2 Corinthains 5 – Shortcode

Cost and Reward of the Gospel

1. For we *know that if our earthly house (the tent of our body^fn“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 made without hands in the heavens.
2. For we also groan internally in this tent, longing to clothe ourselves with 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 payment^fn“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 Spirit.
6. Therefore, we’re always courageously confident and *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 courageously confident, 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 fear^fn“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, but we have been obvious to God, and I also hope to have been obvious in your consciences too.

Jesus’s death and Reconciliation

12. We aren’t commending ourselves to you again, but giving you an opportunity to boast concerning us, so you might have an answer to the men boasting 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 that the men living might no longer live for themselves, but for the One who died and was raised for their sake.
16. So then, we *view no one according to the flesh from now on.  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 God in^fn“God in the Anointed”  The construction in Greek is slightly ambiguous, centering on what “in” means.  It could mean: (1) “so that in the Anointed, God was reconciling”, or (2) “so that by the Anointed, God was reconciling”, or (3) that God (the Father) was in the Anointed while He was reconciling the world.  The current translation was chosen to preserve as many of these understandings as possible. the Anointed was reconciling the world to Himself, not taking their missteps^fn“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.  And as if 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 a sin offering^fn“sin offering” This phrase is typically translated “…who knew no sin [to be] sin…”.   While “to be” is not present in Greek, Greek regularly assumes verbs of being (to be, was, is, being, etc.) so the addition of “to be” is entirely legitimate, if slightly interpretive.  Some interpretation is necessary though because the Greek isn’t perfectly clear.  There are three major interpretations of what this clause means: (1) The most popular modern view is that it refers to Jesus taking on our sin to be punished in our place as our substitute on the cross, thereby appeasing the wrath of God against sin through vicarious punishment of Jesus.  (2) This refers to the incarnation, and this interpretation was popular among the early church fathers, as Gregory of Nazianzus puts it: “And so the passage, The Word was made Flesh, seems to me to be equivalent to that in which it is said that He was made sin, or a curse for us” (Letter to Cledonius against Apollinarius).  (3) That it should be understood as a “sin offering” and not “[to be] sin”.  “Sin offering” is specifically mentioned as a translation possibility in this verse by respected lexicons like BDAG and Mounce, and that Jesus was a sin offering is explicitly stated elsewhere in the New Testament. for our sake, so that we might become God’s righteousness in Him.