2 Corinthians Chapter 5
Ambassadors for Christ
A. The Christian’s Destiny
1. (2 Corinthians 5:1) Our existence in the world to come.
“For we know that if our earthly house, this tent, is destroyed, we have a building from God, a house not made with hands, eternal in the heavens.”
Paul continues the thought from the end of chapter 4 where he contrasted light affliction with an eternal weight of glory and things seen which are temporary with things not seen which are eternal (2 Corinthians 4:17-18). Now, in chapter 5, he develops this theme by addressing the reality of the believer’s existence after physical death.
Certainty of the Believer’s Hope
Paul begins emphatically, “For we know.” This confidence is not based on speculation, philosophy, or human reasoning but on the sure promises of God’s Word. The Christian does not merely wish or hope vaguely concerning the afterlife. By divine revelation, believers can declare with certainty that life does not end with the destruction of the body. Faith enables us to affirm this truth with conviction.
As one commentator noted, Paul does not say, “We think,” or “We hope,” but “We know.” This is the language of assurance. Faith rests on the revealed Word of God, not human guesswork. This is, as Latimer once called it, “the sweet-meats of the feast of a good conscience.” Other dishes may be set upon the table of faith, but this certainty is the banquet itself.
The Temporary Nature of the Body
Paul describes the body as “our earthly house, this tent.” The imagery of a tent conveys frailty, temporariness, and vulnerability. Just as a tent can be struck down and folded up in a moment, so too can our physical body be taken down by death. Yet the striking down of this earthly tent is not the end of existence, but rather a transition.
The word translated “destroyed” is the same term used for dismantling a tent. The believer’s death is portrayed not as annihilation but as the striking of a tent before moving on to a permanent dwelling. This perspective transforms the fear of death into calm confidence. As Spurgeon remarked, many people tremble at the thought of the grave, yet Paul views the worst that could happen to him with such composure that he compares it to nothing more alarming than the pulling down of a tent in which he had only been lodging temporarily.
The Eternal Dwelling with God
In contrast to the frailty of the earthly tent, Paul declares, “we have a building from God, a house not made with hands, eternal in the heavens.” This building refers to the resurrection body that God Himself prepares for believers. Unlike the present body, subject to weakness, decay, and corruption, the future resurrection body is eternal, glorious, and perfectly suited for life in God’s presence.
Jesus Himself promised this eternal dwelling: “In My Father’s house are many mansions; if it were not so, I would have told you. I go to prepare a place for you” (John 14:2). The Greek term here for “mansions” is better translated “dwelling places” or “abodes,” yet in light of the glory of God’s provision, “mansions” is a fitting translation. Christ has been preparing this eternal dwelling since His ascension, and when believers leave the earthly tent, they enter into this prepared glory.
Salvation Extending to the Body
This passage also underscores that salvation is not limited to the soul or spirit but extends to the body as well. God’s redemptive plan includes resurrection, in which the believer’s body will be transformed to be like Christ’s glorious body. Paul affirms elsewhere: “For our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ, who will transform our lowly body that it may be conformed to His glorious body, according to the working by which He is able even to subdue all things to Himself” (Philippians 3:20-21).
Thus, the believer’s destiny is not disembodied existence but a glorified, resurrected body, fitted for eternal fellowship with the Lord. Spurgeon captures this truth beautifully: “The righteous are put into their graves all weary and worn; but as such they will not rise. They go there with the furrowed brow, the hollowed cheek, the wrinkled skin; they shall wake up in beauty and glory.”
2. (2 Corinthians 5:2-4) Our longing for the heavenly body.
“For in this we groan, earnestly desiring to be clothed with our habitation which is from heaven, if indeed, having been clothed, we shall not be found naked. For we who are in this tent groan, being burdened, not because we want to be unclothed, but further clothed, that mortality may be swallowed up by life.”
The Groaning of the Christian
Paul writes, “For in this we groan.” The Christian life in the present world is not one of ease or perfection. Groaning reflects both the pain of living in fallen, decaying bodies and the yearning for the fulfillment of God’s promises. As Paul said elsewhere: “For we know that the whole creation groans and labors with birth pangs together until now. Not only that, but we also who have the firstfruits of the Spirit, even we ourselves groan within ourselves, eagerly waiting for the adoption, the redemption of our body” (Romans 8:22-23). This longing is not despair but hope, not dissatisfaction with God’s plan but eager anticipation of its consummation.
The question arises: why do many believers today lack this earnest desire for heaven? Often it is because we are overly attached to the comforts of this world. While it is not wrong to enjoy God’s gifts here, it becomes a spiritual problem when comfort dulls our longing for eternity. True Christian maturity aligns with Paul’s perspective—groaning not in hopelessness but in anticipation of the glory to come.
Earnestly Desiring to Be Clothed
Paul says we are “earnestly desiring to be clothed with our habitation which is from heaven.” This metaphor highlights that believers will not be disembodied spirits, drifting without form or substance. Rather, in the resurrection we will be clothed with a glorified body. This stands in contrast to Greek philosophical thought. To the Greeks, the body was a prison for the soul, and liberation meant escape from the body. Resurrection was considered undesirable. But Paul affirms that to God, the body is not inherently evil.
The problem is not the body itself but sin’s corruption of it. The proof that the body has intrinsic dignity and value is found in the incarnation of Christ. “And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth” (John 1:14). If the body were evil in itself, Christ could not have taken on true humanity. His incarnation affirms that the body, though presently frail and fallen, is part of God’s good creation and will one day be restored in glory.
Thus, in eternity we will not be “naked” but clothed. Nakedness here does not primarily signify shame but bodiless existence, which is contrary to God’s ultimate design for humanity. Our destiny is to bear the image of the heavenly Man, Jesus Christ, in resurrection (1 Corinthians 15:49).
Not Unclothed but Further Clothed
Paul clarifies, “not because we want to be unclothed, but further clothed.” The Christian’s hope is not the abandonment of the body but its transformation. We do not yearn to be pure spirit, detached from embodiment. Instead, we desire to be further clothed with a resurrection body that is incorruptible, glorious, powerful, and spiritual (1 Corinthians 15:42-44).
Spurgeon wisely noted that when we come to the limits of revelation, we must be content to wait until glory. He recalled John Bunyan’s advice to one who asked about mysteries of the resurrection body: live a godly life, go to heaven, and see for yourself. The Scriptures give us enough to know the reality of the resurrection body, but not every detail of what it will be like. Our part is to trust, to hope, and to live in the anticipation of that promise.
