2 Corinthians 5: The Ministry of Hope and Reconciliation

Introduction

This chapter of Paul’s epistle breaks down into two disparate components. The first deals with the hope and assurance of the Resurrection (5:1–10), while the second focuses again on the ministry of reconciliation (5:11–21). We will introduce the second section below when we examine verses 11–21. This first section contains “one of the most discussed and debated passages in 2 Corinthians.”¹ Once again the thoughtful reader of Paul’s words can sympathize with Peter’s statement that in Paul’s epistles there “are some things hard to understand, which the ignorant and unstable . . . twist to their own destruction” (2 Pet. 3:16, our translation). Peter was not castigating his fellow Apostle, but actually endorsing him while admitting that it took a deeper understanding of the scriptures (namely, the Old Testament) than most people were willing to give in order to understand Paul. Knowing this, Peter admonished his readers to put themselves in a position where they would not be “led astray by the deception of lawless men” (2 Pet. 3:17, our translation). They, like Paul and Peter, needed to be grounded in the scriptures as a precaution against entertaining false doctrine.

In this section, Paul continues his discourse on the hardships attendant to both his own and his companions’ authentic ministry (4:7–5:10). He has already noted the steady grind and daily suffering, including the near-constant threat of death, that hang over him and his fellow missionaries as well as the Church in general (4:16–18). He now transitions from that topic to focus on the eternal realities that put all the trials in perspective and give both energy and direction to the work of the ministry. “In 5:1–10 the section on suffering arrives at a fitting crescendo: Paul explains how the unseen realm mentioned in 4:18 relates to the ultimate hope of those often caught in the tumultuous mill of ministry.”² That hope centers on the reality of the resurrection and the blessing that event will bring to the faithful. To make his point, the Apostle uses a series of word pictures, including an “earthly house,” “a tent,” “a building,” and an “outer garment,” to describe frail and mortal bodies in comparison to the ones that will be made without mortal hands—that is, by God (5:1).

On Our Heavenly Dwelling (5:1–5)

Greek Text

1 Οἴδαμεν γὰρ ὅτι ἐὰν ἡ ἐπίγειος ἡμῶν οἰκία τοῦ σκήνους καταλυθῇ, οἰκοδομὴν ἐκ θεοῦ ἔχομεν οἰκίαν ἀχειροποίητον αἰώνιον ἐν τοῖς οὐρανοῖς. 2 καὶ γὰρ ἐν τούτῳ στενάζομεν, τὸ οἰκητήριον ἡμῶν τὸ ἐξ οὐρανοῦ ἐπενδύσασθαι ἐπιποθοῦντες,3 εἴ γε καὶ ἐνδυσάμενοι οὐ γυμνοὶ εὑρεθησόμεθα.4 καὶ γὰρ οἱ ὄντες ἐν τῷ σκήνει στενάζομεν βαρούμενοι ἐφʼ ᾧ οὐ θέλομεν ἐκδύσασθαι ἀλλʼ ἐπενδύσασθαι, ἵνα καταποθῇ τὸ θνητὸν ὑπὸ τῆς ζωῆς.5 ὁ δὲ κατεργασάμενος ἡμᾶς εἰς αὐτὸ τοῦτο θεός, ὁ δοὺς ἡμῖν τὸν ἀρραβῶνα τοῦ πνεύματος. [SBLGNT]

Translation Notes and Comments

5:1 For we know that if our earthly house of this tabernacle were dissolved / For we know that if the earthly house of our body is destroyed: The verb οἶδα (oida), “to know,” carries the idea of knowing something either absolutely (as through divine revelation) or from observation. In either case, it nuances what is fully known, perceived, or comprehended.³ Though Paul had not personally experienced the resurrection, he had seen its reality at the time Jesus appeared to him (Acts 9:1–9). The noun οἰκία (oikia), “house,” denotes a dwelling place, be it a home or an apartment. Figuratively, it refers to the mortal body as the residence of the spirit.⁴ The adjective ἐπίγειος (epigeios) denotes that which is earthly rather than heavenly.⁵ Here it shows that Paul is referring to the mortal body. The noun σκῆνος (skēnos) can denote a “tent” but is also used to denote a “human body” as it does here.⁶ Hence, we have translated it as “body.” The verb καταλύω (katalyō), “to destroy,” found here as a subjunctive aorist, means “to take down, dismantle, destroy” and, keeping with Paul’s imagery, often refers to the destruction of a house.⁷ The conjunction ἐάν (ean) “if” used with an aorist subjunctive in the protasis and a present tense in the apodosis (as is the case here) forms a present general condition that denotes what is expected to occur or is normal and accepted.⁸

we have a building of God, an house not made with hands, eternal in the heavens / we have a building from God—an eternal house in the heavens not made by hands: Paul’s use of the present active verb ἔχω (echō), “to have, possess,”⁹ illustrates his sureness of the resurrection and his willingness to verify its reality to his readers. The noun οἰκοδομή (oikodomē), “building, edifice,”¹⁰ denotes the result of a building process while the prepositional phrase ἐκ θεοῦ (ek theou), “from God,”¹¹ shows who that builder is. In this case, the “building” is the resurrected body. On οἰκία (oikia), “house,” see above. The adjective ἀχειροποίητος (acheiropoiētos) means “not made by hands”¹² and carries the nuance of that which is not of human but of divine construction. Our bodies are made by our Heavenly Father. The adjective αἰώνιος (aiōnios), “eternal,” refers to “a period of unending duration, without end.”¹³ It connotes not just quantity but also a positive quality, especially when associated with the Divine.¹⁴ The phrase uses the plural of the noun οὐρανός (ouranos), “heaven,” and although the idea of the celestial sphere containing more than one heaven was known to both Jews and Christians, the idea here is that of the abode of Deity.¹⁵ Scholars have debated on what Paul meant by the term “heavenly house,”¹⁶ but given the context, he is almost certainly referring to the resurrected body.¹⁷ Such a body is one God has made fit for the future when there will be a new heaven and a new earth “wherein dwelleth righteousness” (2 Pet. 3:13; compare Isa. 65:17; Rev. 2:7; 21:1–4; Ether 13:9; and D&C 29:23).¹⁸

5:2 For in this we groan / For indeed, in this earthly body we groan: The neuter demonstrative adjective τούτῳ (toutō), “this,” refers back to σκῆνος (skēnos), “tent,” in 5:1. In our Rendition, we have added “earthly body” for clarification. The verb στενάζω (stenazō), “to groan,” denotes an involuntary groan, moan, or sigh “in the face of undesirable circumstances.”¹⁹ By using the word, Paul stresses how he feels about the weight, feebleness, and limitations of the mortal body.

earnestly desiring to be clothed upon with our house which is from heaven / because we want to put on our heavenly body: The verb ἐπιποθέω (epipotheō), “to yearn, desire, long for,” not only denotes an unusually strong longing for something but also implies a need for it.²⁰ Paul uses it to describe a yearning for the kind of immortality that comes by possessing a celestial body. The noun οἰκητήριον (oikētērion) refers to a “dwelling, habitation,”²¹ but like σκῆνος (skēnos) in 5:1, it denotes a physical body,²² and so we have translated it as such. The verb ἐπενδύομαι (ependyomai) is found only here and in 5:4 in the New Testament. It carries the idea of putting one garment over the top of another.²³ Though the word could imply that Paul is expressing his desire for a spiritual or heavenly body or power to be put on over his mortal one,²⁴ the context suggests he is referring to his immortal spirit being clothed with a heavenly, celestial, resurrected body.

5:3 If so be that being clothed we shall not be found naked / provided that when we have put it on, we will not be found naked: This verse has been the subject of much debate. The problem is that ἐνδυσάμενοι (endysamenoi), which is the aorist middle passive participle of ἐνδύω (endyō) with the meaning “to clothe oneself in, put on,”²⁵ has a variant reading in some manuscripts of ἐκδυσάμενοι (ekdysamenoi), which means “to undress oneself.”²⁶ The reading “put on” has the oldest and best external attestation by far,²⁷ although some scholars maintain that, as the verse stands, what it says is so obvious that it seems “banal and even tautologous.”²⁸ However, internal evidence also favors this reading. It may seem that “provided that when we have put it on, we will not be found naked” is an obvious statement, and some scribe may have thought so and changed the participle. But in fact, 5:3 appears to be parenthetical, and the idea that “we do not want to be unclothed, but . . . clothed” (NR) is found again in 5:4. This concept also shows up in 5:2 with the phrase “we want to put on” (NR). Thus, the context argues for “put on” as the original reading, and we have so translated it in our Rendition.

The adjective γυμνός (gymnos), “naked,” carries a range of meaning from being completely undressed to being either immodestly or inappropriately dressed.²⁹Among the Jews, the word carried the figurative nuances of embarrassment, helplessness, and vulnerability.³⁰ With the resurrection, the soul escapes all these conditions. That being the case, Paul seems to be emphasizing the idea that being clothed with a divine, physical, resurrected, celestial body protects the eternal soul from ever being vulnerable or helpless again.

5:4 For we that are in this tabernacle do groan, being burdened / For indeed, we who are in this body groan because we are weary: The beginning phrase, καὶ γάρ (kai gar), “for indeed,” emphasizes the point that being in the “tent” causes groaning. On the verb στενάζω (stenazō), “to groan,” see 5:2 above. The verb βαρέω (bareō), found here as a passive participle, denotes being weighed down or burdened under a heavy load, whether physical or mental.³¹ Though Paul may be exaggerating for effect, this phrase does show that he and others genuinely feel the stress that adherence to their religion has called them to suffer.

not for that we would be unclothed, but clothed upon /since we do not want to be unclothed, but to be further clothed: With this phrase, Paul makes it clear that it is not the physical body itself that is the problem but its mortal condition. The verb ἐκδύω (ekduō), found here as aorist middle infinitive, means to strip or undress oneself.³² The verb ἐνδύω (enduō), also found here as an aorist middle infinitive, means either to clothe or to have clothing put on oneself.³³ This figure of speech views the body as something the spirit wears and that can therefore be stripped or taken off and put back on. It works well in this instance in that a different set of clothing can be exchanged for the one taken off. In this case, it is the mortal body that is taken off and the immortal, glorious, resurrected body that is put on.

that mortality might be swallowed up of life / so that the mortal might be swallowed up by life: The verb καταπίνω (katapinō), “to be swallowed up,” found here as a passive aorist subjunctive, also carries the additional nuance of being destroyed.³⁴ The noun ζωή (zōē), “life,” though often referring to physical life, carries the strong nuance of the transcendent life shared by the Father and Son with all those who are faithful.³⁵ That seems to be the case here. Paul’s point is that mortality—that is, death—is swallowed up or destroyed by the power of eternal life that comes through the resurrection.

5:5 Now he that hath wrought us for the selfsame thing is God / Now he who prepared us for this very thing is God: The verb κατεργάζομαι (katergazomai), “to prepare,” found here as an aorist middle participle, denotes the preparation of someone for something but nuances the thoroughness of that preparation.³⁶ The phrase εἰς αὐτὸ τοῦτο (eis auto touto), “for this very thing,” refers back to τῆς ζωῆς (tēs zōēs), “the life,” found in 5:4, and refers not just to the resurrection but to the quality of life that the righteous will achieve at the time of their resurrection. Paul is emphatic that the one who thoroughly prepares the Saints for this celestial blessing is God himself. Given Paul’s deep faith in and appreciation for the work of the Messiah, it may seem strange that he does not give at least partial credit to the Lord. The Apostle’s focus, however, is not on the intermediary, as essential as his work is, but on the Father, who is the actual author of and power behind the resurrection.

who also hath given unto us the earnest of the Spirit / who gave us the pledge of the Spirit: This phrase shows that God has done something in addition to—that is, related to—preparing a person for eternal life. The verb δίδωμι (didōmi), “to give,” is found here as an aorist participle, which expresses simple occurrence, generally antecedent to the main verb.³⁷ The noun ἀρραβών (arrabōn), “pledge, earnest, deposit,”³⁸ is a technical term that denotes a down payment or initial installment guaranteeing that the full amount of a contract will be paid and assuring that the object will be realized. The phrase τοῦ πνεύματος (tou pneumatos), “of the Spirit,” is epexegetical,³⁹ making clear that what God gave and is still giving is the Spirit. Paul’s point is that the reception of the Spirit is God’s pledge or assurance to the individual that he or she will have eternal life (see Translation Notes for 1:22).

Analysis and Summary

The present section (5:1–5) continues Paul’s exposition that he began in 4:7 dealing with the apostolic ministry. He starts this section with his heartfelt testimony. His words “we know” (οἴδαμεν, oidamen) denote more than a fundamental or theological conviction of his faith. They connote a sure knowledge, in Paul’s case one that is based on his personal experience in seeing the resurrected Lord and what he learned from the other eyewitnesses (Acts 9:1–9; 1 Cor. 15:3–8). The knowledge from these sources was bolstered by material he learned during visions, material he was not to directly share (2 Cor. 12:1–4) but that highly influenced his knowledge and understanding of divine ways. What he absolutely knows is that when a person is unclothed from his or her mortal body, he or she will be reclothed with a heavenly and eternal one like Heavenly Father has. Here Paul more fully contrasts the temporary with the permanent, the mortal with the eternal, and the seen with the unseen (4:18; compare 1 Cor. 15:51–58). “To keep the contrast before his readers, Paul describes in 5:1 the antithesis of the Christian present body, namely, the future ‘spiritual’ body.”⁴⁰ In doing so, he reiterates what he has already explained to his readers in his previous letter, wherein he contrasted the “natural body” with the “spiritual body,” the former “sown in corruption” while the latter is “raised in incorruption” when we are resurrected with a celestial body (1 Cor. 15:42–44). The present finite body is subject to pain and suffering, wear and tear, sorrow and grief. But that is not the final destiny of the soul. The present mortal body with its earthly encumbrances and restrictions, Paul teaches, will be replaced with an eternal body freed from the frailties, pains, and corruption imposed by mortal life.

In 5:2–4, he explains why he groans under the limitations and burdens of his earthly body and why he yearns for a heavenly one. His experience, he shows, acts to stoke his desire for “our habitation from heaven.” He here changes his imagery from that of the body as a tent to one of it as an outer garment. He has two such garments in mind. One is mortal and physical while the other is immortal and spiritual. The latter provides for the Saint an adequate dress for celestial glory. It is noteworthy that Paul does not desire to be rid of a body but rather to arrive at the time when his earthly body will be changed into a heavenly, celestial, and glorious one of flesh and bone (D&C 130).⁴¹ The sentence found in 5:3 acts as a parenthetical correction designed to head off any misreading of his statement in 5:2. He is looking at the nature of the soul between death and resurrection. He refers to this state of a bodiless spirit as being “naked”—that is, vulnerable and helpless as it must wait on other factors before it can be clothed upon again. Only with the resurrection can it receive the power and honor it desires by once again being clothed by its physical body, howbeit divinely transformed, purified, and glorious. Though Paul does not look forward to this possible period of “nakedness” with its uncomfortable helplessness, his emphasis centers on his expectation of receiving his divinely endowed resurrected body.⁴²

In 5:5, Paul witnesses how God is active in the salvation process. First, he fully prepares the individual for eternal life. The Apostle does not elaborate on how the Father has done this but assures his readers it is so. Second, he states that God has given the Saints the Holy Spirit, which acts as a divine assurance or guarantee that they will actually achieve the eternal life that God has promised them. His point is important. The companionship of the Holy Ghost acts as a purifying agent to gradually provide the promise or sealing (ἀρραβών, arrabōn) that the recipient, at that point in her or his life, has become cleansed and will receive all that Heavenly Father has in the highest of his kingdoms.

