1 For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens.

2 For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven:

3 If so be that being clothed we shall not be found naked.

4 For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life.

5 Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit.

6 Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord:

7 (For we walk by faith, not by sight:)

8 We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord.

9 Wherefore we labour, that, whether present or absent, we may be accepted of him.

10 For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.

11 Knowing therefore the terror of the Lord, we persuade men; but we are made manifest unto God; and I trust also are made manifest in your consciences.

12 For we commend not ourselves again unto you, but give you occasion to glory on our behalf, that ye may have somewhat to answer them which glory in appearance, and not in heart.

13 For whether we be beside ourselves, it is to God: or whether we be sober, it is for your cause.

14 For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead:

15 And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again.

16 Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more.

17 Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.

18 And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation;

19 To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation.

20 Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God.

21 For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.

Commentary

Verse 1

Matthew Henry's Concise Bible Commentary
The apostle's hope and desire of heavenly glory.
The believer not only is well assured by faith that there is another and a happy life after this is ended, but he has good hope, through grace, of heaven as a dwelling-place, a resting-place, a hiding-place. In our Father's house there are many mansions, whose Builder and Maker is God. The happiness of the future state is what God has prepared for those that love him: everlasting habitations, not like the earthly tabernacles, the poor cottages of clay, in which our souls now dwell; that are mouldering and decaying, whose foundations are in the dust. The body of flesh is a heavy burden, the calamities of life are a heavy load. But believers groan, being burdened with a body of sin, and because of the many corruptions remaining and raging within them. Death will strip us of the clothing of flesh, and all the comforts of life, as well as end all our troubles here below. But believing souls shall be clothed with garments of praise, with robes of righteousness and glory. The present graces and comforts of the Spirit are earnests of everlasting grace and comfort. And though God is with us here, by his Spirit, and in his ordinances, yet we are not with him as we hope to be. Faith is for this world, and sight is for the other world. It is our duty, and it will be our interest, to walk by faith, till we live by sight. This shows clearly the happiness to be enjoyed by the souls of believers when absent from the body, and where Jesus makes known his glorious presence. We are related to the body and to the Lord; each claims a part in us. But how much more powerfully the Lord pleads for having the soul of the believer closely united with himself! Thou art one of the souls I have loved and chosen; one of those given to me. What is death, as an object of fear, compared with being absent from the Lord!
John Wesley's Bible Commentary
Our earthly house - Which is only a tabernacle, or tent, not designed for a lasting habitation.
John Calvin Bible Commentary
For we know.Here follows an amplification(επεξεργασια)or embellishment of the foregoing statement.For Paul has it in view, to correct in us impatience, dread, and dislike of the cross, contempt for what is mean, and in fine, pride, and effeminacy; and this can only be accomplished by raising up our minds as high as heaven, through contempt of the world. Now he has recourse to two arguments. On the one hand, he shows the miserable condition of mankind in this life, and on the other hand, the supreme and perfect blessedness, which awaits believers in heaven after death. For what is it that keeps men so firmly bound in a misplaced attachment to this life, but their deceiving themselves with a false imagination — thinking themselves happy in living here? On the other hand, it is not enough to be aware of the miseries of this life, if we have not at the same time in view the felicity and glory of the future life. This is common to good and bad alike — that both are desirous to live. This, also, is common to both — that, when they consider, how many and how great miseries they are here exposed to, (with this difference, however, that unbelievers know of no adversities but those of the body merely, while the pious are more deeply affectedby spiritual distresses,) they often groan, often deplore their condition, and desire a remedy for their evils. As, however, all naturally view death with horror, unbelievers never willingly quit this life, except when they throw it off in disgust or despair. Believers, on the other hand, depart willingly, because they have a better hope set before them beyond this world. This is the sum of the argument. Let us now examine the words one by one.We know,says he. This knowledge does not spring from the human intellect, but takes its rise from the revelation of the Holy Spirit. Hence it is peculiar to believers. Even the heathens had some idea of the immortality of the soul, but there was not one of them, that had assurance of it — not one of them could boast that he spoke of a thing that wasknown to him.Believers alone canaffirm this,to whom it has been testified of by the word and Spirit of God.Besides, it is to be observed, that this knowledge is not merely of a general kind, as though believers were merely in a general way persuaded, that the children of God will be in a better condition after death, and had no assurance as to themselves individually, for of how very little service this would be for affording a consolation, so difficult of attainment! On the contrary, every one must have a knowledge peculiar to himself, for this, and this only, can animate me to meet death with cheerfulness — if I am fully persuaded, that I am departing to a better life.The body, such as we now have it, he calls a house of tabernacleFor astabernaclesare constructed, for a temporary purpose, of slight materials, and without any firm foundation, and then shortly afterwards are thrown down, or fall of their own accord, so the mortal body is given to men as a frail hut,to be inhabited by them for a few days. The same metaphor is made use of, also, by Peter in his Second Epistle, (2 Peter 1:13, 14,) and by Job, (Job 4:19,) when he calls it ahouse of clay. He places in contrast with this abuilding of perpetual duration. It is not certain, whether he means by this term a state of blessed immortality, which awaits believers after death, or the incorruptible and glorious body, such as it will be after the resurrection. In whichever of these senses it is taken, it will not be unsuitable; though I prefer to understand it as meaning, that the blessed condition of the soul after death is the commencement of thisbuilding, and the glory of the final resurrection is the consummation of it.This exposition will correspond better with the Apostle’s context. The epithets, which he applies to this building, tend to confirm more fully its perpetuity.
McArther Bible Commentary
earthly house … tent. Paul's metaphor for the physical body (cf. 2Pe 1:13-14). The imagery was quite natural for that time because many people were nomadic tent dwellers, and Paul, as a tentmaker (Act 18:3), knew much about tents' characteristics. Also, the Jewish tabernacle had symbolized God's presence among the people as they left Egypt and became a nation. Paul's point is that like a temporary tent, man's earthly existence is fragile, insecure, and lowly (cf. 1Pe 2:11). a building from God. Paul's metaphor for the believer's resurrected, glorified body (cf. 1Co 15:35-50). Building implies solidity, security, certainty, and permanence, as opposed to the frail, temporary, uncertain nature of a tent. Just as the Israelites replaced the tabernacle with the temple, so believers ought to long to exchange their earthly bodies for glorified ones (see notes on 2Co 4:16; Rom 8:19-23; 1Co 15:35-50; Php 3:20-21). a house … in the heavens. A heavenly, eternal body. Paul wanted a new body that would forever perfectly express his transformed nature. not made with hands. A glorified body, by definition, is not of this earthly creation (see notes on Mar 14:58; Heb 9:11; cf. Joh 2:19; Col 2:11).
Bible Cross References
Job 4:19 Isaiah 38:12 Mark 14:58 Acts 7:48 1 Corinthians 15:47 2 Corinthians 4:7 Hebrews 9:11 Hebrews 9:24 2 Peter 1:13 2 Peter 1:14

Verse 2

Matthew Henry's Concise Bible Commentary
The apostle's hope and desire of heavenly glory.
The believer not only is well assured by faith that there is another and a happy life after this is ended, but he has good hope, through grace, of heaven as a dwelling-place, a resting-place, a hiding-place. In our Father's house there are many mansions, whose Builder and Maker is God. The happiness of the future state is what God has prepared for those that love him: everlasting habitations, not like the earthly tabernacles, the poor cottages of clay, in which our souls now dwell; that are mouldering and decaying, whose foundations are in the dust. The body of flesh is a heavy burden, the calamities of life are a heavy load. But believers groan, being burdened with a body of sin, and because of the many corruptions remaining and raging within them. Death will strip us of the clothing of flesh, and all the comforts of life, as well as end all our troubles here below. But believing souls shall be clothed with garments of praise, with robes of righteousness and glory. The present graces and comforts of the Spirit are earnests of everlasting grace and comfort. And though God is with us here, by his Spirit, and in his ordinances, yet we are not with him as we hope to be. Faith is for this world, and sight is for the other world. It is our duty, and it will be our interest, to walk by faith, till we live by sight. This shows clearly the happiness to be enjoyed by the souls of believers when absent from the body, and where Jesus makes known his glorious presence. We are related to the body and to the Lord; each claims a part in us. But how much more powerfully the Lord pleads for having the soul of the believer closely united with himself! Thou art one of the souls I have loved and chosen; one of those given to me. What is death, as an object of fear, compared with being absent from the Lord!
John Wesley's Bible Commentary
Desiring to be clothed upon - This body, which is now covered with flesh and blood, with the glorious house which is from heaven. Instead of flesh and blood, which cannot enter heaven, the rising body will be clothed or covered with what is analogous thereto, but incorruptible and immortal. Macarius speaks largely of this.
McArther Bible Commentary
we groan. Paul had a passionate longing to be free from his earthly body and all the accompanying sins, frustrations, and weaknesses that were so relentless (see notes on Rom 7:24; 2Co 8:23). clothed with our habitation … from heaven. The perfections of immortality (see notes on 2Co 5:1).
Bible Cross References
Romans 8:23 1 Corinthians 15:51 1 Corinthians 15:53 2 Corinthians 5:3 2 Corinthians 5:4

Verse 3

Matthew Henry's Concise Bible Commentary
The apostle's hope and desire of heavenly glory.
The believer not only is well assured by faith that there is another and a happy life after this is ended, but he has good hope, through grace, of heaven as a dwelling-place, a resting-place, a hiding-place. In our Father's house there are many mansions, whose Builder and Maker is God. The happiness of the future state is what God has prepared for those that love him: everlasting habitations, not like the earthly tabernacles, the poor cottages of clay, in which our souls now dwell; that are mouldering and decaying, whose foundations are in the dust. The body of flesh is a heavy burden, the calamities of life are a heavy load. But believers groan, being burdened with a body of sin, and because of the many corruptions remaining and raging within them. Death will strip us of the clothing of flesh, and all the comforts of life, as well as end all our troubles here below. But believing souls shall be clothed with garments of praise, with robes of righteousness and glory. The present graces and comforts of the Spirit are earnests of everlasting grace and comfort. And though God is with us here, by his Spirit, and in his ordinances, yet we are not with him as we hope to be. Faith is for this world, and sight is for the other world. It is our duty, and it will be our interest, to walk by faith, till we live by sight. This shows clearly the happiness to be enjoyed by the souls of believers when absent from the body, and where Jesus makes known his glorious presence. We are related to the body and to the Lord; each claims a part in us. But how much more powerfully the Lord pleads for having the soul of the believer closely united with himself! Thou art one of the souls I have loved and chosen; one of those given to me. What is death, as an object of fear, compared with being absent from the Lord!
John Wesley's Bible Commentary
If being clothed - That is, with the image of God, while we are in the body. We shall not be found naked - Of the wedding garment.
John Calvin Bible Commentary
Since clothedHe restricts to believers, what he had stated respecting the certainty of a future life, as it is a thing peculiar to them. For the wicked, too, are stripped of the body, but as they bring nothing within the view of God, but a disgraceful nakedness, they are, consequently, not clothed with a glorious body. Believers, on the other hand, who appear in the view of God, clothed with Christ, and adorned with His image, receive the glorious robe of immortality. For I am inclined to take this view, rather than that of Chrysostom and others, who think that nothing new is here stated, but that Paul simply repeats here, what he had previously said as to putting on an eternal habitation. The Apostle, therefore, makes mention here of a twofold clothing, with which God invests us — the righteousness of Christ, and sanctification of the Spirit in this life; and, after death, immortality and glory. Thefirst is the cause of thesecond, becausethose whom God has determined to glorify, he first justifies. (Romans 8:30.)This meaning, too, is elicited from the particle also, which is without doubt introduced for the purpose of amplifying — as if Paul had said, that a new robe will be prepared for believers after death, since they have been clothed in this lifealso.
McArther Bible Commentary
we shall not be found naked. Paul clarified the fact that the believer's hope for the next life is not a disembodied spiritual life, but a real, eternal, resurrection body. Unlike the pagans who viewed matter as evil and spirit as good, Paul knew that Christian death would not mean being released into a nebulous, spiritual infinity. Rather, it would mean the receiving of a glorified, spiritual, immortal, perfect, qualitatively different but nonetheless real body, just as Jesus received (see notes on 1Co 15:35-44; Php 3:20-21; cf. 1Jn 3:2).
Bible Cross References
2 Corinthians 5:2 2 Corinthians 5:4