Mortality Swallowed Up by Life
Paul concludes, “that mortality may be swallowed up by life.” This powerful imagery anticipates the final victory of life over death. Paul makes the same declaration in 1 Corinthians 15:54: “So when this corruptible has put on incorruption, and this mortal has put on immortality, then shall be brought to pass the saying that is written: ‘Death is swallowed up in victory.’” Death, once the great enemy, will be consumed and rendered powerless. Just as a snake swallows a mouse, so life in Christ will utterly devour mortality.
This is not mere survival beyond death but total transformation, where death itself ceases to exist for the believer. What we now know as weakness, pain, and decay will be overwhelmed by the fullness of eternal life in Christ.
The Garment Christ Provides
Paul’s metaphor of clothing reminds us that human solutions to mortality are inadequate. In the Middle Ages, some were buried in monastic robes in a superstitious attempt to improve their standing before God. But no earthly garment, no ritual, no symbol can prepare us for eternity. Only Christ provides the true garment of salvation. Isaiah wrote: “I will greatly rejoice in the Lord, my soul shall be joyful in my God; for He has clothed me with the garments of salvation, He has covered me with the robe of righteousness” (Isaiah 61:10).
At the judgment seat of Christ (2 Corinthians 5:10), we will not stand in the rags of our own works but in the righteousness of Christ. He alone is our covering, and He provides not only justification for the soul but also glorification for the body.
3. (2 Corinthians 5:5–8) Our confidence.
“Now He who has prepared us for this very thing is God, who also has given us the Spirit as a guarantee. So we are always confident, knowing that while we are at home in the body we are absent from the Lord. For we walk by faith, not by sight. We are confident, yes, well pleased rather to be absent from the body and to be present with the Lord.”
God’s Preparation for Eternity
Paul begins with the assurance: “Now He who has prepared us for this very thing is God.” Our eternal destiny is not a matter of human achievement, chance, or accident. It is God Himself who prepares His people for glory. Paul previously explained that our “light affliction, which is but for a moment, is working for us a far more exceeding and eternal weight of glory” (2 Corinthians 4:17). Thus, even the trials and hardships of life are instruments in God’s hand, shaping believers for eternity.
An illustration helps capture this truth: a man undergoing trials once watched a stone craftsman shaping a block of granite. The man noticed that the block did not appear to fit anywhere in the nearly completed building. The craftsman explained that he was shaping it carefully to fit at the very top of the steeple. The believer realized the lesson—God was shaping him through trials down here so that he would fit perfectly up in heaven. This is exactly what Paul affirms: our afflictions and experiences in this life are part of God’s preparation for our eternal habitation.
The Spirit as a Guarantee
Paul continues: “who also has given us the Spirit as a guarantee.” The word translated “guarantee” is the Greek term arrhabon, which was used for a pledge, a down payment, or earnest money given as assurance of a full payment to come. In modern Greek, arrhabona still means “engagement ring,” symbolizing a binding promise of future union.
Thus, the Holy Spirit is God’s pledge to His people that the full inheritance of eternal glory will certainly be received. The Spirit is not only a promise of what is to come but also a foretaste of heaven itself. Paul expressed the same truth in Ephesians 1:13–14: “In Him you also trusted, after you heard the word of truth, the gospel of your salvation; in whom also, having believed, you were sealed with the Holy Spirit of promise, who is the guarantee of our inheritance until the redemption of the purchased possession, to the praise of His glory.”
Charles Spurgeon noted beautifully, “The Holy Spirit is a part of heaven itself. The work of the Holy Spirit in the soul is the bud of heaven. Grace will not be withdrawn as though it had answered its purpose, but will be matured into glory.” In other words, the present experience of the Spirit’s presence, power, and comfort is not something temporary, but the beginning of eternal life that will be fully realized in glory.
Always Confident
Because God Himself has prepared us for eternity and has given His Spirit as a pledge, Paul concludes: “So we are always confident.” Confidence here does not mean arrogance or presumption. It is the settled assurance that God will finish what He has started. As Paul said in Philippians 1:6: “Being confident of this very thing, that He who has begun a good work in you will complete it until the day of Jesus Christ.”
Believers may not always feel strong, but confidence rests not in emotions but in God’s unchanging promises. If one cannot say, as Paul did, “I am always confident,” then the solution is not self-determination but to seek afresh the filling of the Spirit and to set the heart on things above. Paul counsels in Colossians 3:2: “Set your mind on things above, not on things on the earth.” Spurgeon explained that peace comes from learning not to be elated by prosperity nor depressed by adversity, but to live upon heavenly realities that feed the spirit.
Absent from the Body, Present with the Lord
Paul then provides one of the clearest statements in Scripture about the believer’s state after death: “knowing that while we are at home in the body we are absent from the Lord… We are confident, yes, well pleased rather to be absent from the body and to be present with the Lord.” This means that death for the believer is not annihilation, nor a state of unconscious “soul sleep,” but conscious fellowship with Christ.
Paul’s words echo his longing in Philippians 1:23: “For I am hard-pressed between the two, having a desire to depart and be with Christ, which is far better.” To depart from the earthly tent is to immediately be in the presence of the Lord. There is no intermediate state of uncertainty. The believer’s confidence is not only in future resurrection at Christ’s return but also in immediate fellowship with Him at death.
Walking by Faith, Not by Sight
In the meantime, Paul reminds us: “For we walk by faith, not by sight.” The Christian life requires trust in God’s promises even when they are not visible to the human eye. Hebrews 11:1 defines faith as “the substance of things hoped for, the evidence of things not seen.” The Spirit’s presence guarantees the reality of eternity, but it is by faith that believers endure the trials of the present age until sight is replaced with glory.
2 Corinthians 5:6–8
“So we are always confident, knowing that while we are at home in the body we are absent from the Lord. For we walk by faith, not by sight. We are confident, yes, well pleased rather to be absent from the body and to be present with the Lord.”
d. While We Are at Home in the Body We Are Absent from the Lord
Paul explains that as long as believers are living in these earthly bodies, they are absent from the full and immediate presence of Christ’s glory. This does not mean that God is not with us, for His Spirit indwells us (Romans 8:9–11; John 14:16–17), but it means that we do not yet experience the unveiled presence of Christ in His glory. In this sense, to be “at home in the body” is to be away from our true home.
Therefore, “we walk by faith, not by sight.” This is one of the greatest principles of Christian living. Faith, as Hebrews 11:1 declares, “is the substance of things hoped for, the evidence of things not seen.” Angels, who behold God’s presence, must marvel at the faith of believers who love and serve the Lord without ever having seen Him (1 Peter 1:8). Our lives, sacrifices, and even our willingness to die for Christ are lived on the basis of trust in His Word rather than visible sight.