Excursus on Paul’s Understanding of the Resurrection

There is a good deal of debate focusing on whether Paul, when he wrote to the Corinthians, felt he would be alive to see the Parousia and thereby personally experience the instant change from mortality to immortality.⁴³ When he wrote to the Thessalonians some years before, he seemed to have fully expected the Second Coming to be in his lifetime. He admitted then that no one knew when it would come because it would be as a thief in the night (1 Thes. 5:2), and therefore all should be prepared for the event, but he expected to see it (1 Thes. 4:4–17). Even so, this epistle shows that the Apostle definitely believed that there was an intermediate state between death and the resurrection inhabited by departed spirits (1 Thes. 4:13–17). That the early Christians had a knowledge of this state of existence is confirmed by Peter’s references to the world of spirits (1 Pet. 3:19; 4:6) coupled with John’s (see also Rev. 20:12–13; compare Alma 11:43–44; 40:11–26; and D&C 29:13; 88:96–101). Scholars debate the question as to whether Paul’s statements to the Corinthians show he was hoping to avoid that state by moving directly from mortality to immortality at the Second Coming.⁴⁴ His words, as recorded in the New Testament, do leave the subject open, but the debate must not cloud the point he is making. It rests on his firm testimony that whatever happens, near or far, the resurrection is sure.

Even so, understanding the Apostle’s view of the resurrection is key to interpreting his Corinthian correspondences. He addresses the issue twice in his Corinthian epistles (1 Cor. 15:35–58; 2 Cor. 5:1–10),⁴⁵ but the theme threads its way through much of Paul’s writings. A central point that Paul addresses in 1 Corinthians 15 is the nature of the resurrection. He refers to what exists after the resurrection as a “spiritual body” (σῶμα πνευματικόν, sōma pneumatikon), while that which exists in mortality he labels a “natural” or earthly “body” (σῶμα ψυχικόν, sōma psychikon). Though some argue that Paul’s reference to a “spiritual body” points to a postresurrection nonphysical body or some transcendent physical essence, his focus is not actually on the nature of the two types of bodies but rather on the very different modes of existence the two types of bodies occupy.⁴⁶ The preresurrected body occupies a state of weakness, decay, and humiliation while the postresurrected body occupies a state of strength, honor, and power (1 Cor. 15:42–43), a point that most Christians have historically ignored because they considered matter evil due to Neoplatonic Greek influences. However, these verses emphasize the physical nature and beauty of having a celestial, resurrected body like Heavenly Father has. As Greek grammar bears out, the -ικον (-ikon) ending of the adjective πνευματικόν (pneumatikon), “spiritual,” does not refer to the composition of the body but rather denotes “modes of being or characteristics.” In Paul’s writings, “spiritual” refers most specifically “to being derived from, or being about, the spirit.”⁴⁷ Paul creates a strong contrast between “fleshly” (σαρκικός, sarkikos) and “spiritual” (πνευματικός, pneumatikos) bodies. The first body is under the influence of the flesh and is driven thereby while the second body is dominated by the Spirit and led thereby (1 Cor. 15:47). By taking Paul’s treatment on the subject as a whole, we see that the resurrected mode of existence is characterized by the reversal of weakness and decay and the gain of splendor and power. Being constituted by and under the direction, control, and character of the Spirit, such a body, we should expect, would not “be reduced in potential from the physical capacities which biblical traditions value, but [be] enhanced above and beyond them in a way that both assimilate and transcend them.”⁴⁸

Thus, though Paul in 1 Corinthians is not speaking directly of a somatic (that is, a physical) existence, he is speaking of it indirectly and so shows the mode in which the resurrected body will eternally live. In 2 Corinthians 5, he picks up the theme and describes the earthly transitive body as a mobile “tent” (σκῆνος, skēnos) in contrast to the permanent one that he describes as the “home” (οἰκία, oikia) of the eternal spirit. Paul views being without any kind of physical body as being “naked” (γυμνός, gymnos). We are naked without a physical body because, we learn in D&C 138:50, the dead in the spirit world look “upon the long absence from their bodies as a bondage,” and, according to Restoration material, “the spirit and the body are the soul of man” (D&C 88:15). Among the Jews, the word carried the nuance of extreme helplessness (Job 24:7; Ezek. 16:22) and the inability to hide oneself from God (Gen. 3:7–10; Moses 4:12–17). Under his piercing glance, everything not repented of is laid bare, no matter how uncomfortable one might find that exposure to be (Heb. 4:12; compare D&C 33:1). The Apostle is, thus, emphasizing “the Jewish hope, that it is not good for a person to be without a body, that is, ‘naked,’ rejecting any Greco-Roman notion of death,” which was that the essence of the self would be either gone or in a bodiless, dark, foreboding, and mirthless state.⁴⁹

Paul makes it clear that, speaking of the future reward of the Saints, “we have [ἔχομεν, echomen] a building [οἰκοδομή, oikodomē] from God” (5:1, NR). Because the verb is in the present tense, some scholars have argued either that believers receive a “new” body at baptism, because it is now under the influence of the Holy Ghost, or that they have become members of the “body” of the Church at that time.⁵⁰ The present tense, however, does not always have temporal force and is sometimes used to make a general statement of truth.⁵¹ That is likely the case here. The tense, therefore, suggests Paul’s certainty of an actual resurrection with a physical body and his hope that his will be one of glory.⁵²

The question remains, did Paul expect to live to the Parousia and at that time be changed in the “twinkling of an eye” from mortality to immortality (1 Cor. 15:52)? In other words, do his statements here betray a fear he would die before the Second Coming?⁵³ The context again suggests that Paul fully understood that he would receive an immortal body only at the Parousia, whenever that would be. Paul’s description of the body being “destroyed” or “dismantled” (καταλύω, katalyō) and the soul being left “naked” suggests he was well aware that that the Saints would exist in a temporary interim bodiless state (2 Cor. 5:1). Due to the weight of the present distress, Paul notes that he longs for a future existence when body and spirit would be united, making a dwelling (οἰκητήριον, oikēτēριον) that would be strong, everlasting, and holy. Therefore, in the present, as he so graphically states, he faces death but with hope, knowing that whenever the Parousia happens, it will bring the blessing of eternal life with Christ (5:8; Philip. 1:23). The message Paul wants to leave with his readers focuses on the importance and joy of the Parousia. This event, not the death that might precede it, is the climax of the Christian hope and the apex of its theology. Only when that time comes will the Saints be fully transformed and enabled to live in the presence of the Divine. In this way, Paul gives the Saints a hope that transcends their present distress and brings anticipation to both the living and the dead. All this, Paul assures his readers, is based not on speculation or desire but on a sure witness. He knows (οἶδα, oida) of what he speaks.

In sum, Paul’s resurrection theology is consistent in both 1 Corinthians 15 and 2 Corinthians 5. Both look to the same type of resurrection that centers on the Jewish hope of an embodied salvation. “Language of body/spirit (soul) dualism may arise at points as Paul addresses the views of the Corinthians and his opponents. However, Paul’s arguments always end with embodiment.”⁵⁴ His language shows that he is well aware of a period of disembodiment before the Parousia and that he may well face it. He does not yearn to do so, for he feels it will be a time of uncomfortable “nakedness.” Modern revelation confirms his view that time in the spirit world, even for the righteous, is not fully comfortable. The Doctrine and Covenants reports that, at the time of the Savior’s death, a “vast multitude waited and conversed, rejoicing in the hour of their deliverance from the chains of death.” When the Lord appeared, he proclaimed “liberty to the captives who had been faithful” (D&C 138:18). Note that even the righteous feel they are captives bound by death’s chains and yearn for release. Therefore, with the immanent resurrection in sight, the Saints “rejoiced in their redemption, and bowed the knee and acknowledged the Son of God as their Redeemer and Deliverer from death and the chains of hell” (D&C 138:23).

But it must be kept in mind that Paul’s purpose in bringing up this subject is likely polemical. His purpose is to discuss neither the timing of the Second Coming nor the nature of bodies either mortal or immortal but to stress the transforming power for both that can only be found in Christ Jesus. Even so, Paul does speak of his hope for the resurrection in a very personal manner. His desire is likely augmented by the constant threat of death that he and others face. In addressing the subject, he tacitly answers charges about his personal weaknesses, which he readily admits having, by showing that he succeeds only because of the power of God in his life. This is what not only allows but also enables him to suffer as he does in behalf of his Christian brothers and sisters. It is, however, his sure witness of the resurrection that assists in fueling the fire of his testimony and driving him ever forward in the cause of the Messiah, even in the face of death. Whatever happens in mortality, he tells his readers, he and they are assured by the presence of the Spirit (5:5) that they will be raised up at the Second Coming and receive transformed bodies enabled to dwell eternally in the fire of celestial glory. “Paul’s hope as expressed in these verses shows a fundamental shift from an expectation of immediate triumph to a hope for otherworldly glory. Affliction is momentary whereas resurrection is endless, insinuating that the immediate recognition his opponents are receiving will be nothing compared to the eventual glory that will be shared by the Saints.”⁵⁵

We Labor That We May Be Accepted of Him (5:6–10)

Greek Text

6 Θαρροῦντες οὖν πάντοτε καὶ εἰδότες ὅτι ἐνδημοῦντες ἐν τῷ σώματι ἐκδημοῦμεν ἀπὸ τοῦ κυρίου, 7 διὰ πίστεως γὰρ περιπατοῦμεν, οὐ διὰ εἴδους—8 θαρροῦμεν δὲ καὶ εὐδοκοῦμεν μᾶλλον ἐκδημῆσαι ἐκ τοῦ σώματος καὶ ἐνδημῆσαι πρὸς τὸν κύριον·9 διὸ καὶ φιλοτιμούμεθα, εἴτε ἐνδημοῦντες εἴτε ἐκδημοῦντες, εὐάρεστοι αὐτῷ εἶναι.10 τοὺς γὰρ πάντας ἡμᾶς φανερωθῆναι δεῖ ἔμπροσθεν τοῦ βήματος τοῦ Χριστοῦ, ἵνα κομίσηται ἕκαστος τὰ διὰ τοῦ σώματος πρὸς ἃ ἔπραξεν, εἴτε ἀγαθὸν εἴτε φαῦλον. [SBLGNT]

Translation Notes and Comments

5:6–8 Paul continues his treatment of mortal life and its resultant death and communicates the importance and nature of both to his readers by breaking from the thought he began in verse 6 to convey the information in verse 7 and then coming back to the original thought in verse 8. Thus verse 7 is a break in the flow of the argument for the purpose of clarification. After this interjection, the Apostle resumes his statement but alters his grammar slightly, making verse 8 an anacoluthon that picks up and finishes his thought. Thus what he says in verse 6 anticipates his statement in verse 8 that he would prefer to be absent from this mortal life, with its encumbering and weak body, in order to be present with the Lord.⁵⁶

5:6 Therefore, we are always confident: The conjunction οὖν (oun), “consequently, therefore,” refers back to the hope Paul expressed in 5:5 and links it to the confidence the Apostle has in what he now shares. It also affirms that, no matter what state, mortal or postmortal, one is in, “there is no room for despondency.”⁵⁷ The verb θαρρέω (tharreō) means both “to be courageous” and “to be confident.”⁵⁸ The word connotes a certainty that broaches no doubt and thereby leads to courage even during periods of testing or danger.⁵⁹ In the present context, it is the aspect of confidence that seems to dominate. By adding the adverb πάντοτε (pantote), “always,” Paul emphasizes that there is, at least for him, never a point of uncertainty.

knowing that, whilst we are at home in the body, we are absent from the Lord / recognize that while we are at home in the body, we are away from the Lord: This phrase creates a non sequitur with the one above. Though Paul expresses his confidence there, being away from God while at home in the body is hardly a condition that generates such assurance. On the contrary, as he has shown, mortality presents nothing but one trouble after another, exacerbated by the absence of Divine association.⁶⁰ Paul does pick up his theme of confidence in 5:8 by repeating the verb θαρρέω (tharreō), “be confident.” Given that, 5:6–7 appears to be a short digression that he is using to counter what may have been a false belief among some of the Corinthian Saints. It is possible that, sensing the Spirit in their lives (see 1 Cor. 14:36), some were teaching that they were already “with the Lord.”⁶¹ Paul denies this idea, insisting that the very nature of mortal existence proves this not the case.⁶²

The verb ἐνδημέω (endēmeō), “to be at home,” denotes being among one’s own people, but here it is used metaphorically to refer to mortality.⁶³ The verb ἐκδημέω (ekdēmeō) means “to leave an area”⁶⁴ but carries the nuance of being “absent from a place where one rightfully and normally belongs.”⁶⁵ Though that would generally refer to one’s home, in this case it is being with the Lord. However, Paul is not suggesting that mortality is void of communion with God. His point is, rather, that in comparison with what will come when the Saints see the Father “face to face” (1 Cor. 13:12), their experience here is comparatively weak. Thus, to be in the body is to be separated from the fulness of the association that the gospel promises.

5:7 For we walk by faith not by sight: With this short interjection, Paul describes the very nature of mortality as designed by God. The verb περιπατέω (peripateō), “to walk,” also denotes comportment or behavior.⁶⁶ That the verb is in the present tense suggests that the Apostle has the whole of the mortal experience in mind.⁶⁷ The preposition διά (dia), “by means of,” acts, in this case, as a “marker of instrumentality or circumstance whereby something is made possible.”⁶⁸ It modifies the noun πίστις (pistis), “faith,” stressing that it is this virtue that makes walking in a godly way possible.

As with the English noun “faith,” the Greek noun (pistis) has a wide range of meanings ranging from active belief to absolute sureness.⁶⁹ The degree of a person’s faith expresses itself in the amount of trust and adherence that the person gives to the idea, teaching, cause, or person that she or he is attracted to and to which the person acts accordingly.

As Christian history shows, it was the theologian Augustine, writing in the fifth century, who transformed the understanding of the term “faith” (Latin, fides) to refer to either of two conditions. The first referenced “that which is believed,” specifically “The Rule of Faith” (fides qua creditor in his words). This rule made the condition of salvation simply a matter of accepting credal statements. The second referenced emotional, mystical, and passive born-again experiences (fides quā creditor in his words). It defined faith as but an experience by which something comes to be believed.⁷⁰ His understanding has guided both Catholic and Protestant thinking on the subject to this day.

Unfortunately, both of his definitions stand in sharp contrast to the understanding of faith among the earliest Christians. To these Saints, faith was both personal and dynamic. Within the nascent Church, it referred to a commitment to Christ based on understanding his teaching, mission, and nature as the divine, resurrected Son of God. The scriptures do show, however, that there are degrees of faithfulness. Little faith expresses itself in adherence only when it is convenient or of little cost. Conversely, great faith expresses itself in adherence not only when such is inconvenient but also when it demands self-control and sacrifice.

