2 Corinthians 5:10 Kommentar

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

Knowing therefore the terror of the Lord,.... Or the fear of the Lord; by which is meant either the grace of the fear of the Lord, implanted in the hearts of the apostles, and in which they acted in their ministry, faithfully dispensing to men the mysteries of grace; from which they could by no means be moved, because the fear of God was before their eyes, and upon their hearts; or rather the terror of the Lord in the last judgment, which will be very great, considering the awfulness of the summons, arise ye dead, and come to judgment; the appearance of the Judge, which will be sudden, surprising, and glorious; the placing of the thrones, the opening of the books, the position of the wicked, the dreadful sentence pronounced on them, and the immediate execution of it; all which the ministers of the word know from the Scriptures of truth; they know the Judge, that there will be a general judgment, and that the day is fixed for it, though they know not the exact time: and therefore persuade men; not that their state is good because of a little outside morality, nor to make their peace with God, or get an interest in Christ, or to convert themselves, neither of which are in the power of men to do; but they endeavour to persuade them by the best arguments they are masters of, taken from the word of God, and their own experience, that they are in a dangerous state and condition, walking in a way that leads to destruction; that they are liable to the curses of the law, the wrath of God, and everlasting ruin; that present duties of religion will not make amends for past sins, nor can their tears atone for their crimes, or any works of righteousness done by them justify them before God; and that salvation is only by Christ, who is both able and willing to save the chief of sinners: and they endeavour to persuade and encourage poor sensible sinners to venture on Christ, and believe in him to the saving of their souls. So the Arabic version reads it, "we persuade men to believe"; though when they have done all they can, these persuasions of theirs are ineffectual, without the powerful and efficacious grace of the Spirit of God; however, in so doing they discharge a good conscience, and act the faithful part to God and men: but we are made manifest unto God; who searches the heart, and tries the reins, who knows all actions, and the secret springs of them; to him the sincerity of our hearts, and the integrity of our conduct, are fully manifest; we can appeal to him that it is his glory, and the good of souls, we have in view in all our ministrations: and I trust also are made manifest in your consciences; that you also can bear witness to our faithfulness and honesty, to the unwearied pains we have taken, and the hearty concern we have shown for the welfare of the souls of men. One of Stephens's copies reads, "and we trust"; which agrees with the apostle's speaking in the first person plural in this, and the preceding verses.

Those who drag in a doctrine of moral indifference do violence to some few passages of Scripture, thinking that they support their own love of pleasure; in particular, the passage "Sin shall have no authority over you; for you are not subject to sin but to grace." But there are other such passages, which there is no good reason to record for these purposes, as I am not equipping a pirate ship! Let me quickly cut through their attempt. The admirable apostle in person will refute their charge in the words with which he continues the previous quotation: "Well then! Shall we sin because we are no longer under law but under grace? God forbid!" With these inspired prophetic words, at a single stroke he undoes the sophistical skill at the service of pleasure. So they have not understood, it seems, that "we must all appear before Christ's tribunal, where each must receive what is due to him for his physical conduct, good or bad," that is, where a person may receive recompense for what he has done by means of his body. So then, "if any man be in Christ he is a new creation," no longer inclined to sin; "old things are passed away," we have washed off the old life; "behold new things have happened," there is chastity instead of fornication, continence instead of incontinence; righteousness instead of unrighteousness.

And let the presbyters be compassionate and merciful to all, bringing back those that wander, visiting all the sick, and not neglecting the widow, the orphan, or the poor, but always "providing for that which is becoming in the sight of God and man;" abstaining from all wrath, respect of persons, and unjust judgment; keeping far off from all covetousness, not quickly crediting [an evil report] against any one, not severe in judgment, as knowing that we are all under a debt of sin. If then we entreat the Lord to forgive us, we ought also ourselves to forgive; for we are before the eyes of our Lord and God, and "we must all appear at the judgment-seat of Christ, and must every one give an account of himself." Let us then serve Him in fear, and with all reverence, even as He Himself has commanded us, and as the apostles who preached the Gospel unto us, and the prophets who proclaimed beforehand the coming of the Lord [have alike taught us]. Let us be zealous in the pursuit of that which is good, keeping ourselves from causes of offence, from false brethren, and from those who in hypocrisy bear the name of the Lord, and draw away vain men into error.