To “walk by faith” means integrating faith into the ordinary, daily rhythms of life. Walking is a simple, routine act, but God calls us to carry out even the most mundane tasks in the spirit of faith. Spurgeon illustrated this well when he said, “That man has not yet learned the true spirit of Christianity who is always saying, ‘I can preach a sermon by faith.’ Yes, sir, but can you make a coat by faith? … Can you cook a dinner by faith? I mean, can you perform the common actions of the household, and the daily duties which fall to your lot, in the spirit of faith?” The Christian life is not only about extraordinary acts of ministry but also about ordinary acts done in continual reliance upon God.
This principle is temporary, however. The day will come when faith will give way to sight. As John affirms: “Beloved, now we are children of God; and it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is” (1 John 3:2). On that day, believers will no longer walk by faith but by the direct vision of the Lord’s glory.
e. Absent from the Body, Present with the Lord
Paul then states one of the most cherished assurances in Scripture: “We are confident, yes, well pleased rather to be absent from the body and to be present with the Lord.” Because Paul has the Spirit as a guarantee (2 Corinthians 5:5), he is not fearful of what lies beyond death. On the contrary, he delights in the certainty that death brings believers into the Lord’s presence.
This statement answers one of the most pressing questions in the human heart: What happens to believers when they die? The apostle makes it plain: to be absent from the body is to be present with the Lord. The transition is immediate, personal, and conscious.
Some have speculated about an “intermediate state,” where the soul exists bodiless in heaven until the resurrection. Revelation 6:9–11 and 1 Thessalonians 4:16 have led some to suggest such a view. Yet Paul’s language in verses 2 and 4, where he speaks of not wanting to be “unclothed” but “further clothed,” suggests that a disembodied state is not desirable. Two possibilities arise: either believers are presently with Christ in a spiritual, conscious form awaiting their resurrection bodies, or, because eternity transcends time, they already experience their resurrection bodies in the eternal “now.”
What is clear is that the believer’s destiny is not unconscious existence but conscious fellowship with Christ. This truth refutes two common errors. First, it denies “soul sleep,” the idea that believers remain in unconscious suspension until the resurrection. Paul’s words leave no room for this. Second, it refutes the notion of purgatory, the teaching that believers must suffer for sins after death to be cleansed before entering heaven. As Spurgeon noted, Paul did not expect to suffer in flames for a thousand years before entering paradise. He expected, upon the dissolution of his earthly tent, to be immediately in his eternal dwelling prepared by God.
f. To Be Present with the Lord
Finally, Paul highlights the greatest blessing of all: to be present with the Lord. This is what makes heaven truly heaven. Streets of gold, pearly gates, the company of loved ones, and the fellowship of saints and angels are precious, but none of them compare to the joy of Christ’s presence.
David anticipated this joy when he wrote: “In Your presence is fullness of joy; at Your right hand are pleasures forevermore” (Psalm 16:11). John described it in Revelation 21:3: “Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people. God Himself will be with them and be their God.”
If heaven contained all its promised wonders but Christ were absent, it would be no heaven at all. Conversely, even without the beauty of those wonders, if we are with Christ, it is heaven. The presence of the Lord is the essence of eternal joy. That is why Paul can say he is not merely resigned to the idea of death but “well pleased” with it, because it brings him into Christ’s immediate presence.
Ambassadors for Christ
A. The Christian’s Destiny
4. (2 Corinthians 5:9–10) The aim of our life in light of our eternal destiny.
“Therefore we make it our aim, whether present or absent, to be well pleasing to Him. For we must all appear before the judgment seat of Christ, that each one may receive the things done in the body, according to what he has done, whether good or bad.”
The Aim of Pleasing Christ
Paul begins with resolution: “Therefore we make it our aim… to be well pleasing to Him.” Since all of life in the body will culminate in accountability before Christ, the believer’s central ambition is not success, comfort, or recognition, but to please the Lord. This aim is consistent with Paul’s exhortation elsewhere: “Only let your conduct be worthy of the gospel of Christ” (Philippians 1:27), and again, “Therefore, whether you eat or drink, or whatever you do, do all to the glory of God” (1 Corinthians 10:31).
Alexander Maclaren captured the principle clearly: “You report to headquarters. Never mind what anybody else thinks of you. Your business is to please Christ, and the less you trouble yourselves about pleasing men the more you will succeed in doing it.” The Christian’s standard is the Lord Himself, not the changing opinions of people.
Present and Absent Opportunities
Paul continues: “whether present or absent.” In context, “present” refers to life in the body, and “absent” to life beyond the body in the immediate presence of Christ. Once absent from the body and present with the Lord, the opportunity to please Him in faith, endurance, and sacrificial service will be gone. This makes the present life unique and precious, for it offers opportunities to glorify Christ that eternity itself will not provide.
Here and now we can demonstrate faith in unseen promises, persevere through suffering, and display courage in proclaiming Christ amid opposition. In eternity, there will be no need for faith, because sight will replace it (1 John 3:2). There will be no trials to endure, because sorrow will be no more (Revelation 21:4). There will be no evangelism, because the redeemed will already be gathered. Therefore, this present life is the only opportunity to please God in these ways.
The Judgment Seat of Christ
Paul explains why this pursuit is necessary: “For we must all appear before the judgment seat of Christ.” The term “judgment seat” translates the Greek word bēma, literally meaning a raised platform or step, where a Roman official rendered decisions. The bēma was a place of reverence and fear, where legal verdicts were given and rewards or punishments dispensed. In Corinth itself, the bēma was a prominent structure in the marketplace, and Paul may have deliberately used the term because the Corinthians had seen it firsthand (Acts 18:12–17).
However, Paul makes clear that this is not the same as the Great White Throne judgment described in Revelation 20:11–15, which concerns the eternal destiny of the unbelieving dead. Instead, this judgment seat is for believers, where works, not salvation, are evaluated. Eternal destiny has already been settled at the cross and received by faith; this is the judgment of stewardship.
What Will Be Judged?
Paul specifies: “that each one may receive the things done in the body, according to what he has done, whether good or bad.” Two dimensions of judgment are in view:
The Works Themselves: The deeds performed in the body will be assessed. This means that Christian service, faithfulness in trials, stewardship of time and gifts, and obedience to God’s Word will be measured (Romans 14:10–12). Hebrews 6:10 assures believers: “For God is not unjust to forget your work and labor of love which you have shown toward His name, in that you have ministered to the saints, and do minister.” Nothing done sincerely for the Lord will be overlooked.
