 1:17). It is the “new creature” that counts (ch. 5:17). Paul now estimates men from Christ’s point of view, according to their character and attitude toward spiritual things (see Matt. 5:19; 7:20–27; 12:46–50). This new standard for evaluating men is another result of the death and glorious resurrection of Christ. The mature Christian sees every man as a sinner to be saved and restored to the image of God, and thus to be made a candidate for the kingdom of heaven. Superficial appearance is of little value; it is the heart that counts (see on 1 Sam. 16:7; 2 Cor. 4:18). From this point of view a man of immense wealth may be extremely poor, and a man of great learning altogether ignorant (see on Matt. 6:19–34; 1 Cor. 1:21–23; Col. 2:8).

Known Christ. Prior to conversion Paul had evidently looked upon Christ from a purely human viewpoint—as a despised Nazarene, a man of lowly birth and without a formal education, a pauper, and an impostor who had been rejected and crucified.

Through the centuries countless thousands of carnal-minded men have made the same mistake. Our day is replete with humanistic evaluations of Christ. Men of learning speak of Him as a great teacher, philosophers look upon Him as an oracle of truth and wisdom, sociologists credit Him with being a great social reformer, psychologists see Him as a profound student of human nature, and theologians consider Him as foremost among the founders of the world’s great religious. But to these men Jesus is at most the greatest, wisest, and best of the world’s great men. The scholarly world has put forth laborious effort designed to re-create the historical and cultural background of the human Jesus, but has largely neglected to strive for a deeper appreciation of His divinity and of His role as man’s Saviour from sin. To read the Bible as one would read other books is to see in Christ no more than a man like other men. It is possible to dwell on the known incidents of the life of Jesus, to form a lofty conception of Him, and to construct a beautiful system of ethics from His teachings, and yet miss the most important truths of the gospel. Flesh and blood does not discern in Him the divine-human Son of God and of man (Matt. 16:17). Spiritual perception alone is competent to discern spiritual things (1 Cor. 2:14). The man who is created anew in Christ Jesus (2 Cor. 5:17) does not minimize the historical Christ, but he goes beyond that conception of Him to magnify this lowly personage as Lord and God. He does this because his mind is illumined by the Spirit. “No man can say that Jesus is the Lord, but by the Holy Ghost” (1 Cor. 12:3).

Now henceforth. That is, from the time of his conversion, when his viewpoint had changed. Prior to that time he had looked at Christ and other men through the narrow eyes of Judaism. As Saul, Paul had seen “no beauty” in Christ that led him to “desire” the Saviour (Isa. 53:2). The inevitable result had been hatred for Jesus as the Messiah and for His followers (Acts 8:3; 9:1).

Know we him no more. That is, from the unregenerate point of view that he held prior to conversion. Paul now knew by personal experience, not simply by hearsay. Paul’s opponents at Corinth claimed greater authority and privilege on the basis of their association with the apostles at Jerusalem, and perhaps even with Jesus. But emphasis upon a knowledge of Christ “after the flesh” leads men to exaggerate the importance of those things about Him that were physically seen and were temporal, and to subordinate or ignore altogether the higher spiritual truths explicit and implicit in His life and teachings.

17. In Christ. Paul’s favorite definition of what it is to be a Christian. When he became a Christian he was baptized “into Jesus Christ” (Rom. 6:3), and the new life he lives henceforth is centered in Christ (John 15:3–7). He is joined to Christ and wholly subject to His life, power, influence, and word. Paul’s whole life moves in a new, spiritual sphere. Nothing is exempted.

Only “in Christ” can a sinner find acceptance with God (Phil. 3:9) and sustenance for living the new life (John 15:4, 5; Gal 2:20). The joys and sorrows, triumphs and sufferings, of life are all “in Christ” (Rom. 14:17; Phil. 3:9, 10). Even death is robbed of its sting, for those who “die in the Lord” are blessed (Rev. 14:13). Christianity elevates every human experience and obligation into a new relationship, designated by the term “in Christ.”

Creature. Gr. ktisis, “creation,” “thing created,” “creature.” For a man to be constrained by the love of Christ to live no longer unto self but unto God, to judge men no longer by appearance but by the spirit, to know Christ according to the spirit and not according to the flesh, he must be created a new being. To transform a lost sinner into a “new creature” requires the same creative energy that originally brought forth life (John 3:3, 5; Rom. 6:5, 6; Eph. 2:10; Col. 3:9, 10). It is a supernatural operation, altogether foreign to normal human experience.

