---
title: "Commentary Critical and Explanatory on the Whole Bible -  2 Corinthians 5"
description: "CHAPTER 5   :-. THE HOPE
(2 Corinthians 4:17; 2 Corinthians 4:18)
OF ETERNAL
GLORY IN THE RESURRECTION
BODY. Hence arises his ambition to be
accepted at t"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/2-corinthians/5"
---

CHAPTER 5

. THE HOPE
([2 Corinthians 4:17](../../../kjv/2-corinthians/4/17); [2 Corinthians 4:18](../../../kjv/2-corinthians/4/18))
OF ETERNAL
GLORY IN THE RESURRECTION
BODY.
Hence arises his ambition to be
accepted at the Lord's coming judgment. Hence, too, his endeavor to
deal openly with men, as with God, in preaching; thus giving the
Corinthians whereof to boast concerning him against his adversaries.
His constraining motive is the transforming love of Christ, by whom
God has wrought reconciliation between Himself and men, and has
committed to the apostle the ministry of reconciliation.

**1. For**—Assigning the reason
for the statement ([2 Corinthians 4:17](../../../kjv/2-corinthians/4/17)),
that *affliction* leads to *exceeding glory.*
**we know**—assuredly
([2 Corinthians 4:14](../../../kjv/2-corinthians/4/14); [Job 19:25](../../../kjv/job/19/25)).
**if**—For *all* shall
not die; many shall be "changed" without "dissolution"
([1 Corinthians 15:51-53](../../../kjv/1-corinthians/15/51-53)). If
this daily *delivering unto death* ([1 Corinthians 15:51-46](../../../kjv/1-corinthians/15/51-46)) should end in actual death.
**earthly**—not the same as
*earthy* ([1 Corinthians 15:47](../../../kjv/1-corinthians/15/47)). It
stands in contrast to "in the heavens."
**house of*****this*****tabernacle**—rather, "house of the tabernacle." "House"
expresses more *permanency* than belongs to the body; therefore
the qualification, "of the tabernacle" (implying that it is
*shifting,* not stationary), is added (compare [Job 4:19](../../../kjv/job/4/19);
[2 Peter 1:13](../../../kjv/2-peter/1/13); [2 Peter 1:14](../../../kjv/2-peter/1/14)).
It thus answers to the tabernacle in the wilderness. Its wooden frame
and curtains wore out in course of time when Israel dwelt in Canaan,
and a fixed temple was substituted for it. The temple and the
tabernacle in all essentials were one; there was the same ark, the
same cloud of glory. Such is the relation between the "earthly"
body and the resurrection body. The Holy Spirit is enshrined in the
believer's body as in a sanctuary ([2 Peter 1:14](../../../kjv/2-peter/1/14)). As the ark went first in taking down the wilderness
tabernacle, so the soul (which like the ark is sprinkled with blood
of atonement, and is the sacred deposit in the inmost shrine, [2 Peter 1:14](../../../kjv/2-peter/1/14)) in the dissolution of the body; next the coverings were
removed, answering to the flesh; lastly, the framework and boards,
answering to the bones, which are last to give way ([2 Peter 1:14](../../../kjv/2-peter/1/14)). Paul, as a *tent-maker,* uses an image taken from
his trade ([Acts 18:3](../../../kjv/acts/18/3)).
**dissolved**—a mild word
for death, in the case of believers.
**we have**—in *assured*
prospect of possession, as certain as if it were in our hands, laid
up "in the heavens" for us. The tense is *present*
(compare [John 3:36](../../../kjv/john/3/36); [John 6:47](../../../kjv/john/6/47),
"*hath*").
**a building of God**—rather
"*from* God." A solid *building,* not a temporary
*tabernacle* or *tent.* "*Our*" body stands
in contrast to "*from God.*" For though our present
body be also *from God,* yet it is not fresh and perfect from
His hands, as our resurrection body shall be.
**not made with
hands**—contrasted with houses erected by *man's* hands ([John 6:47](../../../kjv/john/6/47)). So Christ's body is designated, as contrasted with the
tabernacle reared by Moses ([Mark 14:58](../../../kjv/mark/14/58);
[Hebrews 9:11](../../../kjv/hebrews/9/11)). This "house"
can only be the *resurrection body,* in contrast to the "earthly
house of the tabernacle," our present body. The intermediate
state is not *directly* taken into account. A comma should
separate "eternal," and "in the heavens."