The noun “faith” as used by Paul connotes the high degree of confidence the Saints should have in the reliability of Jesus. The word also carries the strong nuance of conformity to the exactions the Lord demands of his people, including keeping commandments and making and keeping covenants.⁷¹ Faith in him is expressed in one’s love for him as manifest in active, purposeful obedience to his will (John 14:15; compare Deut. 30:20 and Eccl. 12:13). This is the quintessence of faith.⁷²

The disturbing transformation of the meaning of faith during the apostasy undermined the importance of expressing faith in Christ through service in his new covenant community. It replaced active allegiance with passive, mystical, born-again experiences that bestowed upon the believer a “grant of faith” and by so doing assured that the sacrifice required to obtain true faith would never be met.

The noun εἴδος (eidos), “appearance, sight,” denotes both the outward form of something (its “appearance”) and the act of looking or seeing something (that is, “sight”).⁷³ It is this latter sense that we have used in our Rendition. Paul is saying that a true disciple of Christ conducts his or her life based on knowledge gained through faith rather than through the physical senses. This is the “assurance of things not seen” referred to in the definition of faith found in Hebrews 11:1 (JST).

5:8 We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord / And we are confident, I repeat, and prefer to depart from this body and be at home with the Lord: With the repetition of the verb θαρρέω (tharreō), “confident,” Paul picks up the train of thought he began in 5:6. He again uses the verbs ἐκδημέω (ekdēmeō), “to be away from a place” (in this case, the mortal body), and ἐνδημέω (endēmeō), “to be at home” (in this case, with God).⁷⁴ He appears to be referring to the state of the spirit between death and resurrection.⁷⁵ Being in such a bodiless state, he is saying, does not bother him for two reasons. The first is obvious: he will be with the Lord. The other is more oblique but suggests that he understands that this bodiless state is only temporary and will end with the resurrection. His thought here strongly echoes his statement in Philippians 1:21, “For me to live is Christ, and to die is gain” (compare Rom. 14:8).

5:9 Wherefore we labour, that, whether present or absent, we may be accepted of him / Therefore, we also eagerly strive to please him, whether in this body or absent from it: The referential conjunction διό (dio), “wherefore, for this reason,” is important, pointing back as it does to Paul’s ever-abiding confidence. Its use emphasizes the staying force behind his labors but also transitions to the reason he labors so hard. It alerts Paul’s readers that he is now going to make the logical conclusion to his argument.⁷⁶ The verb φιλοτιμέομαι (philotimeomai) has the root meaning of “to love or seek after honor,” emphasizing the effort put into obtaining it and focusing on the idea of rendering service.⁷⁷ Because the word does emphasize the intense effort needed to obtain that objective, we translate it as “eagerly strive” in our Rendition. The adjective εὐάρεστος (euarestos) means “pleasing, acceptable,” and in the New Testament it is generally used with reference to God.⁷⁸ Paul’s use of the word “comprises both the goal and the motive of the Christian life” that he is admonishing his readers to pursue.⁷⁹

Paul again uses the verbs ἐνδημέω (endēmeō)and ἐκδημέω (ekdēmeō; see 5:6), but this time in the participial phrase ἐνδημοῦντες εἴτε ἐκδημοῦντες (endēmonuntes eite ekdēmountes). Translated literally, the phrase reads “being at home or being away from home,”⁸⁰ but the context in which Paul uses it shows that he is referring to earthly and post-earthly existence and, therefore, uses the words metaphorically. Thus we have translated the phrase as “in this body or absent from it” in our Rendition.⁸¹

5:10 For we must all appear before the judgment seat of Christ / For we all must appear before the judgment seat of Christ: The conjunction γάρ (gar), “for,” is causal and explains why the Saint should eagerly strive to please God. The verb φανερόω (phaneroō), “to cause to become visible,” in the passive voice, as found here, has an intransitive sense, “to appear.”⁸² The impersonal verb δεῖ (dei) denotes what is necessary or must happen and carries the notion of compulsion.⁸³ The adjective πάντας (pantas), “all,” is inclusive, showing that there will be no exceptions to judgment.⁸⁴ The noun βῆμα (bēma), “judgment seat,” refers both to a raised platform on which a judge sits and to the tribunal itself.⁸⁵ Paul makes it clear in his other writings that Christ himself is the judge (see also Rom. 14:10; 2 Ne. 9:44; Moro. 10; etc.).

that every one may receive the things done in his body, according to that he hath done, whether it be good or bad / so that each person may receive a recompense for the things that he or she has done by means of the body, whether good or bad: The conjunction ἵνα (hina), “so that,” points to the purpose of an act—that is, in this case, judgment. The adjective ἕκαστος (hekastos), “each one,” emphasizes the individual nature of that judgment. The verb πράσσω (prassō) denotes “to bring about or accomplish something through activity.”⁸⁶ The verb κομίζω (komizō), in the middle voice, as here, means “to get (for oneself), receive recompense” for something that is deserved or owed.⁸⁷

The noun σῶμα (sōma) refers to the mortal “body.” ⁸⁸ In the phrase διὰ τοῦ σώματος (dia tou sōmatos), the preposition dia with the genitive case is used instrumentally, “by/through/by means of the body.”⁸⁹ Our physical bodies are controlled by our spirits. The recompense is based on one of two types of acts: ἀγαθός (agathos) or φαῦλος (phaulos), “good or bad.” The former has a wide range of meanings, including acts that are useful, valuable, excellent, and distinguished. It denotes especially those of high moral quality.⁹⁰ The latter also has a wide range of meanings, including acts that are ordinary, useless, or valueless, and generally refers to what is of an inferior quality or morally substandard.⁹¹ Because it is likely that Paul is using both terms more colloquially than technically, the general English notion within the words “good” and “bad” works (compare John 5:29). Though both words are adverbs in the Greek text, we have rendered them as neuter singular. The nuance of the change is that “though each individual is judged on the basis of his or her behavior, the person’s habitual action, and not his [or her] individual acts, is the basis for judgment. . . . God’s judgment is also impartial, for what is due to a person is what is given that person.”⁹²

The JST clarifies the KJV here, changing the phrase “may receive the things done in the body” to “may receive a reward of the deeds done in the body.” The use of the word “reward,” however, does not negate the idea of punishment if such is demanded. “Recompense” would probably give a better understanding of the blessings and consequences of making choices in mortality.

Analysis and Summary

In 5:6–7, Paul gives witness to his continued confidence even in the face of difficulties and the adversity he experiences on an almost-daily basis. But his claim is not to some personal heroic faith. His is God-given based on the Apostle’s assurance of the resurrection as certified and guaranteed by the continual operation of the Spirit in his life. This “down payment” (ἀρραβών, arrabōn) on his future celestial abode makes it sure. It is this sureness that is the source and power behind his constant and sustaining confidence. This confidence reaches into the future, in which the Apostle anticipates his final judgment before Christ, where his works will be fully manifested and approved.⁹³ His confidence acts as a foil against his Corinthian antagonists, for it stresses the feeling he has as to the correctness of his teachings and lifestyle before God.

In 5:6, Paul insists that he is not simply being confident but that he has continual and overflowing confidence through the principle of faith. This spiritual condition is not something he musters from within but is a gift given to him from above based on this testimony of the reality of the resurrection. That he uses the plural pronoun “we” shows that such confidence does not belong to him alone but to all who move forward in life through faith.⁹⁴

In this section, Paul’s thoughts have moved from his concern with the possible period of “nakedness” in the spirit world where the soul feels the full weight of an uncomfortable helpless existence. Instead, he looks confidently to the glorious future beyond that period.

The thought expressed in 5:7 (though but an interjection) that mortality consists of walking by faith, not by sight, identifies the quintessence of the mortal condition as viewed by the Christian. It also expresses the central argument of the whole of this epistle.⁹⁵ As Elder Bruce R. McConkie noted, “In the pre-mortal life we were in the presence of God; we saw him and knew the course he had charted for us. Now we are out of his personal presence, no longer remember our association in his household, and are being tested under circumstances where we must accept him and his laws on faith.”⁹⁶

Paul uses the phrase to amend his point that being in mortality demands not being with the Lord. His words show that being mortal does not mean that a person is cut off completely from the Divine. It is the invisibility of God to the natural man, not his absence, that Paul is stressing.⁹⁷

His words explain the very nature of mortality for the faithful by stating what it is and what it is not. It is a walk, a movement along a path toward an objective. The path is defined by faith in Christ. In this instance, πίστις (pistis) encapsulates the idea of a confidence in the Savior so strong that one is willing to acknowledge, follow, and obey him at all cost. What mortality isn’t is a walk by sight with the end clearly visible and assured. The Saints can have hope, though temporarily away from the Lord, because of their testimony of the reality of the Messiah, even though, for the present, he is unseen (compare 1 Pet. 1:8–9).⁹⁸

In the modern world, faith is often described as a “a blind leap into the dark.” For Paul and Christians in the New Testament world generally, such an idea would not ring true. As one scholar noted, “The modern misconception comes from a naturalistic view of the world that suggests God does not intervene, indeed cannot intervene in the cause-and-effect system of the physical order. Thus a person must take a leap against or in face of, what modern science tells us is true. Biblical faith, on the other hand, constitutes a ‘step into the light,’ holding that bold steps are in order because God has revealed what is true about himself, the world, and life in the world (Heb. 11:12).” Further, when Paul describes the Christian as one who walks by means of faith, he is referring to God’s revelation of what is true about reality and life in particular and acting accordingly. For in-depth analysis, see Translation Notes on 5:7 above. In sum, his trust in God is anchored in revelation and covenants.⁹⁹ This means that there is no darkness to leap into.

Paul is very concerned with the value the Corinthian Saints put on mere appearance. The Apostle insisted that, in respect to God’s saving purposes, it is the “things that are not visible” that trump “things that are visible” (4:18, NR). The latter consists of simple appearance (εἶδος, eidos), while the former represents reality, both mortal and eternal. This reality, as Paul testifies, deals with “that which neither eye has seen, nor ear heard, nor entered into a person’s heart—all these things God has prepared for those who love him.” But “to us God has revealed them by the Spirit, for the Spirit fathoms all things, even the deep things of God” (1 Cor. 2:9–10, NR).¹⁰⁰ For the Christian faithful, due to the action of the Spirit, the promised blessings have been heard, felt, and to a degree received, but the fulness waits to be “seen,” and the ability to see rests on faith.

Unfortunately, for too many of the Corinthian Saints, appearance is what is important and therefore the means by which they judge all things. This malady has allowed Paul’s detractors to disparage his character and teachings, making him suspect among those who follow them. His purpose in this section is to provide a doctrinal basis for his actions, teachings, and character by showing the Saints the true basis by which proper judgment can be made.¹⁰¹

In 5:8–9, Paul returns to the theme of the confidence he has in the Lord due to the life that the Apostle has lived before the Divine. He clarifies his feelings about escaping the vicissitudes of mortality and the constant grind he is under. Death holds no fear for him, he assures his readers. Rather, he sees it as a real boon, for he will be with the Lord. That he states he will be “at home” (ἐνδημέω, endēmeō) shows the positive nature of the relationship he expects to have with the Divine during the time he will spend in the spirit world. It is knowing that he will someday be with the Lord that drives him to do what is pleasing before his Master. The very thought forces him to “eagerly strive” (φιλοτιμέομαι, philotimeomai) to please him. Paul’s point is that it does not matter where a person’s spirit is when the Second Coming happens. Whether on earth or in paradise, each Saint should be anxiously engaged in doing what will please God (compare John 8:29 and 1 John 3:22).¹⁰² Though Paul does not state the specifics of how the Saints are to please God, he does indicate the degree of energy each one should put into it, specifically “zealous effort.”¹⁰³

In Paul’s admonition, there is no hint that his efforts are to accumulate favor or merit with God. He already has the assurance of the Spirit that his life is acceptable. Rather, his efforts are due to the prospect of being with the Lord, whom he is driven to please due to the deep love he has for him.¹⁰⁴ This love is generated by the pure act of grace Christ extended to this man while he was committing grave sin. The Savior reached out to him, saved him, forgave him, and gave him new purpose and direction. Further, he gave him the pledge of the Spirit (ἀρραβῶνα τοῦ πνεύματος, arrabōna tou pneumatos), which confirmed his place with God (1:21–22; Eph. 1:13–14). This pledge, however, was not given to him alone but to the faithful Saints at Corinth. Therefore, he could ask them, “Have I not seen Jesus our Lord? Are you not the evidence of my work in the Lord?” (1 Cor. 9:1, NR). He had been the means by which they, too, had received divine grace and favor by and through the Lord. However, such did not relieve them of striving to please him, as grace and divine favors were expected to be reciprocated at this time. Indeed, given the mores of the day, having received such a high degree of grace placed upon them great responsibility, indeed a heavy obligation, to give grace to others in return. Thus, their labor was not to gain merit but to gracefully express their acceptance and recognition of what God had done for them and meet the obligation by passing it onto others in the spirit of first-century χάρις (charis) or reciprocal and relational grace.¹⁰⁵ In doing so, they please God. Such, as Paul understands it, should be both motive and goal of the Christian’s life.¹⁰⁶

In 5:10, Paul explains clearly why he and others should be anxiously engaged in pleasing the Lord. The trial will be a pleasant experience because of the charis relationship with the Father, with Jesus as the mediator and gift-broker. This verse also has judicial overtones, reflecting the practice of the day when a judge sat on a raised platform, or “bema,” to hear cases and give his verdict. Paul had personally experienced this very action (see Acts 18:12–17). It is Christ who will be the sole judge at the Final Judgment (2 Ne. 9:41), and his judgment will be based on each person’s faith or faithlessness equally (compare Alma 5:15; 11:41; and 3 Ne. 26:4).¹⁰⁷

Paul is clear that all must appear (φανερωθῆναι δεῖ, phanerōthēnai dei) before the judgment seat of Christ. Though the scriptures do state that God is the judge of the world (Eccl. 3:17; 12:14; Rom. 3:6; Heb. 12:23), they also make it clear that he does so through Christ (for example, see Rom. 2:16; 14:10).¹⁰⁸

Paul’s words show that this personal appearance consists of more than just showing up. Rather, it refers to the moment when the soul is laid bare such that all will see the true nature of the person’s character based on faithfulness according to one’s understanding.¹⁰⁹ Judgment will be rendered according to what has been revealed. Paul’s point seems to be that even though a person is a Christian, more is necessary. The solemnity demanded by the coming judgment must be kept in mind, since “the life of faith does not free the Christian from the life of obedience.”¹¹⁰

Paul points to some specifics about the Final Judgment. First, mortal actions have immortal consequences that one cannot escape, and second, a person’s entire future life is determined by the decision of the divine tribunal.¹¹¹ The Apostle shows us that “Christ’s judgment will be universal and dispassionate, including, in the first instance, the totality of his own people (‘we all . . . each’). It is not, however, a judgment ‘en masse, or in classes, but one by one, in accordance with individual merit.’”¹¹² According to Joseph Smith, the Lord “holds the reins of judgment in his hands. He is a wise lawgiver and will judge all men, not according to the narrow contracted notions of men, but ‘according to the deeds done in the body, whether they be good or evil,’ or whether the deeds are done in England, America, Spain, Turkey, [or] India.”¹¹³

The question is, Who does Paul have in mind as coming before the judgment seat of Christ? Is it exclusively the Christian community, or does the Apostle include all people? Again, the context is helpful. Based on 5:4–5, where Paul looks to the resurrection of the Saints, along with Paul’s statement here that “all of us” (πάντας ἥμᾶς, pantas hēmas) must appear before the judgement seat, it is most likely he has his fellow Christians in mind.¹¹⁴ That point should not be taken to mean that Paul believes there is no resurrection for others; he clearly sees the resurrection as universal (1 Cor. 15:22, 52; 2 Cor. 1:9). Here, however, his focus is on the community of Christians and on the positive or adverse effect the Judgment will have on them.¹¹⁵

The purpose of the appearance is to receive a recompense (κομίζω, komizō) for what one has done (πράσσω, prassō). Paul’s wording shows that the recompense will be based on consistent and constant types of behavior that define the quality of a person’s life. Thus, though the grace of Christ through the Saint’s faith and partaking of sacred covenants and ordinances has brought him or her into a personal relationship with Deity, his or her behavior thereafter determines the degree to which that grace will be applied at the time of judgment. Those who have kept the faith and lived such that the redeeming blood of the Savior has continually worked in their lives will find the Lord’s grace fully efficacious. Their lives, though maybe not perfect, yet showing a consistent pattern of goodness, service, and love, become the final measure of their eternal reward. Those, however, who have broken the covenants and lived outside gospel standards will find no grace nor the gift of mercy from Christ’s Atonement and face the judgment bar without it. This class, however, will be saved because, though they refused to receive the testimony of Jesus or the prophets, they did not deny the Holy Ghost.¹¹⁶ Even so, they will be thrust down to hell, but only for a time, being yet heirs of salvation (D&C 76:84–101). Therefore, even in their case, the infinite gift of Christ’s grace will eventually catch up with them and in the end save them in a kingdom of glory. This will not happen, however, until after their full and sincere repentance, leading to a change in their nature for good and acceptance of the Lord as their Savior. Even so, their recompense, a telestial salvation, will still be far less than what the faithful will enjoy.