This new nature is not the product of moral virtue presumed by some to be inherent in man, and requiring only growth and expression. There are thousands of so-called moral men who make no profession of being Christians, and who are not “new” creatures. The new nature is not merely the product of a desire, or even of a resolution, to do right (Rom. 7:15–18), of mental assent to certain doctrines, of an exchange of one set of opinions or feelings for another, or even of sorrow from sin. It is the result of the presence of a supernatural element introduced into a man, which results in his dying to sin and being born again. Thus are we created anew in the likeness of Christ, adopted as sons and daughters of God, and set on a new path (see Eze. 36:26, 27; John 1:12, 13; 3:3–7; 5:24; Eph. 1:19; 2:1, 10; 4:24; Titus 3:5; James 1:18). Thus we are made partakers of the divine nature and are granted possession of eternal life (2 Peter 1:4; 1 John 5:11, 12). The new believer is not born a full-grown, mature Christian; he first has the spiritual inexperience and immaturity of infancy. But as a son of God he does have the privilege and opportunity to grow up into the full stature of Christ (see on Matt. 5:48; Eph. 4:14–16; 2 Peter 3:18).

Become new. See on Rom. 6:4–6. Textual evidence favors (cf. p. 10) the omission of the words “all things,” the last clause of v. 17 thus reading “they are become new.”

18. All things. That is, all of the “new” things of v. 17 in particular, and thus also the new ministry (chs. 3:6; 4:1) and the new discernment of character (ch. 5:16). God is the source of them all.

Reconciliation. Gr. katallageµ, “exchange,” “reconciliation,” “restoration to favor.” In Rom. 5:11 the same word is translated “atonement” (see comment there). In the NT it denotes a return to favor with God (see Rom. 5:1, 10; Col. 1:20). The idea of reconciliation to God implies that in the past God and man enjoyed a state of fellowship, that there now exists a state of separation (Rom. 8:7), that God has taken the initiative to terminate this state, and that it is therefore again possible for man to enjoy fellowship with God.

Reconciliation involves no change on God’s part, for God never changes (Mal. 3:6; James 1:17; cf. Heb. 13:8). It is not God who needs to be reconciled to man, but man who needs to be reconciled to God (see 2 Cor. 5:18–20; Eph. 2:16; Col. 1:20–21). There has never been enmity on God’s part. Men sometimes conceive of God as a stern judge, angry with sinners, hard to be placated, unmerciful, ready to condemn. This characterization misrepresents Him and is an affront to Him. Christ did not have to go to the cross in order to appease God, but as a demonstration of His love. God did not demand the death of His Son, but gave Him out of a heart of infinite love (John 3:16; 1 John 4:9; see on Rom. 3:25). On the other hand, God cannot set aside His law and avert the consequences that follow its violation without denying His own character, of which His law is an expression. God has always hated sin. He cannot, in fairness, treat good and evil alike. The atonement does not change the law; it changes the enmity that resulted from its violation. Reconciliation removes the enmity by means of a substitutionary fulfillment of the law’s requirements.

19. To wit. In modern English, “namely,” or “that is to say.”

God was in Christ. A clearer rendition of the Greek of the first clause would be, “God was reconciling the world unto Himself in Christ [or “through Christ”].” Men must realize that although it was the Son who died on the cross, He died so as “the Lamb of God” (John 1:29).

Reconciling the world. The entrance of sin had set men at enmity with God, and it was the purpose of Christ in coming to this world to win back the affection and loyalty of men toward God.

Not imputing. Or, “not reckoning,” “not counting.” The trespasses are there on the record, charged against those who committed them, but divine mercy and justice have found a way to deal with the offenders as though they were not guilty. Sin is a debt (Matt. 6:12) for which the sinner must someday render an account (cf. Matt. 25:19). But God will not impute sin to those who have been reconciled to Him through Christ (Ps. 32:2).

Trespasses. See on Matt. 6:14.

Committed unto us. Here is further proof of the love of God and of His willingness to forgive. The message of reconciliation has been deposited, as it were, in the minds and hearts of all who accept it for themselves, for distribution to others.

Word. See on John 1:1.

20. We are ambassadors. Gr. presbeuoµ, literally, “to be older,” and thus “to be an elder,” “to be ambassador.” This characterizes the ambassador as one distinguished by dignity and experience, and therefore vested with authority. Christ’s ambassadors become such by virtue of prior attachment to Him and to His cause (see on Acts 14:23). They are distinguished for their fidelity (1 Cor. 4:1, 2; 1 Tim. 1:12), their zeal, their personal understanding of and experience with the great truths of the gospel, and their diligence in study, in prayer, in soul winning, and in building up the church. There is no greater dignity or honor than that of being an ambassador for Christ and the kingdom of heaven.