Verse 4

Matthew Henry's Concise Bible Commentary
The apostle's hope and desire of heavenly glory.
The believer not only is well assured by faith that there is another and a happy life after this is ended, but he has good hope, through grace, of heaven as a dwelling-place, a resting-place, a hiding-place. In our Father's house there are many mansions, whose Builder and Maker is God. The happiness of the future state is what God has prepared for those that love him: everlasting habitations, not like the earthly tabernacles, the poor cottages of clay, in which our souls now dwell; that are mouldering and decaying, whose foundations are in the dust. The body of flesh is a heavy burden, the calamities of life are a heavy load. But believers groan, being burdened with a body of sin, and because of the many corruptions remaining and raging within them. Death will strip us of the clothing of flesh, and all the comforts of life, as well as end all our troubles here below. But believing souls shall be clothed with garments of praise, with robes of righteousness and glory. The present graces and comforts of the Spirit are earnests of everlasting grace and comfort. And though God is with us here, by his Spirit, and in his ordinances, yet we are not with him as we hope to be. Faith is for this world, and sight is for the other world. It is our duty, and it will be our interest, to walk by faith, till we live by sight. This shows clearly the happiness to be enjoyed by the souls of believers when absent from the body, and where Jesus makes known his glorious presence. We are related to the body and to the Lord; each claims a part in us. But how much more powerfully the Lord pleads for having the soul of the believer closely united with himself! Thou art one of the souls I have loved and chosen; one of those given to me. What is death, as an object of fear, compared with being absent from the Lord!
John Wesley's Bible Commentary
We groan being burdened - The apostle speaks with exact propriety. A burden naturally expresses groans. And we are here burdened with numberless afflictions, infirmities, temptations. Not that we would be unclothed - Not that we desire to remain without a body. Faith does not understand that philosophical contempt of what the wise Creator has given. But clothed upon - With the glorious, immortal, incorruptible, spiritual body. That what is mortal - This present mortal body. May be swallowed up of life - Covered with that which lives for ever.
John Calvin Bible Commentary
We groan, being burdened, because we desire not to be unclothed.The wicked, too,groan, because they are not contented with their present condition; but afterwards an opposite disposition prevails, that is, a clinging to life, so that they view death with horror, and do not feel the long continuance of this mortal life to be a burden. Thegroaning of believers, on the other hand, arises from this — that they know, that they are here in a state of exile from their native land, and that they know, that they are here shut up in the body as in a prison. Hence they feel this life to bea burden, because in it they cannot enjoy true and perfect blessedness, because they cannot escape from the bondage of sin otherwise than by death, and hence they aspire to be elsewhere.As, however, it is natural for all animals to desire existence, how can it be, that believers are willing to cease to exist? The Apostle solves this question, when he says, that believers do not desire death for the sake of losing any thing, but as having regard to a better life. At the same time, the words express more than this. For he admits, that we have naturally an aversion to the quitting of this life, considered in itself, as no one willingly allows himself to be striped of his garments. Afterwards, however, he adds, that the natural horror of death is overcome by confidence; as an individual will, without any reluctance, throw away a coarse, dirty, threadbare, and, in one word, tattered garment, with the view of his being arrayed in an elegant, handsome, new, and durable one.Farther, he explains the metaphor by saying —that what is mortal may be destroyed by life. For as flesh and blood cannot inherit the kingdom of God, (1 Corinthians 15:50,)it is necessary, that what is corruptible in our nature should perish, in order that we may be thoroughly renewed, and restored to a state of perfection. On this account, our body is called a prison, in which we are confined.
McArther Bible Commentary
unclothed … further clothed. See notes on verses 2Co 5:2-3. Paul reiterated that he could hardly wait to get his glorified body (cf. Php 1:21-23). mortality … swallowed up by life. Paul wanted the fullness of all that God had planned for him in eternal life, when all that is earthly and human will cease to be.
Bible Cross References
Isaiah 38:12 Romans 8:23 1 Corinthians 15:51 1 Corinthians 15:53 1 Corinthians 15:54 2 Corinthians 5:2 2 Corinthians 5:3 2 Peter 1:13

Verse 5

Matthew Henry's Concise Bible Commentary
The apostle's hope and desire of heavenly glory.
The believer not only is well assured by faith that there is another and a happy life after this is ended, but he has good hope, through grace, of heaven as a dwelling-place, a resting-place, a hiding-place. In our Father's house there are many mansions, whose Builder and Maker is God. The happiness of the future state is what God has prepared for those that love him: everlasting habitations, not like the earthly tabernacles, the poor cottages of clay, in which our souls now dwell; that are mouldering and decaying, whose foundations are in the dust. The body of flesh is a heavy burden, the calamities of life are a heavy load. But believers groan, being burdened with a body of sin, and because of the many corruptions remaining and raging within them. Death will strip us of the clothing of flesh, and all the comforts of life, as well as end all our troubles here below. But believing souls shall be clothed with garments of praise, with robes of righteousness and glory. The present graces and comforts of the Spirit are earnests of everlasting grace and comfort. And though God is with us here, by his Spirit, and in his ordinances, yet we are not with him as we hope to be. Faith is for this world, and sight is for the other world. It is our duty, and it will be our interest, to walk by faith, till we live by sight. This shows clearly the happiness to be enjoyed by the souls of believers when absent from the body, and where Jesus makes known his glorious presence. We are related to the body and to the Lord; each claims a part in us. But how much more powerfully the Lord pleads for having the soul of the believer closely united with himself! Thou art one of the souls I have loved and chosen; one of those given to me. What is death, as an object of fear, compared with being absent from the Lord!
John Wesley's Bible Commentary
Now he that hath wrought us to this very thing - This longing for immortality. Is God - For none but God, none less than the Almighty, could have wrought this in us.
John Calvin Bible Commentary
Now he that hath fitted us.This is added in order that we may know, that this disposition is supernatural. For mere natural feeling will not lead us forward to this, for it does not comprehend that hundredfold recompense which springs from thedying of a singlegrain. (John 12:24.) We must, therefore, befitted for it by God. The manner of it is at the same time subjoined — that he confirms us by his Spirit, who is as it were anearnestAt the same time the particlealso seems to be added for the sake of amplification. “It is God who forms in us this desire, and, lest our courage should give way or waver, the Holy Spirit is given us as anearnest, because by his testimony he confirms, and ratifies the truth of the promise.” For these aretwo offices of the Holy Spirit —first, to show to believers what they ought to desire, andsecondly, to influence their hearts efficaciously, and remove all their doubt, that they may steadfastly persevere in choosing what is good. There would, however, be nothing unsuitable in extending the wordfitted, so as to denote that renovation of life, with which God adorns his people even in this life, for in this way he already separates them from others, and shows that they are, by means of his grace, marked out for a peculiar condition.
McArther Bible Commentary
for this very thing. More precisely translated "purpose." Paul emphatically states that the believer's heavenly existence will come to pass according to God's sovereign purpose (see notes on Rom 8:28-30; cf. Joh 6:37-40, Joh 6:44). God … has given us the Spirit. See notes on 2Co 1:22; Rom 5:5; Eph 1:13; cf. Php 1:6. guarantee. See notes on 2Co 1:22; Eph 1:13.
Bible Cross References
Romans 8:23 2 Corinthians 1:22

Verse 6

Matthew Henry's Concise Bible Commentary
The apostle's hope and desire of heavenly glory.
The believer not only is well assured by faith that there is another and a happy life after this is ended, but he has good hope, through grace, of heaven as a dwelling-place, a resting-place, a hiding-place. In our Father's house there are many mansions, whose Builder and Maker is God. The happiness of the future state is what God has prepared for those that love him: everlasting habitations, not like the earthly tabernacles, the poor cottages of clay, in which our souls now dwell; that are mouldering and decaying, whose foundations are in the dust. The body of flesh is a heavy burden, the calamities of life are a heavy load. But believers groan, being burdened with a body of sin, and because of the many corruptions remaining and raging within them. Death will strip us of the clothing of flesh, and all the comforts of life, as well as end all our troubles here below. But believing souls shall be clothed with garments of praise, with robes of righteousness and glory. The present graces and comforts of the Spirit are earnests of everlasting grace and comfort. And though God is with us here, by his Spirit, and in his ordinances, yet we are not with him as we hope to be. Faith is for this world, and sight is for the other world. It is our duty, and it will be our interest, to walk by faith, till we live by sight. This shows clearly the happiness to be enjoyed by the souls of believers when absent from the body, and where Jesus makes known his glorious presence. We are related to the body and to the Lord; each claims a part in us. But how much more powerfully the Lord pleads for having the soul of the believer closely united with himself! Thou art one of the souls I have loved and chosen; one of those given to me. What is death, as an object of fear, compared with being absent from the Lord!
John Wesley's Bible Commentary
Therefore we behave undauntedly - But most of all when we have death in view; knowing that our greatest happiness lies beyond the grave.
John Calvin Bible Commentary
Therefore we are always confidentThat is, as exercising dependence on theearnest of the Spirit; for, otherwise, we always tremble, or, at least, are courageous or alarmed by turns, and do not retain a uniform and even tenor of mind. Hence, that good courage of which Paul speaks has no place in us, unless it is maintained by the Spirit of God. The connecting particleand, which immediately follows, ought to be understood as meaningbecause, in this way: We are of good courage,Because we know that we are absent, etc. For this knowledge is the cause of our calmness and confidence; for the reason, why unbelievers are constantly in a ferment of anxiety, or obstinately murmur against God, is, that they think they will ere long cease to exist, and they place in this life the highest and uppermost summit of their felicity.We, on the other hand, live in the exercise of contentment,and go forward to death with alacrity,because a better hope is laid up for us.We are absent from the LordScripture everywhere proclaims, that God ispresent with us: Paul here teaches, that we areabsent from him. This is seemingly a contradiction; but this difficulty is easily solved, when we take into view the different respects, in which he is said to bepresent orabsent. He is, then,present with all men, inasmuch as he upholds them by his power. He dwells in them, becausein him they live and move and have their being. (Acts 17:28.)He is present with his believing people by the energy of his Spirit; he lives in them, resides in the midst of them, nay more,within them. But in the mean time he isabsent from us, inasmuch as he does not present himself to be seen face to face, because we are as yet in a state of exile from his kingdom, and have not as yet attained that blessed immortality, which the angels that arewith him enjoy. At the same time, to beabsent,in this passage, refers merely to knowledge, as is manifest from the reason that is afterwards added.
McArther Bible Commentary
at home in the body … absent from the Lord. While a believer is alive on earth, he is away from the fullness of God's presence. However, Paul was not saying he had absolutely no contact, because there is prayer, the indwelling Spirit, and fellowship through the Word. Paul was simply expressing a heavenly homesickness, a strong yearning to be at home with his Lord (cf. Psa 73:25; 1Th 4:17; Rev 21:3, Rev 21:23; Rev 22:3).
Bible Cross References
2 Corinthians 5:8 Hebrews 11:13

