Commentaries and Other Bible Study Helps - Prayer Tents - Prayer Tents

4:2 Because Paul is not motivated in his ministry by money (2:17), and because he does not crave human approval (Gal. 1:10), Paul refused to tamper (a word also used of wine merchants diluting their wares) with God's word by watering it down or changing it to suit what people want to hear (cf. 2 Tim. 4:3). Rather, Paul's open statement of the truth commends him to everyone's conscience in the sight of God as judge (cf. 2 Cor. 2:17; 7:12; 12:19) and shows that he does not proclaim a "secret" or hidden gospel only to a select inner group. Three times in this letter Paul refuses to commend himself by external evidence (see 3:1; 5:12; 10:18), while three times he does commend himself by pointing to his own conduct, although each time he attributes it to the mercy of God (4:2; 6:4; 12:11).

4:3-5 If our gospel is veiled refers to the hardened heart that causes one to be separated from God's presence and makes it impossible to recognize Jesus as the Messiah (see 3:12-15). The god of this world refers to Satan. the light of the gospel of the glory of Christ, who is the image of God. The gospel illumines how Christ's death on the cross makes it possible for God's people to be in his presence, having been transformed by God's presence and not destroyed by it (see 3:18). This gospel is both proclaimed and embodied by Paul (see 1 Cor. 2:1-5). Thus Paul preaches the crucified Christ as Lord (the gospel), and Paul himself lives out the gospel in the service of his hearers--that is, as an embodiment of the gospel in his own Christlike "slavery" to the needs of his people. See further the contrast between Paul's attitudes and actions and those of his opponents (2 Cor. 11:4).

4:6 Paul uses the provision of light in Gen. 1:3 to picture conversion as the dawning of the new creation amid this fallen world. the glory of God in the face of Jesus Christ. To know the glory of Christ (2 Cor. 4:4) is to encounter the life-transforming glory of God.

4:7 treasure. A reference to the "knowledge of the glory of God in the face of Christ" (v. 6) as the content of the gospel (v. 4). jars of clay. A common metaphor in the ancient world for human weakness (see Ps. 31:12; Isa. 30:14). This verse thus restates the central thesis of 2 Corinthians as seen in 1:3-11 and 2:14-17: God triumphs amid human weakness, embodying the principle of Christ's crucifixion (cf. 1 Cor. 1:27; 2 Cor. 10:3; 11:30; 12:5, 9; 13:4, 9).

4:8-10 afflicted . . . but not crushed. These verses show the paradox of living as a believer in the present evil age.

4:11-12 Paul is always being given over by God to death for Jesus' sake so that the power of the resurrection life of Jesus (experienced in Paul's ability to endure adversity and in the powerful spread of the gospel in spite of opposition) might be made known in the weakness of his mortal flesh (see v. 7). Paul's suffering and endurance are intended to bring about this same resurrection life among the Corinthians as they too learn to trust God amid adversity (see 1:6-7).

4:13 we have. These words signal that Paul is summarizing what he has just said (cf. "we have" and "having" in 3:4, 12; 4:1, 7). the same spirit of faith. Most interpreters have understood this not as a reference to the Holy Spirit but as a reference to the same kind of attitude of trust in God that David had, in spite of his affliction (see Ps. 116:10). Some hold, however, that this is a reference to the Holy Spirit, since the Holy Spirit is the one who creates faith, who conforms one to Christ, and who secures the promises of God (see 2 Cor. 1:22; 3:6-8, 18; 5:5). In this case, Paul's quotation of Ps. 116:10 would suggest that he views his experience of suffering (as reported in 2 Cor. 4:7-15) as a continuation of the experience of suffering as a righteous person that David expressed in Psalm 116.

4:16 outer self . . . inner self. This refers to the weakening of the physical body in contrast with the strengthening of the spirit, and also assumes a contrast between Paul's life of suffering in this present evil age (his outer self) and the moral and spiritual transformation of his life into the image of God as seen in Christ (his inner self; see 3:18). For the inner/outer contrast in reference to the believer's moral transformation amid worldly evil, see Rom. 6:5-6; Eph. 3:16; 4:20-24; Col. 3:5-14.