**2. For in this**—*Greek,*
"For *also* in this"; "herein" (). ALFORD takes
it, "in this" tabernacle. , which seems parallel, favors this. But the parallelism is
sufficiently exact by making "in this we groan" refer
generally to what was just said (), namely, that we cannot obtain our "house in the
heavens" except our "earthly tabernacle" be first
dissolved by death.
**we groan**— () under the body's weaknesses now and liability to death.
**earnestly desiring to be
clothed upon**—translate, "earnestly *longing* to *have
ourselves clothed upon,*" c., namely, by being found *alive*
at Christ's coming, and so to escape *dissolution* by death
([2 Corinthians 5:1](../../../kjv/2-corinthians/5/1) [2 Corinthians 5:4](../../../kjv/2-corinthians/5/4)),
and to have our heavenly body put on over the earthly. The groans of
the saints prove the existence of the longing desire for the heavenly
glory, a desire which cannot be planted by God within us in vain, as
doomed to disappointment.
**our house**—different
*Greek* from that in [2 Corinthians 5:1](../../../kjv/2-corinthians/5/1);
translate, "our habitation," "our domicile"; it
has a more distinct reference to the *inhabitant* than the
general term "house" ([2 Corinthians 5:1](../../../kjv/2-corinthians/5/1)) [BENGEL].
**from heaven**—This
domicile is "*from heaven*" in its origin, and is to
be brought to us by the Lord at His coming again "from heaven"
([1 Thessalonians 4:16](../../../kjv/1-thessalonians/4/16)). Therefore this
"habitation" or "domicile" is not heaven itself.

**3. If so be,** &c.—Our
"desire" holds good, should the Lord's coming find us
alive. Translate, "If so be that having ourselves clothed (with
our natural body, compare [2 Corinthians 5:4](../../../kjv/2-corinthians/5/4))
we shall not be found naked (stripped of our present body)."

**4. For**—resuming .
**being burdened: not for
that**—rather, "*in that* we desire *not* to have
ourselves unclothed (of our present body), but clothed upon (with our
heavenly body).
**that mortality,**
c.—rather, "that what is mortal (our mortal part) may be
swallowed up of (absorbed and transformed into) life." Believers
shrink from, not the *consequences,* but the mere *act* of
dying especially as believing in the possibility of their being found
alive at the Lord's coming (), and so of having their mortal body absorbed into the
immortal without death. Faith does not divest us of all natural
feeling, but subordinates it to higher feeling. Scripture gives no
sanction to the contempt for the body expressed by philosophers.

**5. wrought us**—framed us by
redemption, justification, and sanctification.
**for the selfsame thing**—"unto"
it; namely, unto what is mortal of us being swallowed up in life ().
**who also**—The oldest
manuscripts omit "also."
**earnest of the Spirit**—(See
on [2 Corinthians 1:22](../../../kjv/2-corinthians/1/22)). It is the Spirit
(as "the first-fruits") who creates in us the groaning
desire for our coming deliverance and glory ([2 Corinthians 1:22](../../../kjv/2-corinthians/1/22)).