But is there an intermediary group—that is, some whose sins Christ has forgiven but who do not, at the time of judgment, come under the full measure of his grace or gift of his Atonement and whose recompense will be less than full reward? The answer seems to be yes. In this case, “recompense” carries more the idea of evaluation than one of condemnation (Rom. 5:16, 18; 8:1; 1 Cor. 3:10–15; 4:5). The scriptures are clear that, though there is only one level of condemnation, there are multiple levels of commendation (Matt. 25:14–30; Luke 12:42–44; 19:12–27). In Paul’s understanding, the recompense or reward for full devotion to God brings “all the blessings that are in Christ and the future tangible recognition of service in the furtherance of the gospel.”¹¹⁷ It is possible, however, that a person may have been lackluster in her or his devotion to Christ. In such a case, the recompense would be some degree of loss but not the loss of forgiveness of sin. They would forfeit some degree of privilege or reward but maintain Christ’s forgiveness.¹¹⁸ In sum, “these are they who [were] not valiant in the testimony of Jesus” as well as the “honorable men of the earth, who were blinded by the craftiness of men.” These “obtain not the crown over the kingdom of our God” (D&C 76:75, 79). Nonetheless, they find place in the first resurrection and are “Christ’s at his coming” (1 Cor. 15:23; D&C 88:99) and “receive of his glory, but not of his fulness.” Theirs is a terrestrial reward.¹¹⁹

Workers Together with Christ (5:11–7:4)

At this point, Paul begins a new development that will run through 7:4. Up to this point, he has carefully laid down the strong theological foundation that he now builds upon. He designed the explication and defense of the authenticity of his ministry (2:14–4:6) and his enumeration of the suffering that ministry has demanded (4:7–5:10) to resonate with his readers and undercut the efforts of his detractors. Certainly, those who know him could gainsay neither his efforts nor his successes. Based on these, he now gives a series of strong exhortations to those attending the various Corinthian house churches. He forces them to start thinking personally about how they are going to respond to his words. In doing so, he creates “one of the most pregnant, difficult, and important [sections] in the whole of Pauline literature.”¹²⁰ Despite its difficulty, this unit is filled with powerful, poignant, and beautiful expressions of the gospel and highlights Paul’s role as God’s personal representative (5:20) sent to testify to the work of the Son of God (1:19). It extends, as noted, to 7:4. Its unity can be seen in its logical progression:

The unit closes with a series of admonitions (6:11–7:4) based on points Paul has and will lay down.¹²¹

Paul develops his theme in four sets. In the first, he describes his position concerning God, then his relationship to people generally, and finally his attitude toward the Corinthian Saints in particular (5:11–13). He assures them that due to his “fear of God,” he lives a life open to the Divine (5:11, NR). His “fear” is the basis for his reaching out to people to come to Christ. The purpose of his outreach is, in part, to challenge his readers to evaluate and properly respond to his ministry (5:12–13).

In the second, he sets forth the basis for a correct evaluation of the leadership of the Church. His response is directed to his antagonists—those false teachers who have called his Apostolic leadership into question. Paul therefore details the force and implications of a Christocentric ministry as the proper means of dealing with others and approaching life in general (5:12–13). His point is that the death and resurrection of Christ have drastically changed the understanding of life and how it should be lived (5:14–15) and that judgments made solely on mortal terms are inadequate and obsolete. Indeed, embracing the power of the gospel changes a person into a new creation that allows her or him to see in a more exalted way (5:16–17).

In the third, based on the above, the Apostle begins a series of admonitions that define what the Saints are now to do in light of what he has taught them. In this hortatory section, he again reiterates his major purpose in writing—to reconcile the Corinthian Saints to God and, as a subset, to Paul and his mission. Previously, the Apostle quite deliberately and carefully defended his actions, motives, and objectives. In the process, he has provided his readers with a powerful summary showing that, at its heart, the gospel message is one of reconciliation. He makes it clear that the Savior made it possible for transgressions to no longer separate the person from God and, thus, for reconciliation to be fully made (5:18–6:2).

In the final set, he turns to exhortation. This we can divide into four subsets where he pleads for his readers to accept the grace that God offers, defends his own integrity, lists the various stresses he and others have been under, and finally admonishes the Saints not to associate with those who would lead them astray (6:3–7:4).¹²² By this means, the Apostle eloquently and powerfully defends himself, all the while persuading his readers to join once more with him for the sake of the ministry and the unity that being one in the body of Christ demands.

Knowing the Fear of God (5:11–15)

Greek Text

11 Εἰδότες οὖν τὸν φόβον τοῦ κυρίου ἀνθρώπους πείθομεν, θεῷ δὲ πεφανερώμεθα· ἐλπίζω δὲ καὶ ἐν ταῖς συνειδήσεσιν ὑμῶν πεφανερῶσθαι. 12 οὐ πάλιν ἑαυτοὺς συνιστάνομεν ὑμῖν, ἀλλὰ ἀφορμὴν διδόντες ὑμῖν καυχήματος ὑπὲρ ἡμῶν, ἵνα ἔχητε πρὸς τοὺς ἐν προσώπῳ καυχωμένους καὶ μὴ ἐν καρδίᾳ.13 εἴτε γὰρ ἐξέστημεν, θεῷ· εἴτε σωφρονοῦμεν, ὑμῖν.14 ἡ γὰρ ἀγάπη τοῦ Χριστοῦ συνέχει ἡμᾶς, κρίναντας τοῦτο ὅτι εἷς ὑπὲρ πάντων ἀπέθανεν· ἄρα οἱ πάντες ἀπέθανον·15 καὶ ὑπὲρ πάντων ἀπέθανεν ἵνα οἱ ζῶντες μηκέτι ἑαυτοῖς ζῶσιν ἀλλὰ τῷ ὑπὲρ αὐτῶν ἀποθανόντι καὶ ἐγερθέντι. [SBLGNT]

Translation Notes and Comments

5:11 Knowing therefore the terror of the Lord / Therefore, since we know the fear of the Lord: The conjunction οὖν (oun), “therefore,”¹²³ plays both an inferential and a transitional role in this phrase. Inferentially it refers back to the inevitable judgement to which Paul has testified. The fear of the coming judgment drives Paul and other Christians in their work. Transitionally it moves the discussion away from the authenticity of Paul’s mission with its associated suffering to the series of direct appeals to the Corinthian Saints that the Apostle is now preparing to make.¹²⁴

On the verb οἶδα (oida), “to know,” see Translation Notes for 5:1. The word is found here as an active participle; though perfect in form, it is present in meaning, and carries a range of meanings from possessing information about something to having actually experienced it.¹²⁵ The context suggests the latter nuance. The noun φόβος (phobos) carries the disparate nuances of both “terror” and “awe.” The word stresses the high degree of the emotion felt, whether negative or positive, when one is confronted with overwhelming power. On the one hand, phobos denotes “a state of severe distress, aroused by intense concern for impending pain, danger, evil,” and so on.¹²⁶ On the other, it denotes profound respect, reverence, and awe for Deity.¹²⁷ What makes the emotion either positive or negative is the person’s feelings toward the power, majesty, and might of the object. In this case, it is “the Lord,” likely referring to Jesus.¹²⁸ Due to the overwhelming purity, magnificence, power, and splendor of the Divine (whether Jesus, God, or angels), it is little wonder that they can and often do generate terror in anyone who meets them. That is not, however, their objective. Rather, their appearances, and more specifically that of the Father, are generally to instill within people respect and awe not only for God’s power but also for his mercy, grace, and love. Often the theophany is to assure them of their divine acceptance. In the scriptures, this “godly fear” (Heb. 12:28) “is equivalent to reverence, awe, worship, and is therefore an essential part of the attitude of mind in which we ought to stand toward the All-holy God.”¹²⁹

The purpose of φόβος (phobos) is not to frighten people to death, unlike in Calvinistic theological interpretations. Therefore, a continual refrain in the scriptures is for the faithful to “fear not” (for example, see Gen. 15:1; 26:24; and Luke 1:13, 30). Paul certainly gives the Saints solid ground for confidence as they prepare to meet God. Indeed, the Apostle witnesses that those who have received the Holy Spirit need not fear, for they can call, “Abba, Father” (Rom. 8:15; compare Gal. 4:6 and 2 Tim. 1:7). Paul’s colleague in the ministry, John, testifies that “there is no fear in love, but perfect love casts out fear, because fear has to do with punishment, and he who fears is not made perfect in love” (1 John 4:18, our translation). In sum, “it is this love, not fear of punishment, that provides the motive and power to keep God’s commands.”¹³⁰

In the present context, both the negative and positive aspects of the word work. Paul and his companions know what it is that causes the fear of God—namely, divine judgment (5:10). For the righteous, their φόβος (phobos) will manifest itself positively in awe and reverence for God’s mercy and grace. For the wicked, their phobos will manifest itself in dreadful torment. Concerning each nonrepentant person, the Book of Mormon states that “the demands of divine justice [will] awaken his immortal soul to a lively sense of his own guilt, which [will] cause him to shrink from the presence of the Lord, and [will] fill his breast with guilt, and pain, and anguish, which is like an unquenchable fire, whose flame ascendeth up forever and ever” (Mosiah 2:38). If the experience of one rebellious soul is any indication, “the very thought of coming into the presence of . . . God [will] rack [their souls] with inexpressible horror.” They will wish that they “could be banished and become extinct both soul and body, that [they] might not be brought to stand in the presence of [their] God, to be judged of [their] deeds” (Alma 36:12–15).

we persuade men / we keep trying to persuade people: With this phrase, Paul identifies what, at least in part, motivates him and his companions in preaching the gospel. His use of the verb πείθω (peithō), “to persuade,” here combines both the iterative and connotative senses of the present tense,¹³¹ yielding “we keep trying to persuade” as in our Rendition. As such, it shows that the missionaries, and especially Paul, are not always successful in persuading people to their cause. But which people? In the broad context of Paul’s work, it could refer to non-Christians. “Gentiles” are certainly the focus of his mission. In the present context, however, it could refer more to the Corinthian Saints, whom Paul wants to draw back to his cause.¹³² Whichever the case, the phrase does show that Paul and his companions are indefatigable in their efforts. The noun ἄνθρωπος (anthrōpos), though masculine in gender, can also include women and is therefore translated as “people” in our Rendition.¹³³

we are made manifest unto God / we are well-known to God: The verb φανερόω (phaneroō) means “to expose something publicly,” but in the passive voice, as here, it has intransitive force, denoting “being well known.”¹³⁴ Even so, the nuance of full exposure or openness remains. By using the word, Paul could be tacitly telling his readers that he and his companions have nothing to hide or be ashamed of.¹³⁵ His more direct point seems to be that whether or not the missionaries are successful in their endeavors, God is well aware of them and approves of their efforts.

I trust also are made manifest in your consciences / I hope we are also well-known in your consciences: That Paul begins this phrase with “I hope” (ἐλπίζω, elpizō) rather than “we hope” emphasizes his personal stake in this particular matter. It suggests that he is taking a stand and pleading his case.¹³⁶ The verb he uses, “to hope” or “trust,” denotes a positive outlook allowing a person to move forward with confidence.¹³⁷ Paul again uses the verb φανερόω (phaneroō) in the passive voice, thus meaning “to know something or someone well.” Its use here suggests that Paul is hopeful that, in the eyes of his readers, his actions are viewed as open and genuine.¹³⁸ The noun συνείδησις (syneidēsis), “conscience,” found here in the plural, often denotes the human faculty that distinguishes right from wrong, including the sting when one fails to do what is right. In the present case, however, it refers to an awareness or consciousness of certain information with the ability to make a moral judgment about it.¹³⁹ Paul’s use of the plural is inclusive and therefore refers to the conscience of the entire body of the Saints.¹⁴⁰ His words express his expectation that his character and work, as well as that of his companions, have proved them to be men of moral worth.