The Motives Behind the Works: Not only what we do, but why we do it will be examined. Paul emphasized this truth in 1 Corinthians 13:1–3, teaching that even the greatest acts of service are nothing without love. Likewise, in 1 Corinthians 3:12–15, Paul compared our works to materials tested by fire. Gold, silver, and precious stones—works done in sincerity for Christ—will endure. Wood, hay, and stubble—works done for self-glory, recognition, or wrong motives—will be burned away. The believer will not be punished for these wasted efforts, but they will bring no reward. This means it is possible to be genuinely saved yet have a wasted life.
Spurgeon once remarked that a man may go to heaven “clothed only in his righteousness by Christ, but carrying no crowns to lay at His feet.” This sobering reality should inspire Christians to labor with pure motives and eternal perspective.
The Privilege of Appearing
As Leon Morris observed, “Appearance before Christ’s tribunal is the privilege of Christians. It is concerned with the assessment of works and, indirectly, of character, not with the determination of destiny; with reward, not status.” The judgment seat of Christ, therefore, is not a fearful anticipation of condemnation but a sober recognition of accountability and the possibility of eternal reward.
Paul’s words call believers to live with eternity in view, understanding that their lives on earth have everlasting consequences. To stand before Christ and hear Him say, “Well done, good and faithful servant” (Matthew 25:21), is the ultimate aim.
5. (2 Corinthians 5:11) Our message in light of our eternal destiny.
“Knowing, therefore, the terror of the Lord, we persuade men; but we are well known to God, and I also trust are well known in your consciences.”
The Terror of the Lord
Paul begins with a sobering phrase: “Knowing, therefore, the terror of the Lord.” The word translated terror (phobos in Greek) conveys fear, awe, and reverence before God’s majesty and judgment. To stand before a holy God without Christ is to face certain wrath. Scripture testifies: “It is a fearful thing to fall into the hands of the living God” (Hebrews 10:31). The righteous judgment of God is not an abstract doctrine but a terrifying reality for all who remain outside of Christ.
Yet for believers, the terror of the Lord has been fully satisfied in Jesus. On the cross, the wrath of God was poured out upon Him as our substitute. Isaiah prophesied this truth: “But He was wounded for our transgressions, He was bruised for our iniquities; the chastisement for our peace was upon Him, and by His stripes we are healed” (Isaiah 53:5). Therefore, the Christian no longer dreads the terror of the Lord in judgment but reveres Him with holy awe and gratitude.
Persuading Men
Because Paul understood both the dreadful state of men apart from Christ and the glorious deliverance available in Him, he declares: “we persuade men.” His ministry was not detached or indifferent; it was urgent, intentional, and persuasive. Evangelism, in Paul’s mind, was not simply presenting ideas but earnestly seeking to convince men and women of their need for Christ.
This persuasion is not merely fear-based. Though there is a place for warning about judgment, Paul’s central appeal is rooted in the gospel of grace: “I have been delivered from the terror of the Lord, and you can be delivered too. Come to Jesus!” Indeed, the terror of the Lord was directed upon Jesus at Calvary so that all who trust in Him may be spared. As John wrote: “He who believes in Him is not condemned; but he who does not believe is condemned already, because he has not believed in the name of the only begotten Son of God” (John 3:18).
True gospel ministry, therefore, aims to persuade. Whether from the pulpit, in conversation, or through daily witness, the believer’s heart should be burdened to see others come to salvation. Paul himself testified before King Agrippa: “I would to God that not only you, but also all who hear me today, might become both almost and altogether such as I am, except for these chains” (Acts 26:29). His passion was that others might be persuaded to follow Christ.
Known to God, Known to Consciences
Paul adds: “but we are well known to God, and I also trust are well known in your consciences.” Paul recognizes that his integrity as a messenger of the gospel does not need to be proven before God. The Lord knows his heart, his motives, and his labors. As he wrote in 1 Thessalonians 2:4: “But as we have been approved by God to be entrusted with the gospel, even so we speak, not as pleasing men, but God who tests our hearts.”
Yet while God knew Paul’s sincerity, he also desired that the Corinthians themselves would acknowledge it in their consciences. Unfortunately, due to slander and suspicion stirred up by false teachers, Paul often found himself needing to defend his apostleship. His wish, however, was that the fruit of his ministry and the testimony of their own consciences would confirm his authenticity.
This dual perspective—being known by God and appealing to the consciences of men—reminds us of the balance in Christian ministry. Ultimately, we live before the face of God (coram Deo). He is the final Judge of our hearts. But for the sake of gospel effectiveness, we must also seek to live honorably before others, so that they may see the credibility of the message in the messenger’s life.
Paul Defends and Describes His Ministry
1. (2 Corinthians 5:12) Why would Paul defend his ministry at all?
“For we do not commend ourselves again to you, but give you opportunity to boast on our behalf, that you may have an answer for those who boast in appearance and not in heart.”
Not Commending Himself Again
Paul begins, “For we do not commend ourselves again to you.” The accusation against Paul was that he spent too much time speaking of himself and his ministry, as if he were bragging or promoting himself. But Paul clarifies that he was not commending himself for his own glory. His words about his sufferings, weaknesses, and endurance were not self-congratulation but necessary clarifications in the face of false accusations. Unlike the boasting of the false apostles, Paul’s testimony highlighted weakness and dependence on Christ.
This distinction is vital. Paul’s “boasting” was not in himself but in the Lord who worked through him. As he later writes: “But he who glories, let him glory in the Lord” (2 Corinthians 10:17). His intent was never to elevate his own image but to defend the credibility of the gospel by showing that God’s power is made perfect in weakness (2 Corinthians 12:9).
Giving the Corinthians Opportunity to Glory
Paul continues: “but give you opportunity to boast on our behalf.” By sharing his experiences and trials, Paul gave the Corinthians the chance to be rightly proud of their apostle. They should have rejoiced in what God was doing through him, especially his endurance in suffering for Christ’s sake. Instead, they were tempted to view his trials as evidence of weakness or failure.
Paul speaks with irony here, for he knew the Corinthians were often impressed with outward displays of power, eloquence, and wealth. They were reluctant to “boast” in Paul, whose life was marked by suffering, humility, and rejection. Yet Paul insists that these very things—his scars, imprisonments, and hardships—were his true credentials as an apostle, for they magnified Christ’s strength in his weakness.