**6.** Translate as *Greek,*
"Being therefore always confident and knowing," c. He had
intended to have made the verb to this nominative, "we are
willing" (rather, "well content"), but digressing on
the word "confident" ([2 Corinthians 5:6](../../../kjv/2-corinthians/5/6)
[2 Corinthians 5:7](../../../kjv/2-corinthians/5/7)), he resumes the word in
a different form, namely, as an assertion: "We are confident and
well content." "Being confident . . . we are confident"
may be the *Hebraic* idiom of emphasis; as [2 Corinthians 5:7](../../../kjv/2-corinthians/5/7), *Greek,* "Having seen, I have seen," that
is, I have *surely seen.*
**always**—under all
trials. BENGEL makes the
contrast between "*always* confident" and "confident"
especially at the prospect of being "absent from the body."
We are confident as well *at all times,* as also most of all in
the hope of a blessed departure.
**whilst . . . at home . . .
absent**—Translate as *Greek,* "While we sojourn *in
our home* in the body, we are *away from our home* in the
Lord." The image from a "house" is retained (compare
[Philippians 3:20](../../../kjv/philippians/3/20); [Hebrews 11:13-16](../../../kjv/hebrews/11/13-16);
[Hebrews 13:14](../../../kjv/hebrews/13/14)).

**7. we walk**—in our Christian
course here on earth.
**not by sight**—*Greek,*
"not by appearance." Our life is governed by faith in our
immortal hope; not by the outward specious *appearance* of
present things [TITTMANN,
*Greek Synonyms of the New Testament*]. Compare "apparently,"
the *Septuagint,* "by appearance," . WAHL supports
*English Version.* [2 Corinthians 4:18](../../../kjv/2-corinthians/4/18)
also confirms it (compare [Romans 8:24](../../../kjv/romans/8/24);
[1 Corinthians 13:12](../../../kjv/1-corinthians/13/12); [1 Corinthians 13:13](../../../kjv/1-corinthians/13/13)).
God has appointed in this life *faith* for our great duty, and
in the next, vision for our reward [SOUTH]
([1 Peter 1:8](../../../kjv/1-peter/1/8)).

**8. willing**—literally, "well
content." Translate also, "To go (literally, *migrate*)
from our home in the body, and to come to our home with the Lord."
We should prefer to be found alive at the Lord's coming, and to be
clothed upon with our heavenly body (). But feeling, as we do, the sojourn in the body to be a
separation from our true home "with the Lord," we prefer
even dissolution by death, so that *in the intermediate disembodied
state* we may go to be "with the Lord" (). "To be with Christ" (the disembodied state) is
distinguished from Christ's coming to take us to *be with Him*
in soul and body (, "with the Lord"). Perhaps the disembodied
spirits of believers have fulness of communion *with Christ*
unseen; but not the mutual recognition of one another, until clothed
with their visible bodies at the resurrection (compare ), when they shall with joy recognize Christ's image in
each other perfect.

**9. Wherefore**—with such a sure
"confidence" of being blessed, whether we die before, or be
found alive at Christ's coming.
**we labour**—literally,
"make it our ambition"; the only lawful ambition.
**whether present or
absent**—whether we be found at His coming present in the body,
or absent from it.
**accepted**—*Greek,*
"well-pleasing."

**10. appear**—rather, "be
made manifest," namely, in our true character. So "appear,"
*Greek,* "be manifested" (; compare [1 Corinthians 4:5](../../../kjv/1-corinthians/4/5)). We
are at all times, even now, manifest to God; *then* we shall be
so to the assembled intelligent universe and to ourselves: for the
judgment shall be not only in order to assign the everlasting portion
to each, but to vindicate God's righteousness, so that it shall be
manifest to all His creatures, and even to the conscience of the
sinner himself.
**receive**—His reward of
grace proportioned to "the things done," c. ([2 Corinthians 9:6-9](../../../kjv/2-corinthians/9/6-9)
[2 John 1:8](../../../kjv/2-john/1/8)). Though salvation be of
grace purely, independent of works, the saved may have a greater or
less *reward,* according as he lives to, and labors for, Christ
more or less. Hence there is scope for the holy "ambition"
(see on [2 Corinthians 5:9](../../../kjv/2-corinthians/5/9); [2 Corinthians 5:9](../../../kjv/2-corinthians/5/9)). This verse guards against the Corinthians supposing that
*all* share in the house "from heaven" ([2 Corinthians 5:1](../../../kjv/2-corinthians/5/1);
[2 Corinthians 5:2](../../../kjv/2-corinthians/5/2)). There shall be a
searching judgment which shall sever the bad from the good, according
to their respective,deeds, the *motive* of the deeds being taken
into account, not the mere external act; faith and love to God are
the sole motives recognized by God as sound and good ([Matthew 12:36](../../../kjv/matthew/12/36);
[Matthew 12:37](../../../kjv/matthew/12/37); [Matthew 25:35-45](../../../kjv/matthew/25/35-45)),
**done in his body**—The
*Greek* may be, "by the instrumentality of the body";
but *English Version* is legitimate (compare *Greek,* [Matthew 25:35-40](../../../kjv/matthew/25/35-40)). Justice requires that *substantially the same* body
which has been the instrument of the unbelievers' sin, should be the
object of punishment. A proof of the essential identity of the
natural and the resurrection body.