These evidences, then, of a stricter discipline existing among us, are an additional proof of truth, from which no man can safely turn aside, who bears in mind that future judgment, when "we must all stand before the judgment-seat of Christ, to render an account of our faith itself before all things.

In this view it is that he informs us how "we must all appear before the judgement-seat of Christ, that every one may receive the things done in his body, according as he hath done either good or bad." Since, however, there is then to be a retribution according to men's merits, how will any be able to reckon with God? But by mentioning both the judgment-seat and the distinction between works good and bad, he sets before us a Judge who is to award both sentences, and has thereby affirmed that all will have to be present at the tribunal in their bodies.

Since, however, there is then to be a retribution according to men's merits, how will any be able to reckon with God? But by mentioning both the judgment-seat and the distinction between works good and bad, he sets before us a Judge who is to award both sentences, and has thereby affirmed that all will have to be present at the tribunal in their bodies.

"That every one," as he goes on to say, "may receive the things done in his body, according to that he hath done, whether it be good or bad." Now I ask, how do you read this passage? Do you take it to be confusedly constructed, with a transposition of ideas? Is the question about what things will have to be received by the body, or the things which have been already done in the body? Well, if the things which are to be borne by the body are meant, then undoubtedly a resurrection of the body is implied; and if the things which have been already done in the body are referred to, (the same conclusion follows): for of course the retribution will have to be paid by the body, since it was by the body that the actions were performed.

Still, although liberated from their offices, they will be yet preserved for judgment, "that every one may receive the things done in his body." For the judgment-seat of God requires that man be kept entire.

Why do we ourselves not believe that we all will stand “before the judgment seat of Christ so that each one may obtain the things proper to the body according to what he has done, whether good or evil”? If we would believe these things entirely, there would be applied to us what was written, “Redemption of a man’s soul is his wealth.” But how can we either know or believe or understand these things when we indeed do not come together to hear them? For who of you, when the Scriptures are read, really pays attention? God through the prophet threatens indeed in great anger, “I will send famine upon the earth; not a famine of bread or the thirst of water but a famine of hearing the word of God.” But now God has not sent “a famine” upon his church nor “a thirst to hear the word of God.” For we have “living bread which came down from heaven.” We have “living water springing up into eternal life.” Why in this time of fruitfulness do we destroy ourselves by famine and thirst? It is the mark of a lazy and lingering soul to suffer want in all this abundance.

So too in the second Epistle of Paul to the Corinthians: "We must all appear before the judgment-seat of Christ, that every one may bear the things proper to his body, according to those things which he hath done, whether they be good or evil.". Also in the second Epistle of Paul to the Corinthians: "We must all be manifested before the tribunal of Christ, that every one may bear again the things which belong to his own body, according to what he hath done, whether good or evil."

