2 Corinthains 5 – Shortcode

Cost and Reward of the Gospel

1. For we *know that if our earthly house (the tent of our body¹“tent of our body” is one word in Greek. It literally means “tent”, but figuratively means the body in which our spirit dwells.) is destroyed, we have a building from God; a house of ages in the heavens which is made without hands.
2. For we also groan internally in this tent, longing to clothe ourselves in our dwelling from heaven.
3. And indeed, if we clothe ourselves we won’t be found naked.
4. For we also groan internally as the men who are in the tent; being burdened since we don’t want to unclothe ourselves, but to clothe ourselves so the mortal might be swallowed up by life.
5. But the One who prepared us for this same thing is God, who gave us the down payment²“down payment” is literal.  The Greek word here is imported from Hebrew and refers to “earnest money” given as a surety that the rest of the payment will be given. of the Holy Spirit.
6. Therefore, we’re always being courageous, *knowing that while being at home in the body, we’re away from our home with the Lord.
7. For we walk by faith, not by sight.
8. Yet we’re courageous, and think it better to be away from our home in the body and to be at home with the Lord.
9. Therefore, we’re also zealous to be pleasing to Him, whether being at home or being away from home.
10. For all of us must be revealed before the judgement seat of the Anointed so each might receive back the things done through the body, whether good or evil; to each according to what he did,
11. Therefore, *knowing the reverent fear³“reverent fear” is one word in Greek.  It’s primary meaning is “fear”, but it can also mean “awe” or “reverence” depending on the context.  (The Hebrew word for “fear” has the same range of meaning)  Since both fear and reverence are appropriate toward God, both definitions were included.  Further, the word can mean both, and both were likely intended. of the Lord, we convince men and we have been obvious to God, and I also hope to have been obvious in your consciences too.

Jesus’ death and Reconciliation

12. We aren’t commending ourselves to you again; but giving you an opportunity to boast on our behalf, so you might have an answer to the men who boast in appearance and not in the heart.
13. For if we were beside ourselves, it’s for God; if we’re of sound mind, it’s for you.
14. For the ^love of the Anointed compels us, having judged this: that One died for the sake of all, therefore all died.
15. And He died for the sake of all, so the men who live might no longer live for themselves; but for the sake of the One who died and was raised for them.
16. So then, from now on we *view no one according to the flesh.  Even if we have known the Anointed according to the flesh, yet now we don’t know Him that way anymore.
17. Therefore, if anyone is in the Anointed, he’s a new creation. The original things passed away; behold, the new things have come.
18. And all things are from God, the One who reconciled us to Himself through the Anointed and gave us the ministry of reconciliation,
19. so that in the Anointed, God was reconciling the world to Himself, not taking their missteps⁴“missteps”. The Greek word used here doesn’t quite mean “sin”. It’s the word “παράπτωμα” (paraptóma) and is also used in Ephesians 2:1 in the phrase: “dead in your ‘paraptóma’ and sins”. It carries the connotation of a “slip-up” with the strong implication – but not certainty – that it was unintentional. into account against them, and having put the message of reconciliation in us.
20. Therefore, we are ambassadors on behalf of the Anointed.   As God is calling through us, we plead on behalf of the Anointed: “Be reconciled to God”.
21. He made the One who didn’t know sin into sin for our sake, so we might become God’s righteousness in Him.