**11. terror of the Lord**—the
coming judgment, so full of terrors to unbelievers [ESTIUS].
ELLICOTT and ALFORD,
after GROTIUS and BENGEL,
translate, "The fear of the Lord" ([2 Corinthians 7:1](../../../kjv/2-corinthians/7/1);
[Ecclesiastes 12:13](../../../kjv/ecclesiastes/12/13); [Acts 9:31](../../../kjv/acts/9/31);
[Romans 3:18](../../../kjv/romans/3/18); [Ephesians 5:21](../../../kjv/ephesians/5/21)).
**persuade**—Ministers
should use the terrors of the Lord to *persuade* men, not to
rouse their enmity ([Judges 1:23](../../../kjv/judges/1/23)).
BENGEL, ESTIUS,
and ALFORD explain:
"Persuade men" (by our whole lives, [Judges 1:23](../../../kjv/judges/1/23)), namely, of our integrity as ministers. But this would have
been expressed after "persuade," had it been the sense. The
connection seems as follows: He had been accused of seeking to please
and win men, he therefore says (compare [Judges 1:23](../../../kjv/judges/1/23)), "It is as knowing the terror (or *fear*) of the
Lord that we persuade men; but (whether *men* who hear our
preaching recognize our sincerity or not) we are made manifest unto
God as acting on such motives ([Judges 1:23](../../../kjv/judges/1/23)); and I trust also in your consciences." Those so
"manifested" need have no "terror" as to their
being "manifested (*English Version,* 'appear') before the
judgment-seat" ([2 Corinthians 5:10](../../../kjv/2-corinthians/5/10)).

**12. For**—the reason why he
leaves the manifestation of his sincerity in preaching to their
consciences ([2 Corinthians 3:1](../../../kjv/2-corinthians/3/1)), namely,
his not wishing to "commend" himself again.
**occasion to glory**— ([2 Corinthians 3:1](../../../kjv/2-corinthians/3/1)), namely, as to our sincerity.
**in appearance**—*Greek,*
"face" (compare [1 Samuel 16:7](../../../kjv/1-samuel/16/7)).
The false teachers gloried in their *outward appearance,* and in
external recommendations ([1 Samuel 16:7](../../../kjv/1-samuel/16/7)) their learning, eloquence, wisdom, riches, not in vital
religion in their *heart.* Their conscience does not attest
their inward sincerity, as mine does ([1 Samuel 16:7](../../../kjv/1-samuel/16/7)).

**13. be**—rather as *Greek,*
"have been." The contrast is between the single act implied
by the past tense, "If we *have ever been* beside
ourselves," and the habitual state implied by the present, "Or
whether we *be* sober," that is, *of sound mind.*
beside ourselves—The accusation brought by Festus against him (). The holy enthusiasm with which he spake of what God
effected by His apostolic ministry, seemed to many to be *boasting
madness.*
**sober**—humbling myself
before you, and not using my apostolic power and privileges.
**to God . . . for your
cause**—The glorifying of his office was not for his own, but for
God's glory. The abasing of himself was in adaptation to their
infirmity, to gain them to Christ ().