4:17-18 Earlier Paul's suffering was a burden too heavy to carry (Gk. bareō, 1:8), but now it is a light momentary affliction in view of the eternal weight (Gk. baros) of glory beyond all comparison (see Rom. 8:18). Far from harming him permanently, the affliction is preparing him to receive great eternal reward. Affliction does not by itself bring this benefit, however, but only as it is seen in the light of God's eternal perspective, as we look not to the things that are seen (i.e., Paul's suffering and all the shortcomings of this present age) but to the things that are unseen (the full restoration of all things at the resurrection to come, and the sure fulfillment of God's purposes for history). transient . . . eternal. This contrast shows that "eternal" (lit., belonging to or characterized by the "age" [Gk. aiōnios] to come) refers not to timelessness but to that which lasts forever.

5:1 The tent that is our earthly home refers to present human bodies that will die. Have refers to the future resurrection, and the building from God . . . eternal in the heavens refers to the resurrection body believers will receive on the last day (cf. 1 Thess. 4:13-18; Rev. 21:1-22:5). The tent analogy was quite apt since Paul made tents while living in Corinth (Acts 18:3), and the Corinthians likely sold tents to sailors or used them for housing visitors attending the Isthmian Games.

5:2-4 Paul groans for the resurrection (i.e., being further clothed; cf. v. 1) in order to not be found naked or unclothed, which likely refers to the intermediate state in which believers' spirits are with God but they do not yet enjoy their resurrected bodies.

5:5 the Spirit as a guarantee. The presence of the Spirit in Christians' lives now is the down payment or guarantee that they will receive resurrection bodies when Jesus returns.

5:6 at home . . . away. See note on v. 8.

5:7 by faith, not by sight. This is not a reference to believing the unbelievable but to living all of one's life based on confident trust in God's promises for the future, even when one cannot yet see the fullness of the coming glory (4:18-5:1).

5:8 Away from the body and at home with the Lord refers to the "intermediate state" between a Christian's death and the resurrection of all believers' bodies on the day Christ returns. Paul means that when he dies, though his physical body will be buried here on earth, he expects that he (as a "spirit" or "soul" without a body) will go immediately into the presence of Christ, and will be present with Christ in that condition until the day of resurrection (cf. Luke 23:43; Phil. 1:23; Heb. 12:23).

5:9 we make it our aim to please him. Paul lives his entire life in light of a hope that his actions will bring delight to God day by day. It is possible for Christians to please or displease God in their daily actions (cf. Eph. 5:10; Phil. 4:18; Col. 3:20; Heb. 13:21; by contrast, Paul fears displeasing God; see 2 Cor. 5:11; also Eph. 4:30).

5:10 the judgment seat of Christ. The "judgment seat" (Gk. bēma) was the tribunal bench in the Roman courtroom, where the governor sat while rendering judicial verdicts. Remains of such a bēma exist in the Corinthian forum today (see Acts 18:12-17 and Introduction to 1 Corinthians: The Ancient City of Corinth). In the coming age, Christ will judge as God the Father's representative, ruling the kingdom the Father has given him (see Rom. 14:10-12; etc.). so that each one may receive what is due for what he has done . . . whether good or evil. This underscores the principle that present-day actions have eternal consequences. All Christians will appear before the eternal judgment seat of Christ, to receive "what is due" to them for the deeds that they have done in their earthly life. It is debated, however, (1) whether the aim of this judgment is to determine the measure of reward that the Christian will receive in the age to come; or (2) whether the aim is to provide demonstrative evidence regarding who is lost and who is saved. Because the context of Paul's statement refers back to both the believer's hope for the resurrection (see 2 Cor. 5:1, 4) and to the reward of "glory beyond all comparison" (see 4:16-18), it would seem that both aims are in view. Thus, with regard to the first case, many interpreters hold that the believer's deeds will provide public evidence to indicate the measure of rewards that the believer will receive, corresponding to the believer's "obedience of faith" (acts of service, love, and righteousness; cf. Rom. 1:5; 16:26). In the second case, some interpreters hold that the believer's deeds will also provide public evidence brought forth before the judgment seat of Christ to demonstrate that one's faith is real--that is, public evidence, not as the basis for salvation, but as a demonstration of the genuineness of one's faith. Paul therefore makes it his aim to "please" Christ (2 Cor. 5:5-9), because the extent to which one does this corresponds to the measure of rewards that one will receive (see Matt. 6:20; Luke 19:17, 19; 1 Cor. 3:12-15; 1 Tim. 6:19; Rev. 22:12), likewise giving evidence for the genuineness of one's faith. Paul is confident that genuine believers will pass Christ's judgment, since the new covenant ministry of reconciliation has brought them under the life-transforming power of the Spirit--based on the forgiveness of their sins through faith in Christ alone, all of which is the result of God's grace alone (see 2 Cor. 1:12, 22; 3:6, 8-9, 18; 4:4-6, 15; 5:5, 14-15, 16-21; 8:19; 9:8, 14; etc.).

