2 Corinthians 5:10

2 Corinthians 5:9-12 9. Wherefore we labour, that, whether present or absent, we may be accepted of him. 9. Quapropter contendimus, sive domi agentes, sive foris peregrinantes, ut illi placeamus. 10. For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. 10. Omnes enim nos manifestari [527] oportet coram tribunali Christi, ut reportet unusquisque, qu? per corpus facta fuerint, prout fecerit, sive bonum, sive malum. [528] 11. Knowing therefore the terror of the Lord, we persuade men; but we are made manifest unto God; and I trust also are made manifest in your consciences. 11. Scientes igitur terrorem illum Domini, suademus hominibus, [529] Deo autem manifesti sumus; confido autem nos et in conscientiis vestris, manifestos esse. 12. For we commend not ourselves again unto you, but give you occasion to glory on our behalf, that ye may have somewhat to answer them which glory in appearance, and not in heart. 12. Non enim nosmetipsos iterum commendamus vobis, sed occasionem vobis damus gloriandi de nobis, ut aliquid habeatis adversus eos, [530] qui in facie gloriantur, et non in corde. 9. Wherefore we strive. Having shown how magnanimous Christians ought to be in the endurance of afflictions, [531] so that even in dying they may be conquerors over death, and that too, because by afflictions and death they attain to a blessed life, he now from the same source draws also another conclusion -- that they must, by all means, make it their main desire to please God. And indeed it cannot but be, that the hope of a resurrection, and thoughtfulness as to the judgment, will awaken in us this desire; as, on the other hand, the true reason why we are so indolent and remiss in duty is, that we seldom, if ever, think of what ought to be constantly kept in remembrance, [532] that we are here but lodgers [533] for a short time, that we may, after finishing our course, return to Christ. Observe, however, what he says -- that this is the desire both of the living and of the dead, by which statement the immortality of the soul is again confirmed. 10. We must be manifested. Though this is common to all, yet all without distinction do not raise their views in such a way as to consider every moment, that they must appear before the judgment-seat of Christ. But while Paul, from a holy desire of acting aright, constantly sisted himself before the bar of Christ, he had it in view to reprove indirectly those ambitious teachers, who reckoned it enough to have the plaudits of their fellow-men. [534] For when he says, that no one can escape, he seems in a manner to summon them to that heavenly tribunal. Farther, though the word translated to be manifested might be rendered to appear, yet Paul had, in my opinion, something farther in view -- that we shall then come forth to the light, while for the present many are concealed, as it were, in the darkness. For then the books, which are now shut, will be opened. ( Daniel 7:10 .) That every one may give account. As the passage relates to the recompensing of deeds, we must notice briefly, that, as evil deeds are punished by God, so also good deeds are rewarded, but for a different reason; for evil deeds are requited with the punishment that they deserve, but God in rewarding good deeds does not look to merit or worthiness. For no work is so full and complete in all its parts as to be deservedly well-pleasing to him, and farther, there is no one whose works are in themselves well-pleasing to God, unless he render satisfaction to the whole law. Now no one is found to be thus perfect. Hence the only resource is in his accepting us through unmerited goodness, and justifying us, by not imputing to us our sins. After he has received us into favor, he receives our works also by a gracious acceptance. It is on this that the reward hinges. There is, therefore, no inconsistency in saying, that he rewards good works, provided we understand that mankind, nevertheless, obtain eternal life gratuitously. On this point I have expressed myself more fully in the preceding Epistle, and my Institutes will furnish a full discussion of it. [535] When he says in the body, I understand him to mean, not merely outward actions, but all the deeds that are done in this corporeal life. 11. Knowing therefore. He now returns to speak of himself, or he again applies the general doctrine to himself personally. "I am not ignorant," says he, "nor devoid of the fear of God, which ought to reign in the hearts of all the pious." To know the terror of the Lord, then, is to be influenced by this consideration -- that an account must one day be rendered before the judgment-seat of Christ; for the man who seriously considers this must of necessity be touched with fear, and shake off all negligence. [536] He declares, therefore, that he discharges his apostleship faithfully and with a pure conscience, ( 2 Timothy 1:3 ,) as one that walks in the fear of the Lord, ( Acts 9:31 ,) thinking of the account to be rendered by him. As, however, his enemies might object: "You extol yourself, it is true, in magnificent terms, but who is there that sees what you affirm?" He says, in reply to this, that he discharges indeed the work of a teacher in the sight of men, but that it is known to God with what sincerity of