5:12 For we commend not ourselves again unto you / We are not trying to commend ourselves to you again: The verb συνίστημι (synistēmi), “to commend,” carries the idea of self-recommendation or promotion. Such an act was generally viewed negatively,¹⁴¹ and Paul seems to be trying to avoid any appearance of doing so (see Translation Notes and Analysis for 3:1). The present tense of the verb is used here in the connotative sense, yielding the translation “trying to commend.”¹⁴² The Greek sentence begins with the particle οὐ (ou), “not,” making the negation emphatic and thus emphasizing Paul’s insistence that he is not commending himself or others.

but give you occasion to glory on our behalf / on the contrary, we are giving you an opportunity to be proud of us: The conjunction ἀλλά (alla), “instead, but, on the contrary,” serves as a marker introducing Paul’s real intent.¹⁴³ The verb δίδωμι (didōmi), “to give,” is found here as a present participle used circumstantially. We have, for the sake of flow, translated it as a finite present. The noun ἀφορμή (aphormē), literally means “a base or circumstance from which other action becomes possible” or generally “occasion, opportunity.”¹⁴⁴ Paul’s point is that the blameless conduct of both himself and his coworkers should give the Corinthian Saints evidence to use against the missionaries’ detractors. The noun καύχημα (kauchēma) denotes a cause of pride or of boasting.¹⁴⁵ Its nuance can be either positive or negative depending on context. In this case, it is positive.

that ye may have somewhat to answer them which glory in appearance / so that you can have an answer for those who take pride in outward appearance: The conjunction ἵνα (hina), “so that,” acts as a marker denoting a purpose, aim, or goal.¹⁴⁶ Here it indicates the reason why Paul is making such a strong defense. The phrase ἵνα ἔχητε πρὸς τοὺς (hina echēte pros tous), literally “so that you can have for those,” lacks an expressed direct object.¹⁴⁷ In our Rendition, we follow the KJV and add “an answer” for clarity. Paul uses the verb καυχάομαι (kauchaomai), “to take pride in, boast, glory,” which is derived from the above-mentioned noun καύχημα (kauchēma), but here it has a negative sense with preposition ἐν (en), “in,” indicating the thing one takes pride in.¹⁴⁸ The noun πρόσωπον (prosōpon), “external things, appearance,”¹⁴⁹ refers literally to the face but figuratively to what is viewed externally. It carries the inference of what is peripheral, superficial, or illusionary rather than what is essential, vital, or real.¹⁵⁰

and not in heart / rather than what is in the heart: The noun καρδία (kardia) refers to the human heart, but metaphorically it connotes the person’s inner life that directs thinking, volition, and emotion.¹⁵¹ In the present context, however, it likely refers to sincere intents, desires, or purposes.

5:13 For whether we be beside ourselves, it is to God / For if we were out of our minds, it would be for God to decide: The conjunction, γάρ (gar), “for,” suggests that Paul is addressing some kind of accusation made against him. The verb ἐξίστημι (existēmi), “to be out of one’s mind,” may define what that accusation was. The verb generally denotes experiencing something that makes little or no sense, resulting in being amazed or astounded.¹⁵² It can, however, carry the more negative nuance of being out of one’s senses.¹⁵³ The verb is in the aorist tense and forms the protasis of a contrary-to-fact conditional clause,¹⁵⁴ so we have translated it with an English subjunctive. The protasis of a contrary-to-fact condition usually has the particle ἄν (an) following the verb, but since here the protasis is the single word θεῷ (theō), “for God,” with an understood verb “to be,” the particle is missing.

The noun θεῷ (theō), “God,” is in the dative case. Though it could be seen as a dative of advantage, indicating that what happens is meant to benefit God, it probably is a dative of reference, indicating that the matter is between Paul and God, and only God is able to decide whether Paul is crazy or not.¹⁵⁵

or whether we be sober, it is for your cause / if we are of sound mind, it is for your benefit: The verb σωφρονέω (sōphroneō), “to have a sound mind,” denotes thinking clearly, being reasonable, or being sane.¹⁵⁶ It is in the present tense and forms the protasis of a simple present condition, implying that something is assumed true for argument’s sake.¹⁵⁷ This stands in contrast to the contrary-to-fact condition in the preceding conditional clause. The pronoun ὑμῖν (hymin), “you,” is in the dative case, likely one of advantage, inferring that what Paul is doing is for the benefit of his readers.

5:14 Once again, we have come to a verse that presents several translation challenges. The problems arise from the imprecision of the verse as a whole, exacerbated by the vagueness of some of its parts. We have attempted to clearly and carefully show the process we used so that the reader may follow our attempt to parse out Paul’s meaning.

For the love of Christ constraineth us / For Christ’s love urges us on: The meaning of the phrase ἡ γὰρ ἀγάπη τοῦ Χριστοῦ (hē agape tou Xristou), “the love of Christ,” is ambiguous. Is Paul referring to the love people have for Christ (an objective genitive) or to Christ’s love for the people (a subjective genitive)? Either one is possible, but, given the context, it is the latter that seems to be the Apostle’s intent.¹⁵⁸ Therefore, we have translated it as “Christ’s love,” which, in English, clearly denotes a subjective genitive. This reasoning works with what Paul states next about the redeeming work of the Lord (a work that he did because of his love for others; see John 15:13) that has so impressed and propelled the Apostle.¹⁵⁹

The verb συνέχω (synechō), “to urge,” has a wide range of meanings. Its root sense is “to hold or keep together.”¹⁶⁰ Out of this grew the negative idea of oppressing or overpowering another and also the positive idea of providing an “impulse for some activity, urge on, impel” and holding “within bounds so as to manage or guide, direct, control.”¹⁶¹ Context implies the positive sense, and we have translated it as “urges us on.” In this case, it is the love of Christ that Paul continually feels and that binds him to his Savior, directs his actions, and urges him onward in all that he does.

because we thus judge / because we have come to this conclusion: The verb κρίνω (krinō), “consider, judge,” found here as a circumstantial aorist participle, has at its root the idea of separating or distinguishing.¹⁶² The context carries no forensic force, and therefore the idea of judgment does not seem to work. On the other hand, the phrase “come to a conclusion,” denoting the process of making “a judgment based on taking various factors into account,” seems to give the best understanding.¹⁶³ Given what Paul is doing here, this small clause acts as an important springboard to the point he will make in 5:14–15 concerning the all-consuming power that the love for Christ has upon him. The demonstrative pronoun, τοῦτο (touto), “this,” points to what he had considered at some time in the past and infers the conclusion he drew from it—namely, what Christ has done for humankind (as Paul states in the next phrase).

that if one died for all / that one man died for all humankind: This brief phrase summarizes the heart of Paul’s appreciation for what Jesus did and the seat of the Apostle’s love for his Lord. The conjunction ὅτι (hoti), “that,” signals that what follows is a summary of Paul’s carefully considered conclusion.¹⁶⁴ The Greek uses the masculine form of the cardinal number εἷς (heis), “one,” nominally; thus, we have supplied “humankind” for clarity. The verb ἀποθνήσκω (apothnēskō), “to die,”¹⁶⁵ found here in the aorist tense, refers to the Savior’s crucifixion in its historical context. The conditional particle εἰ (ei), “if,” though found in the Textus Receptus that the KJV is based on, is not found in the earliest manuscripts and is, therefore, not used in our Rendition.

The meaning of the preposition ὑπέρ (hyper), “for,” is ambiguous here. From a grammatical standpoint, it can be understood in three different ways. First, it can be taken in a representative sense, meaning that Jesus acted “for the sake of all [humankind]”; that is, in dying, he “identified himself with their humanity and plight” such that “his death to sin can be regarded as an act of obedience and surrender that benefitted them,”¹⁶⁶ and they can thereby partake of the positive result—namely, resurrection for all humankind. Or second, it can be taken in a beneficiary sense, carrying the force of “in behalf of” to indicate that his death was done for his disciples’ good. Finally, it can be taken in a substitutionary sense meaning “in place of, instead of,” indicating he acted as proxy for the people, explicitly expressing the doctrine of vicarious atonement.¹⁶⁷ Context gives the first nuance the better weight,¹⁶⁸ and we have chosen the translation “for the salvation of” as best catching the intended sense.¹⁶⁹

then were all dead / thus, in a manner of speaking, all humankind have died: What Paul means by this phrase is, to say the least, unclear. It translates literally as “so all died.” The particle ἄρα (ara) can carry the force of an informal inference, “so, thus, as it seems.”¹⁷⁰ However, it can also express something tentative, “perhaps, conceivably, as it seems.”¹⁷¹ Finally, it can be used epexegetically, “that is to say, so to speak.”¹⁷² Hence, in our Rendition, we have translated it as “in a figurative sense.”

But is there a direct connection between the death of Jesus and that of all humankind? Paul stated, in the previous clause, that “Christ died,”¹⁷³ meaning that he shared the same demise as all other mortals. But, as Paul noted above, he did more. The verb ἀποθνῄσκω (apothnēskō), “to die,” is in the aorist tense, expressing the simple occurrence of an action in the past,¹⁷⁴ thus suggesting that Paul has the Lord’s death through crucifixion in mind. Based on his other writings, Paul is likely not saying that everyone’s mortal demise is due to or a result of Christ’s death. The Apostle clearly expressed his belief that universal death resulted from Adam’s transgression (1 Cor. 15:22).

Taking the Apostle’s use of the adjective πᾶς (pas), “all,” as fully inclusive, then it may be that, based on his judgment, if one died (namely, Jesus) in behalf of all, then all died. This suggests that he may have had the idea of substitution in mind. If that is the case, then he is thinking in terms of the exclusive place-taking that seems to be implied here and that yields an inclusive place-taking. “Christ was not merely a representative. In his self-giving death, he also incorporated ‘all,’ so that all humanity was [somehow] present in him. His death was their death. In Christ, all died.”¹⁷⁵

On the other hand, taking Paul’s use of the adjective pas, “all,” in a less inclusive sense, it could refer only to those to whom certain conditions apply. If that is the case, then the Apostle had a more figurative kind of death in mind. What this may be becomes clearer in Paul’s epistle to the Romans. To them, he noted that believers become tied to the Savior “in the likeness of his death [that is, in the same death that he died]” but also become “united with him in his resurrection.” The Apostle went on to state that “we understand that our old self was crucified with him, so that the sinful body might be done away with, so that we might no longer be enslaved by sin” and he concludes that “whoever has died is freed from sin” and insists that “one who dies, dies once and for all with respect to sin, but one who lives, lives with respect to God. So, we also consider ourselves to be dead with respect to sin, but alive with respect to God in Christ Jesus” (Rom. 6:5–11, our translation). What dies, using Book of Mormon symbolism, is the natural man. This enemy to God must be “put off” so that the Saint can come to be (Mosiah 3:19; see also 1 Cor. 2:14 and Mosiah 16:3–4). The death of the natural man makes being resurrected into a newness of life necessary, for only therein does the Saint receive the power to walk in God’s way.¹⁷⁶

5:15 And that he died for all, that they which live should not henceforth live unto themselves / And he died for the salvation of all humankind so that the living might no longer live for themselves: The conjunction καί (kai), “and,” plus the repetition of the verb ἀπέθανεν (apethanen), “he died,” connects what Paul says here to the statement he made above, thus allowing him to build on it. This verse reveals both the universal and individual aspects of the Atonement. Concerning the universal aspect, Christ died ὑπὲρ πάντων (hyper pantōn), “for the salvation of all,” referring to his death and Resurrection. Concerning the individual aspect, Christ died ἵνα (hina), “so that,” each person could overcome a selfish lifestyle. The conjunction ἵνα (hina) serves as a marker pointing to Christ’s purpose, aim, or goal in dying.¹⁷⁷ His atoning sacrifice provides the opportunity for people to live a higher quality of life. The verb ζάω (zaō), “to live,” in the present context, refers to “the manner in which a person behaves or conducts himself [or herself] in relationship to other persons and God.”¹⁷⁸ Here the context is adverse, referring to a lifestyle that is self-centered, egotistical, and selfish. With this phrase, Paul emphasizes that Christ died to break the bonds of such an egocentric existence.

but unto him which died for them, and rose again / but live for him who died and was raised up again for their salvation: The conjunction ἀλλά (alla), “but, instead,” serves here to mark a strong alternative.¹⁷⁹ The verb “live” is not found in the Greek of this phrase, but it is implied, and we have supplied it for the sake of flow. It refers to a pattern of life that is other-centered, humble, and selfless. The verb ἐγείρω (egeirō),¹⁸⁰ “to raise up,” found here as a passive aorist participle, in the present context, refers to the Resurrection. The tense suggests the singularity of the past act, while the voice tacitly gives God credit for the deed. With the phrase, Paul points out that the reason Christ died and was resurrected was for the salvation of all humankind, so that they might live “for him,” a lifestyle that begins in mortality and is perfected in the world to come.¹⁸¹

Analysis and Summary

Paul begins this section with the witness of the missionaries’ personal knowledge of the “fear” (φόβος, phobos) of God (5:11). What experiences the other missionaries may have had with God and Christ have not been preserved. Fortunately, at the least, some of Paul’s have. His first was with the resurrected Lord on the road to Damascus (Acts 9:1–9). That experience, though terrifying in the moment, did not leave him with a sense of dread and debilitation but with an appropriate respect and sincere awe for his Savior. Further, it left him with a desire to serve Christ for the rest of his life. It sits at the very center of his appeal to others on Christ’s behalf.¹⁸² But that was not his only encounter. In vision, he was privileged to see “the third heaven” and “paradise,” at which time he was given personal instruction concerning heavenly matters, some of which were so sacred that he could not relate them (2 Cor. 12:1–4). But the aftermath was an abiding “fear” or deep-seated “awe” for God. As Paul now writes to the Corinthians, that motivating fire not only drives him to the work but also enhances his desire to be united with the Lord.

Paul’s writings reveal that “fear,” or better, “awe,” in this case, promotes reliance on God, along with the power of his Spirit in both preaching and living the gospel (1 Cor. 2:4). Indeed, salvation is worked out “with fear and trembling” (Philip. 2:12; compare 2 Cor. 7:15). The phrase should not be construed to mean that terror should be the motivating power that dictates a person’s life. Rather, it depicts an attitude that each Saint should have toward the Divine. Indeed, “the attitude here recommended has nothing to do with slavish terror: as Paul assures the Christians in Rome, ‘you did not receive a spirit that makes you a slave again to fear’ (Rom. 8:15). It is rather an attitude of due reverence and awe in the presence of God, a sensitivity to his will, an awareness of responsibility in view of the account to be rendered before the tribunal of Christ.”¹⁸³ In Paul, faith and fear are united, but for him fear has no anxiety. Instead, it brings hope and anticipation. The attitude expressed in the phrase “trembling and fear” brings “out the radical and total dependence of the believer on the saving work of God.”¹⁸⁴ Thus, fear does not determine the life of the Saint but that, even after conversion, he or she must be conscious of and respect God and Christ’s places as judge (Rom. 11:20). By living according to such consciousness, the Saint can enjoy the hope of finding her or his recompense in the Savior’s words “Well done, thou good and faithful servant” (Matt. 25:21).¹⁸⁵

The points made above should be kept in mind as one reads Paul’s appeal in 5:11–13, for therein is the heart of the defense of his work, teachings, and integrity. He has shown his readers that it is his sense of fear that stands behind his desire to please God (5:6–10) and that it is also the basis of his service to the Saints. His life is marked by both his dependence on and faith in Christ and his continual striving to do as Christ commands. Based on that, Paul assures the Corinthians that he has been honest, transparent, and sincerely loving toward them. “He has done nothing out of motives of selfish ambition but has served them with their best interest in mind. As Paul will suggest, his credentials consist not of external ‘honors’ but of a life marked by dedication to God and to the people to whom he is sent.” Such, he insists, should be the only standard for evaluating his ministry.¹⁸⁶

Through his clear and truthful reasoning, he undercut his opponents’ apparent accusations that he worked out of impure motives for his own benefit. His logic is compelling. He has already shown his readers that God has given his ministry the “seal of mine apostleship” (1 Cor. 9:1–2) and thus stands behind it. Even at this writing, Paul can assure his readers that he is “well-known to God” (2 Cor. 5:11, NR). Since Paul can stand before God with a clear conscience, he certainly can do so before the Christian house churches at Corinth. Furthermore, since the “fear of God” motivates his every effort, he certainly would not jeopardize his standing with the Divine by preaching falsehoods or being deceitful, and in this, he is willing to let God be the judge.¹⁸⁷ Paul admits that he has to “keep trying to persuade people” (5:11, NR) to his cause but can do so because it is just. He expresses his personal hope that as he is well-known to God, so also he is to his readers.¹⁸⁸ He appeals to their conscience (συνείδησις, syneidēsis), a noun that, in this case, refers to a consciousness or awareness on their part concerning the character and good works of the missionaries and more especially those of Paul himself.