**14. For**—Accounting for his
being "beside himself" with enthusiasm: the love of Christ
towards us (in His death for us, the highest proof of it, ), producing in turn love in us to Him, and not mere
"terror" ([2 Corinthians 5:11](../../../kjv/2-corinthians/5/11)).
**constraineth us**—with
irresistible power *limits* us to the one great object to the
exclusion of other considerations. The *Greek* implies *to
compress forcibly* the energies into one channel. Love is *jealous*
of any rival object engrossing the soul ([2 Corinthians 5:11](../../../kjv/2-corinthians/5/11)).
**because we thus
judge**—literally, "(as) having judged thus"; implying
a judgment formed at conversion, and ever since regarded as a settled
truth.
**that if**—that is, that
*since.* But the oldest manuscripts omit "if." "That
one died for all (*Greek,* 'in behalf of all')." Thus the
following clause will be, "Therefore all (literally, '*the*
all,' namely, for whom He 'died') died." *His* dying is
just the same as if *they all died;* and in their so dying, they
died to sin and self, that they might live to God their Redeemer,
whose henceforth they are ([Romans 6:2-11](../../../kjv/romans/6/2-11);
[Galatians 2:20](../../../kjv/galatians/2/20); [Colossians 3:3](../../../kjv/colossians/3/3);
[1 Peter 4:1-3](../../../kjv/1-peter/4/1-3)).

**15. they which live**—in the
present life ([2 Corinthians 4:11](../../../kjv/2-corinthians/4/11), "we
which live") [ALFORD];
or, they who are thus indebted to Him for life of soul as well as
body [MENOCHIUS].
**died for them**—He does
not add, "rose again for them," a phrase not found in
Paul's language [BENGEL].
He died *in their stead,* He arose again *for their good,*
"*for* (*the effecting of*) their justification"
([Romans 4:25](../../../kjv/romans/4/25)), and that He might be
their Lord ([Romans 14:7-9](../../../kjv/romans/14/7-9)).
ELLICOTT and ALFORD
join "for them" with both "died" and "rose
again"; as Christ's death is *our death,* so His
resurrection is *our resurrection; Greek,* "Who for them
died and rose again."
**not henceforth**—*Greek,*
"no longer"; namely, now that His death for them has taken
place, and that they know that His death saves them from death
eternal, and His resurrection life brings spiritual and everlasting
life to them.

**16. Wherefore**—because of our
settled *judgment* ([2 Corinthians 5:14](../../../kjv/2-corinthians/5/14)),
**henceforth**—since our
knowing Christ's constraining love in His death for us.
**know we no man after the
flesh**—that is, according to his mere worldly and external
relations ([2 Corinthians 11:18](../../../kjv/2-corinthians/11/18); [John 8:15](../../../kjv/john/8/15);
[Philippians 3:4](../../../kjv/philippians/3/4)), as distinguished from
what he is *according to the Spirit,* as a "new creature"
([2 Corinthians 5:17](../../../kjv/2-corinthians/5/17)). For instance, the
outward distinctions of Jew or Gentile, rich or poor, slave or free,
learned or unlearned, are lost sight of in the higher life of those
who are dead in Christ's death, and alive with Him in the new life of
His resurrection ([Galatians 2:6](../../../kjv/galatians/2/6);
[Galatians 3:28](../../../kjv/galatians/3/28)).
**yea, though**—The oldest
manuscripts read, "if even."
**known Christ after the
flesh**—Paul when a Jew had looked for a temporal reigning, not a
spiritual, Messiah. (He says "Christ," not *Jesus:*
for he had not known personally Jesus in the days of His flesh, but
he had looked for Christ or the Messiah). When once he was converted
he no longer "conferred with flesh and blood" ([Galatians 3:28](../../../kjv/galatians/3/28)). He had this advantage over the Twelve, that as one born
out of due time he had never known Christ save in His heavenly life.
To the Twelve it was "expedient that Christ should go away"
that the Comforter should come, and so they might know Christ in the
higher spiritual aspect and in His new life-giving power, and not
merely "after the flesh," in the carnal aspect of Him
([Romans 6:9-11](../../../kjv/romans/6/9-11); [1 Corinthians 15:45](../../../kjv/1-corinthians/15/45);
[1 Peter 3:18](../../../kjv/1-peter/3/18); [1 Peter 4:1](../../../kjv/1-peter/4/1);
[1 Peter 4:2](../../../kjv/1-peter/4/2)). Doubtless Judaizing
Christians at Corinth prided themselves on the mere fleshly ([1 Peter 4:2](../../../kjv/1-peter/4/2)) advantage of their belonging to Israel, the nation of
Christ, or on their having seen Him in the flesh, and thence claimed
superiority over others as having a nearer connection with Him
([2 Corinthians 5:12](../../../kjv/2-corinthians/5/12); [2 Corinthians 10:7](../../../kjv/2-corinthians/10/7)).
Paul here shows the true aim should be to know Him spiritually as new
creatures ([2 Corinthians 5:15](../../../kjv/2-corinthians/5/15); [2 Corinthians 5:17](../../../kjv/2-corinthians/5/17)),
and that outward relations towards Him profit nothing ([Luke 18:19-21](../../../kjv/luke/18/19-21);
[John 16:7](../../../kjv/john/16/7); [John 16:22](../../../kjv/john/16/22);
[Philippians 3:3-10](../../../kjv/philippians/3/3-10)). This is at
variance with both Romish Mariolatry and transubstantiation. Two
distinct *Greek* verbs are used here for "know"; the
first ("*know* we no man") means "to be
personally acquainted with"; the latter ("known Christ . .
. know . . . more") is to *recognize,* or estimate. Paul's
*estimate* of Christ, or the expected Messiah, was carnal, but
is so now no more.

