2 Corinthians 5:16 Komentář

The apostle proceeds in showing the reasons why they did not faint under their afflictions, namely, their expectation, desire, and assurance of happiness after death (Co2 5:1-5), and deduces an inference for the comfort of believers in their present state (Co2 5:6-8), and another to quicken them in their duty (Co2 5:9-11). Then he makes an apology for seeming to commend himself, and gives a good reason for his zeal and diligence (Co2 5:12-15), and mentions two things that are necessary in order to our living to Christ, regeneration and reconciliation (Co2 5:16 to the end).

In these verses the apostle mentions two things that are necessary in order to our living to Christ, both of which are the consequences of Christ's dying for us; namely, regeneration and reconciliation. I. Regeneration, which consists of two things; namely, 1. Weanedness from the world: "Henceforth we know no man after the flesh, Co2 5:16. We do not own nor affect any person or thing in this world for carnal ends and outward advantage: we are enabled, by divine grace, not to mind nor regard this world, nor the things of this world, but to live above it. The love of Christ is in our hearts, and the world is under our feet." Note, Good Christians must enjoy the comforts of this life, and their relations in this world, with a holy indifference. Yea, though we have known Christ after the flesh, yet, says the apostle, we know him no more. It is questioned whether Paul had seen Christ in the flesh. However, the rest of the apostles had, and so might some among those he was now writing to. However, he would not have them value themselves upon that account; for even the bodily presence of Christ is not to be desired nor doted upon by his disciples. We must live upon his spiritual presence, and the comfort it affords. Note, Those who make images of Christ, and use them in their worship, do not take the way that God has appointed for strengthening their faith and quickening their affections; for it is the will of God that we should not know Christ any more after the flesh. 2. A thorough change of the heart: For if any man be in Christ, if any man be a Christian indeed, and will approve himself such, he is, or he must be, a new creature, Co2 5:17. Some read it, Let him be a new creature. This ought to be the care of all who profess the Christian faith, that they be new creatures; not only that they have a new name, and wear a new livery, but that they have a new heart and new nature. And so great is the change the grace of God makes in the soul, that, as it follows, old things are passed away - old thoughts, old principles, and old practices, are passed away; and all these things must become new. Note, Regenerating grace creates a new world in the soul; all things are new. The renewed man acts from new principles, by new rules, with new ends, and in new company. II. Reconciliation, which is here spoken of under a double notion: - 1. As an unquestionable privilege, Co2 5:18, Co2 5:19. Reconciliation supposes a quarrel, or breach of friendship; and sin has made a breach, it has broken the friendship between God and man. The heart of the sinner is filled with enmity against God, and God is justly offended with the sinner. Yet, behold, there may be a reconciliation; the offended Majesty of heaven is willing to be reconciled. And observe, 1. He has appointed the Mediator of reconciliation. He has reconciled us to himself by Jesus Christ, Co2 5:18. God is to be owned from first to last in the undertaking and performance of the Mediator. All things relating to our reconciliation by Jesus Christ are of God, who by the mediation of Jesus Christ has reconciled the world to himself, and put himself into a capacity of being actually reconciled to offenders, without any wrong or injury to his justice or holiness, and does not impute to men their trespasses, but recedes from the rigour of the first covenant, which was broken, and does not insist upon the advantage he might justly take against us for the breach of that covenant, but is willing to enter into a new treaty, and into a new covenant of grace, and, according to the tenour thereof, freely to forgive us all our sins, and justify freely by his grace all those who do believe. 2. He has appointed the ministry of reconciliation, Co2 5:18. By the inspiration of God the scriptures were written, which contain the word of reconciliation, showing us that peace was made by the blood of the cross, that reconciliation is wrought, and directing us how we may be interested therein. And he has appointed the office of the ministry, which is a ministry of reconciliation: ministers are to open and proclaim to sinners the terms of mercy and reconciliation, and persuade them to comply therewith. For, 2. Reconciliation is here spoken of as our indispensable duty, Co2 5:20. As God is willing to be reconciled to us, we ought to be reconciled to God. And it is the great end and design of the gospel, that word of reconciliation, to prevail upon sinners to lay aside their enmity against God. Faithful ministers are Christ's ambassadors, sent to treat with sinners on peace and reconciliation: they come in God's name, with his entreaties, and act in Christ's stead, doing the very thing he did when he was upon this earth, and what he wills to be done now that he is in heaven. Wonderful condescension! Though God can be no loser by the quarrel, nor gainer by the peace, yet by his ministers he beseeches sinners to lay aside their enmity, and accept of the terms he offers, that they would be reconciled to him, to all his attributes, to all his laws, and to all his providences, to believe in the Mediator, to accept the atonement, and comply with his gospel, in all the parts of it and in the whole design of it. And for our encouragement so to do the apostle subjoins what should be well known and duly considered by us (Co2 5:21), namely, (1.) The purity of the Mediator: He knew no sin. (2.) The sacrifice he offered: He was made sin; not a sinner, but sin, that is, a sin-offering, a sacrifice for sin. (3.) The end and design of all this: 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. Note, [1.] As Christ, who knew no sin of his own, was made sin for us, so we, who have no righteousness of our own, are made the righteousness of God in him. [2.] Our reconciliation to God is only through Jesus Christ, and for the sake of his merit: on him therefore we must rely, and make mention of his righteousness and his only.

