2 Corinthians 5:6

Translate as Greek, "Being therefore always confident and knowing," &c. He had intended to have made the verb to this nominative, "we are willing" (rather, "well content"), but digressing on the word "confident" (Co2 5:6-7), he resumes the word in a different form, namely, as an assertion: "We are confident and well content." "Being confident . . . we are confident" may be the Hebraic idiom of emphasis; as Act 7:34, Greek, "Having seen, I have seen," that is, I have surely seen.

always--under all trials. BENGEL makes the contrast between "always confident" and "confident" especially at the prospect of being "absent from the body." We are confident as well at all times, as also most of all in the hope of a blessed departure.

whilst . . . at home . . . absent--Translate as Greek, "While we sojourn in our home in the body, we are away from our home in the Lord." The image from a "house" is retained (compare Phi 3:20; Heb 11:13-16; Heb 13:14).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

2Co_5:6-9

Therefore we are always confident … at home in the body … absent from the Lord.

Pauls thoughts about dying

1. The peculiar interest of this passage is, that it gives us an insight into the apostles personal feelings in the contemplation of death. In other places he refers to what is before and after death; but this is the only passage that gives us an insight into his forebodings about the act itself.

2. He evidently writes under the pressure of some sadness; and in chap. 4. this feeling deepens, and phrases that express it occur in almost every verse. We see throughout the conflict of natural feeling with Christian faith. And in this chapter he carries this conflict of feeling into his contemplation of dying. But if he thinks of the painful taking down of the earthly tabernacle, he thinks also of the glorious house not made with hands, eternal in the heavens. And he never for a moment hesitates in his preference. His human conflict works itself out to this result--Wherefore we labour that whether present or absent, whether found by the Master at His coming I)resent in the body or absent from it, we may be accepted of Him.

3. The lesson to ourselves is, that we need not trample down our human instincts and yearnings in order to be spiritual. Our shrinking from death by no means implies unsubmissiveness of heart. Note--

I. That our life is not two, but one. It is the same life, whether present or absent, in the body or out of it, on earth or in heaven. Now we admit this theoretically, but we do not feel it practically. We rather think of two different lives. Men ordinarily think of their chief life as the vital principle of the body. So long as we can walk, and eat, and speak, we call ourselves living men; so soon as these cease, we speak of ourselves as dead. But is that really the living man? We know that it is not, we know that the thought, affection, virtues of our friends are not identified with the body that we put into the grave. This, according to the apostles figure, is only the tabernacle of the man. The life of man is the spiritual flame which God has enkindled, and which no physical changes can affect--it is the immortal spirit which is Gods own breath, and which partakes of the inextinguishableness of His own being. And yet so sense-bound are we, that we are far more affected by the unimportant death of the physical body than by the essential life of the indestructible spirit. Observe concerning this one soul life of man--

1. That its spiritual, or holy character, both here and hereafter, is realised in virtue of our union with Christ (Joh_11:25).

2. The spiritual life which we realise through Christ in nowise hinders the physical death of the body. However perfect our faith, however holy our life, the body must die. The curse of sin is reversed, not by the exemption from death of the body, but by the spiritual life of the soul. There are obvious reasons why the body must die--

(1) Natural reasons. The body, as fitted for this earthly and probationary condition of being, is too sensuous for heavenly and immortal life. Flesh and blood cannot inherit the kingdom of God. It is essential, therefore, for a higher condition of life, that the physical body should be changed, transfigured. We must in some way or other leave the world, be introduced to our new and final state of being.

(2) Moral reasons. To exempt believers would disorganise the conditions of human life, and anticipate the rewards and punishments of the future by distinctions between the good and the evil during their probation. Beyond the natural effects of piety, therefore, God bestows upon it no rewards--exempts it from no evils here. Nor, all things considered, would we have it otherwise. Who, for example, would willingly lack the manifest truth and power of the gospel, as seen in the dying peace and triumph of holy men?

3. While the outward thing is not abrogated, the essential character of it is changed. Its sting is taken away. Indeed, every evil which sin has entailed, is, in virtue of our union with Christ, essentially and radically changed. Suffering becomes a fatherly chastisement, and death a fatherly summons. Nay, even the body itself no longer dies, it only sleeps.

II. That our one life has two homes.

1. There is the home of the physical body. Notwithstanding its disabilities and drawbacks, how many things still make it a home! The comparison is not so much between an evil and a good, as between a good and a better. We are pilgrims only in relation to a better country; our houses are tents only in relation to the house not made with hands. To be in heaven is to be with Christ visibly, and therefore far better; but to be on earth is also to be with Christ spiritually, and is a good thing. God has made the earth a home for us, filled it with goodness, and beauty, and joy, and it does not need to enhance heaven that we disparage it. Only as spiritual men we can never rest in it with perfect contentment. And so wisely has God adjusted our experiences, so alluringly has He revealed the future, even while He has given us such satisfactions in the present, that, while we do not impatiently wish the future, we lovingly desire and seek it. Enough is revealed to incite us; but it is sufficiently veiled to enable contentment, and quiet work, and peaceful joy.

2. We wait and hope, therefore, for the home of the spiritual body. There every condition of happiness, which here is so marred, will be perfect. The body will know no weariness nor incompetence, the soul no sorrow nor sin, ignorance will not incapacitate, uncertainty will not disquiet; they rest from their labours. The chief difference, however, is constituted by the different conditions of our spiritual life--the different conditions of our communion with Christ. Here our holiness is struggling and imperfect; our recognitions of Christ are only recognitions of faith; we know only in part; we are absent from the Lord. There we see Him as He is, know as we are known, commune with Him face to face, and under conditions of confidence and delight, with no consciousness of sin. It is this that makes heaven blessed--that makes it home; the being so immediately with Christ, the perfection of all purity and joy. This is the far better which we now desire. To the Christian heart Christ is heaven, and heaven is Christ.

