Verse by Verse

¹⁷ Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new.

¹⁸ Now all things are of God, who has reconciled us to Himself through Jesus Christ, and has given us the ministry of reconciliation,

¹⁹ 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.

So that, assuming that anyone is in Christ, he is a creation new in quality. The antiquated, out-of-date things [which do not belong to the new life in Christ Jesus] have passed away. Behold, all things have become new in quality. But the aforementioned all things are from God as a source, the One who reconciled us to Himself through the intermediate agency of Christ and gave to us the ministry whose work is that of proclaiming the message of this reconciliation, namely, that absolute deity in Christ was reconciling the world [of sinners] to Himself, not putting down on the liability side of their ledger their trespasses, and lodged in us the story of the reconciliation. — Wuest, page 424.

he is (v.17) — added by the translators. The original Greek reads “Therefore if anyone in Christ a new creation”

reconciled (v.18) = lit. “down to an exact point,” as when two parties reconcile when coming to the same position

imputing (v.19) = reckoning, charging with, taking into account

trespasses (v.19) = lit. “fall away after being close-beside,” lapse, slip, sin

Verse 17 is often interpreted to mean that at conversion to Christ a man becomes “a new creature,” and that for him “old things are passed away” and ‘behold, all things are become new.” But this is simply not true. … Those who interpret the verse in this way confuse the believer’s standing with his state. The apostle Paul illustrates this in two passages concerning the old man and the new. In Colossians 3:9-10 he says: “… ye have put off the old man with his deeds; and have put on the new man …” (this relates to our standing), but in Ephesians 4:22, 24 he exhorts us to “put off … the old man … and … put on the new man …” (this relates to our state). …

The believer is not a new creature (except in Christ) and his old temptations and sins have not all passed away. If only the translators had supplied the words “there is” rather than “he is.” The actual wording, especially in its dispensational context, lends itself far better to “there is” than to “he is.” …

Who can deny that with believers now given a place in Christ there is a new creation? And this truth is a natural continuation of the dispensationalism taught in verses 15-16.

Not the believer’s temptations and sins, but the old dispensation, the Law, with all its solemn rites, its stern commands, and its severe penalties, has given place to “the dispensation of the grace of God” (Ephesians 3:1-2), with all believers now seen “in Christ” and all “one body in Christ” (Romans 12:5; 1 Corinthians 12:13). This is nothing less than “a new creation” as Paul calls it. — Stam, pages 127-128.

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All things in this new program are of God. He has reconciled us to Himself—by Jesus Christ; we had no part in it. “While we were sinners, we were reconciled to God through the death of His Son” (Romans 5:10).

As the enmity was entirely on our part, so the reconciling love of God is entirely His. It was we who needed to be reconciled to God, not God to us. And now He has given to us “the ministry of reconciliation.” We can understand it clearly and proclaim it in the power of the Spirit, only as we obey the divine imperative: study it dispensationally, “rightly dividing the Word of truth” (2 Timothy 2:15). — Stam, page 129.

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In verse 18 He declares that He has “given to us the ministry of reconciliation,” and in verse 19 He goes on to explain in the simplest language what this ministry consists of.

In this context “God was in Christ,” at Calvary of course, “reconciling the world (the world of people; He did not die for this world system) unto Himself” for, as we have seen, “When we were enemies, we were reconciled to God by the death of His Son” (Romans 5:10).

God does not impute our trespasses unto us; they were all imputed to Christ who, in mercy and grace, “put away sin by the sacrifice of Himself” (Hebrews 9:26), so that there need be no more fear of any believer ever standing before the Great White Throne. — Stam, page 130.

There are actually people out there who believe that after they became Christians they no longer sin. I can’t begin to imagine the mental gymnastics they have to perform every day to justify their frequent failings.

¹⁴ For the love of Christ compels us, because we judge thus: that if One died for all, then all died;

¹⁵ 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.

¹⁶ 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.

The love of Christ over-mastered [Paul]; and knowing that Christ’s death proved all men to be “dead,” he as a fellow worker with Him, besought men to be reconciled with God. Christ indeed died to save men from the doom of their sins, but that death also meant that they should no longer live unto themselves, i.e., His salvation is a salvation from sin and self. — Williams, page 902.

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The Greek sunecho is a strong word. It is used in Luke 8:45, where we find our Lord “thronged” and “pressed,” so that, humanly speaking, He could not leave the multitude. Paul was similarly constrained by love that swept him along as an ocean tide, not his love to Christ, but the love of Christ to him. Again and again circumstances were such that he must have been tempted to quit his strenuous ministry, but “the love of Christ,” so lavishly bestowed upon him, the chief of sinners, and so graciously proclaimed to all men, exerted a powerful, yes, an irresistible influence upon him. — Stam, page 116.

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What caused the love of Christ to bear Paul along like a resistless ocean tide? Not his emotions or feelings, but an intelligent conclusion: that “if Christ died for all” (Not as their substitute here, but as their representative. Representing them, He died their death.), then all were dead.”

