2 Corinthians 5:8 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).

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

Wherefore we labour, that whether present or absent,.... This may be understood either of the ministers of the Gospel in particular, who labour in the word and doctrine, are ambitious, as the word here used signifies, and strive to preach the Gospel, not to please men, but their Lord and master; or of saints in general, who are intent upon this, and whose highest ambition is, that whether living or dying they may be accepted of him; both persons and services: such who are born again, who are believers in Christ, and truly love him, are earnestly desirous of doing those things which are pleasing to him; and do in the strength of Christ endeavour to perform them. Faith is a diligent, industrious, and operative grace, and makes persons like itself. As none ought to be, so none are more careful to perform good works, or more ambitious to excel others in them, and thereby please their Lord, than believers. And these are the only persons that can please him, for without faith it is impossible to please him; for these act from a principle of love to him, and with a view to his glory; and may they be but accepted of him, living and dying, both in this and the other world, they have the highest favour they can wish for and desire.

This is why he shows us how much better it is for us not to be sorry, if we should be surprised by death, and tells us that we even hold of God "the earnest of His Spirit" (pledged as it were thereby to have "the clothing upon," which is the object of our hope), and that "so long as we are in the flesh, we are absent from the Lord; " moreover, that we ought on this account to prefer "rather to be absent from the body and to be present with the Lord," and so to be ready to meet even death with joy.

I pray that our souls may never be disquieted, and even more that in the presence of the tribunals and of the naked swords drawn against our necks they may be guarded by the peace of God, which passes all understanding, and may be quieted when they consider that those who are foreigners from the body are at home with the Lord of all.

"That whilst we are at home in the body, we are absent from the Lord (for we walk by faith, not by sight); we are of good courage, I say, and are willing to be absent from the body, and to be at home with the Lord." That which is greater than all he has put last, for to be with Christ is better, than receiving an incorruptible [body.] But what he means is this: 'He quencheth not our life that warreth against and killeth us; be not afraid; be of good courage even when hewn in pieces. For not only doth he set thee free from corruption and a burden, but he also sendeth thee quickly to the Lord.' Wherefore neither did he say, "whilst we 'are' in the body:" as of those who are in a foreign and strange land. "Knowing therefore that whilst we are at home in the body, we are absent from the Lord: we are of good courage, I say, and willing to be absent from the body, and to be at home with the Lord." Seest thou how keeping back what was painful, the names of death and the end, he has employed instead of them such as excite great longing, calling them presence with God; and passing over those things which are accounted to be sweet, the things of life, he hath expressed them by painful names, calling the life here an absence from the Lord? Now this he did, both that no one might fondly linger amongst present things, but rather be aweary of them; and that none when about to die might be disquieted, but might even rejoice as departing unto greater goods. Then that none might say on hearing that we are absent from the Lord, 'Why speakest thou thus? Are we then estranged from Him whilst we are here?' he in anticipation corrected such a thought, saying, "For we walk by faith, not by sight." Even here indeed we know Him, but not so clearly. As he says also elsewhere, "in a mirror," and "darkly." "We are of good courage, I say, and willing." Wonderful! to what hath he brought round the discourse? To an extreme desire of death, having shown the grievous to be pleasurable, and the pleasurable grievous. For by the term, "we are willing" he means, 'we are desirous.' Of what are we desirous? Of being "absent from the body, and at home with the Lord." And thus he does perpetually, (as I showed also before) turning round the objection of his opponents unto the very contrary.

But if this is so, then "we would prefer to depart from the body and be at home with the Lord." He did not say: to attain incorruption, but — what is more excellent — to be with the Lord, for this is more important than incorruption.

He follows with the victory of the one desire, namely, of grace, when he says, we are of good courage and would rather be away from the body. This should be read as follows: knowing what was said above, i.e., that while we are at home in the body we are away from the Lord, we dare and have a good will. He says two things: one implies the repugnance he has in willing, a repugnance caused by the fear of death. For where there is no fear, there is no daring. For the fear of death springs from our nature's desire, but the daring of grace's desire. Therefore, he says, we dare. The other implies an imperfection of the soul in desiring, because unless we desired properly, the fear of death would not be overcome, since it is quite natural. Therefore, it is not only necessary to dare, but also to have a good will, i.e., to will gladly. For although, according to the Philosopher, in the act of courage, joy is not required for the perfection of the virtue as it is in the other virtues, but only not to be sad. Yet because the courage of the saints is more perfect, they are not only not sad at the dangers of death, but they rejoice: "My desire is to depart and be with Christ" (Phil. 1:23). But what do we dare? Rather to be away from the body, i.e., to be separated from the body by its dissolution, which is contrary to the desire of nature, and at home with the Lord, i.e., to walk by sight, which is the desire of grace. He desired this who said in Psalm 42 (v. 5): "My soul thirsts for God, for the living God." Note that he concludes to the same two things he proposed at the beginning, namely, that if the earthly tent we live in is destroyed, which is the same as what he says here, namely, to be away from the body; and that we have a building from God, not made with human hands, in heaven, which is the same as being at home with the Lord. By these words is refuted the error of those who say that the souls of dead saints are not at once after death brought to the vision of God and into his presence, but they reside in mansions until the day of judgment. For the saints dared and desired in vain to be away from the body, if they would not be present to God when separated from the body. Therefore, the answer is that the saints see the essence of God immediately after death and dwell in a heavenly mansion. Thus, therefore, it is plain that the reward which the saints await is inestimable.

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.

We are confident - We are of good courage, notwithstanding our many difficulties; because we have this earnest of the Spirit, and the unfailing testimony of God. And notwithstanding this, we are willing rather to be absent from the body - we certainly prefer a state of glory to a state of suffering, and the enjoyment of the beatific vision to even the anticipation of it by faith and hope; but, as Christians, we cannot desire to die before our time.

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."

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 (Co2 5:2-4). 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" (Phi 1:23). "To be with Christ" (the disembodied state) is distinguished from Christ's coming to take us to be with Him in soul and body (Th1 4:14-17, "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 Th1 4:13-17), when they shall with joy recognize Christ's image in each other perfect.