Commentary
Of Temporary Tents and Eternal Houses
(2 Corinthians 5)
Textual Issues—vss. 1-16
Vs. 3—εἴπερ—B, D, E, F, G τίνες ap. Chrysostom.
ἐνδυσάμενοι—2 Cor 5:1. ἐκδυσάμενοι which Tischendorf has, but with much inferior authorities.
Vs. 4—Omit τοῦτω, though there is considerable support for it.
Vs. 5—ὁ δούς—omit καὶ vs. the B.M.T.
Vs. 10—κακόν (B.M.T.)—An overwhelming support for φαῦλον.
Vs. 12—Omit γὰρ on overwhelming testimony.
Lachmann—καὶ μὴ ἐν, probably it should be retained and ἐν read.
Vs. 15—Omit δέ.
Vs. 16—εἰ δὲ καὶ (B.M.T.) Omit the δὲ.
Vs. 17—Omit τὰ πάντα (B.M.T).
Vs. 21—Omit γάρ.
Read γενώμεθα for γινώμεθα (T.R.).
Commentary
5:1—οἴδαμεν γάρ—We are assured that our present affliction is working out our future glory, for we know (i.e. we feel a conviction) . . .
٥٦ὅτι ἐὰν—‘that if,’ showing that in the Apostle’s mind, that this was quite as supposable a case, as that they should remain until the coming of Christ.
ἡ ἐπίγειος ἡμῶν οἰκία τοῦ σκήνους—‘this transitory abode.’ The ὄστρακινον σκήνους, ἐπίγειος σκήνους both denoting its temporary character.
ἡμῶν οἰκία—‘our house’ which consists in this tent.
καταλυθῇ—taken to pieces as a tent, broken up, not as Alford has it.
ἔχομεν—present
οἰκοδομὴν—a permanent dwelling not a σκήνος, i.e. the spiritual body of which St. Paul speaks (1 Cor 15:44).
Vs. 2—καὶ γὰρ—our restlessness in our present abode is an evidence that some more glorious dwelling awaits us.
‘We have a conviction . . . for in our present tabernacle we groan.’
Στενάζομεν—is of one who feels himself pent up or confined, who seeks to be delivered from his prior house that he may enjoy his natural freedom and may have room to develop according to the law of his being—who groans and sighs for release. St. Paul elsewhere adduces this feeling as an evidence that the subject of it is destined to attain the higher state hereafter. See Rom 8:22-23—οἴδαμεν γὰρ ὅτι πᾶσα ἡ κτίσις συνστενάζει καὶ συνωδίνει ἄχρι τοῦ νῦν οὐ μόνον δέ, ἀλλὰ καὶ αὐτοὶ τὴν ἀπαρχὴν τοῦ Πνεύματος ἔχοντες ἡμεῖς καὶ αὐτοὶ ἐν ἑαυτοῖς στενάζομεν, υἱοθεσίαν ἀπεκδεχόμενοι, τὴν ἀπολύτρωσιν τοῦ σώματος ἡμῶν. The connection of ideas of groaning and confinement is well illustrated by ‘As You Like It’ ii.2.—‘The wretched animal heav’d forth such groans / That their discharge did stretch his leather coat almost to bursting.’
Bengel—οἰκία est quiddam majus absolutem.
οἰκητήριον—domicilium respicit incolum [?].
τὸ ἐξ οὐρανοῦ—the from heaven (dwelling).
ἐπιποθοῦντες. Of the expectations of the Apostle, see 1 Cor 15:52, 53; 1 Thess 4:15.
Vs. 3—The εἴπερ of Lachmann is well supported.
ἐκδυσάμενοι must be rejected.
Whatever may be the exact meaning of εἴ γε καὶ Alford’s and Meyer’s interpretation can scarcely stand, for these particles cannot certainly affirm positively = ἐπει. In regard to εἴ γε all that can be said is that this phrase assumes that the balance of probabilities is rather in favor of the event occurring. Cf. Col 1:23. The addition of the καί removes the probability of the event’s happening one degree further, for it shows that there are some difficulties in the supposition. Cf. Gal 3:4 where Chrysostom is right in considering that εἴ γε καὶ εἰκῇ, supposing it to be really in vain, implies a charitable hope that it was not.
Vs. 4—This verse is in justification of 2 Cor 5:2, being parenthetical and an explanation of the word ἐπενδύσασθαι.