Verse 7

Matthew Henry's Concise Bible Commentary
The apostle's hope and desire of heavenly glory.
The believer not only is well assured by faith that there is another and a happy life after this is ended, but he has good hope, through grace, of heaven as a dwelling-place, a resting-place, a hiding-place. In our Father's house there are many mansions, whose Builder and Maker is God. The happiness of the future state is what God has prepared for those that love him: everlasting habitations, not like the earthly tabernacles, the poor cottages of clay, in which our souls now dwell; that are mouldering and decaying, whose foundations are in the dust. The body of flesh is a heavy burden, the calamities of life are a heavy load. But believers groan, being burdened with a body of sin, and because of the many corruptions remaining and raging within them. Death will strip us of the clothing of flesh, and all the comforts of life, as well as end all our troubles here below. But believing souls shall be clothed with garments of praise, with robes of righteousness and glory. The present graces and comforts of the Spirit are earnests of everlasting grace and comfort. And though God is with us here, by his Spirit, and in his ordinances, yet we are not with him as we hope to be. Faith is for this world, and sight is for the other world. It is our duty, and it will be our interest, to walk by faith, till we live by sight. This shows clearly the happiness to be enjoyed by the souls of believers when absent from the body, and where Jesus makes known his glorious presence. We are related to the body and to the Lord; each claims a part in us. But how much more powerfully the Lord pleads for having the soul of the believer closely united with himself! Thou art one of the souls I have loved and chosen; one of those given to me. What is death, as an object of fear, compared with being absent from the Lord!
EGW SDA Bible Commentary
. See EGW on Romans 5:1.
John Wesley's Bible Commentary
For we cannot clearly see him in this life, wherein we walk by faith only: an evidence, indeed, that necessarily implies a kind of "seeing him who is invisible;" yet as far beneath what we shall have in eternity, as it is above that of bare, unassisted reason.
John Calvin Bible Commentary
For we walk by faith (Εἰδος) I have here renderedaspectum, (sight,) because few understood the meaning of the wordspecies, (appearance.)He states the reason, why it is that we are nowabsent from the Lord— because we do not as yet see himface to face. (1 Corinthians 13:12.) The manner of that absence is this — that God is not openly beheld by us. The reason why he is not seen by us is, that wewalk by faithNow it is on good grounds thatfaithis opposed tosight, because it, perceives those things that are hid from the view of men — because it reaches forth to future things, which do not as yet appear. For such is the condition of believers, that they resemble the dead rather than the living — that they often seem as if they were forsaken by God — that they always have the elements of death shut up within them. Hence they must necessarilyhope against hope. (Romans 4:18.) Now the things that are hoped for are hid, as we read inRomans 8:24, and faith is themanifestation of things which do not appear. (Hebrews 11:1.)It is not to be wondered, then, if the apostle says, that we have not as yet the privilege of sight, so long as wewalk by faithFor wesee, indeed, but it isthrough a glass, darkly; (1 Corinthians 13:12,) that is, in place of the reality we rest upon the word.
McArther Bible Commentary
The Christian can hope for a heaven he has not seen. He does so by believing what Scripture says about it and living by that belief (see note on Heb 11:1; cf. Joh 20:29).
Bible Cross References
Romans 8:24 1 Corinthians 13:12 2 Corinthians 4:18 Hebrews 11:1

Verse 8

Matthew Henry's Concise Bible Commentary
The apostle's hope and desire of heavenly glory.
The believer not only is well assured by faith that there is another and a happy life after this is ended, but he has good hope, through grace, of heaven as a dwelling-place, a resting-place, a hiding-place. In our Father's house there are many mansions, whose Builder and Maker is God. The happiness of the future state is what God has prepared for those that love him: everlasting habitations, not like the earthly tabernacles, the poor cottages of clay, in which our souls now dwell; that are mouldering and decaying, whose foundations are in the dust. The body of flesh is a heavy burden, the calamities of life are a heavy load. But believers groan, being burdened with a body of sin, and because of the many corruptions remaining and raging within them. Death will strip us of the clothing of flesh, and all the comforts of life, as well as end all our troubles here below. But believing souls shall be clothed with garments of praise, with robes of righteousness and glory. The present graces and comforts of the Spirit are earnests of everlasting grace and comfort. And though God is with us here, by his Spirit, and in his ordinances, yet we are not with him as we hope to be. Faith is for this world, and sight is for the other world. It is our duty, and it will be our interest, to walk by faith, till we live by sight. This shows clearly the happiness to be enjoyed by the souls of believers when absent from the body, and where Jesus makes known his glorious presence. We are related to the body and to the Lord; each claims a part in us. But how much more powerfully the Lord pleads for having the soul of the believer closely united with himself! Thou art one of the souls I have loved and chosen; one of those given to me. What is death, as an object of fear, compared with being absent from the Lord!
John Wesley's Bible Commentary
Present with the Lord - This demonstrates that the happiness of the saints is not deferred till the resurrection.
John Calvin Bible Commentary
We are confident, I sayHe again repeats, what he had said respecting the confidence of the pious — that they are so far from breaking down under the severity of the cross, and from being disheartened by afflictions, that they are made thereby more courageous. For the worst of evils is death, yet believers long to attain it, as being the commencement of perfect blessedness. Henceand may be regarded as equivalent tobecause, in this way: “Nothing can befall us, that can shake our confidence and courage, since death (which others so much dread) is to usgreat gain. (Philippians 1:21.) For nothing is better than to quit the body, that we may attain near intercourse with God, and may truly and openly enjoy his presence. Hence by the decay of the body we lose nothing that belongs to us.”Observe here — what has been once stated already — that true faith begets not merely a contempt of death, but even a desire for it, and that it is, accordingly, on the other hand, a token of unbelief, when dread of death predominates in us above the joy and consolation of hope. Believers, however, desire death — not as if they would, by an importunate desire, anticipate their Lord’s day, for they willingly retain their footing in their earthly station, so long as their Lord may see good, for they would rather live to the glory of Christ thandie to themselves, (Romans 14:7,) and for their own advantage;for the desire, of which Paul speaks, springs from faith. Hence it is not at all at variance with the will of God. We may, also, gather from these words of Paul, that souls, when released from the body, live in the presence of God, for if, on beingabsent from the body, they have Godpresent,they assuredly live with him.Here it is asked by some — “How then did it happen that the holy fathers dreaded death so much, as for example David, Hezekiah, and the whole of the Israelitish Church, as appears from Psalm 4, fromIsaiah 38:3, and fromPsalm 115:17?” I am aware of the answer, that is usually returned — that the reason, why death was so much dreaded by them was, that the revelation of the future life was as yet obscure, and the consolation, consequently, was but small. Now I acknowledge, that this, in part, accounts for it, but not entirely, for the holy fathers of the ancient Church did not in every case tremble, on being forewarned of their death. Nay more, they embraced death with alacrity, and with joyful hearts. For Abraham departed without regret,full of days.(Genesis 25:8.) We do not read that Isaac was reluctant to die. (Genesis 35:29.) Jacob, with his last breath, declares that he iswaiting for the salvation of the Lord. (Genesis 49:18.)David himself, too, dies peacefully, without any regrets, (1 Kings 2:10,) and in like manner Hezekiah. As to the circumstance, that David and Hezekiah did, each of them, on one occasion deprecate death with tears, the reason was, that they were punished by the Lord for certain sins, and, in consequence of this, they felt the anger of the Lord in death. Such was the cause of their alarm, and this believers might feel even at this day, under the reign of Christ. Thedesire, however, of which Paul speaks, is the disposition of a well-regulated mind.
McArther Bible Commentary
absent from the body … present with the Lord. Because heaven is a better place than earth, Paul would rather have been there, with God. This sentiment simply states Paul's feelings and longings of verse 2Co 5:6 from a reverse perspective (see notes on Php 1:21, Php 1:23).
Bible Cross References
Proverbs 14:32 John 12:26 2 Corinthians 5:6 Philippians 1:23

Verse 9

Matthew Henry's Concise Bible Commentary
This excited to diligence. The reasons of his being affected with zeal for the Corinthians.
The apostle quickens himself and others to acts of duty. Well-grounded hopes of heaven will not encourage sloth and sinful security. Let all consider the judgment to come, which is called, The terror of the Lord. Knowing what terrible vengeance the Lord would execute upon the workers of iniquity, the apostle and his brethren used every argument and persuasion, to lead men to believe in the Lord Jesus, and to act as his disciples. Their zeal and diligence were for the glory of God and the good of the church. Christ's love to us will have a like effect upon us, if duly considered and rightly judged. All were lost and undone, dead and ruined, slaves to sin, having no power to deliver themselves, and must have remained thus miserable for ever, if Christ had not died. We should not make ourselves, but Christ, the end of our living and actions. A Christian's life should be devoted to Christ. Alas, how many show the worthlessness of their professed faith and love, by living to themselves and to the world!
John Wesley's Bible Commentary
Therefore we are ambitious - The only ambition which has place in a Christian. Whether present - In the body. Or absent - From it.
John Calvin Bible Commentary
Wherefore we strive.Having shown how magnanimous Christians ought to be in the endurance of afflictions,so that even in dying they may be conquerors over death, and that too, because by afflictions and death they attain to a blessed life, he now from the same source draws also another conclusion — that they must, by all means, make it their main desire to please God. And indeed it cannot but be, that the hope of a resurrection, and thoughtfulness as to the judgment, will awaken in us this desire; as, on the other hand, the true reason why we are so indolent and remiss in duty is, that we seldom, if ever, think of what ought to be constantly kept in remembrance,that we are here but lodgersfor a short time, that we may, after finishing our course, return to Christ. Observe, however, what he says — that this is the desire both of theliving and of thedead, by which statement the immortality of the soul is again confirmed.
McArther Bible Commentary
we make it our aim. Paul was speaking of his ambition in life, but not the kind of proud, selfish desire that "ambition"expresses in English. "Aim" is from the Greek word that means "to love what is honorable." Paul demonstrated that it is right and noble for the believer to strive for excellence, spiritual goals, and all that is honorable before God (cf. Rom 15:20; 1Ti 3:1). whether present or absent. See notes on verses 2Co 5:6, 2Co 5:8. Paul's ambition was not altered by his state of being-whether he should be in heaven or on earth-he cared how he lived for the Lord (see notes on Rom 14:6; Php 1:20; cf. 1Co 9:27). well pleasing to Him. This was Paul's highest goal (cf. 1Co 4:1-5), and should be so for every believer (cf. Rom 12:2; Eph 5:10; Col 1:9; 1Th 4:1). The term translated "well pleasing" is the same one used in Tit 2:9 to describe slaves who were passionate to please their masters.
Bible Cross References
Romans 14:18 Colossians 1:10 1 Thessalonians 4:1