Answering Those Who Glory in Appearance
The purpose of Paul’s defense was clear: “that you may have an answer for those who boast in appearance and not in heart.” Paul contrasts two ways of evaluating ministry. False teachers in Corinth gloried in appearances—eloquence of speech, outward success, financial gain, or impressive credentials. They judged ministry by external standards. Paul, however, emphasized the heart—the sincerity of love, faithfulness in suffering, and authenticity before God.
The Corinthians were tempted to be impressed by appearances, but Paul points them back to the Lord’s perspective. As God said to Samuel when choosing David: “For the Lord does not see as man sees; for man looks at the outward appearance, but the Lord looks at the heart” (1 Samuel 16:7).
This principle exposes a common human weakness. We are often captivated by charisma, image, and surface-level success, neglecting the substance of character and faithfulness. Paul calls the Corinthians—and us—to value what God values: integrity of heart over external show.
2. (2 Corinthians 5:13–15) Paul isn’t crazy; instead, he is motivated by the love of God he has received.
“For if we are beside ourselves, it is for God; or if we are of sound mind, it is for you. For the love of Christ compels us, because we judge thus: that if One died for all, then all died; and He died for all, that those who live should live no longer for themselves, but for Him who died for them and rose again.”
a. If We Are Beside Ourselves
To be “beside yourself” describes irrational, frenzied, or seemingly insane behavior. Some of the Corinthians probably considered Paul irrational because he willingly embraced a life filled with suffering, trial, and hardship—all for the sake of the gospel. To worldly eyes, such a life looked absurd, even mad.
But Paul stood in good company. Jesus Himself was accused of being out of His mind. “But when His own people heard about this, they went out to lay hold of Him, for they said, ‘He is out of His mind’” (Mark 3:21). Likewise, in John 10:20, Jesus’ opponents said, “He has a demon and is mad. Why do you listen to Him?” Paul too faced the same accusation when Festus told him, “Paul, you are beside yourself! Much learning is driving you mad!” (Acts 26:24).
Thus, Paul embraces the reality that radical devotion to Christ will often look like madness to the world. Yet what the world dismisses as folly is actually faithfulness.
b. For God and For You
Paul clarifies: “If we are beside ourselves, it is for God; or if we are of sound mind, it is for you.” He did not engage in seemingly irrational zeal for his own sake, nor did he deliberately try to act “crazy” as some spectacle. If his actions appeared extreme, it was because of his devotion to God. On the other hand, if his words and arguments appeared calm, logical, and sound, it was for the Corinthians’ benefit.
As Matthew Poole commented, “In what temper so ever he was, it was either for service to God, or them.” Paul’s life was wholly dedicated—whether in ecstasy of devotion or in rational teaching—to God’s glory and the church’s good.
c. The Compelling Power of Christ’s Love
Paul now unveils his deepest motivation: “For the love of Christ compels us.” The word compels (Greek sunechō) carries the sense of being hemmed in, constrained, or irresistibly driven forward. The love of Christ was not a passive feeling for Paul; it was an active, dynamic power that pressed him into single-minded devotion.
This love is primarily Christ’s love for Paul, demonstrated at the cross. As John wrote: “In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins” (1 John 4:10). Experiencing that love compelled Paul to pour himself out in service.
Spurgeon compared it to Jacob’s love for Rachel: “The apostles laboured much, but all their labour sprang from the impulse of the love of Jesus Christ. Just as Jacob toiled for Rachel solely out of love to her, so do true saints serve the Lord Jesus under the omnipotent constraint of love.” The love of Christ, then, was no mere sentiment but a binding, energizing force that transformed Paul into a mighty servant of God.
d. Christ’s Death for All
Paul explains the reasoning: “because we judge thus: that if One died for all, then all died.” Christ’s death was substitutionary and representative. He died for all, meaning that His death was sufficient for the whole world (1 John 2:2), though efficient only for those who believe. The phrase “then all died” means that His death included all who belong to Him. By faith-union with Christ, the believer has died with Him. As Paul taught in Romans 6:6–7: “Knowing this, that our old man was crucified with Him, that the body of sin might be done away with, that we should no longer be slaves of sin. For he who has died has been freed from sin.”
This truth is not merely doctrinal but practical: if Christ died for us, we died with Him, and we are no longer our own.
e. Living No Longer for Ourselves
Paul continues: “And He died for all, that those who live should live no longer for themselves, but for Him who died for them and rose again.” Christ’s death and resurrection did not merely secure forgiveness but reoriented the entire purpose of our lives. Salvation frees us from self-centered existence and calls us into Christ-centered living.
This echoes Paul’s declaration in Galatians 2:20: “I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me.”
Living for Christ is the only fitting response to His sacrificial death and triumphant resurrection. The believer’s life becomes an offering of gratitude and obedience, compelled not by fear of judgment but by the irresistible force of Christ’s love.
2 Corinthians 5:14–15
“For the love of Christ compels us, because we judge thus: that if One died for all, then all died; and He died for all, that those who live should live no longer for themselves, but for Him who died for them and rose again.”
d. If One Died for All, Then All Died
Paul explains the reasoning that undergirds his life of devotion: “if One died for all, then all died.” The death of Christ was substitutionary—He died in the place of sinners. But how do we understand the phrase “for all”?
There are two aspects to consider:
The Universal Provision of Christ’s Death: In one sense, Christ’s death is for all humanity. John makes this clear: “And He Himself is the propitiation for our sins, and not for ours only but also for the whole world” (1 John 2:2). His sacrifice is sufficient to save every person, a demonstration of God’s love extended universally (John 3:16).
The Particular Application to the Saved: In another sense, the benefits of His death apply only to those who believe. Paul likely has this in mind here. When he says “then all died,” he refers to those who are united to Christ by faith. Through spiritual union with Him, they share in His death and resurrection. As Paul explained in Romans 6:3–4: “Or do you not know that as many of us as were baptized into Christ Jesus were baptized into His death? Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life.”
Thus, Christ’s death is sufficient for all but efficient only for those who are in Him by faith. To take Paul’s words to mean that all people are automatically saved would be to embrace the false doctrine of universalism, which Scripture consistently rejects (Matthew 7:13–14; John 3:18, 36).
e. Living for Christ, Not for Ourselves
Paul then draws the practical conclusion: “that those who live should live no longer for themselves, but for Him who died for them and rose again.” The cross does not merely provide forgiveness but transforms the entire orientation of life.