mind he acts. "As my mouth speaks to men, so does my heart to God." And I trust This is a kind of correction of what he had said, for he now boasts that he has not merely God as the witness of his integrity, but also the Corinthians themselves, to whom he had given proof of himself. Two things, therefore, are to be observed here: in the first place, that it is not enough that an individual conducts himself honorably and assiduously [537] among men, if his heart is not right in the sight of God, ( Acts 8:21 ;) and secondly, that boasting is vain, where evidence of the reality itself is wanting. For none are more bold in arrogating everything to themselves, than those that have nothing. Let, therefore, the man who would have credit given him, bring forward such works as may afford confirmation to his statements. To be made manifest in their consciences is more than to be known by proofs; for conscience reaches farther than carnal judgment. 12. For we commend not ourselves. He confirms what he had said immediately before, and at the same time anticipates a calumny that might be brought against him. For it might seem as if he were too careful as to his own praise, inasmuch as he spoke so frequently respecting himself. Nay, it is probable that this reproach had been cast upon him by the wicked. For when he says -- We commend not ourselves again, he says this as if speaking in his own person. To commend is taken in a bad sense, as meaning to boast, or to brag. When he adds -- that he gives them occasion of glorying, he intimates in the first place, that he pleads their cause rather than his own, inasmuch as he gives up all with a view to their glory, and he again indirectly reproves their ingratitude, because they had not perceived it to be their duty to magnify, of their own accord, his Apostleship, so as not to impose upon him this necessity; and farther, because they had not perceived, that it was their interest rather than that of Paul himself, that his Apostleship should be accounted honorable. We are here taught, that Christ's servants ought to be concerned as to their own reputation, only in so far as is for the advantage of the Church. Paul affirms with truth, that he is actuated by this disposition. [538] Let others see that they do not on false grounds pretend to follow his example. [539] We are taught farther, that that alone is a minister's true praise, that is common to him with the whole Church, rather than peculiar to himself exclusively -- in other words, that redounds to the advantage of all. That ye may have something in opposition to those He intimates, in passing, that it is necessary to repress the vanity of those that make empty boasts, and that it is the duty of the Church to do so. For as ambition of this nature is a peculiarly destructive pestilence, it is dangerous to encourage it by dissimulation. As the Corinthians had not taken care to do this, Paul instructs them how they should act for the future. To glory in appearance, not in heart, is to disguise one's self by outward show, and to regard sincerity of heart as of no value; for those that will be truly wise will never glory but in God. ( 1 Corinthians 1:31 .) But wherever there is empty show, there is no sincerity, and no integrity of heart. Footnotes: [527] "Estre manifestez, ou comparoir;" -- "Be manifested or appear." [528] "Afin qu'vn chacun reporte les choses faites par son corps, selon qu'il a fait, soit bien, soit mal," ou, "reporte en son corps selon qu'il aura fait, ou bien ou mal;" -- "That every one may give an account of the things, done in his body, according as he has done, whether it be good, or whether it be evil," or, "may give an account in his body, according as he shall have done, whether good or evil." [529] "Nous induisons les hommes, ascauoir [...] la foy, ou, nous persuadons les hommes;" -- "We induce men, that is, to the faith, or, we persuade men." [530] "Afin qu'ayez de quoy respondre a ceux;" -- "That ye may have wherewith to answer those." [531] "Quelle constance et magnanimite doyuent auoir les Chrestiens en leurs afflictions;" -- "What constancy and magnanimity Christians ought to have in their afflictions." [532] "Nous deurions auoir incessamment deuant les yeux et en memoire;" -- "We ought to have unceasingly before our eyes and in our remembrance." [533] "Nous sommes yci estrangers;" -- "We are strangers here." [534] "Se contentoyent d'auoir l'applaudissement des hommes, comme feroyent ceux qui ioueroyent quelque rolle en vn theater;" -- "Reckoned it enough to have the applause of men, like persons who act some part in a theater." [535] See Calvin on the Corinthians, [40]vol. 1, pp. 303, 304; and Calvin's Institutes, volume 2. [536] "Tout mespris et toute nonchalance;" -- "All contempt and all carelessness." [537] "Vertueusement;" -- "Virtuously." [538] "Sainct Paul afferme qu'il a eu vne telle affection, et en cela dit verite;" -- "Saint Paul affirms, that he has exercised such a disposition, and in this he says truth." [539] "Que les autres aduisent, quand [...] son exemple ils voudront parler ainsi, que ce ne soit point [...] fausses enseignes;" -- "Let others take care, when they would wish to speak of themselves in this manner, after his example, that it be not under false colors."