ἐφ’ ᾧ οὐ θέλομεν ἐκδύσασθαι ἀλλ’ ἐπενδύσασθαι. The sense requires us to give this clause a slightly different translation from that which Alford has given it. Observe that it is ἐφ’ ᾧ not ἐπείδη, and the θέλομεν = ‘we are not willing’ not ‘we are unwilling.’ ἐφ’ ᾧ means ‘under the circumstances that . . .’ But the common interpretation seems to destroy the force of στενάζομεν and to ignore the connection καὶ γὰρ, while the objection to death it imparts to the Apostle is quite unworthy and contradictory to Phil 1:23. ἐφ’ ᾧ is much more general than ἐπειδη. It equals ‘wherein’ cf. Phil 3:12; 4:10. Consequently, it is = to either ‘therefore’ or ‘because.’
The passage given by Alford from Xenophon, Mem. ii.1.17 is not a parallel to this for two reasons: 1) first, there is no καὶ, and this materially affects the sense; 2) and secondly the future tense there is of a quite different kind from that here. It expresses there a destination, whereas here it simply refers to future time.
The sense of εἴ γε καὶ in 2 Cor 5:3 depends on the word ἐπενδύσασθαι, for this word ἐπενδύσασθαι is only appropriate in case of the Lord’s coming. We are still found ενδύσασθαι, that is ‘in the body’ and not ‘out of the body’ (γυμνοὶ). The ἐπενδύσασθαι is explained by 1 Cor 15:53—δεῖ γὰρ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν. And cf. 2 Cor 5:4.
οὐ θέλομεν—‘it is not that we wish.’ The common understanding says ‘we groan and are afflicted because we are unwilling to die, and desire rather to be alive at the Lord’s coming.’ Meyer expresses it strongly—‘weil im eine Antipathie davor haben.’ On this see Bengel.
Vs. 5—τὸν ἀρραβῶνα τοῦ πνεύματος. Cf. 2 Cor 1:22.
ὁ δὲ κατεργασάμενος . . . εἰς αὐτὸ τοῦτο.
Vs. 6—Θαρροῦντες οὖν—‘Since God has wrought us for this purpose, and since he has given us assurance thereof in the earnest of the Spirit . . .’
ἐνδημοῦντες ἐν τῷ σώματι ἐκδημοῦμεν ἀπὸ τοῦ Κυρίου—‘while the present body is our home, we are absent from our eternal home with Christ.’ This is the third image he uses to discuss this—οἰκία, ἔνδυμα, δήμος.
٥٨εἰδότες ὅτι . . . διὰ πίστεως γὰρ ‘we know this for faith is the rule of our life. We don’t confine our view to what we see.’
Vs. 7—διὰ πίστεως γὰρ—explaining the reason of εἰδότες. Yet it is generally referred to the ἀπὸ τοῦ Κυρίου—so that διὰ πίστεως γὰρ περιπατοῦμεν, οὐ διὰ εἴδους would mean ‘we are absent from the Lord, we do not see Him now, we believe that we shall see him hereafter.’ I think that the θαρροῦμεν δὲ is rather in favor of my way of reading it.
Vs. 8—θαρροῦμεν δὲ. Alford’s note, (which however as usual, is borrowed from Meyer), on this change of construction is very good.
Vs. 9—διὸ—Therefore, since we wish to be present with the Lord.
Φιλοτιμούμεθα—our ambition is.
εἴτε ἐνδημοῦντες εἴτε ἐκδημοῦντες—This seems to be explained by Phil 1:20—καὶ νῦν μεγαλυνθήσεται Χριστὸς ἐν τῷ σώματί μου, εἴτε διὰ ζωῆς εἴτε διὰ θανάτου. We wish to please God whether it is his pleasure that we remain in this life or no.
‘almost as’—De Wette.
Vs. 10—τὰ διὰ τοῦ σώματος (Vulg. al. has ἰδία).
πρὸς ἃ ἔπραξεν, εἴτε ἀγαθὸν εἴτε φαῦλον is an explanation of τὰ διὰ τοῦ σώματος i.e. κομίσηται . . . πρὸς ἃ ἔπραξεν.
Vs. 11—Εἰδότες οὖν τὸν φόβον τοῦ Κυρίου ἀνθρώπους πείθομεν. φόβον is subjective and therefore not quite as Stanley has it. τοῦ Κυρίου is an objective not the subjective genitive.
ἀνθρώπους πείθομεν Θεῷ δὲ πεφανερώμεθα—The second clause is the emphasized clause, the first is the subordinate clause. ‘Knowing then the fear of the Lord, though we persuade men, it is to God we are made manifest’ (cf. Gal 1:10 ἀνθρώπους πείθω). ‘Our office is to influence men, but it is not to them that we are responsible.’