**17. Therefore**—connected with
the words in [2 Corinthians 5:16](../../../kjv/2-corinthians/5/16), "We
know Christ no more after the flesh." As Christ has entered on
His new heavenly life by His resurrection and ascension, so all who
are "in Christ" (that is, united to Him by faith as the
branch is In the vine) are new creatures ([2 Corinthians 5:16](../../../kjv/2-corinthians/5/16)). "New" in the *Greek* implies a new nature
quite different from anything previously existing, not merely *recent,*
which is expressed by a different *Greek* word ([2 Corinthians 5:16](../../../kjv/2-corinthians/5/16)).
**creature**—literally,
"creation," and so the *creature* resulting from the
creation (compare [John 3:3](../../../kjv/john/3/3);
[John 3:5](../../../kjv/john/3/5); [Ephesians 2:10](../../../kjv/ephesians/2/10);
[Ephesians 4:23](../../../kjv/ephesians/4/23); [Colossians 3:10](../../../kjv/colossians/3/10);
[Colossians 3:11](../../../kjv/colossians/3/11)). As we are "in
Christ," so "God was in Christ" ([Colossians 3:11](../../../kjv/colossians/3/11)): hence He is Mediator between God and us.
**old things**—selfish,
carnal views (compare [2 Corinthians 5:16](../../../kjv/2-corinthians/5/16))
of ourselves, of other men, and of Christ.
**passed away**—spontaneously,
like the snow of early spring [BENGEL]
before the advancing sun.
**behold**—implying an
allusion to [Isaiah 43:19](../../../kjv/isaiah/43/19); [Isaiah 65:17](../../../kjv/isaiah/65/17).