INTRODUCTION TO 2 CORINTHIANS 5 The apostle, in this chapter, enlarges upon the saints' comfortable assurance, expectation, and desire of the heavenly glory; discourses of the diligence and industry of himself and other Gospel ministers in preaching the word, with the reasons that induced them to it; and closes it with a commendation of the Gospel ministry from the important subject, sum, and substance of it. Having mentioned in the latter part of the, preceding chapter, the eternal weight of glory, the afflictions of the saints are working for, and the invisible realities of that state they are looking to, here expresses the assurance that he and others had of their interest therein; and which he signifies by an edifice, and illustrates it by its opposition to the body, which he compares to an house and tabernacle; the one is man's, the other of God, and not made with hands; the one is earthly, the other in heaven; the one is to be, and will be dissolved, the other is eternal, Co2 5:1 and therefore it is no wonder that it should be so earnestly desired, as it is said to be in Co2 5:2 where the desire of it is signified by groaning, which supposes something distressing, and which makes uneasy; and by an earnest longing after deliverance and happiness, and which is explained by a desire to be clothed upon with the house from heaven; where the heavenly glory is not only, as before, compared to an house, but also to a garment, which all those that are clothed with the righteousness of Christ may justly expect to be arrayed with; for these will not be found naked nor remain so, Co2 5:3 which earnest desire after immortality and glory is more fully explained, Co2 5:4 in which not only the body, in its present state, is again compared to a tabernacle, and the saints represented as being distressed, and so groaning whilst in it; but the cause of this groaning is suggested, which is a burden they labour under, both of sin and affliction; and yet such is the natural inclination of man to remain in the body, and his unwillingness to part from it, that he does not desire to be stripped of that, but to have the robe of immortality put upon it, that so the present mortality that attends it might be wholly swallowed up in it: and that the saints had reason to believe there was such an happiness to be enjoyed, and that they had such an interest in it is clear; because as God had prepared that for them, he had also wrought and prepared them for that; and besides, had given them his Spirit as the earnest and pledge of it, Co2 5:5 wherefore, as they were confidently assured of it, and considering that they were but sojourners and strangers whilst in the body, and in the present state of things, and not at home in their Father's house, and absent from Christ, Co2 5:6 as is evident from their walking by faith in the comfortable assurance, lively hope, and earnest expectation of things future and unseen, and not in the beatific vision of them, Co2 5:7. Hence they were very desirous, and chose rather to quit their present dwelling, the tabernacle of the body, that they might be at home, and enjoy the presence of the Lord, Co2 5:8. And this confidence and hope of eternal things wrought in the apostle, and other faithful ministers of the word, great carefulness and diligence to serve the Lord acceptably, and discharge with faithfulness