He died our death, then arose again that we might have His life. Thus it is our responsibility—we who have life in Christ—to live, not unto ourselves, but unto Him who died for us and rose again. It is not our love to Christ but His to us that constrains us to live, not unto ourselves, but unto Christ and those for whom He died. — Stam, pages 121-122.

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Many passages of Scripture, indeed, the Scriptures as a whole, must be considered in the light of dispensational truth, but here, in 2 Corinthians 5:16-18, we come upon Dispensational Truth Proper, as the apostle begins to use dispensational phraseology in earnest: such phraseology as “henceforth [twice] … have known … yet now no more … a new creation … old things passed away, all things new ... ” and then introduces the glorious new message of reconciliation. — Stam, pages 125-126.

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The phrase “after the flesh,” is sometimes interpreted to mean “in a carnal or fleshly way,” but the context forbids this. The word “henceforth,” especially as it relates to Christ, indicates a change to take place “from now on.” Basically his argument is that we are no longer to view men as Jews or Gentiles. Believers among these two are now one in Christ, all one body, and every one members one of another (Galatians 3:28; 1 Corinthians 12:13; Romans 12:5), and unbelievers have no part in the Body of Christ. Thus we are to view men as “complete in Christ,” or completely out of Christ, having no part whatever in the riches of His grace. All, whether Jews or Gentiles, are either members of the One Body, or have no part in it.

That this is the correct interpretation of the words “after the flesh,” here, is confirmed by what the apostle goes on to say about the Lord Jesus Christ. “Though we have known Christ after the flesh,” he says, “yet now henceforth know we Him [i.e., “Christ after the flesh.”] no more” 

What a vast difference there is between our Lord as He walked this earth “in the flesh,” with “no place to lay His head,” and surrounded by trouble, sin and sorrow, and the same blessed Person as He came to be after His ascension to heaven. “At [God’s] own right hand in the heavenly places” (Ephesians 1:20). “Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come” (Ephesians 1:21). “Head of all principality and power” (Colossians 2:10). “Head over all things to the Church” (Ephesians 1:22). “Far above all heavens” (Ephesians 4:10).

And these are only five of the hundreds of Scripture passages that relate to the exaltation and glory of our blessed Lord. And this is how we are to know Him. And we can know Him thus, for not only have we been exalted with Him, not only do we have a position in heaven in Christ, but in our present state here on earth we have been given “access by faith into this grace wherein we stand” (Romans 5:2). Indeed, the same chapter in Ephesians that has so much to say about our position in Christ, also states that “through Him [the Lord Jesus Christ] we both [believing Jews and Gentiles] have access by one Spirit into the Father” (Ephesians 2:18). 

Ah, thus are we to know our Lord and Savior Jesus Christ, not still taken up with “the Babe in the manger,” “the lowly Jesus,” “the man of Galilee,” or “the carpenter of Nazareth.” — Stam, pages 126-127.

¹¹ 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.

¹² 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.

¹³ For if we are beside ourselves, it is for God; or if we are of sound mind, it is for you.

terror (v.11) = fear, reverence, respect

commend (v.12) = lit. “stand together,” referring to facts “lining up” with each other to support something

boast (v.12) = glory, the grounds for glorying

appearance (v.12) = surface

beside ourselves (v.13) = astonished, amazed, overwhelmed, lit. to “displace”

Knowing therefore the fear of the Lord, we are persuading men [of our sincerity and integrity], but to God we have been openly shown [as to our character], and I am hoping that we have been openly shown to be what we are in your consciences. We are not again commending ourselves to you, but [are writing these things] as giving you a base of operations from which to glory about us, in order that you may be having this matter of glorying with which to answer those who are glorying in outward appearance and not in the heart [the inner man]. For, whether we were out of our mind, it was with respect to God; whether we are of sober mind, it is with respect to you. — Wuest, pages 423-424.

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The Apostle knew that the purity of his doctrine and of his motives were manifest to God, and he hoped that they were manifest also to the Corinthian conscience (v.11). he did not again commend himself to them but gave material to those in Corinth who were loyal to the Gospel that they might boast of him in opposition to those with whom carnal endowments were everything and sincerity of heart nothing (v.12). If he appeared to have been mad it was for God’s glory, but if now accounted to be in his right mind it was for their benefit (v.13). — Williams, page 902

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In the first chapters of 2 Corinthians Paul has been defending his God-given apostleship because some among them had questioned this. They had said in effect. “He’s not a legitimate apostle. Ask him if he is one of the twelve Christ named and see if he dares to answer that!” …

Again and again, Paul magnifies his office [for example, “For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles; I magnify mine office” (Romans 11:13)], and this was necessary, lest the whole Church be plunged back into the bondage of legalistic religion. — Stam, page 112.

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[To understand 2 Corinthians 5:13, we must look at the context.]

1) The Corinthians as a church were badly backslidden. This is evident, not only from verses 10-11, but from Paul’s first letter to them, for 1 Corinthians is an epistle of rebuke.