In 5:12, Paul addresses the issue of self-commendation.¹⁸⁹ Here he stresses, once again, that he is not seeking any kind of self-glory. His assurance is likely necessary because his self-justification in the previous verses could easily be viewed as self-commendation, a state his detractors could easily twist in a negative way. His frustration that his beloved converts could be persuaded by these interlopers drives him to make sure these Saints fully understand his motivation. Paul had found himself on the horns of a dilemma. On the one side, any self-commendation that the Apostle offered would take credit for all that he was and did away from God. On the other side, he had to do something to protect himself from the accusations of his accusers that he neither had authority nor presented the gospel as God intended but worked for his own ends. As the examination that follows shows, Paul successfully escaped the dilemma.¹⁹⁰

In order to deflect the inevitable attack that he and his companions are once again commending themselves (an accusation Paul denied in 3:1), the Apostle asserts that he and his companions “are well-known to God”¹⁹¹ and are therefore innocent of any self-congratulations. Though he denies commending himself, the context, both here and throughout the epistle, clearly shows that he is doing so and with force. His denial, however, as seen through his eyes, is genuine for two reasons. First, the source of a true recommendation is those who know the individual, even though by making the recommend, the person is recommending him- or herself as a judge of character. Second, all too often, self-commendation is both self-centered and self-promoting. What Paul is doing meets neither of these conditions. His commendation is centered in God and Christ and promotes their will and way. Further, it is based on the exemplary life he has lived among the Corinthian Saints. That puts them, not some outsider, in the position of being the ones who can recommend him, and as they do so, he has no need to recommend himself.¹⁹²

Paul’s purpose in telling them his intent, as he states, is to give them “an opportunity” (ἀφορμή, aphormē) or base from which they can successfully repel the attack that his adversaries are making against him and his companions. It is less likely that Paul is giving his readers new information than it is that he is calling their attention to what they already know¹⁹³—namely that his fidelity to the gospel as he received and taught it (2:17; 4:3) is the proof of his genuineness.¹⁹⁴ Further, the example of the life he lived among them for months should provide them with a solid base on which not only to judge him but also to recommend him to others. Their ability to endorse him should totally undermine anything his antagonists are saying against him.¹⁹⁵

Further, he is getting his readers to see that an attack on him is an attack on the gospel message that he has brought them. The proof of its value and truth is the newness of life that they are now enjoying. It is on this basis that he can appeal to their “conscience” (συνείδησις, syneidēsis, 5:11)—that is, their ability to discern not only between right and wrong but also between correct and incorrect. On the basis of this ability, he insists, they should have the resources to be proud of him and his companions and to defend them against the brazen interlopers.¹⁹⁶

The problem with his antagonists, as he notes, is that they take pride in wrong things. For them, it is only the outward appearance (πρόσωπον, prosōpon) that they take into account and promote. On that basis, he admits, they could insist that Paul did not measure up to expectations. Their charges, as he presents them, include his supposed poor relationship with the Jerusalem Church (Gal. 2:11–16), his unwillingness to keep his word (2 Cor. 1:18–20), his lack of a forceful personality (10:10), his inferior oratory skills (11:6), and his bodily infirmities (12:5–10).

Paul castigates them for seeing only the “outward appearance” and being impressed by mere external qualifications. Because they refuse to see what is in the heart, they are guilty of gross misjudgments and boasting about credentials that do not really count while rejecting those that do. Paul’s words seem to be a tacit appeal to 1 Samuel 16:7, which states that God looks on the heart, not the outward appearance. Since it is only concerning the heart where proper judgment can be made, Paul notes, it is the only basis of accurate perception and understanding. If boasting is to be done, the Apostle states, it should be based on what is within a person, not what is without.

In sum, Paul’s argument undercuts his detractors’ position because they rely on outward appearance to determine what is true. Because they refuse to look deeper—that is, at the heart of the matter—they have come to wrong conclusions and should be ignored.¹⁹⁷ In contrast, Paul opines that his readers should know the life he lived among them and the power of his teachings. Remembering these should supply them with the ammunition they need to launch an effective defense in his behalf. He seems to be willing to demand such a defense because it is proper, being centered not on Paul but on the gospel that he preaches and the authority that stands behind it (see 2 Thes. 2:4–8 and Acts 20:24; 26:19). Remembering Paul’s example and integrity while he lived among them meets two important conditions. First, they should be able to see, as he does, that God stands behind his work. Second, they should be able to successfully defend both his work and doctrine. As these conditions are met, the Apostle will successfully escape the dilemma noted above.¹⁹⁸

In 5:13, Paul seems to be rebuffing additional charges that were made against him by his detractors. Due to his perceived self-commendation, these interlopers could have raised the charge that he was not being rational. Though the verb he used to counter the possible charge can denote being in a state of insanity (ἐξίστημι, existēmi), its main nuance is that of being out of one’s mind. This state could derive from an ecstatic experience or a very powerful spiritual one. The related noun he uses (ἔστασις, ekstasis) can mean either “ecstasy” or “amazement” and connotes the condition where a person is out of his or her usual mental state due to the effects of a trance or other deeply spiritual event. The vagueness of the word as used here could indicate that Paul was tacitly referring to such an event. He was certainly familiar with them (see Acts 10:10; 11:5; 22:17).

Had Paul used the common word of “insanity” (μανία, mania), which he did during his defense before Festus (Acts 26:24–25), it would be clear that he was referring to a state of mental illness. Though that may not be the case here, there is little doubt but that his detractors did see his spiritual zeal as a kind of religious mania (2 Cor. 11:1, 16–33). That he did not use the common term, however, opens the door to viewing his words as referring to exceptional spiritual experiences. That he had spoken in tongues (1 Cor. 14:18), had visions (2 Cor. 12:7), and experienced a theophany (Acts 9:1–9) certainly gave him experiences that could be described as being out of one’s ordinary mind. His report that, during such times, he did not know whether he was in or out of the body and that he learned material beyond comprehension suggests such a state (12:1–2; 1 Cor. 15:44; compare 3 Ne. 28:13–15 and D&C 137:1). Further, that he says this state served to God’s advantage also points to something besides madness, since being crazy would not seem to serve God’s purposes very well. Though he contrasts that state with being of sound mind (σωφρονέω, sōphroneō), the Greek verb, in this context, could refer not just to sanity but also to rational behavior.¹⁹⁹ If that is the case, then “Paul is dividing into categories his behavior toward God, namely ecstatic, and toward the Corinthians, namely rational and controlled. The people could then boast of having an apostle who does both well.”²⁰⁰

Paul’s defense is two-pronged. First, if he is either crazy or ecstatic, it is to God’s advantage. That statement stresses yet again the Godward orientation that marks the pattern of the Apostle’s efforts. All that he does is for the glory of God and to promote God’s will and way. Second, if he has a sound mind or is being very rational (sōphroneō), it is to the Saints’ advantage, for they can then take him at his word.²⁰¹ In sum, Paul is assuring his readers that however they read him—as acting insanely, ecstatically, or rationally—he is doing what he does for the good of the Saints and their God.²⁰²

Paul’s statement in 5:14 brings to an end his explicit proof that he has not engaged in self-commendation as he stresses that the love of Christ is the compelling force that completely dominates and urges him forward (συνέχω, synechō). This love is deeper and more gripping than mere “moral influence,” even though that would constrain a person from boasting in her- or himself. In the missionaries’ case, and especially for Paul, however, such love is a positive force that both allows and urges them to move forward in the proclamation of Christ and his gospel.²⁰³ Certainly it is what dominates Paul’s willingness to suffer the loss of all material things and even to die for the cause if necessary (Philip. 1:21; 3:7–11). It is the overmastering force that drives him in all his missionary efforts to bring people to know the Lord, in the hopes that they will come to that same depth of love.²⁰⁴ It is by revealing the motivational force that envelops and drives him that he “defends his conduct before the Corinthians here; Christ’s love claims him in such a way that in relation to others he can no longer live for himself—in contrast to his opponents, who boast to the Corinthians that they are religious and spiritual, that they are something in themselves.”²⁰⁵

Paul’s purpose in 5:14–15 is to shore up his reason for preaching. These verses speak of the representation and renewal that grows out of the implications of an aspect of the Savior’s mission as Paul came to understand it. The Apostle draws his readers’ attention to what Jesus did: he shared what all humans share—namely, death—the universal condition brought about due to Adam’s transgression (Rom. 5:12, 14). But Jesus did more; he died for the salvation of all humanity (ὑπὲρ πάντων ἀπέθανεν, hyper pantōn apethanen). The preposition ὑπέρ (hyper) has numerous possible translations, but among those that could apply to the three instances in these two verses are the following: “on behalf of,” “in place of,” “in the name of,” “for the sake of,” and, most notably in the present context, “for the salvation of.”²⁰⁶ It is reasonable to assume that all three instances in these two verses have the same sense and thus show that Jesus benefitted all humankind in the death that he suffered. Thus, according to Paul’s theological argument, “just as the condemnation of all mankind came through a single transgression, so also justification leading to [eternal] life was made available to all mankind through a single righteous act” (Rom. 5:18, our translation).

Paul’s point is that the Savior’s death does not automatically give a high quality of spiritual life to all as they move through their mortal existence. Indeed, those who refuse to walk his path remain morally condemned and spiritually dead, not having been adopted as God’s sons and daughters (Rom. 8:15; Gal. 4:6), and are therefore shut out from his presence. Thus, they move in a living death headed for physical death and eventually judgment and punishment. The only way “all” can benefit from Christ’s death and Atonement is through repentance and gospel living; otherwise, they find condemnation.²⁰⁷ Even so, he has paid the debt. If they choose not to accept what he has done, then for the punishment they suffer they have only themselves to blame.

The Savior died, in part, to free people from a “fatal bondage to themselves” that expressed itself in the deadly but all-too-pervasive Corinthian narcissism.²⁰⁸ This spiritual disease seems to have affected a rather large percentage of those who made up the various house churches in Corinth as well as Paul’s antagonists. It appears to have been a driving factor in the feelings of the Apostle’s detractors that allowed them not only to judge him but also to insist that they were competent to replace him.²⁰⁹ These interlopers were steeped in the Corinthian norm “of self-aggrandizement and one-upmanship politics,” and they brought it into the Church. The Apostle insists that such a posture is diametrically opposed to what it means to be a Christian.²¹⁰ Christ must be the center of true worship if one is to be free. In short, Paul is not speaking of being indebted to Christ but of being liberated by Christ. He personally knows that the love of the Messiah can emancipate a person from the weight of self and urge (synechō) that person on to do unselfishly the work of the ministry.²¹¹ Thus, Paul’s words here are autobiographical. Even though, before his conversion, he was zealous in his supposed cause for Jehovah that led to his persecution of the Christians (Philip. 3:6; compare Acts 22:3–4 and Gal. 1:13–14), he now realizes he was actually “putting confidence in the flesh.”²¹²

In 5:15, Paul states clearly and succinctly what Christ has done for his readers. If the Saints can just see it, “they have been liberated from their being-turned-in-upon-themselves and have been given the freedom of abiding communication with ‘the One who died and rose again on their behalf.’ Their death is conquered in his death. Their life is found in his life. Christ remains to them an unqualified Giver.”²¹³ But that giving came not just with the expectation that they would give in return but also with the empowerment to do so. It is this emancipation from self that brings joy and direction to those who, having died with Christ, now live in a newness of life (Rom. 6:1–11; 1 Cor. 15:47–49). Such a life is filled with the Spirit that empowers the person to serve in a Christlike, selfless way willingly (1 Cor. 15:10).

The Messiah not only died but also rose again, in part, to make this happen. This is an important point in Paul’s theology. He does not speak of Christ’s death without reference to his Resurrection. The Lord’s saving power rests neither on mere “faithfulness” nor on mere “obedience” to the Father. Christ’s act of submission to God’s will by being crucified “is an act of power by which he comes to his saving Lordship and possesses humanity: he is the one who died and was raised again on our behalf.”²¹⁴

This verse declares in no uncertain terms the centrality of Christ in the salvation process both universally and personally. Universally, he died for all; personally, he died so that those who are spiritually alive in him “might no longer live for themselves” but live for him and for the benefit of promoting his gospel. Thus, he died and was resurrected more especially for them.²¹⁵ The phrase “no longer” signals the point of conversion. At that point they are miles away from where they were before they were adopted into the divine family and could cry “Abba, Father” (Rom. 8:15). Through their conversion, selfishness has been done away, allowing them to live for others. In the present context, those converted are Paul and his companions and those others in their audience who live unselfishly for the good of the Corinthian Saints.²¹⁶

The New Creature in Christ (5:16–17)

Greek Text

16 Ὥστε ἡμεῖς ἀπὸ τοῦ νῦν οὐδένα οἴδαμεν κατὰ σάρκα· εἰ καὶ ἐγνώκαμεν κατὰ σάρκα Χριστόν, ἀλλὰ νῦν οὐκέτι γινώσκομεν. 17 ὥστε εἴ τις ἐν Χριστῷ, καινὴ κτίσις· τὰ ἀρχαῖα παρῆλθεν, ἰδοὺ γέγονεν καινά· [SBLGNT]

Translation Notes and Comments

5:16 Wherefore henceforth know we no man after the flesh / And so from now on, we do not know anyone from a human point of view: The conjunction ὥστε (hōste), “and so, wherefore,” refers to the result of a previous experience.²¹⁷ In this case, it points to the change of heart that Christ, through the Atonement, has performed on those “who are alive” such that they live for Christ and others. The phrase ἀπὸ τοῦ νῦν (apo tou nyn), “from now on,” refers to the continuing effect of that change of heart.²¹⁸ The verb οἶδα (oida), “to know,” has a range of meanings, from being superficially acquainted with something to having a close, even intimate, understanding of it.²¹⁹ Here it is the former nuance that is in mind.²²⁰ The adjective οὐδεῖς (oudeis) acts here as a substantive, meaning “no one” or “not anyone.”²²¹ The prepositional phrase κατὰ σάρκα (kata sarka), literally “according to the flesh,” is used here figuratively to express “from a human point of view.”²²² Paul’s argument is that, due to the change conversion brings, the missionaries can no longer view people from a mere human perspective but see them within the context of their divine potential.

yea, though we have known Christ after the flesh, / even though we once came to know Christ from a human point of view: The phrase εἰ καί (ei kai), “even though,” points back to Paul’s earliest view of Jesus as a disruptive and dangerous mortal.²²³ The verb γινώσκω (ginōskō), found here in the perfect tense, means “to know” and carries nearly the same range of meanings as οἶδα (oida) used in the phrase above.²²⁴ The nuance here is also one of a more superficial understanding. The verb’s tense refers to a process begun in the past but consummated in the present, thus pointing to what was once but is no longer done or believed.²²⁵ That Paul uses the title Χριστός (Christos), “Christ,” rather than the name Ἰησοῦς (Iēsous), “Jesus,” suggests he is viewing the Lord from the standpoint of his office as the Messiah rather than as a person.

