2 Corinthians 5:19 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

Now then we are ambassadors for Christ,.... Since God has made reconciliation by Christ, and the ministry of it is committed to us, we are ambassadors for him; we come with full powers from him, not to propose terms of peace, to treat with men about it, to offer it to them, but to publish and proclaim it as made by him: we represent him, and God who made it by him, as though God did beseech you by us; to regard this embassy and message of peace, which we bring from him; to consider from whence it takes its rise, what methods have been used to effect it, and how it is accomplished; which should oblige to say and sing with the angels, "glory to God in the highest, on earth peace, and good will towards men"; and to behave in peaceable manner to all men, and one another: we pray you in Christ's stead; representing him as if he was present before you: be ye reconciled to God; you, who are new creatures, for whom Christ has died, and peace is made; you, the members of the church at Corinth, who upon a profession of faith have been taken into such a relation; be ye reconciled to all the dispensations of divine Providence towards you; let your wills bow, and be resigned to his, since he is the God of peace to you; and as you are reconciled by Christ as a priest, be reconciled to him as your King, and your God; to all his ordinances and appointments; to all the orders and laws of his house; conform in all things to his will and pleasure, which we, as his ambassadors, in his name and stead, have made known unto you. You ought to be all obedience to him, and never dispute anything he says or orders.

And they respond:- May Christ listen to thy prayers, and be pleased with thy sacrifice, receive thy oblation, and honour thy priesthood, and grant unto us, through thy mediation,

"Cod was in Christ reconciling the world unto Himself, not imputing their trespasses unto them."

Seest thou love surpassing all expression, all conception? Who was the aggrieved one? Himself. Who first sought the reconciliation? Himself. And yet, saith one, He sent the Son, He did not come Himself. The Son indeed it was He sent; still not He alone besought, but both with Him and by Him the Father; wherefore he said, that, "God was reconciling the world unto Himself in Christ:" that is, by Christ. For seeing he had said, "Who gave unto us the ministry of reconciliation;" he here used a corrective, saying, Think not that we act of our own authority in the business: we are ministers; and He that doeth the whole is God, Who reconciled the world by the Only-Begotten. And how did He reconcile it unto Himself? For this is the marvel, not that it was made a friend only, but also by this way a friend. This way? What way? Forgiving them their sins; for in no other way was it possible. Wherefore also he added, "Not reckoning unto them their trespasses." For had it been His pleasure to require an account of the things we had transgressed in, we should all have perished; for "all died." But nevertheless though our sins were so great, He not only did not require satisfaction, but even became reconciled; He not only forgave, but He did not even "reckon." So ought we also to forgive our enemies, that ourselves too may obtain the like forgiveness. For neither have we come now on any odious office; but to make all men friends with God. For He saith, Since they were not persuaded by Me, do ye continue beseeching until ye have persuaded them.

God was in Christ, that is to say, the Father was in the Son, reconciling the world to himself, not counting their sins against them. Creation sinned against God and did not repent, so God, who did not want his work to perish, sent his Son in order to preach through him the forgiveness of sins and thus reconcile them to himself.

He stated that the Father reconciled us to Himself. Lest anyone should say: but He sent the Son? – he now says that although He sent the Son, nevertheless, it is not the Son alone who calls, but also the Father, who reconciles the world to Himself through Christ – for this is what "in Christ" means – and who showed such goodness to people that He not only did not punish them, but also reconciled them to Himself, and not only forgave them, but did not even impute their sins to them. For if He had wished to demand an account, all would have perished. We therefore have a commandment from God not to lay anything burdensome upon you, but to reconcile you with Him. Since they did not believe Me, God says, do not cease exhorting them until you persuade them.

Then when he says, that is, he explains what he has said. First, the first thing; secondly, the second (v. 19b). He says therefore: I say that God reconciled us to himself in this way. For there were enmities between God and man on account of sin, as has been said: "But your iniquities have made a separation between you and your God" (Is. 59:2). Therefore, sin being destroyed by the death of Christ, the enmities were dissolved. And this is what he says: That is, in Christ God by oneness of essence: "I am in the Father and the Father in me" (Jn. 14:11). Or in Christ God was reconciling the world to himself through Christ: "We were reconciled to God by the death of his Son" (Rom. 5:10). This he did, not counting their trespasses against them, i.e., not retaining in his memory their sins, actual or original, to punish them, for which Christ fully satisfies. According to this he is said to have reconciled us to himself, inasmuch as he does not impute our sins to us: "Blessed is the man to whom the Lord imputes no iniquity" (Ps. 32:2). Then when he says, and entrusting to us the message of reconciliation, he explains the second thing, namely, the benefit conferred on the apostles. As if to say: he has given us the mystery of reconciliation in this way, namely, that he has entrusted to us the message of reconciliation, i.e., he has given the power and has inspired in our hearts to announce to the world that this reconciliation was made by Christ. By doing this we induce men to conform themselves to Christ by baptism: "Behold, I have put my words in your mouth" (Jer. 1:9).

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.

That God was in Christ - This is the doctrine which this ministry of reconciliation holds out, and the doctrine which it uses to bring about the reconciliation itself. God was in Christ: 1. Christ is the same as Messiah, the Anointed One, who was to be prophet, priest, and king, to the human race; not to the Jews only, but also to the Gentiles. There had been prophets, priests, and kings, among the Jews and their ancestors; and some who had been priest and prophet, king and priest, and king and prophet; but none have ever sustained in his own person the threefold office except Christ; for none have ever ministered in reference to the whole world but he. The functions of all the others were restrained to the ancient people of God alone. 2. Now all the others were appointed of God in reference to this Christ; and as his types, or representatives, till the fullness of the time should come. 3. And that this Christ might be adequate to the great work of reconciling the whole human race to God, by making atonement for their sins, God was in him. The man Jesus was the temple and shrine of the eternal Divinity; for in him dwelt all the fullness of the Godhead bodily, Col 2:9; and he made peace by the blood of his cross. 4. Christ, by his offering upon the cross, made atonement for the sins of the world; and therefore one important branch of the doctrine of this reconciliation was to show that God would not impute or account their trespasses to them, so as to exact the penalty, because this Jesus had died in their stead. The whole of this important doctrine was short, simple, and plain. Let us consider it in all its connections: 1. You believe there is a God. 2. You know he has made you. 3. He requires you to love and serve him. 4. To show you how to do this he has given a revelation of himself, which is contained in his law, etc. 5. You have broken this law, and incurred the penalty, which is death. 6. Far from being able to undo your offenses, or make reparation to the offended majesty of God, your hearts, through the deceitfulness and influence of sin, are blinded, hardened, and filled with enmity, against your Father and your Judge. 7. To redeem you out of this most wretched and accursed state, God; in his endless love, has given his Son for you; who has assumed your nature, and died in your stead. 8. In consequence of this he has commanded repentance towards God, and remission of sins, to be published in his name in all the earth. 9. All who repent, and believe in Christ as having died for them as a sin-offering, (Co2 5:21), shall receive remission of sins. 10. And if they abide in him they shall have an eternal inheritance among them that are sanctified.

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."

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 (Co2 5:21), 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 (Joh 10:38; Joh 14:10), and so by Christ (the God-man) was reconciling . . . The Greek for "by" or "through" Christ (the best manuscripts omit "Jesus"), Co2 5:18, 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 (Joh 3:16). 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 (Rom 5:10-11). ("We have received the atonement" [Greek, reconciliation], cannot mean "We have received the laying aside of our own enmity"). Compare Rom 3:24-25. the world--all men (Col 1:20; Jo1 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.