Verse 10

Matthew Henry's Concise Bible Commentary
This excited to diligence. The reasons of his being affected with zeal for the Corinthians.
The apostle quickens himself and others to acts of duty. Well-grounded hopes of heaven will not encourage sloth and sinful security. Let all consider the judgment to come, which is called, The terror of the Lord. Knowing what terrible vengeance the Lord would execute upon the workers of iniquity, the apostle and his brethren used every argument and persuasion, to lead men to believe in the Lord Jesus, and to act as his disciples. Their zeal and diligence were for the glory of God and the good of the church. Christ's love to us will have a like effect upon us, if duly considered and rightly judged. All were lost and undone, dead and ruined, slaves to sin, having no power to deliver themselves, and must have remained thus miserable for ever, if Christ had not died. We should not make ourselves, but Christ, the end of our living and actions. A Christian's life should be devoted to Christ. Alas, how many show the worthlessness of their professed faith and love, by living to themselves and to the world!
EGW SDA Bible Commentary
(John 5:22; Romans 14:10; see EGW on Romans 3:19). Christ the Judge
—God designed that the Prince of sufferers in humanity should be judge of the whole world. He who submitted to be arraigned before an earthly tribunal, He who came from the heavenly courts to save man from eternal death, He whom men despised, rejected, and upon whom they heaped all the contempt of which human beings inspired by Satan are capable, He who suffered the ignominious death of the cross—He alone was to pronounce the sentence of reward or of punishment (Manuscript 39, 1898).
John Wesley's Bible Commentary
For we all - Apostles as well as other men, whether now present in the body, or absent from it. Must appear - Openly, without covering, where all hidden things will be revealed; probably the sins, even of the faithful, which were forgiven long before. For many of their good works, as their repentance, their revenge against sin, cannot other wise appear. But this will be done at their own desire, without grief, and without shame. According to what he hath done in the body, whether good or evil - In the body he did either good or evil; in the body he is recompensed accordingly.
John Calvin Bible Commentary
We must be manifested.Though this is common to all, yet all without distinction do not raise their views in such a way as to consider every moment, that they must appear before the judgment-seat of Christ. But while Paul, from a holy desire of acting aright, constantly sisted himself before the bar of Christ, he had it in view to reprove indirectly those ambitious teachers, who reckoned it enough to have the plaudits of their fellow-men.For when he says, that no one can escape, he seems in a manner to summon them to that heavenly tribunal. Farther, though the word translatedto be manifested might be rendered toappear, yet Paul had, in my opinion, something farther in view — that we shall then come forth to the light, while for the present many are concealed, as it were, in the darkness. For thenthe books, which are now shut,will be opened. (Daniel 7:10.)That every one may give account.As the passage relates to the recompensing of deeds, we must notice briefly, that, as evil deeds are punished by God, so also good deeds are rewarded, but for a different reason; for evil deeds are requited with the punishment that they deserve, but God in rewarding good deeds does not look to merit or worthiness. For no work is so full and complete in all its parts as to be deservedly well-pleasing to him, and farther, there is no one whose works are in themselves well-pleasing to God, unless he render satisfaction to the whole law. Now no one is found to be thus perfect. Hence the only resource is in his accepting us through unmerited goodness, and justifying us, by not imputing to us our sins. After he has received us into favor, he receives our works also by a gracious acceptance. It is on this that the reward hinges. There is, therefore, no inconsistency in saying, that he rewards good works, provided we understand that mankind, nevertheless, obtain eternal life gratuitously. On this point I have expressed myself more fully in the preceding Epistle, and my Institutes will furnish a full discussion of it.When he saysin the body, I understand him to mean, not merely outward actions, but all the deeds that are done in this corporeal life.
McArther Bible Commentary
This describes the believer's deepest motivation and highest aim in pleasing God-the realization that every Christian is inevitably and ultimately accountable to Him. the judgment seat of Christ. Judgment seat metaphorically refers to the place where the Lord will sit to evaluate believers' lives for the purpose of giving them eternal rewards. It is translated from the Greek word bema, which was an elevated platform where victorious athletes (e.g., during the Olympics) went to receive their crowns. The term is also used in the NT to refer to the place of judging, as when Jesus stood before Pontius Pilate (Mat 27:19; Joh 19:13), but here the reference is definitely taken from the athletic analogy. Corinth had such a platform where both athletic rewards and legal justice were dispensed (Act 18:12-16), so the Corinthians understood Paul's reference. the things done in the body. Actions which happened during the believer's time of earthly ministry. This does not include sins, since their judgment took place at the cross (Eph 2Co 1:7). Paul was referring to all those activities believers do during their lifetimes, which relate to their eternal reward and praise from God. What Christians do in their temporal bodies will, in His eyes, have an impact for eternity (see notes on 1Co 4:3-5; cf. Rom 12:1, 2: Rev 22:12). whether good or bad. These Greek terms do not refer to moral good and moral evil. Matters of sin have been completely dealt with by the death of the Savior. Rather, Paul was comparing worthwhile, eternally valuable activities with useless ones. His point was not that believers should not enjoy certain wholesome, earthly things, but that they should glorify God in them and spend most of their energy and time with what has eternal value (see notes on 1Co 3:8-14).
Bible Cross References
Job 34:11 Matthew 16:27 Matthew 25:32 Acts 10:42 Romans 2:5 Romans 2:16 Romans 14:10 Romans 14:12 Ephesians 6:8 Hebrews 9:27

Verse 11

Matthew Henry's Concise Bible Commentary
This excited to diligence. The reasons of his being affected with zeal for the Corinthians.
The apostle quickens himself and others to acts of duty. Well-grounded hopes of heaven will not encourage sloth and sinful security. Let all consider the judgment to come, which is called, The terror of the Lord. Knowing what terrible vengeance the Lord would execute upon the workers of iniquity, the apostle and his brethren used every argument and persuasion, to lead men to believe in the Lord Jesus, and to act as his disciples. Their zeal and diligence were for the glory of God and the good of the church. Christ's love to us will have a like effect upon us, if duly considered and rightly judged. All were lost and undone, dead and ruined, slaves to sin, having no power to deliver themselves, and must have remained thus miserable for ever, if Christ had not died. We should not make ourselves, but Christ, the end of our living and actions. A Christian's life should be devoted to Christ. Alas, how many show the worthlessness of their professed faith and love, by living to themselves and to the world!
EGW SDA Bible Commentary
(Psalm 119:53; Hebrews 4:1). A Proper Fear of God
—[Hebrews 4:1 quoted.] The Lord would have His people trust in Him and abide in His love, but that does not mean that we shall have no fear or misgivings. Some seem to think that if a man has a wholesome fear of the judgments of God, it is a proof that he is destitute of faith; but this is not so.A proper fear of God, in believing His threatenings, works the peaceable fruits of righteousness, by causing the trembling soul to flee to Jesus. Many ought to have this spirit today, and turn to the Lord with humble contrition, for the Lord has not given so many terrible threatenings, pronounced so severe judgments in His Word, simply to have them recorded, but He means what He says. One says, “Horror hath taken hold upon me because of the wicked that forsake thy law,” Paul says, “Knowing therefore the terror of the Lord, we persuade men” (The Review and Herald, October 21, 1890).
John Wesley's Bible Commentary
Knowing therefore the terror of the Lord, we the more earnestly persuade men to seek his favour; and as God knoweth this, so, I trust, ye know it in your own consciences.
John Calvin Bible Commentary
Knowing therefore.He now returns to speak of himself, or he again applies the general doctrine to himself personally. “I am not ignorant,” says he, “nor devoid of the fear of God, which ought to reign in the hearts of all the pious.” Toknow the terror of the Lord,then, is to be influenced by this consideration — that an account must one day be rendered before the judgment-seat of Christ; for the man who seriously considers this must of necessity be touched with fear, and shake off all negligence.He declares, therefore, that he discharges his apostleship faithfully and with apure conscience, (2 Timothy 1:3,) as one thatwalks in the fear of the Lord, (Acts 9:31,) thinking of the account to be rendered by him. As, however, his enemies might object: “You extol yourself, it is true, in magnificent terms, but who is there that sees what you affirm?” He says, in reply to this, that he discharges indeed the work of a teacher in the sight of men, but that it is known to God with what sincerity of mind he acts. “As my mouth speaks to men, so does my heart to God.”And I trustThis is a kind of correction of what he had said, for he now boasts that he has not merely God as the witness of his integrity, but also the Corinthians themselves, to whom he had given proof of himself. Two things, therefore, are to be observed here: in thefirst place, that it is not enough that an individual conducts himself honorably and assiduouslyamong men, if hisheart is not right in the sight of God, (Acts 8:21;) andsecondly, that boasting is vain, where evidence of the reality itself is wanting. For none are more bold in arrogating everything to themselves, than those that have nothing. Let, therefore, the man who would have credit given him, bring forward such works as may afford confirmation to his statements. To bemade manifest in their consciencesis more than to be known by proofs; for conscience reaches farther than carnal judgment.
McArther Bible Commentary
the terror of the Lord. This is more clearly rendered, "the fear of the Lord." It is not referring to being afraid, but to Paul's worshipful reverence for God as his essential motivation to live in such a way as to honor his Lord and maximize his reward for his Lord's glory (cf. 2Co 7:1; Pro 9:10; Act 9:31). we persuade men. The Greek word for "persuade" means to seek someone's favor, as in getting the other person to see you in a certain favorable or desired way (cf. Gal 1:10). This term can mean gospel preaching (Act 18:4; Act 28:23), but here Paul was persuading others not about salvation, but about his own integrity. The Corinthians' eternal reward would be affected if they defected to the false teachers and left the divine teaching of Paul. well known. Paul's true spiritual condition of sincerity and integrity was manifest to God (see notes on 2Co 1:12; cf. Act 23:1; Act 24:16), and he also wanted the Corinthians to believe the truth about him.
Bible Cross References
Isaiah 19:16 2 Corinthians 4:2 Ephesians 5:21 Hebrews 10:31 Hebrews 12:29 Jude 1:23

Verse 12

Matthew Henry's Concise Bible Commentary
This excited to diligence. The reasons of his being affected with zeal for the Corinthians.
The apostle quickens himself and others to acts of duty. Well-grounded hopes of heaven will not encourage sloth and sinful security. Let all consider the judgment to come, which is called, The terror of the Lord. Knowing what terrible vengeance the Lord would execute upon the workers of iniquity, the apostle and his brethren used every argument and persuasion, to lead men to believe in the Lord Jesus, and to act as his disciples. Their zeal and diligence were for the glory of God and the good of the church. Christ's love to us will have a like effect upon us, if duly considered and rightly judged. All were lost and undone, dead and ruined, slaves to sin, having no power to deliver themselves, and must have remained thus miserable for ever, if Christ had not died. We should not make ourselves, but Christ, the end of our living and actions. A Christian's life should be devoted to Christ. Alas, how many show the worthlessness of their professed faith and love, by living to themselves and to the world!
John Wesley's Bible Commentary
We do not say this, as if we thought there was any need of again recommending ourselves to you, but to give you an occasion of rejoicing and praising God, and to furnish you with an answer to those false apostles who glory in appearance, but not in heart, being condemned by their own conscience.
John Calvin Bible Commentary
For we commend not ourselves.He confirms what he had said immediately before, and at the same time anticipates a calumny that might be brought against him. For it might seem as if he were too careful as to his own praise, inasmuch as he spoke so frequently respecting himself. Nay, it is probable that this reproach had been cast upon him by the wicked. For when he says —We commend not ourselves again, he says this as if speaking in his own person. Tocommendis taken in a bad sense, as meaning toboast, or tobrag.When he adds — that he gives them occasion of glorying, he intimates in thefirst place, that he pleadstheir cause rather than his own, inasmuch as he gives up all with a view to their glory, and he again indirectly reproves their ingratitude, because they had not perceived it to be their duty to magnify, of their own accord, his Apostleship, so as not to impose upon him this necessity; and farther, because they had not perceived, that it wastheir interest rather than that of Paul himself, that his Apostleship should be accounted honorable. We are here taught, that Christ’s servants ought to be concerned as to their own reputation, only in so far as is for the advantage of the Church. Paul affirms with truth, that he is actuated by this disposition.Let others see that they do not on false grounds pretend to follow his example.We are taught farther, thatthat alone is a minister’s true praise, that is common to him with the whole Church, rather than peculiar to himself exclusively — in other words, that redounds to the advantage of all.That ye may have something in opposition to thoseHe intimates, in passing, that it is necessary to repress the vanity of those that make empty boasts, and that it is the duty of the Church to do so. For as ambition of this nature is a peculiarly destructive pestilence, it is dangerous to encourage it by dissimulation. As the Corinthians had not taken care to do this, Paul instructs them how they should act for the future.To glory in appearance, not in heart, is to disguise one’s self by outward show, and to regard sincerity of heart as of no value; for those that will be truly wisewill never glory but in God. (1 Corinthians 1:31.) But wherever there is empty show,there is no sincerity, and no integrity of heart.
McArther Bible Commentary
boast in appearance. Those who have no integrity, such as Paul's opponents at Corinth, have to take pride in externals, which can be any false doctrine accompanied by showy hypocrisy (cf. Mat 5:20; Mat 6:1; Mar 7:6-7).
Bible Cross References
2 Corinthians 1:14 2 Corinthians 3:1 2 Corinthians 10:7 Philippians 1:26