**18. all**—*Greek,* "THE."
**things**—all our
privileges in this new creation ([2 Corinthians 5:14](../../../kjv/2-corinthians/5/14);
[2 Corinthians 5:15](../../../kjv/2-corinthians/5/15)).
**reconciled us**—that is,
*restored us* ("the world," [2 Corinthians 5:15](../../../kjv/2-corinthians/5/15)) *to His favor* by satisfying the claims of justice
against us. Our position judicially considered in the eye of the law
is altered, not as though the mediation of Christ had made a change
in God's character, nor as if the love of God was produced by the
mediation of Christ; nay, the mediation and sacrifice of Christ was
the provision of God's love, not its moving cause ([2 Corinthians 5:15](../../../kjv/2-corinthians/5/15)). Christ's blood was the price paid at the expense of God
Himself, and was required to reconcile the exercise of mercy with
justice, not as separate, but as the eternally harmonious attributes
in the one and the same God ([Romans 3:25](../../../kjv/romans/3/25);
[Romans 3:26](../../../kjv/romans/3/26)). The *Greek*
"reconcile" is *reciprocally* used as in the *Hebrew*
Hithpahel conjugation, *appease, obtain the favor of.* [Romans 3:26](../../../kjv/romans/3/26), "Be reconciled to thy brother"; that is, take
measures that he be reconciled to thee, as well as thou to him, as
the context proves. *Diallagethi,* however ([Romans 3:26](../../../kjv/romans/3/26)), implying *mutual* reconciliation, is distinct from
*Katallagethi* here, the latter referring to the *change*
of status wrought in *one* of the two parties. The manner of God
reconciling the world to Himself is implied ([Romans 3:26](../../../kjv/romans/3/26)), namely, by His "not imputing their trespasses to
them." God not merely, as subsequently, reconciles the world by
inducing them to lay aside their enmity, but in the first instance,
does so by satisfying His own justice and righteous enmity against
sin ([Psalms 7:11](../../../kjv/psalms/7/11)). Compare [Psalms 7:11](../../../kjv/psalms/7/11), "Reconcile himself unto his master"; not remove
his own anger against his master, but his master's against him
[ARCHBISHOP MAGEE,
*Atonement*]. The reconciling of *men to God* by their
laying aside their enmity is the consequence of God laying aside His
just enmity against their sin, and follows at [Psalms 7:11](../../../kjv/psalms/7/11).
**to us**—ministers
([2 Corinthians 5:19](../../../kjv/2-corinthians/5/19); [2 Corinthians 5:20](../../../kjv/2-corinthians/5/20)).

**19. God was in Christ,
reconciling**—that is, God was BY
Christ (*in virtue of Christ's intervention*) reconciling,"
c. Was reconciling" implies the time when the act of
reconciliation was being carried into effect (), namely, when "God made Jesus, who knew no sin, to be
sin for us." The compound of "was" and the participle
"reconciling," instead of the imperfect (*Greek*), may
also imply the *continuous* purpose of God, from before the
foundation of the world, to reconcile man to Himself, whose fall was
foreseen. The expression " IN
Christ" for "*by* Christ" may be used to imply
*additionally* that God was IN
Christ ([John 10:38](../../../kjv/john/10/38) [John 14:10](../../../kjv/john/14/10)),
and so *by* Christ (the God-man) was reconciling . . . The *Greek*
for "by" or "*through*" Christ (the best
manuscripts omit "Jesus"), [John 14:10](../../../kjv/john/14/10), is different. "In" must mean here *in the
person of* Christ. The *Greek Katallasson* implies "changing"
or *altering* the judicial status from one of condemnation to
one of justification. The *atonement* (*at-one-ment*), or
*reconciliation,* is the removal of the bar to peace and
acceptance with a holy God, which His righteousness interposed
against our sin. The first step towards restoring peace between us
and God was on God's side ([John 14:10](../../../kjv/john/14/10)). The *change* therefore *now* to be effected must
be on the part of offending man, God the offended One being already
reconciled. It is man, not God, who now needs to be reconciled, and
to lay aside his enmity against God ([Romans 5:10](../../../kjv/romans/5/10);
[Romans 5:11](../../../kjv/romans/5/11)). ("We have
*received the atonement*" [*Greek, reconciliation*],
cannot mean "We have received the laying aside of *our own*
enmity"). Compare [Romans 3:24](../../../kjv/romans/3/24);
[Romans 3:25](../../../kjv/romans/3/25).
**the world**—all men
([Colossians 1:20](../../../kjv/colossians/1/20); [1 John 2:2](../../../kjv/1-john/2/2)).
The *manner* of the reconciling is by His "not imputing to
men their trespasses," but imputing them to Christ the
Sin-bearer. There is no incongruity that a father should be offended
with that son whom he loveth, and at that time offended with him when
he loveth him. So, though God loved men whom He created, yet He was
offended with them when they sinned, and gave His Son to suffer for
them, that through that Son's obedience He might be reconciled to
them (reconcile them to Himself, that is, restore them WITH
JUSTICE to His favor) [BISHOP
PEARSON, *Exposition of
the Creed*].
**hath committed unto us**—*Greek,*
"hath put into our hands." "Us," that is,
ministers.