As though God. It is the ambassador for Christ who speaks “the word of reconciliation” (v. 19). God speaks to men through His ambassadors, even as He reconciled the world to Himself through Christ. For a discussion of God’s interest in sinners see Isa. 1:18; Jer. 44:4; Eze. 33:11; Hosea 11:8.

In Christ’s stead. Literally, “for Christ,” that is, on behalf of Christ. The Christian ambassador is in no sense a substitute for Christ, but simply the one through whom reconciliation is effected. He is in no sense a priestly mediator, for there is only “one mediator between God and men, the man Christ Jesus” (1 Tim. 2:5). Reconciliation has already been provided in Christ. The minister is simply the agent by whom “the word of reconciliation” (2 Cor. 5:19) is proclaimed to others. He is not the creator or dispenser of it. He leads men and women into the presence of God, where they experience reconciliation for themselves. His task is to convince men that God has provided reconciliation in Christ. Each believer thus has access to, and deals directly with, God (Rom. 5:1; Eph. 2:13, 16–18; 3:12; Heb. 4:14–16).

Be ye reconciled. God is the author and dispenser of reconciliation, men are the recipients. Men cannot reconcile themselves to God by lamentation over past sins, by performing arduous service, or by practicing certain prescribed ceremonies. They receive reconciliation simply by repenting of their sins and accepting the gift of divine mercy.

21. Made him to be sin. That is, God treated Him as if He were a sinner, which He was not (see DA 25). The truths stated in v. 21 are among the most profound and significant in all the Bible. This verse sums up the plan of salvation, declaring the absolute sinlessness of Christ, the vicarious nature of His sacrifice, and man’s freedom from sin through Him. See on John 3:16.

Knew no sin. How Jesus could come to this world as a human being and “in all points” be “tempted like as we are, yet without sin” (Heb. 4:15) is an unfathomable mystery. He never committed sin, in word, in thought, or in deed. Throughout the entire course of His life He kept Himself from sin in every way. Here on earth He lived a holy, undefiled, and pure life, ever conscious of being in harmony with the Father’s will (John 8:46; 14:30; 15:10; Heb. 7:26; see Additional Note on John 1; see on Luke 2:52). Christ, the Sinless One, took sinful humanity to His warm heart of love and experienced the temptations that beset us without being in the least degree overcome by them. He “identified Himself with sinners” (DA 111). When, on the cross, Jesus came to the hour for which He had entered the world (John 8:20; 12:23, 27; 13:1; 17:1; 18:37), He was “offered to bear the sins of many” (Heb. 9:28) and became the “Lamb of God, which taketh away the sin of the world” (John 1:29).

The guilt of the sins of the world was reckoned to Him as if it were all His own (Isa. 53:3–6; 1 Peter 2:22–24). “He was numbered with the transgressors” (Mark 15:28). Christ became identified with sin; He took it to Himself in a real sense and felt the horror of separation from God.

The righteousness of God. See on Rom. 5:19. As our sins were reckoned to Christ, as if they were His, so His rightheouness is reckoned to us as if it were ours.

Ellen G. White comments

1    6T 214

7     AA 51; Ev 64; ML 342; PK 175; 2T 339; 3T 14

10   PK 716; Te 143; 1T 123; 2T 312; 4T 84, 384; 5T 34, 483, 510; 6T 89; 7T 218

14   CH 633; COL 235; CSW 52; DA 564, 660; Ed 66, 297; FE 264, 294; MH 500; MM 316; 3T 188; 4T 457; 5T 206; 7T 139

15   COL 326; 5T 542

17   AA 476; Ed 172; FE 264; GC 461; LS 40; MH 492; ML 26; SC 57; SL 55; 1T 32; 2T 294; 4T 625; 5T 650; 8T 84

19   DA 762; Ed 28; GC 417, 502; PP 64, 366; SC 13, 35; 5T 739

20   DA 441, 510; EW 64; PP 580; 1T 431; 2T 102, 336, 342, 705; 4T 229, 393, 523; 6T 427

21        CSW 89; CT 22; FE 272; ML 11; MM 27; SR 225; 1T 482; 2T 212; 3T 372; 5T 229