2) They—Paul too—were “all to appear before the Judgment Seat of Christ, that every one may receive the things done in his body … whether it be good or bad [Lit. worthless]”: a frightening prospect for backslidden believers.

3) “Knowing therefore the terror of the Lord,” he says, he “persuaded” men, realizing that he himself was “manifest unto God,” and trusting that he and his way of life would be “made manifest” to their consciences.

All this casts its light upon 2 Corinthians 5:13. Some might well have considered Paul, with all his warning, persuading, etc., to have been “beside himself,” but Paul replies in effect: “That is for God to say, not you,” or, “Leave that to God.” But if, on the other hand, you acknowledge me to be ‘sober,’ then remember: I have done all this intense warning and persuading for your sakes, that my words and ways might commend themselves to your consciences in the sight of God and that this might bear fruit in your lives.” — Stam, pages 113-114.

⁹ Therefore we make it our aim, whether present or absent, to be well pleasing to Him.

¹⁰ 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.

All Christians should be workers; and as such they will appear before the judgment seat of Christ where their work—but not their sins for they were eternally abolished at Calvary—will be tested, and if found comparable to gold, silver, and precious stones (1 Corinthians 3:12) it will be declared “good,” but if found to be wood, hay, and stubble it will be condemned as “worthless.” — Williams, page 901.

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[Paul said that we labor to be accepted of Christ.] Why this? Absent from Christ, as we are, we are still “accepted in the Beloved” as far as our position is concerned (Ephesians 1:6). Thus, when we have gone to be with Christ, finally without sin, will we not be “accepted of Him?” Ah, the reason why Paul strove—and why we should strive—to be “accepted of Him” whether present or absent, is explained in the next verse. …

Twice Paul forewarns believers that “we must all appear before the judgment seat of Christ” (v.10, cf. Romans 14:10).

We must be careful, however, to distinguish between “the Judgment Seat of Christ” and “the Great White Throne,” where the final judgment of the unsaved will take place.

Every believer in Christ has already been judged for his sins at Calvary. We read in Hebrews 9:26 that Christ appeared “to put away sin by the sacrifice of Himself.” “There is therefore now no condemnation [or judgment] to them that are in Christ Jesus” (Romans 8:1). Since our Lord put away all our sins by paying for them Himself at Calvary, there are no more of these left to be dealt with. But here in 2 Corinthians 5:10 the apostle refers to a judgment of the believer’s life as a Christian. This is also true of Romans 14:10.

The Greek word for this judgment seat is bema, the dais upon which judges in court actions, or judges at sports events, stood or sat. The judges at the former, of course dealt out justice, while those at the latter dealt out rewards to those who excelled at sports events. the word bema is used ten times with respect to legal trials and two with respect to the giving out of awards as at sports events (Romans 14:10; 2 Corinthians 5:10). Apart from the word itself, however, the bema is often referred to in Paul’s epistles (e.g., 1 Corinthians 3:12-17; Ephesians 6:8; Colossians 3:24). The word is never used, however, in connection with God’s judgment of the unsaved. Believers have only the happier aspect of bema to face, with its rewards or loss of rewards, the latter of which an, however, be a most embarrassing and humiliating experience….

The apostle warns the permissive Corinthians that our conduct will be reviewed at the Judgment Seat of Christ. Every one who had tolerated immorality among them and every one in particular who had committed the immorality will stand before Him who shed His life’s blood to save the, “that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.” “Bad,” here, is a negative word, meaning “not good” or “lacking good.” The thought is, “whether deserving rewards or not.” The vilest sins of these Corinthians had been paid for and “put away” by the death of Christ on the cross, but the question at the Judgment Seat of Christ will be: What about their lives as Christians? Will the results of this examination be mostly rewards or loss of rewards? …

This aspect of the bema is clearly outlined for us in 1 Corinthians 3:10-15. There it is explained that while no man will lose his salvation at the bema, some will be “saved so as by fire” (v.15), i.e., like a man fleeing naked from his burning house with everything lost but his life. …

It should be carefully observed that the question in 1 Corinthians 3 is not one of conduct, but of service, indeed, of the kind of service rendered, or our workmanship. Hence the repeated use of the word “work”: “Every mans’ work shall be made manifest,” … “The fire shall try every man’s work of what sort it is,” … “If any man’s work abide [i.e., abide the fire of the divine scrutiny] he shall receive a reward,” … “If any man’s work shall be burned, he shall suffer loss …” — Stam, pages 103-106

This clearly points out the flaw in the teaching that “We’re saved by faith, but if we don’t do good works, that proves we never had faith.” No, it proves that we still have a sin nature (see Romans 7:14-21). Right after Paul admits that he continues to do what he doesn’t want to do and to not do what he wants to do, what does he say next? Does he say that his sin or his lack of works proves he’s not saved? No, he says “O wretched man that I am! Who will deliver me from this body of death? I thank God—through Jesus Christ our Lord! So then, with the mind I myself serve the law of  God, but with the flesh the law of sin. There is therefore now no condemnation to those who are in Christ Jesus” (Romans 7:24–8:1). He doesn’t ask “What should I do?” He asks, “Who will deliver me?” Notice also that while Paul himself—the real Paul—serves the law of God, his flesh (which he speaks of as something separate) serves the law of sin.