Πεφανερώμεθα—One would think that in Alford’s note the words beginning ‘here however’ contained his own view, but see the whole note in Meyer. ‘Thus I hope we are made manifest also.’
Vs. 12—οὐ πάλιν ἑαυτοὺς ‘As we shall be accused of doing.’
ἀφορμὴν διδόντες ὑμῖν καυχήματος ὑπὲρ ἡμῶν—For both our extravagance and our prudence are a matter for boasting.
ἐν προσώπῳ καυχωμένους καὶ μὴ ἐν καρδίᾳ—As those who laud style or eloquence of speech (2 Cor 5:9), or a personal presence (2 Cor 5:10), or a direct connection with the Lord, but especially the last (cf. 2 Cor 5:7) for it is obviously to the Christian ‘parties’ to whom he is especially alluding, who seem from the passage just cited to have objected to him on all these accounts.
ἐν καρδίᾳ—Bengel says Paul is appealing to the conscience here.
Vs. 13—ἐξέστημεν . . . σωφρονοῦμεν See Stanley who seems to have exactly hit the mark.
εὐδοκοῦμεν μᾶλλον ἐκδημῆσαι ἐκ τοῦ σώματος καὶ ἐνδημῆσαι πρὸς τὸν Κύριον . . . cf. Phil 1:23—εἰς τὸ ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι, πολλῷ γὰρ μᾶλλον κρεῖσσον.
Vs. 14—ἡ γὰρ ἀγάπη τοῦ Χριστοῦ . . . τοῦ Χριστοῦ is a subjective genitive. The love of Christ as specially exhibited in his dying for sinners.
κρίναντας not κρίνοντας
Omit εἰ—This passage more forcible without it. Stanley’s reasons for the inclusion are all wrong.
ἄρα οἱ πάντες.
ἀπέθανον—“then all died” i.e. with Christ, died to sin, died to the pleasures, and temptations of the world. Cf. especially Rom 6:1-11 and Col 3:3, not as the E.V. for: 1) ἀπέθανον cannot be = to νεκροὶ ἦσαν and 2) it does not suit this phrase.
ἐγερθέντι—See the references to ζῶσιν in Stanley.
Vs. 16—ἡμεῖς—“We the servants of Christ.” Cf. Journal of Philology iii, p. 120. “Even if we have known Christ, as some of us with Judaizing tendencies have known . . . ” cf. 2 Cor 4:1. See Stanley’s remark on the feelings which Paul here describes.
ἐγνώκαμεν, οἴδαμεν cf. 1 Cor 2:8, 11. Cf. Acts 19:15—Τὸν Ἰησοῦν γινώσκω καὶ τὸν Παῦλον ἐπίσταμαι· ὑμεῖς δὲ τίνες ἐστέ and John 21:17—πάντα σὺ οἶδας, σὺ γινώσκεις ὅτι φιλῶ σε.
Verbs of Knowing:
A state—εἰδέναι—‘to know’—referring to external proofs (see Stanley p. 138)
A state—ἐπίσταμαι—‘to know well’—by accuracy of knowledge
A condition—γινώσκειν—‘to recognize’ referring to the internal standard, some connection (ἐπιγινώσκω). This latter is employed of knowing Jesus as the Christ (cf. John 6:69 and John 3:24). See the Journal of Philology iii, p. 116.
Vs. 17—‘If anyone is in Christ, as these Judaizing teachers say they are . . .’
٦٠καινὴ κτίσις—St. Paul applies a common rabbinical expression (see Wettstein) of the earlier days but gives it a spiritual significance.
ἰδοὺ γέγονεν καινά—New things have come into being—cf. Is 48:18 (see Stanley).
Vs. 18—τὰ δὲ πάντα
ἡμᾶς—here the preachers of the Gospel especially.
Vs. 19—ὡς ὅτι Stanley all wrong, see my note on 2 Thess 2:2. E.V. is correct.
Vs. 20—Ὑπὲρ Χριστοῦ οὖν πρεσβεύομεν ὡς τοῦ Θεοῦ—the appropriate words. Ὑπὲρ Χριστοῦ—in the person of, as the representative of.
καταλλάγητε—cf. the passive σώθητε—Acts 2:40.
Vs. 21—ἁμαρτίαν ἐποίησεν cf. Gal 3:13—γενόμενος ὑπὲρ ἡμῶν κατάρα.