5:11 the fear of the Lord. Cf. 7:1; see note on Acts 9:31.

5:12 On Paul's commending himself, see note on 4:2. Paul writes so that the Corinthians will be able to respond to false teachers who do not operate on the basis of a new covenant ministry.

5:13 if we are beside ourselves . . . if we are in our right mind. This possibly responds to Corinthian mockery of Paul as crazy; certainly it draws a contrast between Paul's own, private experiences in worship and prayer (see 12:1-4) and his being sober (Gk. sōphroneō, "being in a right mind") while also being passionate in his ministry. Since Paul's motivation is to please Christ (5:9), his priority in public is to persuade others (v. 11b), not to seek or urge others to seek exotic religious experiences.

5:14-15 one has died for all, therefore all have died. By Christ's death, the death penalty for sin (see Gen. 2:17) has been paid for all those who trust in him (see Rom. 3:21-26; 5:6-8; 1 Cor. 15:3; Gal. 3:13), and God counts their old life as ended, thus freeing them from any future penal claims. he died for all, that those who live might no longer live for themselves but for him. As a consequence of Christ's death, the power of sin in one's life (see Gen. 3:1-7) has also been broken for all those who trust in Christ (cf. Rom. 6:1-14). Christ's cross therefore frees the believer for a new way of life, exemplified by Paul himself as one that the love of Christ controls (see Titus 2:11-14).

5:16 Regard no one according to the flesh, that is, according to worldly standards and values that derive from living as if one's present physical life is all that matters. Before Paul's conversion, he once regarded Christ according to the flesh, i.e., Paul considered Christ to be a false messiah (according to Jewish standards), viewing his suffering and death as the curse of God (see Deut. 21:23; Gal. 3:13).

5:17 new creation. The redemption of a people who now live for Christ by living for others, effected by the power of the Spirit (3:3, 6, 18) and the death of Christ (5:14-15), is the beginning of the new creation that was destined to come amid this evil age (see Isa. 43:18-19; 65:17-23; 66:22-23). This new creation is also the beginning of Israel's final restoration from God's judgment in the exile (see the context of Isa. 43:1-21; 65:17-25).

5:18-20 reconciliation. An expression of the significance of God's saving activity in Christ that is unique to Paul (see Rom. 5:10-11; 11:15; Eph. 2:16; Col. 1:20, 22). These verses outline (1) the basis of Paul's apostolic ministry of the new covenant (Paul's own reconciliation to God through Christ); (2) its consequence (his ministry and message of reconciliation to the world for Christ); (3) its essential content (the forgiveness of sins by virtue of Christ's death); and (4) its call (on behalf of Christ, be reconciled to God). ambassadors for Christ. Paul is sent as God's prophetic minister of the new covenant (2 Cor. 3:4-6) to announce God's "peace treaty" (cf. Isa. 53:5) with those who will trust in Christ to free them from the penalty and power of sin (2 Cor. 5:14-15; see Isa. 52:6-10; Rom. 10:15). "Be reconciled to God" is a summary of the gospel message Paul proclaims to unbelievers; it is a call to receive the reconciliation that God has wrought (Rom. 5:11).