**20. for Christ . . . in Christ's
stead**—The *Greek* of both is the same: translate in both
cases "on Christ's behalf."
**beseech . . . pray**—rather,
"entreat [plead with you] . . . beseech." Such "beseeching"
is uncommon in the case of "ambassadors," who generally
stand on their dignity (compare [2 Corinthians 10:2](../../../kjv/2-corinthians/10/2);
[1 Thessalonians 2:6](../../../kjv/1-thessalonians/2/6); [1 Thessalonians 2:7](../../../kjv/1-thessalonians/2/7)).
**be ye reconciled to
God**—*English Version* here inserts "ye," which
is not in the original, and which gives the wrong impression, as if
it were emphatic thus: *God* is reconciled to you, be ye
reconciled to God. The *Greek* expresses rather, God was the
RECONCILER in Christ . . .
let this reconciliation then have its designed effect. *Be
reconciled to God,* that is, let God reconcile you to Himself
([2 Corinthians 5:18](../../../kjv/2-corinthians/5/18); [2 Corinthians 5:19](../../../kjv/2-corinthians/5/19)).

**21. For**—omitted in the oldest
manuscripts. The grand reason why they should be reconciled to God,
namely, the great atonement in Christ provided by God, is stated
without the "for" as being part of *the message of
reconciliation* ([2 Corinthians 5:19](../../../kjv/2-corinthians/5/19)).
**he**—God.
**sin**—not *a sin
offering,* which would destroy the antithesis to "righteousness,"
and would make "sin" be used in different senses in the
same sentence: not *a sinful person,* which would be untrue, and
would require in the antithesis "righteous men," not
"righteousness"; but "sin," that is, the
representative *Sin-bearer* (vicariously) of *the aggregate
sin* of all men past, present, and future. The sin of the world is
one, therefore the *singular,* not the *plural,* is used;
though its *manifestations* are manifold ([2 Corinthians 5:19](../../../kjv/2-corinthians/5/19)). "Behold the Lamb of God, that taketh away the SIN
of the world." Compare "made a curse for us," [2 Corinthians 5:19](../../../kjv/2-corinthians/5/19).
**for us**—*Greek,*
"in our behalf." Compare [2 Corinthians 5:19](../../../kjv/2-corinthians/5/19), Christ being represented by the brazen *serpent,* the
*form,* but not the *substance,* of the old serpent. At His
death on the cross the sin-bearing for us was consummated.
**knew no sin**—by personal
experience ([John 8:46](../../../kjv/john/8/46)) [ALFORD].
[Hebrews 7:26](../../../kjv/hebrews/7/26); [1 Peter 2:22](../../../kjv/1-peter/2/22);
[1 John 3:5](../../../kjv/1-john/3/5).
**might be made**—not the
same *Greek* as the previous "made." Rather, "might
become."
**the righteousness of God**—Not
merely righteous, but *righteousness* itself; not merely
righteousness, but the *righteousness of God,* because Christ is
God, and what He is we are ([1 John 3:5](../../../kjv/1-john/3/5)), and He is "made of God unto us righteousness."
As our sin is made over to Him, so His righteousness to us (in His
having fulfilled all the righteousness of the law for us all, as our
representative, [Jeremiah 23:6](../../../kjv/jeremiah/23/6);
[1 Corinthians 1:30](../../../kjv/1-corinthians/1/30)). The innocent was
punished voluntarily as if guilty, that the guilty might be
gratuitously rewarded as if innocent ([1 Corinthians 1:30](../../../kjv/1-corinthians/1/30)). "Such are we in the sight of God the Father, as is
the very Son of God himself" [HOOKER].
**in him**—by virtue of our
standing in Him, and in union with Him [ALFORD].

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