{4} For we must all {h} appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. (4) That no man might think that what he spoke of that heavenly glory pertains to all, he adds that every one will first render an account of his pilgrimage, after he has departed from here. (h) We must all appear personally, and enquiry will be made of us, that all may see how we have lived.

For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. For we must all, … — This great assize will not be such an assembly as that of Ahasuerus, of his nobles, princes, and captains only; nor such as the biddings of rich men to their feasts, of their rich neighbours only; but like the invitation of that householder that sent his servants to compel all to come in, Luke 14:12 . On that day Adam shall see all his nephews together. Appear before, … — Be laid open, and have all ripped up, φανερωθηναι . Our sins that are now written as it were with the juice of lemons, shall then by the fire of the last day be made legible. And as in April both wholesome roots and poisonous discover themselves, which in the winter were not seen, so at the day of judgment good and evil actions. (Mac. Hom. 12.) The things done in his body — That is, the just reward of those things; In die iudicii plus valebit conscientia pura, quam marsupia plena. (Bernard.) Then shall a good conscience be more worth than all the world’s good. And this was that which made Paul so sincere a preacher and so insatiable a server of God, as Chrysostom calleth him. Whether it be good or bad — Wicked men shall give an account, 1. De bonis commissis, of goods committed to them. 2. De bonis dismissis, of good neglected by them. 3. De malis commissis, of evils committed. 4. De malis permissis, of evils done by others, suffered by them. Itaque vivamus, saith the orator. (Cic. iv. in Ver.) Let us so live as those that must render an account of all.

The apostle declareth, either the ground of his confidence, or, rather, the reason of his and other believers’ labour, so to behave themselves, as that, both in life and death, they might be accepted of God; that was, his knowledge and firm belief of the last judgment. It is called the judgmentseat of Christ, because he it is whom God hath appointed to be the judge both of the quick and the dead, Acts 10:42 . The word translated appear, is pefanerwsyai, which signifieth to be made manifest, and so signifieth not only to appear, but to be inquired into, searched, and examined, and narrowly sifted: and this lets us know, that those texts which speak of believers not being judged, or not coming into judgment, must not be understood of the judgment of inquiry, (for all shall come into that judgment), but of the judgment of condemnation. And it lets us also know the vanity of their opinion, who think that pagans shall not rise again in the last day. That every one may receive the things done in his body, according to that he hath done, whether it be good or bad: the end of this judgement is declared, that every man may receive according to what he hath done in his body; that is, according to the thoughts he hath thought, the words that he hath spoken, the actions which he hath done, during the time that his soul dwelt upon the earth in his body; whether the things which he did in that state were good, and such things as God required; or sinful, and contrary to the revealed will of God. What this receiving means, we are told, Matthew 25:46 : These shall go away into everlasting punishment, but the righteous into life eternal. Hence we read, John 5:29 , of a resurrection of life, and a resurrection of damnation.