Verse 13

Matthew Henry's Concise Bible Commentary
This excited to diligence. The reasons of his being affected with zeal for the Corinthians.
The apostle quickens himself and others to acts of duty. Well-grounded hopes of heaven will not encourage sloth and sinful security. Let all consider the judgment to come, which is called, The terror of the Lord. Knowing what terrible vengeance the Lord would execute upon the workers of iniquity, the apostle and his brethren used every argument and persuasion, to lead men to believe in the Lord Jesus, and to act as his disciples. Their zeal and diligence were for the glory of God and the good of the church. Christ's love to us will have a like effect upon us, if duly considered and rightly judged. All were lost and undone, dead and ruined, slaves to sin, having no power to deliver themselves, and must have remained thus miserable for ever, if Christ had not died. We should not make ourselves, but Christ, the end of our living and actions. A Christian's life should be devoted to Christ. Alas, how many show the worthlessness of their professed faith and love, by living to themselves and to the world!
John Wesley's Bible Commentary
For if we are transported beyond ourselves - Or at least, appear so to others, treated of, (2 Corinthians 5:15-21) , speaking or writing with uncommon vehemence. It is to God - He understands (if men do not) the emotion which himself inspires. If we be sober - Treated of, (2 Corinthians 6:1-10) . If I proceed in a more calm, sedate manner. It is for your sakes - Even good men bear this, rather than the other method, in their teachers. But these must obey God, whoever is offended by it.
John Calvin Bible Commentary
Whether we are beside ourselves.This is said by way of concession; for Paul’s glorying was sane, or it was, if we may so term it, a sober and most judicious madness;but as he appeared foolish in the eyes of many, he speaks according to their views. Now he declares two things: in thefirst place, that he makes no account of himself, but has this one object in view — that he may serve God and the Church; and,secondly, that he fears not the opinion of men, so that he is prepared for being reckoned either sane or insane, provided only he transacts faithfully the affairs of God and the Church. The meaning, therefore, is this: “As to my making mention so frequently of my integrity, persons will take this as they choose. It is not, however, for my own sake that I do it, but, on the contrary, I have God and the Church exclusively in view. Hence I am prepared to be silent and to speak, according as the glory of God and the advantage of the Church will require, and I shall be quite contented that the world reckon mebeside myself, provided only it is not to myself, but to God, that I ambeside myself.”This is a passage that is deserving not merely of notice, but also of constant meditation; for unless we shall have our minds thus regulated, the smallest occasions of offense will from time to time draw us off from our duty.
McArther Bible Commentary
beside ourselves. This Greek phrase usually means to be insane, or out of one's mind, but here Paul used the expression to describe himself as a person dogmatically devoted to truth. In this way, he answered those critics who claimed he was nothing more than an insane fanatic (cf. Joh 8:48; Act 26:22-24). of sound mind. The original word meant to be moderate, sober minded, and in complete control. Paul also behaved this way among the Corinthians as he defended his integrity and communicated truth to them.
Bible Cross References
Jeremiah 29:26 Mark 3:21 2 Corinthians 11:1 2 Corinthians 11:16 2 Corinthians 12:6 2 Corinthians 12:11

Verse 14

Matthew Henry's Concise Bible Commentary
This excited to diligence. The reasons of his being affected with zeal for the Corinthians.
The apostle quickens himself and others to acts of duty. Well-grounded hopes of heaven will not encourage sloth and sinful security. Let all consider the judgment to come, which is called, The terror of the Lord. Knowing what terrible vengeance the Lord would execute upon the workers of iniquity, the apostle and his brethren used every argument and persuasion, to lead men to believe in the Lord Jesus, and to act as his disciples. Their zeal and diligence were for the glory of God and the good of the church. Christ's love to us will have a like effect upon us, if duly considered and rightly judged. All were lost and undone, dead and ruined, slaves to sin, having no power to deliver themselves, and must have remained thus miserable for ever, if Christ had not died. We should not make ourselves, but Christ, the end of our living and actions. A Christian's life should be devoted to Christ. Alas, how many show the worthlessness of their professed faith and love, by living to themselves and to the world!
EGW SDA Bible Commentary
(John 13:34; 1 John 4:7, 8). Love the Decision of a Sanctified Will
—The love of Christ in the heart is what is needed. Self is in need of being crucified. When self is submerged in Christ, true love springs forth spontaneously. It is not an emotion or an impulse, but a decision of a sanctified will. It consists not in feeling, but in the transformation of the whole heart, soul, and character, which is dead to self and alive unto God. Our Lord and Saviour asks us to give ourselves to Him. Surrendering self to God is all He requires, giving ourselves to Him to be employed as He sees fit. Until we come to this point of surrender, we shall not work happily, usefully, or successfully anywhere (Letter 97, 1898).
John Wesley's Bible Commentary
For the love of Christ - To us, and our love to him. Constraineth us - Both to the one and the other; beareth us on with such a strong, steady, prevailing influence, as winds and tides exert when they waft the vessel to its destined harbour. While we thus judge, that if Christ died for all, then are all, even the best of men, naturally dead - In a state of spiritual death, and liable to death eternal. For had any man been otherwise, Christ had not needed to have died for him.
John Calvin Bible Commentary
For the love of Christ.The termlovemay be taken either in apassive signification, or in anactive. I prefer the latter. For if we be not harder than iron, we cannot refrain from devoting ourselves entirely to Christ, when we consider what great love he exercised towards us, when he endured death in our stead. Paul, too, explains himself when he adds, that it is reasonable that we shouldlive to him, being dead to ourselves. Hence, as he had previously stated: (2 Corinthians 5:11,) that he was stirred up to duty by fear, inasmuch as an account was one day to be rendered by him, so he now brings forward another motive — that measureless love of Christ towards us, of which he had furnished us with an evidence in his death. “The knowledge,” I say, “of this love, ought toconstrainour affections, that they may go in no other direction than that of loving him in return.There is a metaphor implied in the wordconstrain, denoting that it is impossible but that every one that truly considers and ponders that wonderful love, which Christ has manifested towards us by his death, becomes, as it were, bound to him, andconstrained by the closest tie, and devotes himself wholly to his service.If one died for all.This design is to be carefully kept in view — thatChrist died for us, that we might die to ourselves. The exposition is also to be carefully noticed — that todie to ourselves is to live to Christ; or if you would have it at greater length, it is to renounce ourselves, that we maylive to Christ; for Christ. redeemed us with this view — that he might have us under his authority, as his peculiar possession. Hence it follows that we are no longer our own masters. There is a similar passage inRomans 14:7-9. At the same time, there are two things that are here brought forward separately — that we are dead in Christ, in order that all ambition and eagerness for distinction may be laid aside, and that it may be felt by us no hardship to be made as nothing; and farther, that we owe to Christ our life and death, because he has wholly bound us to himself.
McArther Bible Commentary
the love of Christ. Christ's love for Paul and all believers at the cross (cf. Rom 5:6-8). Christ's loving, substitutionary death motivated Paul's service for Him (cf. Gal 2:20; Eph 3:19). compels. This refers to pressure that causes action. Paul emphasized the strength of his desire to offer his life to the Lord. One died for all. This expresses the truth of Christ's substitutionary death. The preposition "for" indicates He died "in behalf of," or "in the place of" all (cf. Isa 53:4-12; Gal 3:13; Heb 9:11-14). This truth is at the heart of the doctrine of salvation. God's wrath against sin required death; Jesus took that wrath and died in the sinner's place. Thus, He took away God's wrath and satisfied God's justice as a perfect sacrifice (see notes on 2Co 5:21; Rom 5:6-11, Rom 5:18-19; 1Ti 2:5-6; cf. Eph 5:2; 1Th 5:10; Tit 2:14; 1Pe 2:24). then all died. Everyone who died in Christ receives the benefits of His substitutionary death (see notes on Rom 3:24-26; 2Co 6:8). With this short phrase, Paul defined the extent of the atonement and limited its application. This statement logically completes the meaning of the preceding phrase, in effect saying, "Christ died for all who died in Him," or "One died for all, therefore all died" (see notes on 2Co 5:19-21; cf. Joh 10:11-16; Act 20:28). Paul was overwhelmed with gratitude that Christ loved him and was so gracious as to make him a part of the "all" who died in Him.
Bible Cross References
Acts 18:5 Romans 5:15 Romans 6:6 Romans 6:13 Galatians 2:20 Colossians 3:3

Verse 15

Matthew Henry's Concise Bible Commentary
This excited to diligence. The reasons of his being affected with zeal for the Corinthians.
The apostle quickens himself and others to acts of duty. Well-grounded hopes of heaven will not encourage sloth and sinful security. Let all consider the judgment to come, which is called, The terror of the Lord. Knowing what terrible vengeance the Lord would execute upon the workers of iniquity, the apostle and his brethren used every argument and persuasion, to lead men to believe in the Lord Jesus, and to act as his disciples. Their zeal and diligence were for the glory of God and the good of the church. Christ's love to us will have a like effect upon us, if duly considered and rightly judged. All were lost and undone, dead and ruined, slaves to sin, having no power to deliver themselves, and must have remained thus miserable for ever, if Christ had not died. We should not make ourselves, but Christ, the end of our living and actions. A Christian's life should be devoted to Christ. Alas, how many show the worthlessness of their professed faith and love, by living to themselves and to the world!
John Wesley's Bible Commentary
And that he died for all - That all might be saved. That they who live - That all who live upon the earth. Should not henceforth - From the moment they know him. Live unto themselves - Seek their own honour, profit, pleasure. But unto him - In all righteousness and true holiness.
McArther Bible Commentary
As he defended his integrity to the Corinthians, Paul wanted them to know that his old, self-centered life was finished and that he had an all-out desire to live righteously. For all genuine believers, their death in Christ is not only a death to sin, but a resurrection to a new life of righteousness (see notes on Rom 6:3-4, Rom 6:8, Rom 6:10; cf. Gal 2:19-20; Col 3:3).
Bible Cross References
Romans 4:25 Romans 14:7 2 Corinthians 12:10

Verse 16

Matthew Henry's Concise Bible Commentary
The necessity of regeneration, and of reconciliation with God through Christ.
The renewed man acts upon new principles, by new rules, with new ends, and in new company. The believer is created anew; his heart is not merely set right, but a new heart is given him. He is the workmanship of God, created in Christ Jesus unto good works. Though the same as a man, he is changed in his character and conduct. These words must and do mean more than an outward reformation. The man who formerly saw no beauty in the Saviour that he should desire him, now loves him above all things. The heart of the unregenerate is filled with enmity against God, and God is justly offended with him. Yet there may be reconciliation. Our offended God has reconciled us to himself by Jesus Christ. By the inspiration of God, the Scriptures were written, which are the word of reconciliation; showing that peace has been made by the cross, and how we may be interested therein. Though God cannot lose by the quarrel, nor gain by the peace, yet he beseeches sinners to lay aside their enmity, and accept the salvation he offers. Christ knew no sin. He was made Sin; not a sinner, but Sin, a Sin-offering, a Sacrifice for sin. The end and design of all this was, that we might be made the righteousness of God in him, might be justified freely by the grace of God through the redemption which is in Christ Jesus. Can any lose, labour, or suffer too much for Him, who gave his beloved Son to be the Sacrifice for their sins, that they might be made the righteousness of God in him?
John Wesley's Bible Commentary
So that we from this time - That we knew the love of Christ. Know no one - Neither ourselves, nor you, neither the rest of the apostles, (Galatians 2:6) , nor any other person. After the flesh - According to his former state, country, descent, nobility, riches, power, wisdom. We fear not the great. We regard not the rich or wise. We account not the least less than ourselves. We consider all, only in order to save all. Who is he that thus knows no one after the flesh? ln what land do these Christians live? Yea, if we have known even Christ after the flesh - So as to love him barely with a natural love, so as to glory in having conversed with him on earth, so as to expect only temporal benefits from him.
John Calvin Bible Commentary
Therefore we henceforth know no man.Toknow, here, is taken as meaning toreckon. “We do not judge according to external appearance, so as to reckon that man to be the most illustrious who seems so in appearance.” Under the termflesh, he includes all external endowments which mankind are accustomed to hold in estimation; and, in short, every thing which, apart from regeneration, is reckoned worthy of praise. At the same time, he speaks more particularly of outward disguise, orappearance, as it is termed. He alludes, also, without doubt, to the death of which he had made mention. “Since we ought, all of us, to be dead to the present life, nay more, to be nothing in ourselves, no one must be reckoned a servant of Christ on the ground of carnal excellence.”Nay, though we have known Christ.The meaning is — “Though Christ lived for a time in this world, and was known by mankind in those things that have to do with the condition of the present life, he must now be known in another way —spiritually, so that we may have no worldly thoughts respecting him.” This passage is perverted by some fanatics, such as Servetus,for the purpose of proving, that Christ’s human nature is now absorbed by the Divinity. But how very far removed such a frenzy is from the Apostle’s intention, it is not difficult to perceive; for he speaks here, not of the substance of his body, but of external appearance, nor does he affirm that the flesh is no longer perceived by us in Christ, but says, that Christ is notjudged of from that.Scripture proclaims throughout, that Christ does now as certainly lead a glorious life in our flesh, as he once suffered in it. Nay more, take away this foundation, and our whole faith falls to the ground; for whence comes the hope of immortality, except from this, that we have already a patternof it in the person of Christ? For as righteousness is restored to us on this ground, that Christ, by fulfilling the law in our nature, has abolished Adam’s disobedience, so also life has been restored to us by this means, that he has opened up for our nature the kingdom of God, from which it had been banished, and has given it a place in the heavenly dwelling. Hence, if we do not now recognize Christ’s flesh,we lose the whole of that confidence and consolation that we ought to have in him. But we acknowledge Christ as man, and as our brother in his flesh — not in a fleshly manner; because we rest solely in the consideration of his spiritual gifts. Hence he is spiritual to us, not as if he laid aside the body, and became a spirit, but because he regenerates and governs his own people by the influence of his Spirit.
McArther Bible Commentary
Since Paul's conversion, his priority was to meet people's spiritual needs (cf. Act 17:16; Rom 1:13-16; 2Co 9:1-3; 2Co 10:1). according to the flesh. Paul no longer evaluated people according to external, human, worldly standards (cf. 2Co 10:3). we know Him thus no longer. Paul, as a Christian, also no longer had merely a fallible, human assessment of Jesus Christ (cf. Act 9:1-6; Act 26:9-23).
Bible Cross References
John 8:15 2 Corinthians 11:18 Philippians 3:4