3. The form of the apostles expression and desire implies that the transition from the one home to the other will be immediate--that, whatever the condition of separate spirits, they are where Christ is, consciously and rejoicingly in His presence.

III. The practical influence of this recognition upon our present daily life. It constituted Pauls life a life of faith, endowed it with the powers of the world to come, and by these his entire being was regulated. What can intimidate a soul so full of spiritual recognitions--what can seduce it--what can make it wretched? Amongst the influences of this recognition upon his present spiritual life the apostle instances--

1. Its boldness--Therefore we are always confident, and he reiterates the assertion--we are confident, I say. It filled him with fortitude to endure, with boldness and strength to do.

2. Its ruling principle. We walk by faith, not by sight. Every action and feeling was regulated by the things of the spiritual world. He looked not at the things which are seen, but at the things which are not seen.

3. What marvel, then, that such faith should be so ardent in its desire, that with such recognition the heart of piety and of love should be inflamed; that it should mightily yearn, and tend, and pray towards that better life. Wherefore we labour, that whether found in the body or absent from it we may be accepted of Him. Wherefore we practically strive to realise our desire; the things that our hearts leap forward to with eager and satisfied joy. For heaven is not to be won by barren desire, by sentimental recognition, by spiritual visions, but by earnest, practical labour. (H. Allon, D. D.)

The believer in the body and out of the body

I. The believer has ground for constant confidence (2Co_4:6-8).

1. Note the confidence which the believer has in reference to his present condition. Knowing that while we are at home in the body we are from home as to the Lord.

(1) In the present state we are at home in the body; but it is a home which is not a home, a frail lodging to accommodate us till we reach our true home. It is such a home as a soldier has in the camp, or as a passenger on a journey. In a sense, however, this body is a home, for here dwells the living, thinking, active mind. It is a house for which we have no little affection, and we are loath to quit it.

This pleasing, anxious being eer resigned,

Left the warm precincts of this house of clay,

Nor cast one longing, lingering look behind.

We complain of the infirmities of our bodies, but we are in no hurry to leave them.

(2) But yet this body is not a fitting home for us.

(a) We often discover by experience how inconvenient it is. In the course of years it has become soiled and creased, and worn like the tents of Kedar. We have suffered many inconveniences; often the spirit has been willing, but the flesh has been weak.

(b) According to the Greek, ours is a home in a foreign country. A numerous band of our brothers and sisters are with us, even as the Jews found company of their own race in Babylon; but this is exile to us, we have no inheritance here.

(c) It is a home, too, which keeps us from our true home. To-day we are at school, like children whose great holiday joy is to go home. We are labourers, and this is the work field: when we have done our days work we shall go home.

(d) Home is the place where one feels secure; we find no such home spiritually in this world, for this is the place of conflict and watchfulness. In heaven there will be no foes to watch against, nor men of our own household to be our worst enemies.

(e) Home, too, is the place of the closest and sweetest familiarities. Here, alas, our spirits cannot take their fill of heavenly familiarities, for distance comes between; but up there what indulgence shall be accorded to us!

(3) These are the inconveniences, but Paul, despite all, was confident.

(a) He had a hope of the immortality to be revealed. He knew that when he shook off this body his soul would be with Christ.

(b) His confidence came from Gods work in his soul. He that has wrought us to the self-same thing is God. When the statuary takes the block of stone, and begins to carve it into a statue, we get the promise of that which is to be. But he may turn aside, or die, and therefore there may be no statue. But God never undertakes what He does not finish; and so if to-day I be the quarried block of marble, if He has begun to make the first chippings in me of genuine repentance and simple faith towards God, I have the sure prophecy that He will work me up into the perfect image of Christ.

(c) Another ground of confidence was the earnest of the Spirit.

2. Paul was equally confident about the next state, viz., the condition of a disembodied spirit (2Co_4:8).

(1) It was not because Paul thought it would be better to be without a body that he thus spoke. He has told us already not for that we would be unclothed. Our great Creator does not mean us to be maimed creatures for ever.

(2) But if Paul preferred the disembodied state to this, then the spirits of dead saints are not annihilated. Paul could not have counted destruction better than a life of holy confidence. Neither are they unconscious, for who would prefer torpor to active confidence? Neither are they in purgatory. Paul would not have been willing rather to be tormented than to live here and serve his Lord.

(3) He was willing to depart into the disembodied state because he knew he would be at home with the Lord in it.

(4) In that condition to which we are speeding

(a) We shall be beyond all doubt as to the truth of our holy faith. There will be no more mistrust of our Lord or of His promises, and no more shall we doubt the power of His blood or our share in His atoning sacrifice.

(b) We shall communicate with Christ more sensibly than we do now. Here we do speak with Him, but it is by faith through the Spirit of God; in the glory land we hear His voice while He personally speaks to us.

(c) We shall have greater capacity for taking in the glory of our Lord.

II. The believer has reasons for an absorbing ambition (2Co_4:9), From henceforth the one great thing we have to care about is to please our Lord. (C. H. Spurgeon.)

The Christians home

I. A Christian is not in his own proper home while he sojourneth in the body. Instances: Abraham (Heb_11:9). David (Psa_39:12). Christ (Joh_17:16). He that was Lord of all had neither house nor home. Reasons--

1. Our birth and parentage is from heaven. Everything tendeth to the place of its original; men love their native soil; a stone will fall to the ground, though broken in pieces by the fall. There is a double reason why the new creature cannot be satisfied here.

(1) Here is not enough dispensed to answer Gods love in the covenant. I will be your God, noteth the gift of some better thing than this world can afford unto us (Heb_11:16; Mat_22:32).