the trust reposed in them, Co2 5:9 the reason of which concern also, or what likewise animated them to a diligent performance of their duty, was their certain appearance before the judgment seat of Christ; which appearance will be universal, and when there will be a distribution of rewards and punishments to everyone according to his works, Co2 5:10. And besides, it was not only their own personal concern in this awful affair that engaged them to such a conduct, but the regard they had to the good of immortal souls, to whom the day of judgment must be terrible, unless they are brought to believe in Christ; and for the truth of this they could appeal both to God, and to the consciences of men, particularly the Corinthians, Co2 5:11. And lest this should be imputed to pride and arrogance, the apostle suggests the reason why he made mention of all this, that they might have wherewith to answer the false teachers, and vindicate the faithful ministers of the Gospel, Co2 5:12. However, let it be construed which way it will, as the effect of madness or sobriety, this he could with the greatest confidence affirm, that his view was the glory of God, and the good of souls, Co2 5:13 and to this diligence and faithfulness in preaching the Gospel, he and others were not only moved by their desire and expectation of happiness, by the future judgment in which they must appear, and by their concern for immortal souls, that they might escape the vengeance of that day; but they were constrained thereunto by the love of Christ in dying for them, and in whom they died, Co2 5:14 the end of which was, that they might live not to themselves, but to him that died and rose again, Co2 5:15. And as a further instance of their integrity and faithfulness, the apostle observes, that they had no regard to men on account of their carnal descent, and outward privileges, as the Jews; nor even did they consider Christ himself in a carnal view, or esteem of him as a temporal king, as they once did, Co2 5:16 their sole aims and views being the spiritual good of men, and the advancement of the spiritual interest and kingdom of Christ; and the conclusion from hence is, that whoever is truly in Christ, and in his kingdom, is a new creature, and is in a new world, in a new dispensation, in which both the old things of the law, and of Heathenism, and of his former conversation are gone, and all things in doctrine, worship, and conversation are become new, Co2 5:17. And from hence the apostle proceeds to a commendation of the Gospel dispensation, and the ministry of it, from its author God, and from the subject matter of it, reconciliation of men to God by Christ, Co2 5:18 which is more fully explained and enlarged on, both with respect to the efficient cause of reconciliation, the objects of it, and the means and manner in which it is brought about, and also the publication of it in the Gospel by the ministers of it, Co2 5:19 and who are described as the ambassadors of Christ, acting in the name of God, and as in the stead of Christ, for the good of men, Co2 5:20. And closes the chapter with an account of the great propitiation, Christ, by whom reconciliation is made; as that he was in himself without sin, and yet was by imputation made sin for sinners, that they, in the same way, might be made righteous in the sight of God through him, Co2 5:21.47