(Incidentally, the rest of Romans 8:1, which reads “who walk not after the flesh, but after the Spirit,” isn’t in the original manuscripts. It was added, no doubt, by someone who couldn’t tolerate that thought that people who they didn’t think were good enough to go to heave might actually get there.)

We have no business judging whether someone is saved or not based on their works. God knows.

Faith alone in Christ’s death and resurrection, through God’s grace, saves us. Period. The Judgment Seat of Christ won’t eliminate anyone from heaven. It will, however, determine how many rewards we bring into heaven with us.

⁵ Now He who has prepared us for this very thing is God, who also has given us the Spirit as a guarantee.

⁶ So we are always confident, knowing that while we are at home in the body we are absent from the Lord.

⁷ For we walk by faith, not by sight.

⁸ We are confident, yes, well pleased rather to be absent from the body and to be present with the Lord.

Now, He who by His working in us made us fit for this very thing [the change from mortality to live] is God, He who gave us the Spirit as a token payment in kind, guaranteeing to us the rest of our salvation. Being therefore always confident, and knowing that while we are in our natural home [for this earthly existence] in our body, we are living abroad, absent from [that home in heaven] the Lord, for through faith we are ordering our manner of life, not by something seen. Now, we are of good courage and well pleased rather to be away from our body as our home, and at home face to face with the Lord. — Wuest, page 423.

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[Paul] groaned in his mortal body for it was burdened with pain and mortality, but he knew that the faithful God who wrought his house for him (v.1) wrought him for it (v.5), and as an earnest and pledge of the double fact, had given him His Holy Spirit. A body indwelt of that Spirit must of necessity rise from among the dead. God had fashioned him for this glory—the Resurrection glory of Christ. Paul was God’s workmanship, and the indwelling of the Spirit secured his enjoyment of the fact. — Williams, page 901.

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Paul’s epistles as a whole speak, not of three physical bodies for the believer but of two. The one has to do with this life; the other with the life to come (2 Corinthians 5:1).

The one Paul calls a tent, the other a building (2 Corinthians 5:1).

The one is earthly, the other from heaven (2 Corinthians 5:2).

The one is temporary, the other eternal (2 Corinthians 5:1).

The one is corruptible, the other incorruptible (cf., 1 Corinthians 15:54).

The one is called vile and humiliating, the other glorious, like Christ’s glorious body (cf. Philippians 3:21).

In the one we groan, in the other—forever blessed (2 Corinthians 5:4).

We have seen, too, that time is not a factor in eternity, so that Paul did not long for disembodiment at death, or for a temporal, intermediate body between death and resurrection. He longed to be with Christ, that mortality might be swallowed up of life and that he might receive his “house not made with hands, eternal in the heavens” (2 Corinthians 5:1, 4).

Now it is in view of this promised coming glory that the apostle declares, “Therefore, we are always confident” (v.6).

Our glorious position with Christ in the heavenlies and all of our “all spiritual blessings” there, are enjoyed by faith, not by sight. Indeed, there is nothing for sight in our present situation, for “the things which are seen are temporal” (4:18), but there is much, so much, for faith, for by faith “we look … at the things which are not seen” and these are “eternal.”

But this present situation is not the best: it is future, not present; we enjoy it only by faith. Thus the apostle says: “We are willing rather to be absent from the body, and to be present [lit., at home] with the Lord.”

Note carefully that there is nothing here about a temporary, intermediate body, only about going home to be “with Christ.” The apostle expresses his feelings about this matter beautifully in Philippians 1:23-24, where he says: “For I am in a strait betwixt two, having a desire to depart, and to be with Christ, which is far better [lit., “better by far“]; Nevertheless to abide in the flesh is more needful for you.”

He was “in a spot” between two: his deep longing to be with Christ and his responsibility to minister to the saints. — Stam, pages 101-103.

1 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.

² For in this we groan, earnestly desiring to be clothed with our habitation which is from heaven,

³ if indeed, having been clothed, we shall not be found naked.

⁴ 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 “for” at the beginning of v.1 refers back to 4:18 where Paul wrote, “we do not look at the things which are seen, but at the things which are not seen …” His statement in 5:1 explains his statement in 4:18.

For we know that if our house of this present tent-life on earth be taken down, a building from God we have, a house not made with hands, eternal in the heavens. For indeed, in this  [tent] we are groaning, longing to be clothed in addition with our house which is from heaven, seeing that also, having been clothed, we shall not be found naked [a disembodied spirit]. For indeed, we being in this tent, are groaning, being weighed down because we do not desire to be unclothed [divested of our mortal body] but clothed upon [invested with our heavenly body], in order that that which is mortal may be swallowed up by the life. — Wuest, page 423.