(2) Here is not enough to satisfy the desire and expectation of the renewed heart--perfect enjoyment of God, and perfect conformity to God.

2. There lieth our treasure and inheritance (Eph_1:3). Christ hath blessed us with spiritual blessings in earthly places; here He hath adopted, justified, and sanctified us in part, but the full accomplishment is reserved for the world to come.

3. There are all our kindred. There is our home and country, where our Father is, and our Lord Jesus, and all the holy ones of God.

4. There we abide longest. An inn cannot be called our home; here we abide but for a night, but there for ever with the Lord.

5. The necessary graces that belong to a Christian show that a Christian is not yet in his proper place.

(1) Faith hath another world in prospect and view; and our great aim is to come at it.

(2) Hope was made for things to come, especially for our full and final happiness.

(3) Love (1Pe_1:8).

6. Let us therefore give in our names among them that profess themselves to be strangers and sojourners here in the world.

(1) Let us be drawing home as fast as we can. A traveller would be passing over his journey as soon as may be.

(2) Make serious provision for the other world (Mat_6:33).

(3) Mortify carnal desires (1Pe_2:11).

(4) Patiently endure the inconveniences of our pilgrimage. Strangers will meet with hard usage (Joh_15:19).

(5) Beg direction from God, that we may go the shortest way home (Psa_119:19).

(6) Get as much of home as we can in our pilgrimage, in the earnest and first fruits of the Spirit (Rom_8:23).

II. The main reason why a Christian is not at home, is, because he is absent from the Lord, while he is in the body. I shall here inquire--

1. How are believers absent from the Lord, when He dwelleth in them, as in His temple, and there is a close union between Him and them? I answer, Christ is with us indeed, but our communion with Christ is--

(1) Not immediate.

(2) Nor full.

(3) Often interrupted.

2. Why, Gods children count themselves not at home till they are admitted into this perpetual society with Christ.

(1) Because this is the blessedness which is promised to them. And therefore they expect it, and thirst after it (Joh_12:26).

(2) This is that which is highly prized by them, to be where Christ is. Why?

(a) Out of thankfulness to Christs delighting in our presence (Pro_8:31).

(b) Out of love to Christ (Psa_73:25).

(c) Taste. Communion begun maketh us long for communion perfected (Psa_63:1-2).

(d) Their complete happiness dependeth upon it (1Jn_3:2; Joh_17:24). (T. Manton, D. D.)

Longing after home

I. That longing after home essentially belongs to the Christian life is by no means so generally acknowledged as a pious mind ought perhaps to expect. More loudly than ever voices are raised, which contest the right of that longing, and the hope out of which it springs to a place in the Christians inner life. The one who believes on Christ hath eternal life, and needs not to long for it in the other world.

1. But those who have already partaken of eternal life in communion with God, have always longed most heartily after its completion. Paul has been especially named the apostle of faith, and yet--

(1) Paul had rather a desire to depart from the body, and be at home with the Lord. For the very reason that Christ is his life, even here during his earthly pilgrimage death is his gain (Php_1:21). The life of the believer is still hid with Christ in God; but when Christ our life shall appear, then will His people appear with Him in glory (Col_3:3-4). Yea, the apostle speaks of the Holy Ghost as a pledge of the incorruptible inheritance (2Co_1:22; 2Co_5:5; Rom_8:23). But the statement that the resurrection had already taken place, i.e., in a spiritual way, is rejected by the apostle (2Ti_2:16; 2Ti_2:18).

(2) So with the apostle of love (1Jn_2:28; 1Jn_3:2).

(3) So with the apostle of hope (1Pe_1:8; 1Pe_2:11; 1Pe_4:13-14; 1Pe_5:10).

(4) With all this the testimony of our Lord agrees (Joh_6:40; Joh_17:24; Luk_23:43).

2. What the words of our Lord and of His apostles teach us is also confirmed by the condition and inward connection of the life which His Spirit works in us. Whilst we dwell in the body, says the apostle, we are absent from the Lord as in a foreign land; for, adds the apostle as his ground, we walk by faith, and not by sight. Is not faith the fountain of the new life, and is it not a certain confidence of what is hoped for, a firm conviction of what is not seen? (Heb_11:1.) Do we not know by it that the Lord, with His grace, is always near to us on our pilgrimage? And yet, however close the connection of the believer with Christ may be, it is nevertheless to be esteemed a separation in comparison with the perfect communion with Him of which he will then become partaker, when his faith is once changed into sight. And if faith is nothing else than the concealed bud of sight, how should we not long after the development of this bud into glorious bloom? If we see now in faith the glory of the Lord only through a glass, and as in a riddle (1Co_13:12), who should not long, with the holy apostle, to see face to face, and to know even as we are known? (1Co_13:12.) A time is coming when everything imperfect reaches its perfection, and everything piecemeal appears a beautiful whole; where all difference disappears, and all concealed glory becomes manifest; where all holy longings find perfect satisfaction, and all blessed anticipations and hopes become a living reality. Then shall our faith, which at one time is an offence to the children of this world, at another time a folly, be solemnly justified through seeing.

II. The effects of this longing will not be otherwise than salutary.

1. It will strengthen and enliven our zeal after holiness (2Co_4:9, cf. Rom_2:7). As the sun cannot do otherwise than give light and warmth, so the longing after home in the case of the Christian cannot do otherwise than manifest itself in redoubled striving after a conduct well-pleasing to God. Each one who has such a hope in Christ purifies himself even as He is pure (1Jn_3:3). For only to those who have a pure heart is the promise given, that they shall see God (Mat_6:8).