Theological Basis: Christ’s death and resurrection purchased us, and we belong to Him. Paul states in 1 Corinthians 6:19–20: “You are not your own, for you were bought at a price; therefore glorify God in your body and in your spirit, which are God’s.” The logic is simple: if Christ gave His life for us, then our lives are no longer our own—they are His.
God’s Purpose in Creation: This reorients us to the very purpose of existence. Revelation 4:11 (KJV) declares: “For thou hast created all things, and for thy pleasure they are and were created.” Humanity was designed to live for God’s pleasure, not self-gratification. Sin corrupted this design, turning people inward, but redemption restores us to live outwardly for the glory of Christ.
Practical Implication: To live “for Him” does not mean that we ignore others under the pretense of serving God. On the contrary, devotion to Christ is expressed through love and service to others. John makes this inseparable link: “If someone says, ‘I love God,’ and hates his brother, he is a liar; for he who does not love his brother whom he has seen, how can he love God whom he has not seen?” (1 John 4:20). To live for Christ is to walk in obedience to Him, which includes selfless service to those He loves.
John Calvin summarized it well: “He died for us that we might die to ourselves.” To live for Christ is to die daily to selfish ambition and to devote ourselves to the One who loved us to the uttermost and conquered death for us.
3. (2 Corinthians 5:16) Because of this new life made possible by Jesus, old earthly attachments are far less important.
“Therefore, from now on, we regard no one according to the flesh. Even though we have known Christ according to the flesh, yet now we know Him thus no longer.”
a. We Regard No One According to the Flesh
Paul draws a conclusion from all he has been teaching: “Therefore, from now on, we regard no one according to the flesh.” The believer no longer evaluates others by outward appearance, worldly standards, or temporal categories. The Corinthians had been guilty of doing just that, boasting in appearance and not in heart (2 Corinthians 5:12). But Paul insists that this is no longer how Christians view others.
Why?
Because “we do not look at the things which are seen, but at the things which are not seen” (2 Corinthians 4:18).
Because “our earthly house, this tent, is destroyed, [yet] we have a building from God… eternal in the heavens” (2 Corinthians 5:1).
Because “we walk by faith, not by sight” (2 Corinthians 5:7).
Because we glory not in outward image but in the heart (2 Corinthians 5:12).
For all these reasons, Paul reminds us that the true measure of a person is not their status, appearance, eloquence, or credentials but the reality of their standing before God. The world glorifies externals, but God examines the heart (1 Samuel 16:7).
b. Knowing Christ According to the Flesh
Paul adds: “Even though we have known Christ according to the flesh, yet now we know Him thus no longer.” This statement is remarkable. It means that even knowledge of Christ in His earthly ministry, by itself, is insufficient.
Paul himself may have encountered Jesus during His ministry. As a zealous Pharisee, present in Jerusalem during those years, he likely heard of Him, if not heard Him directly. Yet Paul had rejected Jesus at that time, considering Him a dangerous false teacher. His perspective was clouded by fleshly categories—viewing Christ as merely a sect leader threatening Judaism. As Morgan observed, “When he knew Christ after the flesh he considered Him as the leader of a new party, a menace to holy religion. He says we do not see Him like that any more. We know Him now in the Spirit, by the Spirit.”
This distinction clarifies that to know Jesus “according to the flesh” did not guarantee saving faith. Many who followed Him in person later abandoned Him, crying out for His crucifixion (John 19:15). Even the disciples themselves faltered until the coming of the Spirit at Pentecost. As Hughes rightly notes, “Great numbers had followed Christ in person who afterwards deserted Him and demanded His crucifixion.”
Thus, true knowledge of Christ is not limited to physical proximity or historical acquaintance. It is spiritual knowledge, mediated by the Holy Spirit, that transforms a person into a new creation.
c. Knowing Him No Longer in This Way
Paul concludes: “we know Him thus no longer.” Some believers might imagine that it would be better if Jesus were still present bodily, walking the earth. Yet Paul insists—and Jesus Himself affirmed—that it is better for us that He ascended. Jesus told His disciples: “Nevertheless I tell you the truth. It is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I depart, I will send Him to you” (John 16:7).
The Spirit makes possible a deeper, universal, and enduring fellowship with Christ than physical nearness ever could. Those who once knew Christ according to the flesh had no advantage over those who now know Him in the Spirit. Indeed, knowing Him by the Spirit is far greater, for it unites us to the risen and glorified Christ who now reigns at the right hand of the Father.
4. (2 Corinthians 5:17) The resurrection life of Jesus gives us new life.
“Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new.”
a. If Anyone
Paul begins with the universality of the promise: “if anyone.” This transformation into a new creation is not limited by social class, race, nationality, language, gender, or intellect. The ground is level at the cross. The invitation of the gospel reaches all, just as Jesus Himself declared: “The one who comes to Me I will by no means cast out” (John 6:37).
The Corinthians, influenced by worldly categories of status and eloquence, were tempted to divide people according to fleshly standards. But Paul insists that anyone may be made new in Christ, from the humblest slave to the most educated Greek philosopher.
b. In Christ
The promise, however, is not indiscriminate. It applies specifically to those who are “in Christ.” Union with Christ is the central reality of salvation. Paul uses this phrase repeatedly throughout his letters to describe the believer’s new identity.
To be “in Christ” means more than merely admiring Him or imitating His example. It is a living union by faith, where the believer is joined spiritually to the risen Lord (Romans 6:5).
It is not a promise for those who are “in themselves,” relying on their works, morality, or religiosity; nor for those who are “in” a religious system or a human leader. Only those who are united to Christ by grace through faith receive this transformation (Ephesians 2:8–9).
c. A New Creation
Paul then gives one of the most sweeping statements in the New Testament: “he is a new creation; old things have passed away; behold, all things have become new.” This is the doctrine of regeneration—the supernatural work of God in which He imparts new spiritual life to the believer.
The believer is not simply forgiven, patched up, or improved. He is remade. As Spurgeon observed: “I know no language… that can express a greater or more thorough and more radical renewal, than that which is expressed in the term, ‘a new creature.’”
This new creation does not mean instant perfection but a new principle of life implanted by the Spirit. Old desires, values, and patterns are dethroned, and new desires for righteousness, holiness, and fellowship with God take their place.
The contrast is absolute: the “old things” of sin and self-rule are gone, and new realities of grace and obedience take their place. As Paul wrote elsewhere: “Put on the new man who is renewed in knowledge according to the image of Him who created him” (Colossians 3:10).