Verse 17

Matthew Henry's Concise Bible Commentary
The necessity of regeneration, and of reconciliation with God through Christ.
The renewed man acts upon new principles, by new rules, with new ends, and in new company. The believer is created anew; his heart is not merely set right, but a new heart is given him. He is the workmanship of God, created in Christ Jesus unto good works. Though the same as a man, he is changed in his character and conduct. These words must and do mean more than an outward reformation. The man who formerly saw no beauty in the Saviour that he should desire him, now loves him above all things. The heart of the unregenerate is filled with enmity against God, and God is justly offended with him. Yet there may be reconciliation. Our offended God has reconciled us to himself by Jesus Christ. By the inspiration of God, the Scriptures were written, which are the word of reconciliation; showing that peace has been made by the cross, and how we may be interested therein. Though God cannot lose by the quarrel, nor gain by the peace, yet he beseeches sinners to lay aside their enmity, and accept the salvation he offers. Christ knew no sin. He was made Sin; not a sinner, but Sin, a Sin-offering, a Sacrifice for sin. The end and design of all this was, that we might be made the righteousness of God in him, might be justified freely by the grace of God through the redemption which is in Christ Jesus. Can any lose, labour, or suffer too much for Him, who gave his beloved Son to be the Sacrifice for their sins, that they might be made the righteousness of God in him?
EGW SDA Bible Commentary
(John 1:12, 13; 3:5-8). Grace Not Inherited
—The old nature, born of blood and the will of the flesh, cannot inherit the kingdom of God. The old ways, the hereditary tendencies, the former habits, must be given up; for grace is not inherited. The new birth consists in having new motives, new tastes, new tendencies. Those who are begotten unto a new life by the Holy Spirit, have become partakers of the divine nature, and in all their habits and practices they will give evidence of their relationship to Christ. When men who claim to be Christians retain all their natural defects of character and disposition, in what does their position differ from that of the worldling? They do not appreciate the truth as a sanctifier, a refiner. They have not been born again (The Review and Herald, April 12, 1892).(1 John 2:6; Revelation 3:14-17.) Pure Religion an Imitation of Christ—Pure religion is an imitation of Christ. A religion that is built on self-confidence and selfishness is worthless. The true Christian is a follower of Christ. This following means walking in the light. The heart must be opened to receive the heavenly guest. As long as the heart is closed against His entrance, there can be in it no abiding peace. No sunshine can flood the chambers of the soul temple, breaking through the mist and cloud.God makes no compromise with sin. A genuine conversion changes hereditary and cultivated tendencies to wrong. The religion of God is a firm fabric, composed of innumerable threads, and woven together with tact and skill. Only the wisdom which comes from God can make this fabric complete. There are a great many kinds of cloth which at first have a fine appearance, but they cannot endure the test. They wash out. The colors are not fast. Under the heat of summer they fade away and are lost. The cloth cannot endure rough handling.So it is with the religion of many. When the warp and woof of character will not stand the test of trial, the material of which it is composed is worthless. The efforts made to patch the old with a new piece do not better the condition of things; for the old, flimsy material breaks away from the new, leaving the rent much larger than before. Patching will not do. The only way is to discard the old garment altogether, and procure one entirely new.Christ's plan is the only safe one. He declares, “Behold, I make all things new.” “If any man be in Christ, he is a new creature.” Christ gives man no encouragement to think that He will accept a patchwork character, made up mostly of self, with a little of Christ. This is the condition of the Laodicean church. At first there seems to be some of self and some of Christ. But soon it is all of self and none of Christ. The root of selfishness is revealed. It continues to grow, striking its roots deeper and deeper, till its branches are covered with objectionable fruit. Christ looks with pitying tenderness on all who have combination characters. Those with such a character have a connection with Christ so frail that it is utterly worthless (Letter 105, 1893).Patchwork Character Not Acceptable—[
John Wesley's Bible Commentary
Therefore if any one be in Christ - A true believer in him. There is a new creation - Only the power that makes a world can make a Christian. And when he is so created, the old things are passed away - Of their own accord, even as snow in spring. Behold - The present, visible, undeniable change! All things are become new - He has new life, new senses, new faculties, new affections, new appetites, new ideas and conceptions. His whole tenor of action and conversation is new, and he lives, as it were, in a new world. God, men, the whole creation, heaven, earth, and all therein, appear in a new light, and stand related to him in a new manner, since he was created anew in Christ Jesus.
John Calvin Bible Commentary
Therefore if any man is in Christ.As there is something wanting in this expression, it must be supplied in this way — “If any one is desirous to hold some placein Christ,that is, in the kingdom of Christ, or in the Churchlet him be anew creature” By this expression he condemns every kind of excellence that is wont to be in much esteem among men, if renovation of heart is wanting. “Learning, it is true, and eloquence, and other endowments, are valuable, and worthy to be honored; but, where the fear of the Lord and an upright conscience are wanting, all the honor of them goes for nothing. Let no one, therefore, glory in any distinction, inasmuch as the chief praise of Christians is self-renunciation.”Nor is this said merely for the purpose of repressing the vanity of the false apostles, but also with the view of correcting the ambitious judgments of the Corinthians, in which outward disguises were of more value than real sincerity — though this is a fault that is common to almost all ages. For where shall we find the man that does not attach much more importance to show, than to true holiness? Let us, therefore, keep in view this admonition — that all that are not renewed by the Spirit of God, should be looked upon as nothing in the Church, by whatever ornaments they may in other respects be distinguished. Old things are passed away.When the Prophets speak of the kingdom of Christ, they foretell that there will benew heavens and a new earth, (Isaiah 65:17,) meaning thereby, that all things will be changed for the better, until the happiness of the pious is completed. As, however, Christ’s kingdom is spiritual, this change must take place chiefly in the Spirit, and hence it is with propriety that he begins with this. There is, therefore, an elegant and appropriate allusion, when Paul makes use of a commendation of this kind, for the purpose of setting forth the value of regeneration. Now byold thingshe means, the things that are not formed anew by the Spirit of God. Hence this term is placed in contrast with renewing grace. The expressionpassed away, he uses in the sense offading away, as things that are of short duration are wont to fall off, when they have passed their proper season. Hence it is only thenew man, that flourishes and is vigorousin the kingdom of Christ.
McArther Bible Commentary
in Christ. These two words comprise a brief, but most profound, statement of the inexhaustible significance of the believer's redemption, which includes the following: (1) the believer's security in Christ, who bore in His body God's judgment against sin; (2) the believer's acceptance in Him with whom God alone is well pleased; (3) the believer's future assurance in Him who is the resurrection to eternal life and the sole guarantor of the believer's inheritance in heaven; and (4) the believer's participation in the divine nature of Christ, the everlasting Word (cf. 2Pe 1:4). new creation. This describes something that is created at a qualitatively new level of excellence. It refers to regeneration or the new birth (cf. Joh 3:3; Eph 2:1-3; Tit 3:5; 1Pe 1:23; 1Jn 2:29; 1Jn 3:9; 1Jn 5:4). This expression encompasses the Christian's forgiveness of sins paid for in Christ's substitutionary death (cf. Gal 6:15; Eph 4:24). old things have passed away. After a person is regenerate, old value systems, priorities, beliefs, loves, and plans are gone. Evil and sin are still present, but the believer sees them in a new perspective (see note on 2Co 5:16), and they no longer control him. all things … new. The Greek grammar indicates that this newness is a continuing condition of fact. The believer's new spiritual perception of everything is a constant reality for him, and he now lives for eternity, not temporal things. James identifies this transformation as the faith that produces works (see notes on Eph 2:10; Jas 2:14-25).
Bible Cross References
Isaiah 43:18 Isaiah 43:19 Isaiah 65:17 Ezekiel 36:26 John 3:3 Romans 6:4 Romans 16:3 Romans 16:7 Romans 16:9 Romans 16:10 Galatians 6:15 Ephesians 4:24 Hebrews 8:13 Revelation 21:4 Revelation 21:5