For we must all appear,.... This is a reason why the saints are so diligent and laborious, so earnest and intent upon it, to be accepted of the Lord, because they must stand before the judgment seat of Christ; who is appointed Judge of the whole earth, who is every way qualified for it, being God omnipotent and omniscient; and when he comes a second time will sit upon his great white throne, a symbol of purity and integrity, and will enter on this work, and finish it with the strictest justice and equity: and before him "we must all appear"; all the saints as well as others, ministers and people, persons of all ranks and conditions, of every nation, age, and sex; there will be no avoiding this judgment, all "must appear", or "be made manifest"; they will be set in open view, before angels and men; their persons, characters, and actions, even the most secret will be: that everyone may receive the things done in his body; which he has performed by the members of the body as instruments thereof, or whatsoever he has done whilst in the body; and so this not only reaches to words and actions, but includes all the secret thoughts of the mind, and counsels of the heart, which will be made manifest: and when it is said, that "everyone shall receive" these; the meaning is, that he shall receive the reward of them, according to that he hath done, whether it be good or bad; the reward of good works will be of grace, and not of merit: good works will be considered at the last judgment, not as causes of eternal life and happiness, to which the saints will be adjudged; but will be produced in open court as fruits of grace, and as evidences of the truth of faith, which will justify the Judge in proceeding according to what he himself, as a Saviour, has said, he that believeth shall be saved, he that believeth not shall be damned. The reward of bad works will be in strict and just proportion, according to the nature and demerit of them. The Jews say (f), that "all the works which a man does in this world, "in the body", and spirit, he must give an account of in body and spirit before he goes out of the world.'' And again (g), all the works of men are written in a book, , "whether good or evil", and for them all they must give account. (f) Zohar in Gen. fol. 57. 3.((g) Midrash Hanneelim in Zohar in Gen. fol. 75. 4.

The apostle quickens himself and others to acts of duty. Well-grounded hopes of heaven will not encourage sloth and sinful security. Let all consider the judgment to come, which is called, The terror of the Lord. Knowing what terrible vengeance the Lord would execute upon the workers of iniquity, the apostle and his brethren used every argument and persuasion, to lead men to believe in the Lord Jesus, and to act as his disciples. Their zeal and diligence were for the glory of God and the good of the church. Christ's love to us will have a like effect upon us, if duly considered and rightly judged. All were lost and undone, dead and ruined, slaves to sin, having no power to deliver themselves, and must have remained thus miserable for ever, if Christ had not died. We should not make ourselves, but Christ, the end of our living and actions. A Christian's life should be devoted to Christ. Alas, how many show the worthlessness of their professed faith and love, by living to themselves and to the world!

10. appear—rather, "be made manifest," namely, in our true character. So "appear," Greek, "be manifested" (Col 3:4; compare 1Co 4:5). We are at all times, even now, manifest to God; then we shall be so to the assembled intelligent universe and to ourselves: for the judgment shall be not only in order to assign the everlasting portion to each, but to vindicate God's righteousness, so that it shall be manifest to all His creatures, and even to the conscience of the sinner himself. receive—His reward of grace proportioned to "the things done," &c. (2Co 9:6-9; 2Jo 8). Though salvation be of grace purely, independent of works, the saved may have a greater or less reward, according as he lives to, and labors for, Christ more or less. Hence there is scope for the holy "ambition" (see on [2313]2Co 5:9; Heb 6:10). This verse guards against the Corinthians supposing that all share in the house "from heaven" (2Co 5:1, 2). There shall be a searching judgment which shall sever the bad from the good, according to their respective,deeds, the motive of the deeds being taken into account, not the mere external act; faith and love to God are the sole motives recognized by God as sound and good (Mt 12:36, 37; 25:35-45), done in his body—The Greek may be, "by the instrumentality of the body"; but English Version is legitimate (compare Greek, Ro 2:27). Justice requires that substantially the same body which has been the instrument of the unbelievers' sin, should be the object of punishment. A proof of the essential identity of the natural and the resurrection body.