2. It will promote our comfort and peace as regards the earthly life. If our life is like a journey, say which traveller will, with more cheerful courage, proceed on his way--he who knows that at the close of it he will meet his end; or he who knows at the end of his journey there awaits him an entrance into the most delightful home? The thought, which no one can drive away, that we are at every step come nearer to the end, is dreadful to those who have no hope; but for the one who longs after his home it is a source of holy joy. Certainly one proceeds calmly and peacefully through the earthly life when one has nothing to dread but everything to hope (Rom_8:18; 2Co_6:9). (Julius Muller, D. D.)

(For we walk by faith not by sight.)--

The influence of faith upon the Christians walk

You see, you feel, and know, by the testimony of your own senses, what your present situation is. And there are advantages as well as disadvantages attending the present state. But of the life to come you have no experience. To obviate this cavil, the words of our text are brought in by way of parenthesis. It is true, we never saw our house that is from heaven, and all that we know about it is by report. But that report is the report of God, who can neither deceive nor be deceived, and it may be relied on with more assurance than even the testimony of our senses.

I. The denomination here given to the Christian life. It is called a walk.

1. That Christians in this world are in an unsettled and movable state. For the same reason the body is called a tent or tabernacle in the first verse. Need any of you be told that here you have no continuing city? The fashion of this world is continually passing away. How widely different is your present condition from what it was a few years ago! It will probably be as much changed in a few days more.

2. That it is a progressive state.

3. That Christians in this world are in a state of voluntary activity. The men of the world, if they had their choice, would not walk, but sit still; they move towards another world with great reluctance.

4. This expression imports that the Christians life in this world is a toilsome and uneasy life. The luxury of modern times has contrived various methods of accomplishing journeys without walking. It is not in this manner, Christian, that you are to perform your journey. You must travel through the wilderness on foot.

II. The manner in which the Christians life is spent--his journey performed. We walk by faith. There are chiefly three ways in which our knowledge in this world is acquired.

1. By the testimony of our external senses.

2. By rational demonstration.

3. By moral evidence, or the testimony of rational agents.

Thus are all matters of fact ascertained, of which we have not ourselves been witnesses. It is manifest that the strength of our faith should always correspond to the degree of veracity that belongs to his character, upon whose testimony it rests. The greatest part of those truths that constitute the matter of the Christian faith are of such a nature that they could never have been known to us otherwise than by the testimony of God. It is equally manifest that if we did believe these things, upon any other evidence, our belief of them could not be a Divine faith. Once more, true faith includes in it, or, at least, it necessarily produces, a firm reliance upon the faithfulness and power of God, for a full and final performance of all His words of grace, to the person in particular, till he be filled with all the fulness of God. They walk by this faith in the following respects--

1. By faith they learn the way in which they ought to go. At mans first creation, God inscribed upon his heart a law, sufficient to direct him in every part of his way. Some remains of this law continue upon the hearts of all Adams posterity. But this knowledge is so imperfect that, though it may inform us that we go astray, it can never keep any person in the right way. Notwithstanding the clear objective discoveries that we have of the way of truth and duty, such are often the perplexing circumstances of our lot, and such is our natural incapacity to understand and apply the rule, that our way is often covered with darkness, and we are at our wits end.

2. By faith they receive strength to prosecute their journey. All Christians in this world are in a state of childhood. Their way is long and difficult, and they have no strength to prosecute it.

3. By faith they are furnished with motives to animate them in their walk, and so are encouraged to prosecute their journey with unwearied perseverance. Though the authority of God is a sufficient reason for our obedience, yet He does not require us to obey Him in a blind and irrational manner.

We come now to speak concerning the negative part of what the text says about the manner of the Christians walk. We walk--not by sight.

1. They walk not by the sight or appearance of those material things which alone are capable, strictly speaking, of being seen. In this view the words import the three things following. Christians walk not by sight.

(1) Material or seen things are not the principal objects of their attention. The mean of the world are so immersed in sensuality that they can think of almost nothing but what has a tendency to gratify their senses. They walk after the sight of their eyes, and that is also the desire of their hearts.

(2) Things capable of being seen are not the principal objects of their pursuit. Unrenewed men pursue happiness with all their might, but they seek it anywhere; or everywhere, except where it is really to be found.

(3) The motives by which they are influenced in their walk are not drawn from visible things. If the motives of their actions were drawn from things that are seen they would surely follow such a course as might be calculated to obtain seen advantages, or, at least, to secure them against visible disadvantages.

2. Even in respect of those things which they do pursue, they are not influenced, in the pursuit of them, by their own sight, sense, or feeling; but by the testimony of God concerning them, received and relied on by faith. Though spiritual things fall not under the cognisance of the outward senses, they are capable of being perceived by the soul in a manner some way corresponding to that. That heavenly house, in which you hope to dwell for ever, you have not yet seen, and therefore, in longing for it, you cannot be influenced by a personal experience of what it is, but only by the testimony that God has given you concerning it. So it is with regard to all those invisible things towards which you press in your daily walk. Thus faith continues to have its usual influence upon our walk, even when our sight, sense, or feeling runs in direct opposition to it, as appears in the following instances.

(1) When a Christian walks in darkness about his spiritual estate, and can attain no sensible assurance of his interest in Christ, or his being within the covenant of grace, he dares not, on that account, neglect any duty that is incumbent upon him as a friend or disciple of Christ.

(2) When difficulties, apparently insurmountable, are seen in the way, when the Christian is most sensible of his own weakness, and when the help of God, in which he trusts, seems to be, in a great measure, withdrawn, the influence of faith prevails over that of sense, and even in that case he sets forward. When Israel came to the Red Sea they had no way to escape the fury of their enemies but by going forward, and that, in all human appearance, was impossible.

(3) When the greatest danger is seen to lie in the way of duty, and when sense and reason assure us that the danger cannot be avoided unless the duty is postponed, the Christian, depending upon the promise of God, despises the danger; and, that he may not be wanting in the performance of his duty, rushes into the jaws of a seen destruction.