Therefore if any man be in Christ,.... There's a secret being in Christ from everlasting; so all that are loved by him, espoused unto him, chosen and preserved in him, to whom he was a covenant head, surety, and representative, are in him, united to him, and one with him; not in such sense as the Father is in him, and the human nature is in him, but as husband and wife, and head and members are one: and there is an open being in Christ at conversion, when a man believes in Christ, and gives up himself to him; faith does not put a man into Christ, but makes him appear to be in him: and such an one "is a new creature"; or, as some read it, "let him be a new creature": who understand being in Christ to be by profession, and the sense this, whoever is in the kingdom or church of Christ, who professes himself to be a Christian, ought to be a new creature: the Arabic version reads it, "he that is in the faith of Christ is a new creature". All such who are secretly in Christ from everlasting, though as yet some of them may not be new creatures, yet they shall be sooner or later; and those who are openly in him, or are converted persons, are actually so; they are a new "creation", as the words may be rendered: , "a new creation", is a phrase often used by the Jewish (h) doctors, and is applied by the apostle to converted persons; and designs not an outward reformation of life and manners, but an inward principle of grace, which is a creature, a creation work, and so not man's, but God's; and in which man is purely passive, as he was in his first creation; and this is a new creature, or a new man, in opposition to, and distinction from the old man, the corruption of nature; and because it is something anew implanted in the soul, which never was there before; it is not a working upon, and an improvement of the old principles of nature, but an implantation of new principles of grace and holiness; here is a new heart, and a new spirit, and in them new light and life, new affections and desires, new delights and joys; here are new eyes to see with, new ears to hear with, new feet to walk, and new hands to work and act with: old things are passed away: the old course of living, the old way of serving God, whether among Jews or Gentiles; the old legal righteousness, old companions and acquaintance are dropped; and all external things, as riches, honours, learning, knowledge, former sentiments of religion, are relinquished: behold, all things are become new; there is a new course of life, both of faith and holiness; a new way of serving God through Christ by the Spirit, and from principles of grace; a new, another, and better righteousness is received and embraced; new companions are sought after, and delighted in; new riches, honours, glory, a new Jerusalem, yea, new heavens, and a new earth, are expected by new creatures: or the sense of the whole may be this, if any man is entered into the kingdom of God, into the Gospel dispensation, into a Gospel church state, which seems to be the sense of the phrase "in Christ", in Gal 3:28 he is become a new creature, or is got into a new creation, as it were into a new world, whether he be a Jew or a Gentile; for with respect to the former state of either, "old things are passed away"; if a Jew, the whole Mosaic economy is abolished; the former covenant is waxen old, and vanished away; the old ordinances of circumcision and the passover are no more; the daily sacrifice is ceased, and all the other sacrifices are at an end, Christ, the great sacrifice, being offered up; the priesthood of Aaron is antiquated, there is a change of it, and of the whole law; the observance of holy, days, new moons and sabbaths, is over; the whole ceremonial law is at end; all the shadows of it are fled and gone, the things they were shadows of being come by Christ, the sum and substance of them; and there is no more a serving God in the oldness of the letter, but in the newness of the Spirit: and if a Gentile, all the former idols he worshipped he turns from, and his language is, "what have I to do any more with idols? or what agreement hath the temple of God with idols?" all former sacrifices, superstitious rites and ceremonies, with which he worshipped them, are relinquished by him; with all other Heathenish customs, rules, and methods of conduct he had been used to: "behold, all things are become new"; to the one, and to the other; the Gospel dispensation is a new state of things; a new form of church state is erected, not national, as among the Jews, but congregational, consisting of persons gathered out of the world, and anew embodied together; new ordinances are appointed, which were never in use before, as baptism and the Lord's supper; a new and living way is opened by the blood of Christ into the holiest of all, not by the means of slain beasts, as among the Jews, nor by petty deities as with the Gentiles; a new commandment of love is enjoined all the followers of the Lamb; and another name is given them, a new name, which the mouth of the Lord their God has named, not of Jews nor Gentiles, but of Christians; and new songs are put into their mouths, even praise to God: in short, the Gospel church state seems to be, as it were, a new creation, and perhaps is meant by the new heavens and new earth, Isa 65:15 as well as those who are the proper members of it, are new creatures in the sense before given. (h) T. Hieros. Roshhashana, fol. 59. 3. Vajikra Rabba, fol. 170. 4. Bemidbar Rabba, fol, 202. 3. Cosri, fol. 62. 2. & R. Levi ben Gersom in Exod, fol. 108. 1. Tzeror Hammor, fol. 121. 2.