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He who lives a life of faith and not of sight (v.7) will be able to say “I know” (vs.1-6) and “I am always confident” (vs.6 and 8), for faith makes Divine facts real, and illumines the mind with certitude.

Satan and men might do their best to destroy the clay-tent (v.4) in which Paul lived, but that did not trouble him; for he knew he had not a “tent” but a “house,” a building from God, not made with hands, eternal, in the heavens.

But he did not desire to be disembodied, but, on the contrary, to be alive at the coming of the Lord, so that his mortal body might be clothed upon by his immortal body, and so mortality be swallowed up of life. He groaned in his mortal body for it was burdened with pain and mortality, but he knew that the faithful God who wrought his house for him (v.1) wrought him for it (v.5), and as an earnest and pledge of the double fact, had given him His Holy Spirit. — Williams, page 901.

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The body in which “the inner man” now resides is fragile, perishing, often a burden and a temptation, for since the fall it has not been conductive to spiritual living. But the new and glorified body will be forever free from any tendency toward sin, sorrow, or death. — Stam, page 96.

The following paragraphs, in part, are Stam’s rebuttal to Lewis Sperry Chafer’s belief that believers will get a temporary body between the time that their earthly body dies and they receive their glorified, eternal body in heaven. A variation of this view was taught to me long ago—that we received “a” body upon death, but that at the resurrection, some bit, some seed, from our earthy bodies would become part of our heavenly body and then become our glorified, eternal body. But when my father died, and I pondered death and what it means to the believer, I began wondering if—since heaven is outside of time—we all arrive at the same moment and receive our glorified, eternal bodies together. Stam believes this view.

It is clear that the apostle longed, not for death, but for the Rapture of believers, when “mortality” will be “swallowed up of life,” an event which he deemed to be near at hand (cf. 1 Corinthians 15:54-57). But it is also clear that “this [present] tabernacle” may be “dissolved,” in which case the “inner man” would leave the body and go to be with Christ. But there is an important truth about this eventuality that Dr. Chafer seems to have missed. Time is no factor in heaven. — Stam, page 96.

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The apostle was not longing for death and the dissolution of his body; he groaned and longed for the Lord to give him his new, glorified body. But Paul who said, “to die is gain” knew that if his tent body were dissolved he would be going to meet the blessed One who had a new glorified body for him, “mortality swallowed up of life”: Christ’s life. and this, not after many years, for there are no years in heaven. Indeed, the fact that Paul longed, not to go to be with Christ in a disembodied state, but to go to Christ to receive a glorified body, is evident from his words in Romans 8:22-23:

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.

Mark well, even we ourselves groan … and wait,” for what? For death and dismemberment? No! For “the adoption, to wit, the redemption of our body.”

And this new, glorified body will not be “made with hands,” i.e., a human product, like the tents Paul toiled day after day to make. It will be a divine creation, “eternal in the heavens.”

So we are destined for glory … greater than the highest archangel will ever know. Let us then press forward, if “groaning,” also “longing” for the wonderful things promised to us in His Word.

“… If so be that we suffer with Him, that we may be also glorified together” (Romans 8:17).

Once we see that time is not a factor in heaven, that all there is is an eternal present, 2 Corinthians 5:1-4 become clear….

1 Corinthians 15:54 deals with the resurrection of the dead in Christ and the transformation of the living saints. Concerning the dead in Christ he says: “… this corruptible shall have put on incorruptibility.”

But referring to the living saints, he says: “And this mortal shall put on immortality.”

Note this carefully: “this mortal” refers, not to the dead, but to those who are “apt to die,” as all living saints are. And when shall these receive their glorified bodies? Immediately! They will go immediately from mortality to immortality, though some of the dead in Christ will have been “with Him” for many years: Paul and his comrades for almost two millenniums of time on earth. Stam, pages 97-99.

So, the whole picture we have of people we know who have died strolling around in heaven chatting with each other and waiting for us is almost certainly a misunderstanding of the concept of time and eternity. Rather, I think it’s likely that all who have trusted Christ will arrive at the same moment together.

¹⁶ Therefore we do not lose heart. Even though our outward man is perishing, yet the inward man is being renewed day by day.

¹⁷ For our light affliction, which is but for a moment, is working for us a far more exceeding and eternal weight of glory,

¹⁸ while we do not look at the things which are seen, but at the things which are not seen. For the things which are seen are temporary, but the things which are not seen are eternal.

The “therefore” in v.16 refers back to Paul’s statement that his ministry of grace is spreading to his readers and bringing glory to God. Therefore, he does not lose heart even though he is persecuted.

lose heart (v.16) = lit. “to be negatively influenced with the outcome of experiencing inner weariness,” exhausted, weary, faint.

The Scriptures consistently teach that there is an inward man and an outward man, though we should know this from observation and experience. … The apostle declares that his persecutions have not caused him to faint, for while “the outward man” indeed “perishes,” “the inward man is renewed day by day.”