3. When, instead of a present accomplishment of the promise, the Christian sees Divine providence moving in a contrary direction, and the Lord seems to be taking methods to render its accomplishment impossible, even then he so far overlooks appearances as to form his whole conduct upon the assured persuasion that God will still do as He hath said. A clear instance of this we have in Abraham.

III. We are now to conclude with the following inferences.

1. From what has been said, we may see the excellence of the grace of faith, and its usefulness to them that possess it.

(1) It attains the knowledge of things that surpass all created knowledge.

(2) It believes things that, upon the principles of unenlightened reason, are incredible.

(3) Faith can bear things that, in all human appearance, are intolerable.

(4) It sees things invisible. In a word--

(5) Faith performs things impossible.

2. See the sin and unreasonableness of infidelity. We would only beg leave to suggest the two following considerations.

(1) Were you to act upon the same principles in the common affairs of life as you do in matters of religion, it would be simply impossible for you to subsist in the world. Are there not many things relative to the most important concerns of life that you necessarily must believe upon evidence not better than what you have for the truth of Christianity?

(2) Whatever objections you may have to the truth of the Christian religion, you cannot pretend to prove that it is not true; otherwise you go further than any of your brethren ever did, so far as we know. And therefore you must grant that it is possible it may be true.

3. See the sin and folly of unbelief. Though every infidel is an unbeliever, there are many unbelievers who are not infidels. Yea, there is much unbelief in the exercise of every Christian while in this imperfect state.

4. See the sin and folly of too much attachment to sensible enjoyments.

(1) When you give yourself up to discouragement and downcasting on account of the want of it. The ground of your joy, as well as of your faith, is all without you.

(2) When, on account of your want of this, you indulge yourself in the neglect of any duty that you would think incumbent upon you if you had it, excepting the single duty of being thankful for it.

(3) When you cast away your confidence, or refuse to believe the promise, because you dare not say with certainty that you have a present interest in it.

(4) When you improve your assurance of an interest in Christ, as a ground of your faith, or of your boldness in coming to the throne of grace.

(5) When, because you cannot be sure that you are in Christ, you certainly conclude that you are a stranger to Him, and so give yourself up to unbelieving discouragement or despair, and rob God of the glory due for all that He hath done for you.

5. See various marks by which the real followers of Christ may be distinguished from the rest of mankind.

6. To conclude--We may see from this subject the duty of all who profess the Christian religion, or have the Word of God among their hands. It is to follow the example of these primitive teachers of Christianity, and walk by faith, not by sight. Beware of considering yourselves as in a state of rest. (J. Young.)

Seeing and believing

There are two worlds, the visible and the invisible: but for the Fall they would constitute one. Had we remained pure, the visible world would be to us the mirror of eternal realities. For Jesus the invisible world is everywhere. He finds it in the well, in the branches of the vine, in the cornfields, and in the minutest details of the life around Him. Thus it ought to be. Alas! most know no realities but in this world; the rest they consider as vain-dreamings. Even religion, which ought to be, before all things, a revelation of the invisible world, they degrade by making only the handmaid of this present life.

I. The text is in the most striking contrast with some modern ideas and tendencies.

1. Positivism says, What is the use of letting your thoughts stray into the invisible world; to pursue those vain clouds which are called religions? Lay hold of the visible world. This doctrine is re-echoed on every hand. What is the invisible world to most of our monied men?

2. Yet what an array of weapons have we for the defence of the invisible world?

(1) The greatest things, and those which have been the most salutary for humanity, are the work of those who walked by faith and not by sight. When St. Paul spoke these words, the ancient world was precisely in the state to which men would lead back the modern World. It only believed in visible and palpable things; it considered as chimeras and trifles all that went beyond them. And what had it arrived at? Who is not aware that there was never a more shameful degradation of the dignity of man? Who has given it life again but those men who opposed to the present world the world to come? Now this fact has often repeated itself. For how often has the world been ready to sink back into that condition in which Christianity found it?

(2) We should form a strange idea of Christianity if we believed that it teaches us to despise the earth and the present life. I know that many causes have favoured this error. The monastic life and the deplorable exaggerations of certain Christians who have neglected lifes duties, pretending that eternity was taking up all their thoughts, have too often furnished infidelity with weapons. But Christianity has never taught us to forget the duties and privileges of earth. But earth is not--it cannot be--the aim of the Christian, but it is the scene of his activity, even the place where his eternal future is prepared. It is often maintained that eternity diminishes the happiness of the present life; but I assert, on the contrary, that it gives it incomparable grandeur. If, instead of passing through the world, I must remain here, life is an enigma as cruel as it is inexplicable, and one must write on its threshold, Without God, without hope. Open to me, on the contrary, eternity. Tell me that life is a journey, a marching forward; tell me that my fatherland is awaiting me, then I am able to begin and undertake everything, and the bitter feeling of vanity disappears.

II. Accepting this motto theoretically, we may openly deny it in reality.

1. What shall we say of those who do not accept religion unless it be presented to them under a fascinating form with the approbation of man, with all that speaks to the senses and the imagination? But Jesus said to His disciples, who admired the beauty of the temple, See ye not all these things? What would He, then, say to those who cannot understand truth when not accompanied by a gorgeous ceremonial, and upheld by a powerful hierarchy? And can we positively affirm that such a temptation has never crept over us? Have not we been troubled in our faith, because we saw the Church feeble, obscure, and despised? Did we never wish her the homage of the world, the support of distinguished men, the authority of numbers, or of public opinion? Well, asking for these external signs is wishing to walk by sight, and not by faith. Ye who want these signs, what would you have done in the days of Jesus Christ?

