5:1 For 1 we know that if our earthly house of [this]
tabernacle were dissolved, we have a building of God, an
house not made with hands, eternal in the heavens.
(1) Taking occasion by the former comparison, he compares this
miserable body as it is in this life, to a frail and
brittle tabernacle. And contrasts this with the heavenly
tabernacle, which he calls that sure and everlasting
condition of this same body glorified in heaven. And this
is so, he says, in that we are addicted to this tabernacle,
but also with sobs and sighs desire rather that tabernacle.
And so this place concerning the glory to come is put
within the treatise of the dignity of the ministry, just as
it also was in the beginning of the second chapter.
5:2 For in this we groan, earnestly desiring to be a clothed
upon with our house which is from b heaven:
(a) He calls the glory of immortality, which we will be as
it were clothed with, a garment.
(b) Heavenly, not that the substance of it is heavenly, but
rather the glory of it.
5:32 If so be that being clothed we shall not be found naked.
(2) An exposition of the former saying: we do not without
reason desire to be clad with the heavenly house, that is,
with that everlasting and immortal glory, as with a garment.
For when we depart from here we will not remain naked,
having cast off the covering of this body, but we will take
our bodies again, which will put on as it were another
garment besides. And therefore we do not sigh because of
the weariness of this life, but because of the desire of a
better life. Neither is this desire in vain, for we are
made to that life, the pledge of which we have, even the
Spirit of adoption.
5:5 Now he that hath c wrought us for the selfsame thing [is]
God, who also hath given unto us the earnest of the Spirit.
(c) He means that first creation, to show us that our bodies
were made to this end, that they should be clothed with
5:63 Therefore [we are] always d confident, knowing that,
whilst we are at home in the body, we are absent from the
(3) He concludes something here from verse four, and states it
in the following way: "Therefore, seeing that we know by
the Spirit that we are strangers so long as we are here, we
patiently suffer this delay (for we are now so with God,
that we behold him only by faith, and are therefore now
absent from him) but so that we aspire and have a longing
always to him. Therefore also we behave ourselves in such
a way that we may be acceptable to him, both while we live
here, and when we go from here to him." (2Co 5:4)
(d) He calls them "confident" who are always resolved with a
quiet and settled mind to suffer any danger at all, not
doubting at all that their end will be happy.
5:7 (For we walk by e faith, not by sight:)
(e) Faith, of those things which we hope for, not having God
presently in our physical view.
5:8 We are f confident, [I say], and willing rather to be
absent from the body, and to be present with the Lord.
(f) And yet we are in such a manner confident and do so pass
on our pilgrimage with a valiant and peaceful mind, that
yet nonetheless we had rather depart from here to the
5:9 Wherefore we g labour, that, whether present or absent, we
may be accepted of him.
(g) And seeing that it is so, we strive to live so, that
both in this our pilgrimage here we may please him, and
that at length we may be received home to him.
5:104 For we must all h appear before the judgment seat of
Christ; that every one may receive the things [done] in
[his] body, according to that he hath done, whether [it be]
good or bad.
(4) That no man might think that what he spoke of that heavenly
glory pertains to all, he adds that every one will first
render an account of his pilgrimage, after he has departed
(h) We must all appear personally, and enquiry will be made
of us, that all may see how we have lived.
5:115 Knowing therefore the i terror of the Lord, we
persuade men; but we are made manifest unto God; and I
trust also are made manifest in your consciences.
(5) Now he moves on, and taking occasion of the former sentence
returns to (2Co 4:16), confirming his own and
his associates sincerity.
(i) That terrible judgment.
5:126 For we commend not ourselves again unto you, but give
you occasion to glory on our behalf, that ye may have
somewhat to [answer] them which glory in k appearance,
and not in heart.
(6) He removes all suspicion of pride by a new reason, because
it is a responsibility, not for his part but for theirs,
that his apostleship be considered sincere compared to the
vain display of a few others.
(k) In outward disguising, and that pretentious show of
man's wisdom and eloquence, and not in true godliness,
which is sealed in the heart.
5:137 For whether we be beside ourselves, [it is] to God: or
whether we be sober, [it is] for your cause.
(7) The meaning is: even when I am mad (as some men think of
me), while I seem as a fool to boast about myself, I do it
for your profit, to the same extent that I do when I preach
only the Gospel to you.
5:148 For the love of Christ l constraineth us; because we
thus judge, that if m one died for all, then were all
(8) He continues dismissing all suspicion of desire of
estimation and boasting. For the love of Christ, he says,
compels us to this, that seeing he died for us all, who
were dead when as we lived to ourselves (that is, while we
were yet given to these earthly affections) we in like sort
should consecrate our whole life which we have received
from him, to him. That is, being endued with the Holy
Spirit to this end and purpose, that we should meditate
upon nothing but that which is heavenly.
(l) Wholly possesses us.
(m) He speaks here of sanctification, by which it comes to
pass that Christ lives in us.
5:15 And [that] he died for all, that they which live should not
henceforth n live unto themselves, but unto him which
died for them, and rose again.
(n) See )Ro 6:1-7:25)
5:169 Wherefore henceforth know we no man after the flesh:
10 yea, though we have known Christ after the flesh, yet
now henceforth know we [him] no more.
(9) He shows what it is not to live to ourselves but to
Christ, that is, to know no man according to the flesh.
That is to say, to be conversant among men and yet not
to care for those worldly and carnal things, as those do
who have regard for a man's family, his country, form,
glory, riches, and such like, in which men commonly dote
and weary themselves.
(10) An amplification: "This is", he says, "so true, that we do
not now think carnally of Christ himself, who has now left
the world, and therefore he must be thought of spiritually
5:1711 Therefore if any man [be] in Christ, [he is] a o new
creature: old things are passed away; behold, all things
are become new.
(11) An exhortation for every man who is renewed with the
Spirit of Christ to meditate on heavenly things, and not
(o) As a thing made new by God, for though a man is not
newly created when God gives him the spirit of
regeneration, but only his qualities are changed, yet
nonetheless it pleased the Holy Spirit to speak so, to
teach us that we must attribute all things to the
glory of God. Not that we are as rocks or stones, but
because God creates in us both the will to will
well, and the power to do well.
5:1812 And all things [are] of God, who hath reconciled us to
himself by Jesus Christ, and hath given to us the ministry
(12) He commends the excellency of the ministry of the Gospel,
both by the authority of God himself, who is the author
of that ministry, and also by the excellency of the
doctrine of it. For it announces atonement with God by
free forgiveness of our sins, and justification offered to
us in Christ, and that so lovingly and freely, that God
himself does in a way beseech men by the mouth of his
ministers to have consideration of themselves, and not to
despise so great a benefit. And when he says so, he
plainly reprehends those who falsely attribute to
themselves the name of "pastor", as this calling can only
come from God.
5:19 To wit, that God was in Christ, reconciling the world unto
himself, not imputing their trespasses unto them; and hath
p committed unto us the word of reconciliation.
(p) Used our labour and travail.
5:21 For he hath made him [to be] q sin for us, who r knew
no sin; that we might be made the s righteousness of God
(q) A sinner, not in himself, but by imputation of the
guilt of all our sins to him.
(r) Who was completely void of sin.
(s) Righteous before God, and that with righteousness which
is not fundamental in us, but being fundamental in
Christ, God imputes it to us through faith.