It is unfair, then, to expect unbelievers to live as if they were new creations. But it is entirely fair to expect genuine change in those who profess Christ. As Jesus said, “A good tree cannot bear bad fruit, nor can a bad tree bear good fruit” (Matthew 7:18).
d. Who Makes Us New?
Paul makes clear that this transformation is not self-improvement or “turning over a new leaf.” It is the creative work of God Himself. “Put off… the old man… and put on the new man which was created according to God, in righteousness and true holiness” (Ephesians 4:22–24).
Harris notes: “God is surely the author of the second creation as He was of the first.”
Poole adds: this phrase indicates “the greatest change imaginable,” wrought by no other power than God’s.
Spurgeon took the thought further: the new creation is a greater work than the creation of the world. Creation was ex nihilo—out of nothing. But nothing is at least passive. The human heart, however, is not passive; it resists God with stubborn will, deep prejudice, and love of sin. To overcome this resistance requires a miracle of grace greater than creation itself.
Yet this does not mean the believer is passive in sanctification. God works in us, but we must respond in obedience. Paul says in Philippians 2:12–13: “Work out your own salvation with fear and trembling; for it is God who works in you both to will and to do for His good pleasure.” Being a new creation is both a divine gift and a divine calling.
e. All Things Have Become New
Paul concludes: “Behold, all things have become new.” This echoes the eschatological promise of Revelation 21:5: “Then He who sat on the throne said, ‘Behold, I make all things new.’” The same God who will one day renew the cosmos has already begun His recreating work in the believer.
Clarke notes, “The man is not only mended, but he is new made… there is a new creation, which God Himself owns as His workmanship, and which He can look on and pronounce very good.” The believer is thus a foretaste of the new heavens and the new earth—a testimony of God’s power to transform and renew.
Paul Defends and Describes His Ministry
5. (2 Corinthians 5:18–19) The message and ministry of reconciliation.
“Now all things are of God, who has reconciled us to Himself through Jesus Christ, and has given us the ministry of reconciliation, that is, that God was in Christ reconciling the world to Himself, not imputing their trespasses to them, and has committed to us the word of reconciliation.”
a. All Things Are of God
Paul lifts the Corinthians’ eyes heavenward: “Now all things are of God.” The new creation, the believer’s eternal destiny, and the work of reconciliation are entirely God’s initiative. Salvation is not a human achievement or the result of religious striving, but a divine work of sovereign grace. As Paul wrote earlier: “For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast” (Ephesians 2:8–9).
This reminds the Corinthians that Paul’s ministry was not self-made or self-glorifying. Everything he preached about reconciliation and renewal came from God, not from man.
b. God, Who Has Reconciled Us to Himself Through Jesus Christ
Reconciliation is the restoration of relationship between estranged parties. Humanity, because of sin, was at enmity with God (Romans 8:7). Yet, astonishingly, God—who was the innocent and offended party—took the initiative to reconcile us to Himself. We did not and could not reconcile ourselves to Him.
This reconciliation was accomplished “through Jesus Christ.” God did not reconcile us by lowering His standards of justice or by overlooking sin. Rather, He reconciled us through the atoning work of Christ at the cross. Justice was not abandoned; it was satisfied. As Paul explains in Romans 3:25–26: “whom God set forth as a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed, to demonstrate at the present time His righteousness, that He might be just and the justifier of the one who has faith in Jesus.”
Thus, reconciliation cost God the sacrifice of His Son. Love and justice meet at the cross.
c. The Ministry and Word of Reconciliation
Paul continues: “and has given us the ministry of reconciliation… and has committed to us the word of reconciliation.” Reconciliation is not only something believers receive but something we are called to proclaim. Every Christian shares in this ministry, but Paul emphasizes his apostolic stewardship as one entrusted with the gospel.
The reconciliation itself is accomplished by Christ, but it is proclaimed and applied through the word of reconciliation. God uses the preached gospel to summon sinners into restored fellowship with Himself (Romans 10:14–15). The ministry, then, is not one of human invention but of divine commission.
d. God Was in Christ Reconciling the World to Himself
Paul then reveals the heart of the gospel: “that God was in Christ reconciling the world to Himself.” The Father was not detached or passive at the cross. He was active in the Son, working out redemption. Father and Son were united in purpose, though distinguished in role.
This is staggering when we consider what took place on the cross. At some moment before Jesus died—before He cried “It is finished” and before the temple veil was torn—an awesome transaction occurred. The Father placed upon the Son all the guilt and wrath our sins deserved. Jesus bore it fully, satisfying God’s justice. Isaiah 53:6 declares: “And the Lord has laid on Him the iniquity of us all.”
This was the “cup” that Jesus dreaded in Gethsemane (Luke 22:42; cf. Psalm 75:8; Jeremiah 25:15). It was not merely physical death, but the bearing of divine wrath. On the cross, Jesus was treated as if He were God’s enemy so that we, God’s enemies, might be treated as His friends. Paul later says it plainly: “For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him” (2 Corinthians 5:21).
Yet even as Jesus bore wrath, He was offering to the Father the holiest act of obedience ever rendered. Isaiah 53:10 captures this paradox: “Yet it pleased the Lord to bruise Him; He has put Him to grief. When You make His soul an offering for sin, He shall see His seed, He shall prolong His days, and the pleasure of the Lord shall prosper in His hand.” The Father did not delight in the Son’s suffering in itself, but in the saving purpose it accomplished.
This mystery is glimpsed in Jesus’ cry from the cross: “My God, My God, why have You forsaken Me?” (Matthew 27:46; Mark 15:34). Robertson rightly observed that this cry reveals both intimacy (“My God”) and agony—the Son experiencing in His humanity the full measure of judgment we deserved.
e. Not Imputing Their Trespasses to Them
Paul concludes with the result: “not imputing their trespasses to them.” God does not count the sins of believers against them—not because He ignores sin, but because those sins have already been imputed to Christ. On the cross, our debt was charged to Him, and His righteousness is credited to us.
If God simply excused sin without justice being satisfied, the cross would be cruel and pointless. The fact that Christ had to bear wrath proves that sin must be judged.
This is the essence of justification: sins are not imputed to believers because they were imputed to Christ, and Christ’s righteousness is imputed to believers (Romans 4:22–25).
This is why Paul can say in Romans 8:1: “There is therefore now no condemnation to those who are in Christ Jesus.”
6. (2 Corinthians 5:20) Ambassadors for Christ.