The phrase “to know Christ” is vague and, therefore, can be taken three ways. The first is to evaluate his station “from a purely human point of view.” This was the perspective of many of the Jews who insisted that he was a messianic imposter because he did not free them from Roman oppression and make them rulers over the earth. The second is to understand his work in view of worldly standards, in which case, as both Jew and Gentile saw it, he failed miserably, evidenced in his suffering the ignominy of the cross. The third is to view his station from an outward point of view—that is, strictly by appearance. Again, in this he fell short, for he was but a peasant, not the commanding, even royal, figure many expected the Messiah to be. Each of these nuances work, but the latter is the most likely, for Paul is castigating those who see and promote only how things appear outwardly.²²⁶

yet now henceforth know we him no more / now we no longer know him in that way: The phrase ἀλλὰ νῦν οὐκέτι γινώσκομεν (alla nyn ouketi gnōskomen) translates literally as “but now we no longer know.” It lacks a direct object, but “Christ” is understood, and therefore we have supplied the pronoun “him.” Further, for clarity, we have also supplied the words “in that way,” showing that Paul’s conversion changed his perception so that he now correctly understands what messiahship is all about. The temporal adverb νῦν (nyn), “now,” denotes the present moment, but with salvific implications (compare 6:2). The nuance of γινώσκω (ginōskō), “to know,” in this phrase shifts from what is superficial and distant to what is intimate and personal.

5:17 Therefore if any man be in Christ, he is a new creature / Therefore if anyone is in Christ, he or she becomes a new creature: The Greek in this phrase, ὥστε εἴ τις ἐν Χριστῷ, καινὴ κτίσις (hōste ei tis en Christō, kainē ktisis), is very compact. It translates literally as “Therefore if anyone in Christ, new creation/creature.” As with the previous verse, this one also begins with ὥστε (hōste) and thus ties together the thought that “those who are alive in Christ no longer live for themselves.”²²⁷ The verb “to be” is missing from both units of the above phrase, but because it is understood, we have added it to our translation.

In the phrase ἐν Χριστῷ (en Christō), “in Christ,” the preposition ἐν (en) marks a close relationship to Christ. Paul often uses the phrase to denote the theological idea of corporate status—that is, of being in a covenantal union with the Lord. It is this close relationship that both triggers God’s creation of the new creature and provides the foundation of the Christian life (see, for example, Rom. 8:1–2; 16:3; Gal. 2:4; 3:28; 6:15; and Eph. 1:1; 2:6, 10, 13; 3:11).²²⁸

The conditional conjunction εἰ (ei), “if,”²²⁹ shows that establishing a saving relationship with Christ is not universal but contingent on the action of each individual. It also stresses the need for the gospel to be proclaimed and thereby the importance of the work of Paul and the other missionaries (see 1 Cor. 1:26–31).²³⁰

The noun κτίσις (ktisis) can refer to either “the act of creation” or what is created—namely “a creature.”²³¹ On the basis of context, we have taken it in the second sense, denoting someone who “is the creation of some power or influence and that, usually, is subject to it or obedient to its will.”²³² In this case, the creator is God, and the Saint is the new creature willingly subject to him.

The phrase καινὴ κτίσις (kainē ktisis), “a new creature,” is ambiguous because, as is often the case with Greek, the verb “to be” is not expressed but understood. The subject is also unexpressed. As a result, it could be understood in either of two ways. The first way is to take it broadly, thus translating it as “there is a new creation.” Taken in this way, the phrase refers “to the whole new world that Christ’s death created.”²³³ His Atonement brought into being a newly created order in which the Saints can now participate by living according to its principles and mandates. In it the love of others impels (5:14) the converted to live for Christ. They do this by putting away the old order of self-centeredness that viewed others “from a human point of view.” They now view people in light of the gospel of Christ or the new order that he has set up that makes everyone brothers and sisters and therefore equals within God’s kingdom.

The second way is to take it narrowly, referring to the change that Christ’s death and Resurrection make on all those who enter into an association with him. In this case, it is the individual who becomes “a new creature.” This interpretation has a slight edge over the one above as being Paul’s intent for the following reasons:

• The pronominal adjective τις (tis), “anyone,” found in the first phrase, should likely be understood as the subject for the second phrase.
• Paul’s discourse centers on how the convert’s worldview makes a subjective change in the person who follows this view.
• In Judaism of the time, proselytes were often referred to as new creatures.
• Also pointing in this direction is Paul’s reference to the believers’ consciences and judgment.
• Finally, Ephesians 4:24, where Paul admonishes his readers to “put on the new man”—that is, God’s creation—strongly echoes the thoughts here.²³⁴

old things are passed away / Former things have passed away: The plural adjective ἀρχαῖα (archaia), here used nominally, thus, “former things,” denotes the earlier state of existence in which the Christians lived before their conversion. This existence included its own worldview and lifestyle.²³⁵ The verb παρέρχομαι (parerchomai), “to pass away,” found here in the aorist tense, refers to something that has, in the past, come to lose all force and validity.²³⁶ Taken as a whole, the phrase refers primarily to the former worldly existence with its narrow, mundane viewpoint in which Paul’s readers were trapped before their conversion.

behold, all things are become new / now they have become new: Paul begins this phrase with the particle ἰδού (idou), “behold.”²³⁷ Its purpose is to draw attention to and emphasize what he says next, and we have translated it as “now.” The adjective καινός (kainos) denotes what is “new” in the sense of that which replaces what has become obsolete and valueless.²³⁸ The verb γίνομαι (ginomai), “to become,” found here in the perfect tense, refers to the new order the Savior’s Atonement brought into existence and in which his newly made creature can now exist.²³⁹

Analysis and Summary

With 5:16–17, Paul makes very clear his intentions in writing this unit of his letter. He states that, due to the effects of the Atonement, those who have been converted, as he has, can no longer see people from a limited mortal point of view (κατὰ σάρκα, kata sarka). They have become quite indifferent to the mere external qualifications of others. Their heightened viewpoint stands in marked contrast to Paul’s antagonists, who put full confidence in such things.²⁴⁰ Paul’s point is that conversion prohibits a person from seeing and judging others based on superficial criteria. That being the case, the Apostle’s words suggest many among the Corinthian Saints “were inadequately socialized converts. They still evaluated things by the criteria they had imbibed from the rhetoric-infatuated culture in Roman Corinth.”²⁴¹

Paul admits that there was a point in his own life when he viewed Jesus, as did many of his colleagues among the rulers of the Jews, as but a mere mortal.²⁴² Based on their very limited human viewpoint, Jesus did not meet their expectations for messiahship. He also threatened the very foundations of their traditions, station, and religion. These facts Saul, the Pharisee, knew well and, as a consequence, moved against those who followed Christ’s way. But the Apostle Paul now knew that this flawed historical viewpoint had to yield to the insights gained by the power of the Spirit that not only transcended but also corrected the very limited human perspective.²⁴³ As a result, he could no longer view the Lord’s office as Messiah (“Christ”) as he did before.

Paul’s wording in 5:17, though very brief, “marks the unqualified and undiminished entrance of the [new Christian age] into the present world” but carries an implicate reserve that the entrance is localized to being found “in Christ, the crucified and risen Lord alone.”²⁴⁴ Paul describes the effects that the Atonement can have not only upon all those who enter into a relationship with the Messiah (ἐν Χριστῷ, en Christō) but also upon their worldview. The Savior’s death, as Paul understands it, brought to pass a new epoch in history and with it a new understanding of existence itself. All that came before this period, for both Jewish and Gentile converts, had now passed away because it had become obsolete and valueless in the salvation process.²⁴⁵ In their place a new social order, theological system, moral code, and sacred literature were growing as the missionaries pushed God’s word and the people accepted it.²⁴⁶

Paul fully and completely knew the results of being “in Christ,” for he himself had become a “new creature.” His experience confirms the statement made by Elder David A. Bednar that being in Christ marks a “fundamental change of what we feel and desire, what we think and do, and what we are. Indeed, the essence of the gospel of Jesus Christ entails a fundamental and permanent change in our very nature made possible through our reliance upon ‘the merits, and mercy, and grace of the Holy Messiah’ (2 Nephi 2:8).”²⁴⁷ Paul understood that the change “marks the outward life of Christians. It marks all their judgments concerning others, plus all their decisions about life.” Indeed, the new creature has “a new relation with God. The idols of the human heart have been stripped away,” and a new covenant with God inaugurated “of which Paul has been made an emissary.”²⁴⁸ This idea is central in Paul’s battle with the Corinthian interlopers. If he can get the Corinthian Saints to partake fully of the transforming power of the Atonement, he will win his case.

Message of Reconciliation (5:18–21)

Greek Text

18 τὰ δὲ πάντα ἐκ τοῦ θεοῦ τοῦ καταλλάξαντος ἡμᾶς ἑαυτῷ διὰ Χριστοῦ καὶ δόντος ἡμῖν τὴν διακονίαν τῆς καταλλαγῆς, 19 ὡς ὅτι θεὸς ἦν ἐν Χριστῷ κόσμον καταλλάσσων ἑαυτῷ, μὴ λογιζόμενος αὐτοῖς τὰ παραπτώματα αὐτῶν, καὶ θέμενος ἐν ἡμῖν τὸν λόγον τῆς καταλλαγῆς.20 ὑπὲρ Χριστοῦ οὖν πρεσβεύομεν ὡς τοῦ θεοῦ παρακαλοῦντος διʼ ἡμῶν· δεόμεθα ὑπὲρ Χριστοῦ, καταλλάγητε τῷ θεῷ.21 τὸν μὴ γνόντα ἁμαρτίαν ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν, ἵνα ἡμεῖς γενώμεθα δικαιοσύνη θεοῦ ἐν αὐτῷ. [SBLGNT]

Translation Notes and Comments

5:18 And all things are of God, / Now all these things are from God: The phrase τὰ πάντα (ta panta), “all these things,” points back to those items Paul has addressed—namely, the future final judgment all will face, the love of Christ that spurs the missionaries to action, and the power of his sacrifice that has made it possible for his readers to become new creatures with their new and inclusive worldview. Behind all these things, Paul declares, stands God.

who hath reconciled us to himself by Jesus Christ / who reconciled us to himself through Christ: The verb καταλλάσσω (katallassō), “to reconcile,” found here and in the following two verses, is used in the New Testament to describe “the exchange of hostility for a friendly relationship.”²⁴⁹ Paul’s witness is that God is the one who made this exchange possible through the Atonement of the Savior.

and hath given to us the ministry of reconciliation / and gave us the ministry of reconciliation: The verb δίδωμι (didōmi), “to give,” found here as an aorist participle, denotes both bestowing something on and entrusting something to another.²⁵⁰ It carries a heavy theological nuance in the New Testament, being tied to God’s giving to others eternal life through his Son and the Son’s giving himself for all.²⁵¹ Since the context of the word often associates it with what both God and Christ have given, it points to the salvific process.

The noun διακονία (diakonia), “ministry,” denotes the discharge of certain obligations within a community but carries the nuance of doing such service through genuine love.²⁵² It refers especially to the duty of those who execute the commands of others, and in a religious sense, those who by the command of God proclaim and promote his message among the people.²⁵³ Here the aorist tense of the participle shows that God had previously given this specific duty to Paul and the others (see 4:1). Thus, this specific work had long been a part of the apostolic commission.

The noun καταλλαγή (katallagē), “reconciliation,” denotes the reestablishment of “proper friendly interpersonal relations after these have been disrupted or broken.”²⁵⁴ The word presumes that a former state of opposition and even hostility once existed between two parties, which the process of reconciliation reverses and eliminates. Thus, the word is translated in Romans 5:11 (KJV) as “atonement.” The translation as “reconciliation” stresses the process, while that of “atonement” stresses the result. In the present context, the word denotes the restoration of a once-estranged person to complete favor with God and, thus, carries here the nuance of “reconciliation.”²⁵⁵

Due to the noun katallagē being in the genitive case, the phrase “ministry of reconciliation” can be taken in four ways: First, it could mean that this type of ministry has its origin and base in the grace that precedes and attends reconciliation (genitive of origin); second, it could mean that Paul’s ministry is “characterized by reconciliation” (qualitative genitive); third, that “his ministry proclaims, offers, or brings about reconciliation (objective genitive)”; or fourth, that reconciliation is the content of his ministry (genitive of content).²⁵⁶ Though the first option has some draw, all have a measure of truth behind them and therefore could carry Paul’s intent.²⁵⁷

5:19 To wit, that God was in Christ reconciling the world unto himself / that is, God was reconciling the world to himself in Christ: What Paul meant by the opening words ὡς ὅτι (hōs hoti), “that is,” is unclear. The context suggests that Paul used them to introduce either a quote or a clarifying statement. Because there is nothing to indicate the Apostle is quoting from some known source, the words most likely signal his clarification of the point he just made.²⁵⁸ As such it refers back to the statement that God reconciled the world to himself by means of his Son.

The whole phrase is vague, allowing it to be construed in at least two ways.²⁵⁹ The first would be translated as “God was in Christ reconciling the world to himself.” This translation focuses on the indwelling relationship between the Father and the Son (see John 14:9–11).²⁶⁰ Translated this way, the message would be that reconciliation became possible because God spiritually dwelt in power in the Son (Col. 1:19; D&C 93:3–4). The emphasis of this translation is on the work of the Father. The second would translate the phrase as “God was reconciling the world to himself in (that is, through) Christ.” This translation would emphasize the work of Christ as Savior. Since this view parallels Paul’s thought in 5:18, it is preferred in our translation.²⁶¹

The object of the reconciliation is ὁ κόσμος (ho kosmos), “the world.” The noun has a wide range of meanings, but the context suggests Paul is referring to all the inhabitants of the earth,²⁶² thus making God’s outreach universal.

not imputing their trespasses unto them / not counting their transgressions against them: The verb λογίζομαι (logizomai), “to account, impute, reckon,” denotes the act of taking an account or reckoning of a report or record, including both debts and credits.²⁶³ Here the context is negative in the sense of counting something against a person in order to punish him or her.²⁶⁴ The noun παράπτωμα (paraptōma) is literally “a false step, slip,”²⁶⁵ and can describe “a violation of moral standards, offense, wrongdoing, sin.”²⁶⁶ Paul’s words show that, by divine law, even a simple misstep must be accounted for and payment made. No infraction, no matter how small, gets a pass.

and hath committed unto us the word of reconciliation / entrusting us with the message of reconciliation: The verb τίθημι (tithēmi), has the root sense of “to lay, put, place”; in the middle voice, as it is found here, it can have the sense of “to establish, give,” with the nuance “to entrust” someone.²⁶⁷ The noun λόγος (logos), “message, word,” has a wide range of meanings but in the present context, it carries the idea of communicating something both orally and in writing. Thus, we translate it as “message.”²⁶⁸ For the noun καταλλαγή (katallagē), “reconciliation,” see 5:18.