2. There are Christians who are troubled because to the Church in our days God no longer grants miraculous signs of His intervention. But--

(1) Miracles alone have never converted the heart. The Galilaeans remained unbelievers in the presence of the most marvellous wonders, and the hearers of St. Paul, without a miracle, were converted by thousands.

(2) If miracles were necessary to faith, every one must witness them, and if that were the case they would lose their power, being no longer regarded as supernatural.

(3) The more revelation advances, the less God shows Himself to sight, and the more He reveals Himself to faith. In the beginning, there were continual signs and wonders, a pillar of cloud or of fire marks His presence; the thunder roars on Sinai. Everything speaks to the sight; but, with the advent of Christ, everything changes! He teaches us that there is a sign which attests better the presence of God than all the external miracles--it is love. When John, the man of the old covenant, asks Christ, Art thou He that should come, or do we look for another? Christ answers him by enumerating the wonders which He has accomplished; but He finishes with those sublime words, The poor have the gospel preached to them. God will not now open the heavens; there will be no sign given to this unbelieving generation but that of the Cross; for he whom the Cross leaves insensible would not be moved though a man should rise from the grave and declare Jesus is the Christ.

3. We walk by sight, and not by faith, when we wish Christianity to justify itself entirely in the eyes of reason. Miracles speak to the senses, arguments speak to the intellect; but God will lay hold of our moral being. He wishes that we shall freely give up ourselves to Him by faith.

4. We are still desiring sight instead of faith when we ask God to mark His providence by continual deliverances--

(1) By immediate answers to our prayers. But imagine a life where prayer would always be followed by an immediate deliverance. Many would be disciples, but how many from the right motive? Now it is just that mercenary instinct which God wants to destroy in us. Therefore, while He assures us that all our prayers are heard, He seldom shows us beforehand how He will answer them. The most glorious victories of faith have been won against every appearance. Christ Himself by faith saw before His death the fruit of the bitter travail of His soul, and it was not sight which could reveal to Him a conquered world, a redeemed Church. How often, when we see the prayer of some saint manifestly answered long after his death, we say, Oh, that he had lived to see this day, the day he so desired! We must remember, though he saw not, he believed. Pray, then, Christian mother, pray still for the conversion of your son, pray without doubting, and should your eyes only meet subjects of discouragement, remember that we walk by faith and not by sight.

(2) These remarks on prayer find also their application on every Christian activity. It is a singular fact that the greatest progress in the kingdom of God has been attained by men who believed though they did not see. What did Christ see in His ministry? What would He have done if He had walked by sight? And what shall we do if we want to see instead of believing, if we resemble those children who, after having cast a seed corn into the ground, return every instant to see whether it has sprung up? God only blesses those who have confidence enough in His faithfulness to commit to Him the care of results, and to say with Luther, It is Thy work, not mine. It is stated that Kepler, when lying on his death-bed, and being asked by a friend whether he suffered not cruelly to be obliged to die without seeing his discoveries appreciated, answered, My friend, God has waited five thousand years till one of His creatures discovered the admirable laws which He has given to the stars; why should I, then, not wait till justice is done to me?

5. They are wrong who want to describe beforehand, as it has been so often tried, the way which the Christian is to follow. The Christian life is like an immense region which thousands of pilgrims have already travelled through; each had followed the road which God had traced out for him; some have found it soft and light, others dark and difficult. Yet all these ways led to the fatherland, and none has a right to say that the road he followed is that which all others must enter upon; for if this road were known, if it could be described, we should walk by sight, and no longer by faith. Let us then accept any unforeseen events; let us expect that God will destroy our plans and disappoint our expectations; whether He send us joy or sorrow, let us walk by faith, allowing Him to lead us. (E. Bersier, D. D.)

.

Faith versus sight

I. The posture mentioned. It implies--

1. The possession of life. You can make a dead man sit or even stand in a certain position, but to walk necessitates life. In the sense in which the term is here used, the ungodly man does not walk at all.

2. Activity. It is a blessed thing to sit with Mary at the Masters feet; but we walk as well as sit. Many can affirm--We talk; we think; we experience; we feel; but true Christians can say, We walk.

3. Progress. A man does not walk unless he make some headway. God does not say to us, This is the way, and then stop; but He says, This is the way, walk ye in it. We are always to be making advances, from faith in its beginnings to faith in its perfections.

4. Perseverance. When a man goes along a step or two and then stops, or returns, we do not call that walking.

5. That in the ordinary actions of life we are actuated by faith. Walking is that kind of progress in which a man continues hour after hour. We often read of men who, by faith, did great exploits, and some Christians are always fixing their eyes upon exploits of faith. But Paul does not speak about running or jumping or fighting, but about walking, and he means to tell you that the ordinary life of a Christian is different from the life of another man; that he has learned to introduce faith into everything he does.

II. Two principles contrasted. All men naturally walk by sight. They have a proverb that Seeing is believing, and no further. Their maxim is--Know things for yourself; look after the main chance; take care of Number One. Now the Christian is the very opposite of this. He says: I do not care about looking after the things that are seen and are temporal; the things that are not seen influence me, because they are eternal. Now, since the world thinks itself wise and the Christian a fool for acting contrary to the worlds proverb that A bird in the hand is worth two in the bush, let us just see wherein the wisdom of this matter is, and wherein it is not.

1. Walking by sight is a very childish thing. Any child can walk by sight, and so can any fool too. You give him a number of coins; they are all spurious, but he is so pleased with them that he does not care about having real sovereigns. The child says that the sun rises in the morning and sets in the evening, but men know that it does not move, only the earth. But it is a very manly thing to believe something which you cannot see. What a man was Columbus compared with his contemporaries because he walked by faith! So the Christian is a man, while the worldling saith, This is all the world; let us eat and drink, for to-morrow we die, he says, there must be another half; I will leave this world to you children, and will seek another and more heavenly one.