All men everywhere: rich as well as poor, educated as well as illiterate, the mighty ruler as well as the poor slave: all are perishing creatures. … People who believe the Bible have no trouble understanding this, for they recognize the truth of God’s Word as to the fall of man. Thus they can quote Hebrews 9:27-28 …: “And AS it is appointed unto men once to die, but after this the judgment: SO Christ was once offered to bear the sins of many; and unto them that look for Him shall He appear the second time without [apart from] sin unto salvation.”

Thank God, the believer in Christ does not need to “block out” the thought of a perishing body. He knows that our blessed Lord died our death for sin at Calvary. “… that through death He might destroy him that had the power of death, that is, the devil, and deliver them who through fear of death were all their lifetime subject to bondage” (Hebrews 2:14-15). …

Thank God, while the outward man is being steadily dissolved, “the inward man,” the real you, may be, and should be, “renewed day by day.” But how is this accomplished? The answer is simple, but there is no other way. We are spiritually renewed only as we take the time for Bible study and prayer. — Stam, pages 85-87.

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Affliction vs Glory: No one but our Lord Himself can fully grasp v.17, for only He left the glories of heaven, where all was harmony and angels rushed to do His bidding, to experience the disharmony and rebellion of this sin-cursed world. But in the ages to come we, redeemed sinners, will share His glory as He shared our shame. Thus Paul could say: “For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us” (Romans 8:18). Note carefully: this glory to come will not merely be revealed “to us” but “in us.” We shall be glorified. What an investment, then, is the present affliction!

Lightness vs. Weight: Galatians 6:2 and 5 declare in our English translation that we should “bear one another’s burdens,” yet also that “every man shall bear his own burden.” Is this a contradiction? Perhaps in the translation, but certainly not in the original language. True, if we obeyed both these injunctions even as they appear in the English, our happiness would be greatly increased. However, the two Greek words for “burden,” here, have a marked difference in significance. In v.2 the word is baros, denoting heaven pressure, while in v.5 is it phortion, and allotted load, whether heavy or light. Thus our Lord could say: “Take my yoke upon you … for My yoke is easy and My burden [phortion] is light” (Matthew 11:29-30). How different was Peter’s admonition at the great Jerusalem Council, concerning the Law, particularly as administered by the rulers then in high places. How he warned his hearers lest they place a yoke upon the neck of the disciples “which neither our fathers nor we were able to bear” (Acts 15:10).

Phortion was used of the contents of a soldier’s knapsack whether full or empty; also of a ship’s cargo, whether heavy or light. I.e., it had to do with an allotted load, entirely without regard to weight.

However, in 2 Corinthians 4:17 we have to do with a “weight” [baros] of glory“!—glory which must indeed weigh heavily against the “light affliction”  we presently bear. What a prospect! An eternal weight of glory!

Momentariness vs Eternity: A “moment” is the briefest period of time. It is not a minute, or even a second, but an instant. Our afflictions, which now can see so endless are, in their true perspective, only momentary. When we have attained to the glory to come we shall see the former afflictions in their proper dimension: as only “for a moment,” or an instant.” Yet these momentary afflictions work for us “a far more exceeding and eternal weight of glory! …

A whole long life of affliction and suffering, when viewed in the light of eternity will then be correctly seen as but momentary. But where are present experience is concerned this is even more so, for God has graciously provided that our afflictions come to us only one moment at a time; one moment after another. Thus the present moment of sadness we suffer now will have been gone for one week seven days from now. We are not asked to bear this moment’s suffering for more that this one moment. Thus we seek God’s help “moment by moment.” For this present life the passing of time is a blessed provision.

Insignificance vs That Which Exceeds Far More: Note the meaning of the word “but” here. It is not a conjunction (as in, “not this but that”). It rather carries the sense of “merely,” as in, “but one step.” By using this word the apostle discounts our present afflictions as hardly worth considering. They are “but for a moment,” or “merely momentary.”

Yet, in an amazing contrast he declares that these afflictions which last “but for a moment,” work for us “a far more exceeding and eternal weight of glory”! What a contrast between the insignificant instant and its gracious “earnings,” which exceed far more!

The Visible vs. The Invisible: The apostle rightly declares that “the things which are seen are temporal.” All we can see and feel and touch will eventually pass away. … “But that which is not seen is eternal.” Love, sincerity, honesty, faithfulness, all those qualities which are unseen (except indirectly) are eternal.

Not Looking vs Looking: Mark well, the apostle does not say, “We see the things which are not seen”; he says, “We look at the things which are not seen.” This is important. The Greek word skopeo means to consider or keep in view. Paul did not fix his spiritual eyes, or his attention, upon “the things which are seen,” for he knew they would soon pass away. He “looked,” rather, “at the things which are not seen,” and rightly so. Concerning the Lord Jesus Christ, Peter wrote: “Whom having not seen, ye love; in whom though now ye see Him not, yet believing, ye rejoice with unspeakable and full of glory” (1 Peter 1:8).

And concerning “those things which are above,” Paul himself says: “If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affections on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God” (Colossians 3:1-3). …

Occupation with “the things that are seen,” with “things on the earth,” is bound to spell spiritual defeat, while occupation with “the things which are not seen,” with “those things which are above” will as surely spell spiritual victory, and — what an investment! —Stam, pages 88-94.