5:20 Now then we are ambassadors for Christ / Therefore, we are representatives of Christ: The Greek sentence begins with ὑπὲρ Χριστοῦ (hyper Christou), literally “In behalf of Christ.” The preposition indicates authorized activity in the interest or in behalf of another—namely, the Messiah.²⁶⁹ By placing these words first, Paul emphasizes their importance, but for the sake of flow, like the KJV we have shortened the phrase and placed it last. The verb πρεσβεύω (presbeuō), with the root meaning of “being either older or oldest,”²⁷⁰ is here used in a technical sense, denoting an ambassador, envoy, or representative.²⁷¹ Because the title “ambassador” commonly refers to an envoy of a political entity, we have chosen the translation of “representative.” The understanding that such an individual has the official authorization to act for the sponsoring agent or party (common to both words) should, however, be kept in mind. Through the implicit use of the language, Paul makes clear his authority. It is not humanly derived but comes directly from the Messiah, whose endorsement he carries especially in what he says.²⁷²

as though God did beseech you by us / as if God himself were encouraging you through us: The comparative particle ὡς (hōs) often has the meaning of “as” or “like,”²⁷³ but when construed with a genitive absolute, as here, it means “as if,”²⁷⁴ carries the nuance of certainty, and can be understood as introducing an actual fact.²⁷⁵ It denotes an action done by one person that carries the same weight and authority as if done by the originating person. To emphasize this nuance, we have added the pronoun “himself” to the translation. The verb παρακαλέω (parakaleō) means “to make a strong request” or “to urge or encourage another to action.”²⁷⁶ The phrase δι’ ἡμῶν (di’ hēmōn), “through us,” identifies Paul and his fellow workers as the means God is using to speak to the Corinthian Saints.

we pray you in Christ’s stead, be ye reconciled to God / We plead with you on behalf of Christ, be reconciled to God: The verb δέομαι (deomai), “to ask for something pleadingly,” carries the nuance of an urgent beseeching or pleading.²⁷⁷ The preposition ὑπέρ (hyper), in this context, denotes speaking in behalf of or in the name of another and carries the nuance of doing so with their authority.²⁷⁸ The verb καταλλάσσω (katalassō), in the passive voice as here, means “to be reconciled.”²⁷⁹ The passive form of this verb contains the nuances of atonement and suggests that one need to become faithful in a covenant relationship to gain the full benefits of the Atonement of Jesus Christ.²⁸⁰ For discussion, see 5:18 above.

5:21 For he hath made him to be sin for us, who knew no sin / God made Christ, who knew no sin, become sin for our sakes: In our rendition, we have replaced “he” with “God” and “him” with “Christ” for clarity’s sake. The noun ἁμαρτία (hamartia), “sin,” denotes a range of meanings, from an involuntary mistake, missing the mark, or a character flaw to serious offenses against a deity.²⁸¹ The verb ποιέω (poieō), “to make,” in the present context, means to do something that brings about a specific object, result, or state.²⁸² In this case, it is God treating Christ, who was absolutely sin-free, as a sinner to the fullest degree. The preposition ὑπέρ (hyper), “for our sakes,” is very important here as it carries the nuance of benefaction.²⁸³ God did what he did for the benefit of all his children.

that we might be made the righteousness of God in him / so that we might become the righteousness of God in Christ: The conjunction ἵνα (hina), “so that,” is important here as it shows the reason for or the objective of an action.²⁸⁴ The noun δικαιοσύνη (dikaiosynē), “righteousness,” carries the sense of acting in accordance with divine, moral law and, thus, being acceptable to God.²⁸⁵ Paul’s understanding of the term is complicated. On the one hand, it refers to God’s pardoning action through which he forgives sin, and on the other refers to the way or means by which the Father shares his divine nature with those who willingly subject themselves to him and who, in turn, exhibit that same righteousness. That may be the case here if we view dikaiosynē as an abstract stand-in for something concrete. It is also possible that Paul is viewing God’s righteousness as a function of his power (δύναμις, dynamis, see 6:7) operating within the Christian, thus connoting “the way God acts in justifying or restoring people to a relationship with [himself that then] serves as a model for Christian interaction.”²⁸⁶ In the last phrase, ἐν αὐτῷ (en autō), literally “in him,” we have replaced the pronoun with “Christ,” for clarity. The phrase stresses that it is only through Christ, or because of his Atonement, that God can justifiably act in favor of the Christian.

Analysis and Summary

At this point, Paul has come to the end of his rather lengthy discourse on his apostolic ministry that he began in 4:7. He will now turn his focus to his apostolic labor. To be as effective as possible, he takes great care to explain his position, for he is dealing “in matters of ultimate significance. Through him, God works death and life itself in the world,”²⁸⁷ but his desire is life through reconciliation. The Greek noun translated “reconciliation” (καταλλαγή, katallagē) is exclusively Pauline and with its verbal cognate appears five times in this brief treatise, suggesting the importance of the idea that the word carries to the Apostle’s point.²⁸⁸ The need for reconciliation is the outgrowth of a person’s willful rebellion (sin). Reconciliation is the personal restoration, or at-one-ment, that shifts the covenant relationship between God and the person from being adversarial to being consonant.²⁸⁹ Paul uses the term to emphasize that a person can be restored to a proper relationship with God despite sinful tendencies, delineating the effects of Jesus’ Atonement.

In 5:18, the Apostle teaches that God, and he alone, initiates the act of reconciliation. The single objective of this act is to restore a person’s good relationship with him.²⁹⁰ To stress the point, Paul shows that the action is unilateral; it is the person who is reconciled to God, not God who is reconciled to the person.²⁹¹ Deity acts, and he acts first. Thus, Paul reveals God as the Great Benefactor, with Christ as the means of that benefaction and Paul with his companions as the human agents or representatives of the munificence of salvation.

But how is reconciliation even possible? This is what Paul makes clear in 5:19. He has already taught that judgment is coming, in which people will receive recompense for their actions (5:10). Indeed, all will face the day of reckoning. Such reckoning takes three steps. The first is the collection of all charges, the second is the totaling of the full debt, and the final is the placing of the full balance to a person’s account.²⁹² What is placed there is moral wrongness. Paul uses a Greek word (παράπτωμα, paraptōma) that includes all types of sin. Its nuances range from simple missteps to acts of outright rebellion. The doctrine he teaches is that even the slightest infractions of divine law must be accounted and paid for.

Paul’s answer to the question posed above is that Christ’s Atonement made it possible for the Father to not reckon or impute sin to the sinner. The point that the Apostle makes in 5:21 “is one of the most critical in this letter and, indeed, within the writings of the apostle Paul, . . . and is the theological foundation . . . for the entire passage.”²⁹³ To express how God does what he does, Paul uses the word “imputation” (λογίζομαι, logizomai; see also Rom. 4:4–8).²⁹⁴ The sins of the sinner God imputes to Christ. This is more than an act of substitution. In that case, there would have been an interchange of guilt and righteousness. In this case, what happens becomes much deeper and far more personal, indeed, “(a) becomes (b), so that (b) may become (a).”²⁹⁵ This idea is borne out in the phrase “for our sake” (ὑπὲρ ἡμῶν, hyper hēmon). The phrase connotes more than mere advantage, but that imputation or transference actually takes place. In other words, Christ becomes, as it were, the sinner, and the sinner becomes, as it were, the righteous son. As such, the Father could accept the once-sinner as one fully righteous on Christ’s scale and, thereby, be reconciled to him or her. The process is allowed because of the absolute sinlessness of the Messiah in mortality.²⁹⁶ It was because of this that he could act as a substitutionary sacrifice for sin. Thus, as Paul states, “God made him sin for us,”²⁹⁷ or in other words, Jesus was made a sinner in our stead.

The Father’s action should not in any way discount the seriousness of sin, even small ones. Actually, it is just the opposite. He deals with these and all others, however, not according to human reckoning but according to what Christ’s death on the cross allows. It enables God to fully remove sin’s consequences from the person by imputing the full weight and responsibility to Christ. It is in this way that God made Christ “sin for us” (5:21). God’s application of this option must not be seen as a sign that he does not take sin seriously. It must be kept in mind that his willingness not to impute sin to the sinner cost him dearly in the giving of his Son to suffer hours of spiritual and physical torture, concluded only with his Son’s death on the cross.²⁹⁸

In sum, the Apostle shows that reconciliation—with its undertone of mercy and grace—is even possible thanks only to Christ’s obedience to the Father’s will. The Apostle emphasizes this fact by making Christ the subject every time he uses the verb “to reconcile” (καταλλάσσω, katalassō) in the active voice.²⁹⁹ Further, by placing the verb in the aorist tense, he stresses that the power to reconcile by atonement has already been completed through Christ’s death.³⁰⁰ The grammatical structure emphasizes Paul’s understanding that God has already acted in Christ and through Christ to make this wonderous relationship between the Father and each of his children possible.³⁰¹ Thus, Paul stresses that God made Jesus the source of reconciliation so that the Father could discount the sins of those who accept his Son.³⁰²

Paul states in 5:18 that God had entrusted or put into the care (τίθημι, tithēmi)³⁰³ of the Apostle and his associates this wonderful doctrine as the seat of the message of their ministry. This divine act of delegating responsibility for proclaiming the message emphasizes that those who have been reconciled “have the privilege and responsibility to share in this great divine enterprise and are to call others to be reconciled to God.”³⁰⁴ This task Paul and his associates have gladly taken up as their God-assigned mission (διακονία, diakonia), one that also bears his authority.

When Paul talks about how “the world” (ὁ κόσμος, ho kosmos) can be reconciled to God in Christ (5:19), he seems to be referring to a universal event as opposed to something that affects only the Saints. That being the case, no one is barred from being reconciled with the Father and finding association with him. However, the Father never forces others to be reconciled to him. His children have to choose whether or not they want this to happen.³⁰⁵ And there is a cost. Full reconciliation is only possible when sinners acknowledge their sins, repent, and allow reconciliation to take place.³⁰⁶

The scriptures are replete with references to all returning to God. According to the Book of Mormon, “concerning the state of the soul between death and resurrection . . . the spirits of all [people], as soon as they depart from this mortal body, yea, the spirits of all [people], whether they be good or evil, are taken home to that God who gave them life,” where they are judged (Alma 40:11). Eventually, “every knee shall bow, and every tongue confess before [God]. Yea, even at the last day, when all men shall stand to be judged of him, then shall they confess that he is God” (Mosiah 27:31). As part of that confession, all will say, “Fear God, and give glory to him who sitteth upon the throne, forever and ever; for the hour of his judgment is come” (D&C 88:104). This does not mean, however, that every person will initially bow the knee happily but that nearly everyone will eventually be reconciled to God in that all hostility between them and him will be gone. But hostility’s passing, for many, will come through pain, for “they [shall] confess, who live without God in the world, that the judgment of an everlasting punishment is just upon them; and they shall quake, and tremble, and shrink beneath the glance of his all-searching eye” (Mosiah 27:31). With the exception of a very few,³⁰⁷ however, all the rest will be forgiven. “For they shall be judged according to their works, and every man shall receive according to his own works, his own dominion, in the mansions which are prepared.” But for these formally wicked souls, “they shall be servants of the Most High; but where God and Christ dwell they cannot come, worlds without end” (D&C 76:111–12). Even so, there will be no hostility and, thus, God will have reconciled even these, at least to a degree, to himself, but only after they have repented and accepted Christ as their Savior.

In 5:20, Paul identifies the authority by which he and his companions work and which undergirds their message. They “are representatives” (πρεσβεύομεν, presbeuomen) of Christ. The Greek verb carries the idea of having an official authorization, and, in this case, an authorization that is divine in origin and purpose. As concerning Paul and his companions, that authority expresses itself in what these emissaries proclaim. They speak the word and will of God, and therefore there should be no debate. On that basis, the Apostle could insist that “God makes his plea through us,” meaning that what Paul says “is nothing less than the voice of God.”³⁰⁸

The usual work of such civil representatives was ambassadorial—that is, to represent their government before a superior power or authority. During the Christian era, both provinces and nations sent their ambassadors to present their cases before the various Caesars. In striking contrast, the New Testament shows God, the supreme authority, sending his representatives to present his case to the people. Paul’s witness is that he and his fellow representatives function to proclaim that the Father is seeking reconciliation with those who lacked, due to their choice, association with him and that the Father has opened the way for unity to once again occur through Christ.³⁰⁹

Paul is here emphasizing that Jesus’ oneness with the race of humankind allowed him to act in their name by being made a sin offering in their behalf. As such, he was their proxy, making “an oblation of filial obedience and allegiance that God accepted and because of which he acted forgivingly to restore” them to himself.³¹⁰ Paul is here saying more than that Jesus died for others acting representatively in their behalf. His action had “the profound effect of changing [their] personal attitudes and dispositions” in that they could now live for others. The Apostle’s overarching point, as seen in 5:18–21, is that the Messiah did something for them that they could not do for themselves.³¹¹ In this way, Paul emphasizes the vicarious nature of the Atonement and the empowerment it brings.³¹²

But why does he urge the Corinthian Saints to be reconciled to God when this should have already happened? Paul is encouraging the Corinthians to take full advantage of the Atonement of Jesus Christ by keeping his commandments and adhering to his new covenant in a reciprocal relationship. We do this conditionally by obedience to the laws and ordinances of His gospel (A of F 1:3). Given the context of the epistle as a whole, it is certain that Paul is defending himself against antagonists who have called into question his apostolic authority and his teachings. In listening to and in some cases following these alternate voices (2:17; 11:4), many of the Saints had inadvertently stepped out of harmony with God and were no longer following correct principles. By alienating themselves from Paul, they had also alienated themselves from the gospel he preached and the power of union with God it brought. Therefore, Paul beseeches them, in the strongest terms—even proclaiming to speak God’s very words—to be reconciled once more to the Father.³¹³

But what does Paul mean in 5:21 by saying that God did what he did so that “we might be made the righteousness of God in him,” meaning Christ? The answer is found in the phrase “in him” (ἐν αὐτῷ, en autō)—that is, through the Messiah. Due to strong echoes between Paul’s statement here and Isaiah 53, some commentators have argued that this Old Testament passage is the tacit source of Paul’s doctrine.³¹⁴ That passage does stress the absolute sinless state of the “suffering servant” who bore the sins of and suffered for others in order to justify (that is, to make righteous) many. “That passage expresses the idea[s] of identification, substitution, and transformational interchange, which also lie at the heart of 2 Cor. 5:21.”³¹⁵

It is noteworthy that Paul does not, in this instance, mention the Savior’s willing obedience to the task he alone could do (as he stresses in Philip. 2:6–8). Instead, he focuses on the act of God who “made” (ποιέω, poieō) Christ a sinner for all.³¹⁶ The Apostle likely meant the word to be taken in the sense of being appointed or designated. The reason he gives credit to the Father may be that the Apostle felt the need to spotlight the Father as the one who worked to save humankind. Nonetheless, he concludes that it is due to Christ that we are able to take on that high degree of righteousness that reconciliation demands. In sum, it was “the Father’s initiative [that assigned] Christ the role of sin-bearer” and the Son’s love (5:14) that gave him the daring to perform his sacrificial death. Thus, “the Father and the Son are one mind and purpose in the act that reconciles humans to [God].”³¹⁷