2. The one is grovelling while the other is noble. A man earning his bread all day long--what is he better than the donkey at Carisbrook Castle, pumping up water and always going round? The children go to the seaside with their little wooden spades and build up a pier of sand, but the tide comes and washes it away, and this is just what men do. They build with heavier stuff, which gives them more care and not half so much merriment, but the end is just the same, only the children live to build again, while these big children, these grovellers, are washed out to sea with all their works and perish everlastingly. If there be not another world to live for, I must say that this life is not worthy of a man. But to believe what God tells me, that I am Gods son, that I shall one day see His face and sing His praise for ever, why, there is something here. The man who believes this expands into something worthy of a man who is made in the image of the Most High.

3. There is something exceedingly ignorant about believing only what I can see. Nine out of ten things in the world that are the most wonderful and potent cannot be seen, at least not by the eyes. A man who will not believe in electricity--well, what can you make of him in these days? And this is the case with regard to spiritual things. If you only walk by sight, and only believe what you see, what do you believe? You believe that while you are living here it is a good thing to make the best you can of it, and that then you will die and be buried, and there will be an end of you! What a poor, miserable, ignorant belief this is! But when you believe in what God reveals, and come to walk by faith, how your information expands!

4. Walking by sight is deceptive. The eye does not see anything; it is the mind that sees through the eye. The eye needs to be educated before it tells the truth, and even then there are a thousand things about which it does not always speak truly. Now the man who has a God to believe in, is never deceived. The promise to him always stands fast; the person of Christ is always his sure refuge, and God Himself is his perpetual inheritance.

5. The principle of sight is a very changeable one. It is well enough to talk of walking by sight in the light, but what will you do when the darkness comes on? It is very well to talk about living on the present while you are here, but when you go and lie on your dying bed, what about the principle of living for the present then? But the principle of faith does best in the dark. He who walks by faith can walk in the sunlight as well as you can, but he can walk in the dark as you cannot, for his light is still shining upon him.

6. That those who walk by sight walk alone. Walking by sight is just this--I believe in myself, whereas walking by faith is I believe in God. If I walk by sight I walk by myself; if I walk by faith then there are two of us, and the second one--ah! how great, how glorious, how mighty is He! Sight goes a warfare at its own charges, and is defeated. Faith goes a warfare at the charges of the Kings Exchequer, and there is no fear that Faiths bank shall ever be broken.

III. The caution implied. The apostle says positively, We walk by faith, and then he adds negatively, not by sight. The caution, then, is--never mix the two principles. You may go a journey by land, or you may go by water, but to try to swim and walk at the same time would be rather singular. A drunken man tries to walk on both sides of the street at once, and there is a sort of intoxication that sometimes seizes upon Christians, which makes them also try to walk by two principles.

1. You say, I believe God loves me; I have prospered in business ever since I have been a Christian. The first part of that is faith; but the second part of it is sight.. Suppose you had not prospered in business, what then? Will you deny that God loves you because you have not prospered in business?

2. Another says, I have believed in Christ, but I am afraid I am not saved, for I feel to-night so depressed. Oh, says another, I am sure I am saved, because I feel so happy. Now you are both wrong, for you are both walking by sight. Faith is not meant for sweet frames and feelings only, it is meant for dark frames and horrible feelings. Conclusion--Take heed to one thing. You must mind if you do walk by faith, that you walk by the right faith--viz., faith in Christ. If you put faith in your dreams, or in anything you thought you saw, or in a voice you thought you heard, or in texts of Scripture coming to your mind--if you put faith in anything else but Christ--I do not care how good it may be or how bad it may be--you must mind, for such a faith as that will give way. You may have a very strong faith in everything else but Christ, and yet perish. Rest thou in the Lord Jehovah. (C. H. Spurgeon.)

Walking by faith

These were the words that arose to our recollection in visiting that old castle of St. Andrews, out of which Hamilton and Wishart, our first Scotch martyrs, came to die for Gods truth at the stake. Groping our way along a tortuous passage, we descended by some steps into an inner prison, and there, by a beam of light that streamed through a loophole of the massive wall, we saw an opening in the rocky floor. Candles lighted and let down showed a shaft descending into the bowels of the rock, where, widening out like the neck of a bottle, it formed a dreadful dungeon. It was called--and justly--an oubliette, or place of forgetfulness, because those that black mouth swallowed up were ever after lost to life, to light, to liberty. It made one shudder to look down into that horrible pit; nothing seen but the blackness of darkness--nothing heard but the muffled sound of the waves, as bursting on its rocky walls they seemed to moan for the deeds that had been perpetrated there. There, says John Knox, many of Gods children suffered death, pining away slowly till their life lapped up like the tide on the shore, or was suddenly destroyed by the blow of the assassin. Such were the bloody days and deeds of Popery--never more, we trust, to return. But as our fancy called up the men who entered that low door to be let down like a coffin into that living sepulchre, never to come out but to die on the scaffold or the stake, the words that sprang to our memory were, They walked by faith, not by sight. The apostle makes a similar application of these words, which are the key to what must have been regarded as a perfect enigma. Note not the resignation only, but the cheerfulness with which he and his fellow-Christians suffered wrong (2Co_4:17-18). No doubt our days are in many respects very different from his, but the changes that have taken place in the world since the days of Paul have not changed human nature. This world is like yon volcanic mountain, where vineyards and fig-trees cover its sides with verdure; an occasional growl, a tremor, a puff of smoke, proves that the volcano that buried Herculaneum and Pompeii in its fiery discharges is not dead; it is but dormant. But whatever be the age we live in, whether we shall wear a martyrs crown or not, all the saints that go to glory must go there by the way of faith. The believer walks by faith--