“Now then, we are ambassadors for Christ, as though God were pleading through us: we implore you on Christ’s behalf, be reconciled to God.”
a. Ambassadors for Christ
Paul describes his role, and that of all gospel preachers, with a rich metaphor: “we are ambassadors for Christ.” An ambassador is a representative of a sovereign, sent to a foreign land to carry out the will of his king. This image highlights several truths about Christian ministry:
Ambassadors represent their King, not themselves. They do not speak to please their audience, nor do they act on their own initiative. Their duty is to faithfully communicate the message entrusted to them. Similarly, gospel ministers proclaim Christ’s message, not their own opinions (1 Thessalonians 2:4).
Ambassadors act with delegated authority. Their words carry weight because they represent the authority of the one who sent them. When Paul and the apostles preached, it was “as though God were pleading through us.”
Ambassadors bear the honor of their King. Their conduct reflects on the nation they represent. Likewise, Christians represent Christ before the watching world, and His reputation is bound up with their faithfulness (Philippians 2:15).
This image underscores both the dignity and the responsibility of Christian ministry.
b. The Astonishing Plea of God
Paul continues: “as though God were pleading through us.” This is a stunning reality—that the infinite, holy God would stoop to plead with sinful humanity through His ambassadors. The God who could have spoken in wrath, instead speaks through the gospel in gracious entreaty.
This reveals both the love and the patience of God. As Peter wrote: “The Lord is not slack concerning His promise, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance” (2 Peter 3:9).
The glorious title of ambassador is overshadowed by the even more glorious truth that God Himself pleads with sinners to be reconciled.
c. The Direct Plea: Be Reconciled to God
Paul then issues the urgent call: “we implore you on Christ’s behalf, be reconciled to God.” The gospel is not merely a set of truths to be considered; it is an appeal to be received and acted upon.
Several truths are embedded here:
Reconciliation requires human response. Though Christ accomplished the work of reconciliation at the cross, it does not benefit a person apart from faith. Only those who respond to the gospel are reconciled.
We must be reconciled to God, not He to us. God is not the guilty party in need of change. Humanity is alienated because of sin (Colossians 1:21), and it is we who must be reconciled.
The appeal is urgent and universal. Paul’s words may apply specifically to the Corinthians, but the principle extends to all. As he wrote elsewhere: “We implore you not to receive the grace of God in vain” (2 Corinthians 6:1).
d. Be Reconciled
The command is not “reconcile yourselves”—as if reconciliation were a human work—but “be reconciled.” The work has already been accomplished by Christ; what remains is to receive it by faith.
Spurgeon captures the force of this well: “It is not so much reconcile yourselves as ‘be reconciled.’ Yield yourselves to Him who round you now the bands of a man would cast, drawing you with cords of love because He was given for you… Submit yourselves. Yield to the grasp of those hands which were nailed to the cross for you.”
Thus, the invitation is both a command and a gift—God Himself urging sinners through His ambassadors to lay down their rebellion and embrace the reconciliation He has already provided.
Paul Defends and Describes His Ministry
7. (2 Corinthians 5:21) How God made reconciliation possible.
“For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.”
a. Him Who Knew No Sin
Paul begins with the flawless holiness of Christ: “Him who knew no sin.” The phrase underscores that Jesus was absolutely without sin in nature, thought, or action. Though Jewish thought emphasized the universal reality of sin—“For there is not a just man on earth who does good and does not sin” (Ecclesiastes 7:20)—Jesus alone stood apart.
Even His enemies could not successfully accuse Him. Jesus asked in John 8:46: “Which of you convicts Me of sin? And if I tell the truth, why do you not believe Me?” No one answered, for none could. Peter affirmed: “[He] committed no sin, nor was deceit found in His mouth” (1 Peter 2:22). The author of Hebrews likewise declares: “For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin” (Hebrews 4:15).
Thus, the One who was made sin for us was Himself sinless, uniquely qualified to be the spotless Lamb of God (John 1:29).
b. Made to Be Sin for Us
Paul continues: “He made Him who knew no sin to be sin for us.” This statement is one of the deepest mysteries of the gospel.
Paul does not say Jesus became a sinner. He remained holy and undefiled, even on the cross. But God treated Him as if He were sin itself. As Spurgeon said, “He was not only treated as a sinner, but he was treated as if he had been sin itself in the abstract. The sinless one was made to be sin.”
On the cross, sin was imputed to Christ—laid upon Him as our substitute. Isaiah foresaw this: “The Lord has laid on Him the iniquity of us all” (Isaiah 53:6). He bore the wrath we deserved, though it remained external to His own nature.
This act was not an abandonment of justice but its perfect satisfaction. Christ endured the judgment that validated God’s holy law more clearly than the eternal punishment of sinners could. Spurgeon remarked, “What he endured rendered to the justice of God a vindication of his law more clear and more effectual than would have been rendered to it by the damnation of sinners for whom he died.”
Here we stand at the edge of mystery. As Kruse wisely cautioned, “We obviously stand at the brink of a great mystery and our understanding of it can only be minimal.”
c. He Made Him
The phrase “He made Him” emphasizes that this was the work of God Himself. The cross was not human accident or injustice alone, but divine design. The Father, Son, and Spirit were united in this work of redemption.
As Peter declared at Pentecost: “Him, being delivered by the determined purpose and foreknowledge of God, you have taken by lawless hands, have crucified, and put to death” (Acts 2:23). The crucifixion was both the act of wicked men and the sovereign plan of God.
Spurgeon rightly concluded: “If God did it, it is well done. I am not careful to defend an act of God: let the man who dares accuse his Maker think what he is at. If God himself provided the sacrifice, be you sure that he has accepted it.”
d. That We Might Become the Righteousness of God in Him
The purpose of Christ being made sin is the believer’s transformation: “that we might become the righteousness of God in Him.” This is the great exchange of the gospel: our sin imputed to Christ, His righteousness imputed to us.
Justification: Believers are declared righteous before God, not on the basis of inherent righteousness but on Christ’s righteousness credited to them (Philippians 3:9).
Participation in God’s Righteousness: Harris notes that believers in Christ “in some sense actually share the righteousness that characterizes God himself.” Spurgeon called it “a grand expression,” far surpassing Adam’s righteousness in Eden or even angelic purity. The righteousness we receive is divine, perfect, and eternal.
Imputation, Not Inherent Merit: As Poole observed, “As Christ was not made sin by any sin inherent in Him, so neither are we made righteous by any righteousness inherent in us, but by the righteousness of Christ imputed to us.”
This is justification by faith in its clearest form: “For by one Man’s obedience many will be made righteous” (Romans 5:19). Our sin placed upon Christ, His righteousness placed upon us—this is the foundation of reconciliation with God.