¹³ And since we have the same spirit of faith, according to what is written, “I believed and therefore I spoke,” we also believe and therefore speak,

¹⁴ knowing that He who raised up the Lord Jesus will also raise us up with Jesus, and will present us with you.

¹⁵ For all things are for your sakes, that grace, having spread through the many, may cause thanksgiving to abound to the glory of God.

The quote in v.13, “I believed and therefore I spoke,” is from Psalm 116:10.

Again, the “we” in verse 13 and the “us” in verse 14 are referring to Paul and those ministering with him.

The preacher and his message occupy a large portion of this letter because popular teachers at Corinth were corrupting the Gospel, and their followers were denying that Paul was either an Apostle or a preacher. — Williams, page 900.

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The Spirit of faith in the fact and hope of the resurrection, which animated the Apostle in the endurance of these sufferings, was the same Spirit that animated the Messiah in His sufferings for truth [as seen in Psalm 116]. Believing and speaking belong one to the other. The Apostle was certain that he and his Corinthian converts would be raised from the dead and would stand together in the presence chamber of the King (v.14), and therefore, like the Messiah, he testified because he believed. He knew that He Who raised up Jesus from among the dead would surely raise him up also. The distinction between Christ’s sufferings for truth at the hands of man, and His sufferings in Atonement at the hands of God, must ever be preserved. Paul could share the former with Him, but not the latter.

Like his Master he suffered “all these things” for their sakes (v.15) that grace might abound to them, and that they might have a life of joy and thanksgiving; but all the glory of such grace should be wholly given to God and nothing attributed to him. — Williams, page 901.

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The word “redound” [abound], here means to return in abundant overflow, like the incoming tide. Thus “the abundant grace” of God to us, should, “through the thanksgiving of many,” return in a refreshing overflow “to the glory of God.” — Stam, page 85.

⁷ But we have this treasure in earthen vessels, that the excellence of the power may be of God and not of us.

⁸ We are hard-pressed on every side, yet not crushed; we are perplexed, but not in despair;

⁹ persecuted, but not forsaken; struck down, but not destroyed—

¹⁰ always carrying about in the body the dying of the Lord Jesus, that the life of Jesus also may be manifested in our body.

¹¹ For we who live are always delivered to death for Jesus’ sake, that the life of Jesus also may be manifested in our mortal flesh.

¹² So then death is working in us, but life in you.

treasure (v.7) = stored-up treasures, collected treasures (see Wuest’s expanded translation below)

excellence (v.7) = excess, preeminence, exceeding, lit. “a throwing beyond.”

perplexed (v.8) = at a lost, in doubt

despair (v.8) = without resources, without exit, having no way out.

forsaken (v.9) = left behind, abandoned

manifested (v.10) = made clear, made known

For we have this treasure [the reflection of the light of the knowledge of the glory of God in the face of Christ] in earthenware containers, in order that the super-excellence of the power might be from God as a source and not from us. We are being hard pressed from every side, but we are not hemmed in. We are bewildered, not knowing which way to turn, but not utterly destitute of possible measures or resources. We are being persecuted, but not left in the lurch, not abandoned, not let down. We are being knocked down, but not destroyed, always bearing about in our body the dying of the Lord Jesus in order that the life of Jesus might be clearly and openly shown in our mortal body. So that death is operative in us but the life is operative in you. — Wuest, page 422.

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In 2 Corinthians 4, Paul was writing about his own ministry, as seen, for example, in verses 1 and 5. So, the “we” in verses 7-11 refers to Paul and those in ministry with him too, although the truth is applicable to all who minister.

God does not deposit “the riches of His grace” in golden receptacles or steel coffers. He does not commit them to angels or archangels, but to men, frail, fragile men, albeit redeemed by the blood of Christ.

Again, Paul is our example in this, for in Ephesians 3:8 he says: “Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ.”

Indeed, he states in 1 Corinthians 1:27-29 that God has “chosen” the foolish, the weak, the base, those that “are not,” “to bring to nought the things that are, that no flesh should glory in His presence,” and this is exactly what is taught here in 2 Corinthians 4:7. …

Note the words “on every side.” he was surrounded by trouble; yet the Lord did not allow it to smother or crush him. God always said to His enemies, as it were: “Thus far and no farther.”

Often he was “perplexed,” experiencing the truth of Romans 8:26: “For we know not what we should pray for as we ought.” Yet he was never in “despair,” for he well knew the truth of the foregoing passage and was wholly willing to leave the outcome in the loving hands of Him who worketh all things together for good to those who love God and are the called according to His purpose (Romans 8:28).

The apostle was often persecuted, but never forsaken. He had learned the value of Christian friends, and walked daily in fellowship with God.

Often he had been “cast down,” but never had he been “destroyed.” There may be an allusion here to the boxer, for Paul, in his writings, uses many of these metaphors from the games and public life of the Roman world. In that case this may be an allusion to the boxer: knocked down, but not out. In any case, the apostle had come through many adversities, but by the grace of God was still “fighting the good fight of the faith.” — Stam, pages 80-81.