Even at this moment he is, as man, interceding for my salvation, until he makes me divine by the power of his incarnate humanity. “As man,” I say, because he still has with him the body he assumed, though he is no longer “regarded as flesh”—meaning the bodily experiences, which, sin aside, are ours and his. This is the “Advocate” we have in Jesus—not a slave who falls prostrate before the Father on our behalf. Get rid of what is really a slavish suspicion, unworthy of the Spirit. It is not in God to make that demand nor in the Son to submit to it; the thought is unjust to God. No, it is by what he suffered as man that he persuades us, as Word and Encourager, to endure. That, for me, is the beginning of his “advocacy.”

For if all died and all rose again; and in such sort died as the tyranny of sin condemned them; but rose again "through the laver of regeneration and the renewing of the Holy Ghost;" he saith with reason, "we know none" of the faithful "after the flesh." For what if even they be in the flesh? Yet is that fleshly life destroyed, and we are born again by the Spirit, and have learnt another deportment and rule and life and condition, that, namely, in the heavens. And again of this itself he shows Christ to be the Author. "Even though we have known Christ after the flesh, yet now we know Him so no more." What then? tell me. Did He put away the flesh, and is He now not with that body? Away with the thought, for He is even now clothed in flesh; for "this Jesus Who is taken up from you into Heaven shall so come. So? How? In flesh, with His body. How then doth he say, "Even though we have known Christ after the flesh, yet now henceforth no more?" For in us indeed "after the flesh" is being in sins, and "not after the flesh" not being in sins; but in Christ, "after the flesh" is His being subject to the affections of nature, such as to thirst, to hunger, to weariness, to sleep. For "He did no sin, neither was guile found in His mouth." Wherefore He also said, "Which of you convicteth Me of sin?" and again, "The prince of this world cometh, and he hath nothing in Me." And "not after the flesh" is being thenceforward freed even from these things, not the being without flesh. For with this also He cometh to judge the world, His being impassible and pure. Whereunto we also shall advance when "our body" hath been "fashioned like unto His glorious body."

Just as before the Lord suffered his passion, when he was transformed and glorified on the mountain, he certainly had the same body that he had had down below, although of a different glory. So also after the resurrection, his body was of the same nature as it had been before the passion but of a higher state of glory and in more majestic appearance, in fulfillment of the words of Paul: “So that henceforth we know no one according to the flesh. And even though we have known Christ according to the flesh, yet now we know him so no longer.”

Now that Christ has risen from the dead, birth according to the flesh loses its importance, bodily weakness ceases to count and the sufferings of death no longer matter either. Right up until the cross there was a suspicion that Christ was weak, but once he rose from the dead all that vanished and what was previously doubted came to be believed.

After the resurrection it was the same body which had suffered except it no longer had the human infirmities in it. For we assert that it was no longer receptive of hunger, or of weariness or of anything else of such a kind but was thereafter incorruptible, and not only this but also life-giving. For it is the body of life, that is, the body of the Only Begotten, for it has been made resplendent with the glory most proper to his divinity and is known to be the body of God. Therefore, even if some might say that it is divine, just as, of course, it is the human body of a man, he would not err from proper reasoning. Whence I think that the very wise Paul said, “And even though we have known Christ according to the flesh, yet now we know him so no longer.” For being God’s own body, as I said, it transcends all human bodies.

There was a time when Christ had a body which was capable of suffering, but after his suffering and death it became incorruptible and immortal.

When Christ was a man, he lived in a human way, fulfilling the law. But when he died and rose again, immortal, he abolished the things of the law and took on the ways of heaven. Therefore those who have been baptized must also put the ways of the world to death and imitate the pure behavior of heaven.

Since all who were put to death by sin have been made alive by Christ through baptism, he rightly says: we know no one among the believers living in the flesh, that is, according to the old and carnal life. For all who have been reborn by the Spirit lead a new and spiritual life. He shows that in not living according to the flesh we have Christ as our leader, and says: although Christ too was once according to the flesh, yet now He is not according to the flesh. What then? Did He lay aside the flesh? No. For as He came, so also shall He come, and He came in the flesh and with the flesh. So then, what does the apostle say? That we are called living according to the flesh when we are in sins, and living not according to the flesh when we do not sin. Christ, however, is called living according to the flesh when He partook of the natural and blameless infirmities in life, such as: hunger, thirst, sleep, weariness. But now He is not "according to the flesh," that is, He has been freed even from the natural and blameless infirmities, having flesh that is free from suffering and immortal, so that, he says, He might completely and abundantly teach us to no longer live according to the flesh and sinfully, but according to the spirit.