5:21 This verse is one of the most important in all of Scripture for understanding the meaning of the atonement and justification. Here we see that the one who knew no sin is Jesus Christ (v. 20) and that he (God) made him (Christ) to be sin (Gk. hamartia, "sin"). This means that God the Father made Christ to be regarded and treated as "sin" even though Christ himself never sinned (Heb. 4:15; cf. Gal. 3:13). Further, we see that God did this for our sake--that is, God regarded and treated "our" sin (the sin of all who would believe in Christ) as if our sin belonged not to us but to Christ himself. Thus Christ "died for all" (2 Cor. 5:14) and, as Peter wrote, "He himself bore our sins in his body on the tree" (1 Pet. 2:24). In becoming sin "for our sake," Christ became our substitute--that is, Christ took our sin upon himself and, as our substitute, thereby bore the wrath of God (the punishment that we deserve) in our place ("for our sake"). Thus the technical term for this foundational doctrine of the Christian faith is the substitutionary atonement--that Christ has provided the atoning sacrifice as "our" substitute, for the sins of all who believe (cf. Rom. 3:23-25). The background for this is Isaiah 53 from the Greek (Septuagint) translation of the Hebrew OT, which includes the most lengthy and detailed OT prophecy of Christ's death and which contains numerous parallels to 2 Cor. 5:21. Isaiah's prophecy specifically uses the Greek word for "sin" (Gk. hamartia) five times (as indicated below in italics) with reference to the coming Savior (the suffering servant) in just a few verses--e.g., "surely he has born our griefs" (Isa. 53:4); "He was crushed for our iniquities" (Isa. 53:5); "the Lord has laid on him the iniquity of us all" (Isa. 53:6); "he shall bear their iniquities" (Isa. 53:11); "he bore the sin of many" (Isa. 53:12). In a precise fulfillment of this prophecy, Christ became "sin" for those who believe in him, so that in him we might become the righteousness of God. This means that just as God imputed our sin and guilt to Christ ("he made him to be sin") so God also imputes the righteousness of Christ--a righteousness that is not our own--to all who believe in Christ. Because Christ bore the sins of those who believe, God regards and treats believers as having the legal status of "righteousness" (Gk. dikaiosynē). This righteousness belongs to believers because they are "in him," that is, "in Christ" (e.g., Rom. 3:22; 5:18; 1 Cor. 1:30; 2 Cor. 5:17, 19; Phil. 3:9). Therefore "the righteousness of God" (which is imputed to believers) is also the righteousness of Christ--that is, the righteousness and the legal status that belongs to Christ as a result of Christ having lived as one who "knew no sin." This then is the heart of the doctrine of justification: God regards (or counts) believers as forgiven and God declares and treats them as forgiven, because God the Father has imputed the believer's sin to Christ and because God the Father likewise imputes Christ's righteousness to the believer. (See further notes on Rom. 4:6-8; 5:18; 10:3; 10:6-8; see also Isa. 53:11: "the righteous one, my servant, [shall] make many to be accounted righteous").

6:1 The grace of God comes about solely through the death of Christ (5:14-19). Those who turn back from Christ show that their initial, apparent reception of God's grace was not real but in vain.

6:2 By quoting Isa. 49:8 to summarize his own appeal to the Corinthians, Paul identifies his apostolic ministry with Isaiah's prophetic role of calling Israel to repentance and perseverance in view of the coming day of redemption and judgment (salvation). Behold, now. Paul declares that this time of salvation has already arrived in Christ! Amazingly, God is already pouring out many of the blessings of the age to come.

6:4 we commend ourselves in every way. Not only through victories and triumphs but also by the way he endures hardship, Paul gives testimony to the truthfulness of his apostolic ministry. The glory of the gospel shines forth from a Christian's life in the way he responds to suffering and opposition. See note on 4:2. by great endurance. Paul's divinely enabled endurance is his general testimony to the power of the Spirit in his life and ministry (3:3-8; see 12:12), which is then illustrated by the specific examples that follow (6:4b-10). servants of God. As a minister (Gk. diakonos) of the new covenant (3:6), Paul is a servant (Gk. diakonos) of God.

6:7 Weapons of righteousness for the right hand and for the left is best seen as a reference to the spiritual weapons God provides (see Eph. 6:11), perhaps meaning one for offense, usually a sword (on the right; see Eph. 6:17), and one for defense, usually a shield (on the left; see Eph. 6:16). Others understand Paul's phrase not as limited to two weapons but as a way of saying that he is fully equipped with spiritual power for any situation.

6:13 Paul calls those Corinthians still in rebellion against him, as his spiritual children (see 1 Cor. 4:14-15; 2 Cor. 12:14-15), to respond to him in the way he has responded to them.