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[Paul] had little in this life; he longed for the resurrection life of Christ in glory. And little wonder, for he here describes himself as “Always bearing about in the body the dying of the Lord Jesus,” and “always delivered unto death for Jesus’ sake,” and this, “that the life also of Jesus might be made manifest in our body,” and “in our mortal flesh.” How he longed to share the fellowship of our Lord’s sufferings, that he might impart to them, now, while “in the flesh,” the life of Christ. Indeed, he died a thousand deaths that they  might have life. …

God will not allow men to boast in His presence. He saves us freely, “by grace, through faith … lest any man should boast” (Ephesians 2:8-9). He chooses the weak and commits His message of grace to earthen vessels, so often using men with little or none of this world’s qualifications, so that it will be evident that the victory was His, not theirs. — Stam, pages 82-83.

What Paul is saying in v.12 is that His ministry would result in death for him but eternal life for those who heard and believed what he said.

³ But even if our gospel is veiled, it is veiled to those who are perishing,

⁴ whose minds the god of this age has blinded, who do not believe, lest the light of the gospel of the glory of Christ, who is the image of God, should shine on them.

⁵ For we do not preach ourselves, but Christ Jesus the Lord, and ourselves your bondservants for Jesus’ sake.

⁶ For it is the God who commanded light to shine out of darkness, who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.

perishing (v.3) — with the sense that the resultant death is certain — permanent, absolute destruction, to cancel out, to destroy utterly

glory (v.3) = honor, renown, the manifestation of God, splendor

However clearly the Gospel may be preached it is veiled to them that are perishing; and Satan as the god of this world spreads that veil (vs. 3-4) lest the bright sunshine of the Gospel of the glory of Christ—Who is in nature and essence One with God—should shine upon them.

The Apostle was not guilty of that blindness (v.5), for he preached Jesus as being Jehovah. … So the glory of God was fully revealed in the face of Jesus Christ—it was unveiled—and the Apostle Paul as a true minister of that glory proclaimed it to the world without a veil in his clear and full preaching. He announced the glory of God in the Person of Christ. — Williams, page 900.

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Note how all through Paul’s epistles he emphasizes the unique character of the message committed to him. In v.3 it is not “the gospel,” but “our gospel.” Paul, by the grace of God, and no one until Paul, proclaimed complete salvation through the finished, all-sufficient work of Christ in dying our death at Calvary.

Appropriately he designates this message “the gospel of the glory of Christ.” Before Paul the cross was spoken of as a thing of shame, the place where Christ was slain by wicked murderers. Thus the charges and warnings of Peter’s Pentecostal message. But Paul’s “preaching of the cross,” is distinctly good news. It reveals the Christ of Calvary, not as a Victim but as a mighty Victor, gloriously accomplishing what He had set out to do. Hebrews 1:3 expresses it beautifully: “Who being the brightness of [God’s] glory, and the express image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down on the right hand of the Majesty on high.

Here we have no one slaying Christ. Rather He, the Almighty One, purges our sins “by Himself” and, the work done, He sits down at the Father’s right hand. — Stam, page 75-76.

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Mark well, the lost are the willing dupes of Satan. He is called the “god” of this world, or age. He was “cast out” at Calvary (John 12:31), and Christ would have replaced him as the Prince of this world had Israel accepted Him (Acts 3:19-21), but Israel and the world worshiped Satan, were led by him and walked in his ways. Thus, today, the Lord Jesus Christ is rejected and Satan remains the prince, yes, the god of this age, all by the will of man and the sufferance of God.

This being the case, the “god of this age” has an easy time “blinding the minds of them that believe not” to keep the light of the glory of Christ from shining in. How fitting, then, for the apostle to continue: “For we preach not ourselves, but Christ Jesus the Lord.” Paul did not preach himself, much less ask others to be good and do good to make themselves acceptable to God. No, his constant theme was Christ and His all-sufficient satisfaction for sin: “We preach Christ crucified, unto the Jews a stumbling block and unto the Greeks foolishness: But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God (1 Corinthians 1:23-24).

And in proclaiming this message he was their “servant for Jesus’ sake.” — Stam, pages 78-79.

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The same God who caused light to shine through the Stygian darkness of a ruined universe simply by His Word, is the God who speaks spiritual light into the hearts of believers: light that “gives the knowledge of the glory of God in the face of Jesus Christ.” When that light shone into Paul’s heart, it was because he had seen Christ (1 Corinthians 15:8), and we are similarly blessed when we see Christ in the Word. Finally, note that we receive “the knowledge of the glory of God” as we behold “the face of Jesus Christ.”

It is as we behold a man’s face that there is recognition, mutual understanding, a true meeting together, and thus it is when we behold the face of Jesus in the study of the Word. We know Him, we love Him, we trust Him, and long for the day when we shall see Him in glory. — Stam, pages 78-79.