Having indicated how the saints prepare themselves for receiving heavenly glory by pleasing God and helping their neighbor, the Apostle then shows how they prepare themselves for the same thing by giving up carnal affection. In regard to this he does three things. First, he mentions the putting off of carnal affection; secondly, he excludes an objection (v. 16b); thirdly, he concludes to what he intended (v. 17). He says therefore: inasmuch as I am so certain of eternal glory, From now on, therefore, we regard no one from a human point of view. Here it should be noted that according to the flesh is a restriction and can be explained in two ways according to the possible connections that can be made. In one way, so according to the flesh is connected with no one. In this case, a Gloss explains it thus: we regard, i.e., approve of no one according to the flesh, i.e., living carnally. This is the way "flesh" is taken in Romans (8:9): "You are not in the flesh, you are in the Spirit." In another way, we regard, i.e., approve of, no one according to the flesh, i.e., living according to the carnal observances of the Law. This is the way "flesh" is taken in Philippians (3:4): "Who have confidence in the flesh," i.e., the carnal observances of the Law. In a third way, we regard, i.e., consider, no one according to the flesh, i.e., according to the corruption of the flesh. For although the faithful still have corruptible flesh, yet in hope they already have an incorruptible body. Hence, they do not consider themselves from the point of view that they have corruptible flesh now, but that they shall have an incorruptible body. This is the way "flesh" is taken in 1 Corinthians (15:50): "Flesh and blood shall not inherit the kingdom of God." But according to the flesh can be taken in another way, namely, as connected with the verb, we regard. Then the sense is this: I say that inasmuch as we should not live for ourselves but for him who died for us, then from now on, we regard no one according to the flesh, i.e., we do not follow carnal affection in anyone or regard him in this light. This is the way Deuteronomy (33:9) should be understood: "Who said of his father and mother, 'I regard them not'; he disowned his brothers, and ignored his children." In this way, according to the flesh is referred to the knower, but in the first explanation to the object known. But because someone might insist that he at least knew Christ according to the flesh, he excludes this, saying: even though we once regarded Christ from a human point of view, we regard him thus no longer. In regard to this it should be noted that Manicheus appealed to those words to support his error. For he said that Christ did not have a true body and was not born of the seed of David. This is the way Augustine puts it in the book, Against Faustus: If anyone alleged against him the words of the Apostle to the Romans (1:3), "Who was descended from David according to the flesh," and to Timothy (1 Tim. 3:16), "Great indeed, we confess, is the mystery of our religion, which was manifested in the flesh" (and 2 Tim 2:8), "Remember Jesus Christ, risen from the dead, descended from David, as preached in my gospel," he answered that the Apostle was first of the opinion that he was of the seed of David and that he had a true body, but he changed that opinion later to correct himself; that is why he said, even though we once regarded Christ from a human point of view, we regard him thus no longer, i.e., we have changed our opinion and no longer believe that. But Augustine disproves this in two ways. First, because no one says, "we regarded," but "we are of the opinion," when speaking of something he falsely held. Therefore, when the Apostle uses the words, "we regarded" it does not seem that he once held something false. Secondly, because the Apostle says, we regard no one from a human point of view. Therefore, if what Manicheus says were true, the Apostle would have known no one to have a true body, which is false. Therefore what Manicheus says is false. Consequently, it must be explained otherwise according to the truth, and this in two ways. In one way so that flesh is taken for the corruption of the flesh: "Flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable" (1 Cor. 15:50). Then the sense is this: if we once regarded Christ from a human point of view, i.e., to have corruptible flesh before the passion, we regard him thus no longer, namely, that he has corruptible flesh, because it says in Romans (6:9): "Christ being raised from the dead will never die again; death no longer has dominion over him." In another way according to a Gloss, so that the clause, even though we once regarded Christ from a human point of view, is referred to Paul's condition before his conversion; then what follows, we regard him thus no longer, refers to his state after conversion. Then the sense is this: both I and other Jews once, i.e., before my conversion, knew Christ according to the flesh, i.e., according to what we thought of Christ in the Law. But now, i.e., after I was converted, we regard him thus no longer, i.e., this opinion ceased. Indeed I believe that he is true God and that he should not be worshipped with carnal observance. Hence, he said to the Galatians (5:2): "If you receive circumcision, Christ will be of no advantage to you." It can also be explained another way, so that the statement, even though we once regarded Christ from a human point of view, is made by the Apostle in the person of all the apostles of Christ. In this way it seems to correspond to the last explanation of the statement, we regard no one from a human point of view. Hence it should be noted that when Augustine explains John (16:17): "It is to your advantage that I go away," where the Lord's reason is given as being, "For if I do not go away, the Counselor will not come to you," he says that this was because the disciples were attracted toward him as a man in the flesh to a friend in the flesh. As a result, they could not be raised to a spiritual love, which causes one to suffer many things even for a person who is absent. Therefore, in order to plant in them a spiritual affection, which is from the Holy Spirit, and root out the carnal one, the Lord said to them: "Peace be with you" (Jn. 20:21). Therefore, the Apostle in the person of all the disciples recalled this and said, even though we once regarded, i.e., if we have clung to Christ at one time, namely, when he was present with us in his bodily presence, according to the flesh, i.e., with carnal love, we regard him thus no longer, i.e., that affection ceased in us by the Holy Spirit, who has been given to us.