Verse 18

Matthew Henry's Concise Bible Commentary
The necessity of regeneration, and of reconciliation with God through Christ.
The renewed man acts upon new principles, by new rules, with new ends, and in new company. The believer is created anew; his heart is not merely set right, but a new heart is given him. He is the workmanship of God, created in Christ Jesus unto good works. Though the same as a man, he is changed in his character and conduct. These words must and do mean more than an outward reformation. The man who formerly saw no beauty in the Saviour that he should desire him, now loves him above all things. The heart of the unregenerate is filled with enmity against God, and God is justly offended with him. Yet there may be reconciliation. Our offended God has reconciled us to himself by Jesus Christ. By the inspiration of God, the Scriptures were written, which are the word of reconciliation; showing that peace has been made by the cross, and how we may be interested therein. Though God cannot lose by the quarrel, nor gain by the peace, yet he beseeches sinners to lay aside their enmity, and accept the salvation he offers. Christ knew no sin. He was made Sin; not a sinner, but Sin, a Sin-offering, a Sacrifice for sin. The end and design of all this was, that we might be made the righteousness of God in him, might be justified freely by the grace of God through the redemption which is in Christ Jesus. Can any lose, labour, or suffer too much for Him, who gave his beloved Son to be the Sacrifice for their sins, that they might be made the righteousness of God in him?
John Wesley's Bible Commentary
And all these new things are from God, considered under this very notion, as reconciling us - The world, (2 Corinthians 5:19) , to himself.
John Calvin Bible Commentary
All things are of God.He means, all things that belong to Christ’s kingdom. “If we would be Christ’s, we must be regenerated by God. Now that is no ordinary gift.” He does not, therefore, speak here of creation generally; but of the grace of regeneration, which God confers peculiarly upon his elect, and he affirms that it isof God— not on the ground of his being the Creator and Artificer of heaven and earth, but inasmuch as he is the new Creator of the Church, by fashioning his people anew, according to his own image. Thus all flesh is abased, and believers are admonished that they must now live to God, inasmuch as they are anew creature. (2 Corinthians 5:17.) This they cannot do, unless they forget the world, as they are also no longerof the world, (John 17:16,) because they areof GodWho hath reconciled usHere there aretwo leading points — theone relating to the reconciliation of men with God; and theother, to the way in which we may enjoy the benefit of this reconciliation. Now these things correspond admirably with what goes before, for as the Apostle had given the preference to a good conscience above every kind of distinction, (2 Corinthians 5:11,) he now shows that the whole of the gospel tends to this. He shows, however, at the same time, the dignity of the Apostolical office, that the Corinthians may be instructed as to what they ought to seek in him, whereas they could not distinguish between true and false ministers, for this reason, that nothing but show delighted them. Accordingly, by making mention of this, he stirs them up to make greater proficiency in the doctrine of the gospel. For an absurd admiration of profane persons, who serve their own ambition rather than Christ, originates in our not knowing, what the office of the preaching of the gospel includes, or imports.I now return to those two leading points that are here touched upon. The first is — that Godhath reconciled us to himself by ChristThis is immediately followed by the declaration —Because God was in Christ, and has in his person accomplished reconciliation. The manner is subjoined —By not imputing unto men their trespassesAgain, there is annexed asecond declaration —Because Christ having been made a sin-offering for our sins, has procured righteousness for us. Thesecond part of the statement is — that the grace of reconciliation is applied to us by the gospel, that we may become partakers of it. Here we have a remarkable passage, if there be any such in any part of Paul’s writings. Hence it is proper, that we should carefully examine the words one by one.The ministry of reconciliationHere we have an illustrious designation of the gospel, as being an embassy for reconciling men to God. It is also a singular dignity of ministers — that they are sent to us by God with this commission, so as to be messengers, and in a manner sureties.This, however, is not said so much for the purpose of commending ministers, as with a view to the consolation of the pious, that as often as they hear the gospel, they may know that God treats with them, and, as it were, stipulates with them as to a return to his grace. Than this blessing what could be more desirable? Let us therefore bear in mind, that this is the main design of the gospel — that whereas we areby nature children of wrath, (Ephesians 2:3,) we may, by the breaking up of the quarrel between God and us, be received by him into favor. Ministers are furnished with this commission, that they may bring us intelligence of so great a benefit, nay more, may assure us of God’s fatherly love towards us. Any other person, it is true, might also be a witness to us of the grace of God, but Paul teaches, that this office is specially intrusted to ministers. When, therefore, a duly ordained minister proclaims in the gospel, that God has been made propitious to us, he is to be listened to just as an ambassador of God, and sustaining, as they speak, a public character, and furnished with rightful authority for assuring us of this.
McArther Bible Commentary
all things are of God. Many modern translations add the article "these" before "things," which connects the word things to all that Paul has just asserted in verses 2Co 5:14-17. All the aspects related to someone's conversion and newly transformed life in Christ are accomplished sovereignly by God. Sinners on their own cannot decide to participate in these new realities (see note on Rom 5:10; cf. 1Co 8:6; 1Co 11:12; Eph 2:1). ministry of reconciliation. This speaks to the reality that God wills sinful men to be reconciled to Himself (cf. Rom 5:10; Eph 4:17-24). God has called believers to proclaim the gospel of reconciliation to others (cf. 1Co 1:17). The concept of service, such as waiting on tables, derives from the Greek word for "ministry." God wants Christians to accept the privilege of serving unbelievers by proclaiming a desire to be reconciled.
Bible Cross References
Romans 5:10 Romans 5:11 1 Corinthians 3:5 1 Corinthians 11:12 Ephesians 2:16 Colossians 1:20 Colossians 1:22

Verse 19

Matthew Henry's Concise Bible Commentary
The necessity of regeneration, and of reconciliation with God through Christ.
The renewed man acts upon new principles, by new rules, with new ends, and in new company. The believer is created anew; his heart is not merely set right, but a new heart is given him. He is the workmanship of God, created in Christ Jesus unto good works. Though the same as a man, he is changed in his character and conduct. These words must and do mean more than an outward reformation. The man who formerly saw no beauty in the Saviour that he should desire him, now loves him above all things. The heart of the unregenerate is filled with enmity against God, and God is justly offended with him. Yet there may be reconciliation. Our offended God has reconciled us to himself by Jesus Christ. By the inspiration of God, the Scriptures were written, which are the word of reconciliation; showing that peace has been made by the cross, and how we may be interested therein. Though God cannot lose by the quarrel, nor gain by the peace, yet he beseeches sinners to lay aside their enmity, and accept the salvation he offers. Christ knew no sin. He was made Sin; not a sinner, but Sin, a Sin-offering, a Sacrifice for sin. The end and design of all this was, that we might be made the righteousness of God in him, might be justified freely by the grace of God through the redemption which is in Christ Jesus. Can any lose, labour, or suffer too much for Him, who gave his beloved Son to be the Sacrifice for their sins, that they might be made the righteousness of God in him?
EGW SDA Bible Commentary
(John 1:18). Satan Sees in Christ a Manifestation of God's Character
—There stood in the world One who was a perfect representative of the Father, One whose character and practices refuted Satan's misrepresentation of God. Satan had charged upon God the attribute he himself possessed. Now in Christ he saw God revealed in His true character—a compassionate, merciful Father, not willing that any should perish, but that all should come to Him in repentance, and have eternal life (The Signs of the Times, June 9, 1898).
John Wesley's Bible Commentary
Namely - The sum of which is, God - The whole Godhead, but more eminently God the Father. Was in Christ, reconciling the world - Which was before at enmity with God. To himself - So taking away that enmity, which could no otherwise be removed than by the blood of the Son of God.
John Calvin Bible Commentary
God was in Christ.Some take this as meaning simply —God reconciled the world to himself in Christ; but the meaning is fuller and morecomprehensive—first, that God was in Christ; and,secondly, that he reconciled the world to himself by his intercession. It is also of the Father that this is affirmed; for it were an improper expression, were you to understand it as meaning, that the divine nature of Christ was in him.The Father, therefore, was in the Son, in accordance with that statement —I am in the Father, and the Father in me. (John 10:38.)Therefore he that hath the Son, hath the Father also. For Paul has made use of this expression with this view — that we may learn to be satisfied with Christ alone, because in him we find also God the Father, as he truly communicates himself to us by him. Hence the expression is equivalent to this — “Whereas God had withdrawn to a distance from us, he has drawn near to us in Christ, and thus Christ has become to us the true Emmanuel, and his coming is God’s drawing near to men.” The second part of the statement points out the office of Christ — his beingour propitiation, (1 John 2:2,) becauseout of Him, God is displeased with us all, inasmuch as we have revolted from righteousness.For what purpose, then, has God appeared to men in Christ? For the purpose ofreconciliation— that, hostilities being removed, those who were aliens, might be adopted as sons. Now, although Christ’s coming as our Redeemer originated in the fountain of Divine love towards us, yet until men perceive that God has been propitiated by the Mediator, there must of necessity be a variance remaining, with respect to them, which shuts them out from access to God. On this point we shall speak more fully ere long.Not imputing to them.Mark, in what way men return into favor with God — when they are regarded as righteous, by obtaining the remission of their sins. For so long as God imputes to us our sins, He must of necessity regard us with abhorrence; for he cannot be friendly or propitious to sinners. But this statement may seem to be at variance with what is said elsewhere — that, we were loved by Him before the creation of the world, (Ephesians 1:4,) and still more with what he says, (John 3:16,) that the love, which he exercised towards us was the reason, why He expiated our sins by Christ, for the cause always goes before its effect. I answer, that we were loved before the creation of the world, but it was onlyin ChristIn the mean time, however, I confess, that the love of God was first in point of time, and of order, too, as to God, but with respect to us, the commencement of his love has its foundation in the sacrifice of Christ. For when we contemplate God without a Mediator, we cannot conceive of Him otherwise than as angry with us: a Mediator interposed between us, makes us feel, that He is pacified towards us. As, however, this also is necessary to be known by us — that Christ came forth to us from the fountain of God’s free mercy, the Scripture explicitly teaches both — that the anger of the Father has been appeased by the sacrifice of the Son, and that the Son has been offered up for the expiation of the sins of men on this ground — because God, exercising compassion towards them, receives them, on the ground of such a pledge, into favor.The whole may be summed up thus: “Where sin is, there the anger of God is, and therefore God is not propitious to us without, or before, his blotting out our sins, by not imputing them. As our consciences cannot apprehend this benefit,otherwise than through the intervention of Christ’s sacrifice, it is not without good reason, that Paul makesthat the commencement and cause of reconciliation, with regard to us.And hath committed to us.Again he repeats, that a commission has been given to the ministers of the gospel to communicate to us this grace. For it might be objected, “Where is Christ now, the peacemaker between God and us? At what a distance he resides from us!” He says, therefore, that as he hasonce suffered,(1 Peter 3:18,) so he daily presents to us the fruit of his suffering through means of the Gospel, which he designed, should be in the world,as a sure and authentic register of the reconciliation, that has once been effected. It is the part of ministers, therefore, to apply to us, so to speak, the fruit of Christ’s death.Lest, however, any one should dream of a magical application, such as Papists contrive, we must carefully observe what he immediately subjoins — that it consists wholly in the preaching of the Gospel. For the Pope, along with his priests, makes use of this pretext for giving a color of warrant for the whole of that wicked and execrable system of merchandise, which they carry on, in connection with the salvation of souls. “The Lord,” say they, “has furnished us with a commission and authority to forgive sins.” This I acknowledge, provided they discharge that embassy, of which Paul here makes mention. The absolution, however, which they make use of in the Papacy, is entirely magical; and besides, they inclose pardon of sins in lead and parchment, or they connect it with fictitious and frivolous superstitions. What resemblance do all these things bear to the appointment of Christ? Hence the ministers of the Gospel restore us to the favor of God in a right and orderly manner, when they bear testimony to us by means of the Gospel as to the favor of God having been procured for us. Let thistestimony be removed, and nothing remains but mere imposture. Beware, then, of placing even the smallest drop of your confidence on any thing apart from the Gospel.I do not, indeed, deny, that the grace of Christ is applied to us in the sacraments, and that our reconciliation with God is then confirmed in our consciences; but, as the testimony of the Gospel is engraven upon the sacraments, they are not to be judged of separately by themselves, but must be taken in connection with the Gospel, of which they are appendages. In fine, the ministers of the Church are ambassadors, for testifying and proclaiming the benefit ofreconciliation, only on this condition — that they speak from the Gospel, as from an authentic register.
McArther Bible Commentary
God was in Christ. God by His own will and design used His Son, the only acceptable and perfect sacrifice, as the means to reconcile sinners to Himself (see notes on 2Co 5:18; Act 2:23; Col 1:19-20; cf. Joh 14:6; Act 4:12; 1Ti 2:5-6). reconciling the world. God initiates the change in the sinner's status in that He brings him from a position of alienation to a state of forgiveness and right relationship with Himself. This is the essence of the gospel. The word world should not be interpreted in any universalistic sense, which would say that everyone will be saved, or even potentially reconciled. "World" refers rather to the entire sphere of mankind or humanity (cf. Tit 2:11; Tit 3:4), the category of beings to whom God offers reconciliation-people from every ethnic group, without distinction. The intrinsic merit of Christ's reconciling death is infinite and the offer is unlimited. However, actual atonement was made only for those who believe (cf. Joh 10:11, Joh 10:15; Joh 17:9; Act 13:48; Act 20:28; Rom 8:32-33; Eph 5:25). The rest of humanity will pay the price personally for their own sin in eternal hell. imputing. This may also be translated "reckoning," or "counting." This is the heart of the doctrine of justification, whereby God declares the repentant sinner righteous and does not count his sins against him because He covers him with the righteousness of Christ the moment he places wholehearted faith in Christ and His sacrificial death (see notes on Rom. 3:24-4:5; cf. Psa 32:2; Rom 4:8). word of reconciliation. See note on verse 2Co 5:18. Here, Paul gives another aspect to the meaning of the gospel. He used the Greek word for word (cf. Act 13:26), which indicated a true and trustworthy message, as opposed to a false or unsure one. In a world filled with false messages, believers have the solid, truthful message of the gospel.
Bible Cross References
Psalm 32:2 Romans 4:8 1 Corinthians 13:5 Colossians 2:9