Seeing then he has persuaded them by many good things, henceforth he alarms them also by those of gloomier aspect. For our interest consists both in the attainment of the good things and the avoidance of the evil things, in other words, hell and the kingdom. But since this, the avoiding of punishment, is the more forcible motive; for where penalty reaches only to the not receiving good things, the most will bear this contentedly; but if it also extend to the suffering of evil, do so no longer: (for they ought, indeed, to consider the former intolerable, but from the weakness and grovelling nature of the many, the latter appears to them more hard to bear:) since then (I say) the giving of the good things doth not so arouse the general hearer as the threat of the punishments, he is obliged to conclude with this, saying, "For we must all be made manifest before the judgment-seat." Then having alarmed and shaken the hearer by the mention of that judgment-seat, he hath not even here set down the woful without the good things, but hath mingled something of pleasure, saying, "That each one may receive the things done in the body," as many as "he hath done, whether" it be "good or bad." By saying these words, he both reviveth those who have done virtuously and are persecuted with those hopes, and maketh those who have fallen back more earnest by that fear. And he thus confirmed his words touching the resurrection of the body. 'For surely,' sayeth he, 'that which hath ministered to the one and to the other shall not stand excluded from the recompenses: but along with the soul shall in the one case be punished, in the other crowned.' But some of the heretics say, that it is another body that is raised. How so? tell me. Did one sin, and is another punished? Did one do virtuously, and is another crowned? And what will ye answer to Paul, saying, "We would not be unclothed, but clothed upon?" And how is that which is mortal "swallowed up of life?" For he said not, that the mortal or corruptible body should be swallowed up of the incorruptible body; but that corruption [should be swallowed up] "of life." For then this happeneth when the same body is raised; but if, giving up that body, He should prepare another, no longer is corruption swallowed up but continueth dominant. Therefore this is not so; but "this corruptible," that is to say the body, "must put on incorruption." For the body is in a middle state, being at present in this and hereafter to be in that; and for this reason in this first, because it is impossible for the incorruption to be dissolved. "For neither doth corruption inherit incorruption," saith he, (for, how is it [then] incorruption?) but on the contrary, "corruption is swallowed up of life:" for this indeed survives the other, but not the other this. For as wax is melted by fire but itself doth not melt the fire: so also doth corruption melt and vanish away under incorruption, but is never able itself to get the better of incorruption.

Christ judges all things because when he is with God he is above all.

If we are going to receive what we have done in the body, it is clear that we shall not be judged without a body, good or bad. Paul does not say “in the flesh,” because the deeds of the flesh always deserve punishment, but “in the body,” because sometimes the body acts spiritually and sometimes it acts carnally.

From this we learn that the soul was not punished for sins committed before it acquired a body. In fact, the soul did not exist before the body.

A brother asked Ammon, ‘Speak a word to me.’ He said to him, ‘Go and meditate like the criminals in prison. They keep asking, where is the judge, when will he come? and because they are waiting for him they dread their punishment. The monk should always be waiting for his trial, chiding his soul, saying: “Alas, how shall I stand before the judgement seat of Christ? How shall I give an account of my actions?” If you always meditate like this, you will be saved.’

Human beings … because they have been made rational will render an account to God for themselves and for all the things which they have received for use in this present life and, according to the nature of their works, will receive either punishment or glory. “For we must all appear before the judgment seat of Christ, so that each one may receive recompense, according to what he did in the body, whether good or bad.” … Therefore, eternal life will be given in the future only to the one to whom forgiveness of sins has been given in this world. Only he will receive forgiveness of sins here who renounces his sins and hastens to the highest and true God with true conversion of heart. For that [judgment] will not be a time of forgiveness but of retribution. There mercy will not justify the sinner, but justice will distinguish the just and the sinner.

Here he reminds of the Dreadful Judgment, and with the words "must appear" he arouses fear. For do not think that there walls, or coverings, or the depth of the heart will hide either deeds or thoughts; there everything will be revealed. Saying this, he strengthens those who lived uprightly and piously with hope, and rouses the negligent through fear toward correction. At the same time, he confirms the teaching on the resurrection of bodies. For that which served either good or evil deeds is undoubtedly either rewarded or punished. Thus here the mouths of the heretics are stopped.