The apostle's strong hope of eternal glory, and earnest longings after that state of blessedness, Co2 5:1-4. The assurance that he had of it from the Holy Spirit, and his carefulness to be always found pleasing to the Lord, Co2 5:5-9. All must appear before the judgment seat of Christ, Co2 5:10. Knowing that this awful event must take place, he labored to convince men of the necessity of being prepared to meet the Lord, being influenced to this work by his love of Christ, Co2 5:11-13. Jesus Christ having died for all, is a proof that all were dead, Co2 5:14. Those for whom he died should live to him, Co2 5:15. We should know no man after the flesh, Co2 5:16. They who are in Christ are new creatures, Co2 5:17. The glorious ministry of reconciliation, Co2 5:18-21.

Know we no man after the flesh - As we know that all have sinned and come short of the glory of God; and as we know that all are alienated from God, and are dead in trespasses and sins; therefore we esteem no man on account of his family relations, or the stock whence he proceeded, because we see all are shut up in unbelief, and all are children of wrath. Yea, though we have known Christ after the flesh - We cannot esteem a man who is a sinner, were he even allied to the blood royal of David, and were he of the same family with the man Christ himself; nor can we prize a man because he has seen Christ in the flesh; for many have seen him in the flesh to whom he will say; Depart from me, for I never knew you. So we: nothing weighs with us, nor in the sight of God, but redemption from this death, and living to him who died for them. We know that the Jews valued themselves much in having Abraham for their father; and some of the Judaizing teachers at Corinth might value themselves in having seen Christ in the flesh, which certainly St. Paul did not; hence he takes occasion to say here that this kind of privilege availed nothing; for the old creature, however noble, or well descended in the sight of men, is under the curse; and the new creature only is such as God can approve.

THE HOPE (Co2 4:17-18) OF ETERNAL GLORY IN THE RESURRECTION BODY. (2Co. 5:1-21) For--Assigning the reason for the statement (Co2 4:17), that affliction leads to exceeding glory. we know--assuredly (Co2 4:14; Job 19:25). if--For all shall not die; many shall be "changed" without "dissolution" (Co1 15:51-53). If this daily delivering unto death (Co2 3:11) should end in actual death. earthly--not the same as earthy (Co1 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; Pe2 1:13-14). 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 (Co1 3:16). 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, Ti2 1:12) 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 (Num. 4:1-49). Paul, as a tent-maker, uses an image taken from his trade (Act 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 Joh 3:36; Joh 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 (Co1 15:44-49). So Christ's body is designated, as contrasted with the tabernacle reared by Moses (Mar 14:58; Heb 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."

Wherefore--because of our settled judgment (Co2 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 (Co2 11:18; Joh 8:15; Phi 3:4), as distinguished from what he is according to the Spirit, as a "new creature" (Co2 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 (Gal 2:6; Gal 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" (Gal 1:16). 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 (Rom 6:9-11; Co1 15:45; Pe1 3:18; Pe1 4:1-2). Doubtless Judaizing Christians at Corinth prided themselves on the mere fleshly (Co2 11:18) 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 (Co2 5:12; Co2 10:7). Paul here shows the true aim should be to know Him spiritually as new creatures (Co2 5:15, Co2 5:17), and that outward relations towards Him profit nothing (Luk 18:19-21; Joh 16:7, Joh 16:22; Phi 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.