For we must - (δεῖ dei). It is proper, fit, necessary that we should all appear there. This fact, to which Paul now refers, is another reason why it was necessary to lead a holy life, and why Paul gave himself with so much diligence and self-denial to the arduous duties of his office. There is a necessity, or a fitness that we should appear there to give up our account, for we are here on trial: we are responsible moral agents; we are placed here to form characters for eternity. Before we receive our eternal allotment it is proper that we should render our account of the manner in which we have lived, and of the manner in which we have improved our talents and privileges. In the nature of things, it is proper that we should undergo a trial before we receive our reward, or before we are punished; and God has made it necessary and certain, by his direct and positive appointment, that we should stand at the bar of the final judge; see Romans 14:10 . All - Both Jews and Gentiles; old and young; bond and free; rich and poor; all of every class, and every age, and every nation. None shall escape by being unknown; none by virtue of their rank, or wealth; none because they have a character too pure to be judged. All shall be arranged in one vast assemblage, and with reference to their eternal doom; see Revelation 20:12 . Rosenmuller supposes that the apostle here alludes to an opinion that was common among the Jews that the Gentiles only would be exposed to severe judgments in the future world, and that the Jews would be saved as a matter of course. But the idea seems rather to be, that as the trial of the great day was the most important that man could undergo, and as all must give account there, Paul and his fellow-laborers devoted themselves to untiring diligence and fidelity that they might be accepted in that great day. Appear - (φανερωθῆναι phanerōthēnai). This word properly means, to make apparent, manifest, known; to show openly, etc. Here it means that we must be manifest, or openly shown; that is, we must be seen there, and be publicly tried. We must not only stand there, but our character will be seen, our desert will be known, our trial will be public. All will be brought, from their graves, and from their places of concealment, and will be seen at the judgment-seat. The secret things of the heart and the life will all be made manifest and known. The judgment-seat of Christ - The tribunal of Christ, who is appointed to be the judge of quick and dead; see the John 5:25 note; Acts 10:42 ; Acts 17:31 notes. Christ is appointed to judge the world; and for this purpose he will assemble it before him, and assign to all their eternal allotments; see Matthew 25 . That every one may receive - The word rendered "may receive" κομίσηται komisētai means properly to take care of, to provide for; and in the New Testament, to bear, to bring Luke 7:37 ; to acquire, to obtain, to receive. This is the sense here. Every individual shall take, receive, or bear away the appropriate reward for the transactions of this life of probation; see Ephesians 6:8 ; Colossians 3:25 . The things - The appropriate reward of the actions of this life. "done in his body." Literally, "the things by or through (διὰ dia) the body." Tyndale renders it: "the works of his body." The idea is, that every man shall receive an appropriate reward for the actions of this life. Observe here: (1) That it is the works done in or through the body; not which the body itself has done. It is the mind, the man that has lived in the body, and acted by it, that is to be judged. (2) it is to be for the deeds of this life; not for what is done after death. People are not to be brought into judgment for what they do after they die. All beyond the grave is either reward or punishment; it is not probation. The destiny is to be settled forever by what is done in this world of probation. (3) it is to be for all the deeds done in the body; for all the thoughts, plans, purposes, words, as well as for all the outward actions of the man. All that has been thought or done must come into review, and man must give an account for all. According to that he hath done - As an exact retribution for all that has been done. It is to be a suitable and proper recompence. The retribution is to be measured by what has been done in this life. Rewards shall be granted to the friends, and punishments to the foes of God, just in proportion to, or suitably to their deeds in this life. Every man shall receive just what, under all the circumstances, he ought to receive, and what will be impartial justice in the case. The judgment will be such that it will be capable of being seen to be right; and such as the universe at large, and as the individuals themselves will see ought to be rendered. Whether it be good or bad - Whether the life has been good or evil. The good will have no wish to escape the trial; the evil will not be able. No power of wickedness, however great, will be able to escape from the trial of that day; no crime that has been concealed in this life will be concealed there; no transgressor of law who may have long escaped the punishment due to his sins, and who may have evaded all human tribunals, will be able to escape there.