Verse 20

Matthew Henry's Concise Bible Commentary
The necessity of regeneration, and of reconciliation with God through Christ.
The renewed man acts upon new principles, by new rules, with new ends, and in new company. The believer is created anew; his heart is not merely set right, but a new heart is given him. He is the workmanship of God, created in Christ Jesus unto good works. Though the same as a man, he is changed in his character and conduct. These words must and do mean more than an outward reformation. The man who formerly saw no beauty in the Saviour that he should desire him, now loves him above all things. The heart of the unregenerate is filled with enmity against God, and God is justly offended with him. Yet there may be reconciliation. Our offended God has reconciled us to himself by Jesus Christ. By the inspiration of God, the Scriptures were written, which are the word of reconciliation; showing that peace has been made by the cross, and how we may be interested therein. Though God cannot lose by the quarrel, nor gain by the peace, yet he beseeches sinners to lay aside their enmity, and accept the salvation he offers. Christ knew no sin. He was made Sin; not a sinner, but Sin, a Sin-offering, a Sacrifice for sin. The end and design of all this was, that we might be made the righteousness of God in him, might be justified freely by the grace of God through the redemption which is in Christ Jesus. Can any lose, labour, or suffer too much for Him, who gave his beloved Son to be the Sacrifice for their sins, that they might be made the righteousness of God in him?
EGW SDA Bible Commentary
. See EGW on 1 Corinthians 3:9.
John Wesley's Bible Commentary
Therefore we are ambassadors for Christ - we beseech you in Christ's stead - Herein the apostle might appear to some "transported beyond himself." In general he uses a more calm, sedate kind of exhortation, as in the beginning of the next chapter. What unparalleled condescension and divinely tender mercies are displayed in this verse! Did the judge ever beseech a condemned criminal to accept of pardon? Does the creditor ever beseech a ruined debtor to receive an acquittance in full? Yet our almighty Lord, and our eternal Judge, not only vouchsafes to offer these blessings, but invites us, entreats us, and, with the most tender importunity, solicits us, not to reject them.
John Calvin Bible Commentary
As if God did beseech youThis is of no small importance for giving authority to the embassy: nay more, it is absolutely necessary, for who would rest upon the testimony of men, in reference to his eternal salvation? It is a matter of too much importance, to allow of our resting contented with the promise of men, without feeling assured that they are ordained by God, and that God speaks to us by them. This is the design of those commendations, with which Christ himself signalizes his Apostles:He that heareth you, heareth me, etc. (Luke 10:16.)Whatsoever you shall loose on earth, shall be loosed in heaven, (Matthew 18:18,)and the like.We entreat you, in Christ’s stead.Hence we infer, with what propriety Isaiah exclaims,How blessed are the feet of them that preach the Gospel! (Isaiah 52:7.)For that one thing, that is of itself sufficient for completing our felicity, and without which we are most miserable, is conferred upon us, only through means of the Gospel. If, however, this duty is enjoined upon all the ministers of the Church, in such a way, that he who does not discharge this embassy is not to be regarded either as an Apostle, or as a Pastor, we may very readily judge from this, as to the nature of the Pope’s entire hierarchy. They are desirous, indeed, to be looked upon as Apostles and Pastors; but as they are dumb idols, how will their boasting correspond with this passage of Paul’s writings. The wordentreat is expressive of an unparalleledcommendation of the grace of Christ, inasmuch as He stoops so low, that he does not disdain toentreat us. So much the less excusable is our depravity, if we do not, on meeting with such kindness, show ourselves teachable and compliant.Be reconciled.It is to be observed, that Paul is here addressing himself to believers. He declares, that he brings to them every day this embassy. Christ therefore, did not suffer, merely that he might once expiate our sins, nor was the gospel appointed merely with a view to the pardon of those sins which we committed previously to baptism, but that, as we daily sin, so we might, also, by a daily remission, be received by God into his favor. For this is a continued embassy,which must be assiduously sounded forth in the Church, till the end of the world; and the gospel cannot be preached, unless remission of sins is promised.We have here an express and suitable declaration for refuting the impious tenet of Papists, which calls upon us to seek the remission of sins after Baptism from some other source, than from the expiation that was effected through the death of Christ. Now this doctrine is commonly held in all the schools of Popery — that, after baptism, we merit the remission of sins by penitence, through means of the aid of the keys,(Matthew 16:19,) — as if baptism itself could confer thisupon us without penitence. By the termpenitence, however, they meansatisfactions. But what does Paul say here? He calls us to go, not lessafter baptism, thanbefore it, to the one expiation made by Christ, that we may know that we always obtain it gratuitously. Farther, all their prating as to the administration of thekeys is to no purpose, inasmuch as they conceive ofkeys apart from the Gospel, while they are nothing else than that testimony of a gratuitous reconciliation, which is made to us in the Gospel.
McArther Bible Commentary
ambassadors. A term that is related to the more familiar Greek word often translated "elder." It described an older, more experienced man who served as a representative of a king from one country to another. Paul thus described his role-and the role of all believers-as a messenger representing the King of heaven with the gospel, who pleads with the people of the world to be reconciled to God, who is their rightful King (cf. Rom 10:13-18). as though God were pleading. As believers present the gospel, God speaks (lit. "calls" or "begs") through them and urges unbelieving sinners to come in an attitude of faith and accept the gospel, which means to repent of their sins and believe on Jesus (cf. Act 16:31; Jas 4:8).
Bible Cross References
Isaiah 27:5 Malachi 2:7 Romans 5:10 2 Corinthians 6:1 2 Corinthians 12:10 Ephesians 6:20 Colossians 1:20

Verse 21

Matthew Henry's Concise Bible Commentary
The necessity of regeneration, and of reconciliation with God through Christ.
The renewed man acts upon new principles, by new rules, with new ends, and in new company. The believer is created anew; his heart is not merely set right, but a new heart is given him. He is the workmanship of God, created in Christ Jesus unto good works. Though the same as a man, he is changed in his character and conduct. These words must and do mean more than an outward reformation. The man who formerly saw no beauty in the Saviour that he should desire him, now loves him above all things. The heart of the unregenerate is filled with enmity against God, and God is justly offended with him. Yet there may be reconciliation. Our offended God has reconciled us to himself by Jesus Christ. By the inspiration of God, the Scriptures were written, which are the word of reconciliation; showing that peace has been made by the cross, and how we may be interested therein. Though God cannot lose by the quarrel, nor gain by the peace, yet he beseeches sinners to lay aside their enmity, and accept the salvation he offers. Christ knew no sin. He was made Sin; not a sinner, but Sin, a Sin-offering, a Sacrifice for sin. The end and design of all this was, that we might be made the righteousness of God in him, might be justified freely by the grace of God through the redemption which is in Christ Jesus. Can any lose, labour, or suffer too much for Him, who gave his beloved Son to be the Sacrifice for their sins, that they might be made the righteousness of God in him?
EGW SDA Bible Commentary
. See EGW on John 1:14.
John Wesley's Bible Commentary
He made him a sin offering, who knew no sin - A commendation peculiar to Christ. For us - Who knew no righteousness, who were inwardly and outwardly nothing but sin; who must have been consumed by the divine justice, had not this atonement been made for our sins. That we might be made the righteousness of God through him - Might through him be invested wi th that righteousness, first imputed to us, then implanted in us, which is in every sense the righteousness of God.
John Calvin Bible Commentary
Him who knew no sin.Do you observe, that, according to Paul, there is no return to favor with God, except what is founded on the sacrifice of Christ alone? Let us learn, therefore, to turn our views in that direction, whenever we desire to be absolved from guilt. He now teaches more clearly, what we adverted to above — that God is propitious to us, when he acknowledges us as righteous. For these two things are equivalent — that we are acceptable to God, and that we are regarded by him as righteous.To know no sin is to be free from sin. He says, then, that Christ, while he was entirely exempt from sin, wasmade sin for us.It is commonly remarked, thatsinhere denotes an expiatory sacrifice for sin, and in the same way the Latin’s term it,piaculumPaul, too, has in this, and other passages, borrowed this phrase from the Hebrews, among whomאשם(asham) denotes anexpiatory sacrifice, as well as anoffense orcrime.But the signification of this word, as well as the entire statement, will be better understood from a comparison of both parts of the antithesis.Sin is here contrasted withrighteousness, when Paul teaches us, thatwe were made the righteousness of God, on the ground ofChrist’s having been made sin. Righteousness, here, is not taken to denote a quality or habit, but by way of imputation, on the ground of Christ’s righteousness being reckoned to have been received by us. What, on the other hand, is denoted bysin? It is the guilt, on account of which we are arraigned at the bar of God. As, however, the curse of the individual was of old cast upon the victim, so Christ’s condemnation was our absolution, andwith his stripes we are healed. (Isaiah 53:5.)The righteousness of God in himIn the first place, therighteousness of Godis taken here to denote — not that which is given us by God, but that which is approved of by him, as inJohn 12:43, theglory of God means — that which is in estimation with him — theglory of men denotes the vain applause of the world. Farther, inRomans 3:23, when he says, that we havecome short of the glory of God, he means, that there is nothing that we can glory in before God, for it is no very difficult matter to appear righteous before men, but it is a mere delusive appearance of righteousness, which becomes at last the ground of perdition. Hence,that is the only true righteousness, which is acceptable to God.Let us now return to the contrast between righteousness andsinHow are we righteous in the sight of God? It is assuredly in the same respect in which Christ was a sinner. For he assumed in a manner our place, that he might be a criminal in our room, and might be dealt with as a sinner, not for his own offenses, but for those of others, inasmuch as he was pure and exempt from every fault, and might endure the punishment that was due to us — not to himself. It is in the same manner, assuredly, that we are nowrighteous in him— not in respect of our rendering satisfaction to the justice of God by our own works, but because we are judged of in connection with Christ’s righteousness, which we have put on by faith, that it might become ours. On this account I have preferred to retain the particleἐν,(in,) rather than substitute in its placeper, (through,)for that signification corresponds better with Paul’s intention.
McArther Bible Commentary
Here Paul summarized the heart of the gospel, resolving the mystery and paradox of verses 2Co 5:18-20, and explaining how sinners can be reconciled to God through Jesus Christ. These fifteen Greek words express the doctrines of imputation and substitution like no other single verse. who knew no sin. Jesus Christ, the sinless Son of God (see notes on Gal 4:4-5; cf. Luk 23:4, Luk 23:14, Luk 23:22, Luk 23:47; Joh 8:46; Heb 4:15; Heb 7:26; 1Pe 1:19; 1Pe 2:22-24; 1Pe 3:18; Rev 5:2-10). sin for us. God the Father, using the principle of imputation (see note on 2Co 5:19), treated Christ as if He were a sinner though He was not, and had Him die as a substitute to pay the penalty for the sins of those who believe in Him (cf. Isa 53:4-6; Gal 3:10-13; 1Pe 2:24). On the cross, He did not become a sinner (as some suggest), but remained as holy as ever. He was treated as if He were guilty of all the sins ever committed by all who would ever believe, though He committed none. The wrath of God was exhausted on Him and the just requirement of God's law met on behalf of those for whom He died. the righteousness of God. Another reference to justification and imputation. The righteousness that is credited to the believer's account is the righteousness of Jesus Christ, God's Son (see notes on Rom 1:17; Rom 3:21-24; Php 3:9). As Christ was not a sinner, but was treated as if He were, so believers who have not yet been made righteous (until glorification) are treated as if they were righteous. He bore their sins so they could bear His righteousness. God treated Him as if He committed believers' sins, and treats believers as if they did only the righteous deeds of the sinless Son of God.
Bible Cross References
Numbers 7:64 Isaiah 53:12 Jeremiah 33:16 Acts 3:14 Romans 1:17 Romans 3:21 Romans 3:25 Romans 4:25 Romans 8:3 1 Corinthians 1:30 Galatians 3:13 Hebrews 4:15 Hebrews 7:26 1 Peter 2:22 1 John 3:5