Then when he says, For we must all appear, he adds the cause for why the saints strive to please God. This cause is taken from a consideration of the future judgment, when we must all be manifested. Here the Apostle mentions five marks of the future judgment. The first is its universality, because no one will be exempted from that judgment; hence he says, we must all, i.e., all men, good and bad, great and small: "So each of us shall give account of himself to God" (Rom. 14:12); "And I saw the dead, great and small, standing before the throne, and books were opened" (Rev. 20:12). But there are two objections against this. First, because it does not seem that unbelievers will come to judgment, for one who does not believe has already been judged, as it says in John (3:18). Secondly, because some will be there as judges: "You who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel" (Matt. 19:28). Therefore, not all will be before the tribunal to be judged. I answer that there are two things in a judgment, namely, a discussion of merits, and as to this not all will be judged, because those who have completely renounced Satan and all his pomps, and have clung to Christ in all things, will not be judged, because they are gods already. But those who did not adhere to Christ in any way, neither by faith nor works, will also not need discussion. But those who have something with Christ, namely, faith, and in something have withdrawn from him, namely by evil works and wicked desires, will be discussed as to the things they committed against Christ. Hence, as to this, only sinful Christians will be manifested before the judgment seat of Christ. But sentence will also be pronounced during the judgment; and as to this, all will be manifested. But it seems that children will be exempt, because he says, so that each one may receive good or evil according to what he has done in the body. But children have done nothing in the body. This is answered by a Gloss: for they will not be judged for the things they did by themselves, but for the things they did through others, when they believed or did not believe, were baptized or not baptized through them. Or they will be condemned for the sin of their first parents. Secondly, he mentions the certainty of the judgment. For in human judgment many can be deceived, when they are judged evil, whereas they are good; or good, whereas they are evil. The reason for this is that hearts are not manifest. But in that judgment there will be absolutely perfect certainty, because there will be a manifestation of hearts. Hence, he says, be manifested: "Therefore do not pronounce judgment before the time, before the Lord comes, who will bring to light the things now hidden in darkness and will disclose the purposes of the heart" (1 Cor. 4:5). Thirdly, he tells why the judgment will be necessary, because no one shall be able to escape that judgment either by another's intercession or by contumacy: "That you may know that there is a judgment" (Job 19:29); "For God will bring every deed into judgment, with every secret thing, whether good or evil" (Ec. 12:14). Fourthly, he discloses the authority of the judge; hence, he says, before the judgment seat of Christ, who will come to judge men in the same form in which he was judged by men, so that appearing in human form, he may be seen by the good and by the evil; for the wicked cannot see the glory of God: "And has given him authority to execute judgment, because he is the Son of man" (Jn. 5:27). "Tribunal" implies juridical power, and is taken from an ancient custom of the Romans, who chose three tribunes of the people, whose function was to pass judgment on the excesses of consuls and senators. Their places were called tribunals. Fifthly, he speaks of the equity of the judge, because there will be rewards or punishments according to one's merits. Hence, he says, so that each one may receive good or evil, according to what he has done: "He will render to each one according to his works" (Rom. 2:5). He says, in the body, not only for things accomplished with bodily movement, but for those accomplished by the mind; otherwise, unbelievers would not be punished. Therefore, when he says, in the body, it is understood to mean things performed while he lived in the body.

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.

For we must all appear before the judgment seat - We labor to walk so as to please him, because we know that we shall have to give a solemn account of ourselves before the judgment seat of Christ; where he, whose religion we profess, will judge us according to its precepts, and according to the light and grace which it affords. That every one may receive the things - Κομισηται ἑκαστος· That each may receive to himself, into his own hand, his own reward and his own wages. The things done in his body - That is, while he was in this lower state; for in this sense the term body is taken often in this epistle. We may observe also that the soul is the grand agent, the body is but its instrument. And it shall receive according to what it has done in the body.

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."

appear--rather, "be made manifest," namely, in our true character. So "appear," Greek, "be manifested" (Col 3:4; compare Co1 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. (Co2 9:6-9; Jo2 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 Co2 5:9; Heb 6:10). This verse guards against the Corinthians supposing that all share in the house "from heaven" (Co2 5:1-2). 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 (Mat 12:36-37; Mat 25:35-45), done in his body--The Greek may be, "by the instrumentality of the body"; but English Version is legitimate (compare Greek, Rom 2:27). 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.