I. In the work and cross of Christ.

1. By faith Noah, Abraham, David, etc., won themselves a place in the cloud of witnesses. And yet he who waited for the consolation of Israel was second to none of them. What is that he holds in his aged arms? An infant--the offspring of a poor woman; born in a stable, a flame, a breath would blow out. Simeon is at that stage in human life when enthusiasm dies, and yet this sight throws him into an holy ecstasy. And why? The long looked-for has come at last; and now, as if there were nothing more on earth worth looking at or waiting for, he lifts his aged arms and eyes to heaven to exclaim, Now, Lord, etc. Faith never uttered a bolder speech than that. In that infant, as I have seen the giant oak wrapped up in the tiny acorn, Simeon saw the Saviour of mankind, and in the arm that hung round a mothers neck, the strength that sustained the universe. He walked by faith in that, and yet we have more need than he to walk by faith. He said, Mine eyes have seen Thy salvation--a privilege ours never shall enjoy till these eyes are closed on this world and open on another. Still more had the disciples in their senses aids to their faith which we do not enjoy. Simeon saw the boy; they saw the man; they touched the hand that wrenched its fetters from the tomb; they heard the voice that rebuked the tempest and cured disease, and said, Thy sins be forgiven thee.

2. Are we ready to envy the apostles and Simeon? Blessed are they that have not seen and yet have believed. The faith of the humblest believer nowadays is in some senses a higher attainment than theirs. The emigrant who sees the hills of his native land sink beneath the wave, and goes away to the land of gold, has seen and handled the gold dug from the mines of that distant land. He has seen those who have been there--go out poor and come back rich; but I believe in a land to which I have seen hundreds go, but none come back to unveil its secrets. I believe in a Saviour I never saw, and never saw the man that saw, and commit to His keeping what is more precious than all the gold of the Bank of England--viz., my precious soul. I stake my everlasting welfare on works done eighteen long centuries ago, of which there is not one solitary vestige now on this earth for my faith to cling to, like ivy to a crumbling ruin. And does the world say to me, Such trust were madness in earthly matters? I admit it, but I am not mad, most noble Festus. Is He unseen? Why the most real things in this world are unseen. My spirit is unseen. The things you see are but the shadows of the unseen, and because my Saviour is unseen, that no more shakes my faith in Him than it shakes my faith in God, in angels, in the heavens, in the spirits of the blest who await my coming.

3. Yon lighthouse tower that stands among the tumbling waves, seems to have nothing but them to rest on, but beneath the waves its foundation is the solid rock. And what that tower is to the but on yon sandbank, which the last storm threw up, and the next shall sweep back into the sea, Christs righteousness is to mine-Christs works to my best ones. And so, when the Christian man was dying after a life full of good works, and they told him of them, he replied, I take my good works and my bad works, and I east them in one heap, and I flee from them both to Jesus. He is all my salvation, He is all my desire.

II. In the providence of God.

1. Day unto day uttereth speech, and night unto night teacheth knowledge of Him. All nature is vocal with His praise. For a man to sit down and write a book to prove it, seems to me a perfect waste of time and labour, graved as these are on every rock, written on every leaf, painted on every flower. But though that be true, generally, what may be called His special providence, at least so far as regards His own people, is very often with them more a thing of faith than a thing of sight. The sun shines on the evil and on the good, the rain falls alike on the just and unjust, and there are many things besides death of which it is true that there is one event to all. Nay, our faith finds stumbling-blocks far more staggering than this. There is Lazarus begging at a rich mans gate. In poverty, in disease, in domestic trials, I have seen Gods people have the bitterest cup to drink, and the heaviest burden to bear. Peace, Mary, peace, said a godly woman, who had lost all her family, to a godless neighbour, who was rebelling against the providence that had taken one child of many; while I have six empty pairs of shoes to look on you have but one. There are trying circumstances in which the only safety or confidence of a believer rest in walking by faith, and not by sight; in believing how behind a frowning providence God hides a smiling face.

2. In ascending a lofty mountain, standing high above all its fellows, which the sun is the first to reach and the last to leave, I have seen the rock that crowned it cleft with storm, and its summit all naked and bare, and so, sometimes, with those whose heads are most in heaven. What are they to do under such circumstances? On the higher Alps, along a path no broader than a mules foothold, that skirted a dreadful precipice, I have known a timid traveller who fancied it safest to shut her eyes and not attempt to guide the course nor touch the bridle. And there are times in the believers life when, if he would keep himself from failing into despair, he must, as it were, shut his eyes, lay the bridle on the neck of Providence, and walk by faith, not by sight.

3. Had Jacob, for instance, done so, he had played a nobler part in Pharaohs palace; he had stood a venerable witness for the God of truth in that heathen palace instead of indulging in this pitiful cry, Few and evil have been the days of my pilgrimage on earth. He lived to regret he had ever said it, and to bear other testimony to the providence of God. Our great dramatist says of one of his characters that nothing of his life became him so much as the leaving it. Nor did anything in Jacobs life become him so much as the leaving it. The God which fed me all my life long unto this day, the angel which redeemed me from all evil, bless the lads. Jacob dies in the light of faith. Never say, All these things are against me. Let all His waves and billows go over ye, let your bark go rolling and staggering amid the sea of troubles; never yield to the belief that you are the sport of chance, at the mercy of winds and waves. Your Father is at the helm, as the sailor boy said.

III. In and to another world. The discovery of the New World was not, like many discoveries, an accident; it was the reward of Christopher Columbuss faith. He found fruits on the shores of Europe, cast up by the Atlantic waves, which he knew must have grown in lands beyond. They thought him mad to leave his home, to launch on a sea which keel had never ploughed, in search of a land man had never seen. I tell that infidel that I know whom I have believed; I can give a reason for the faith that is in me; and so could he. And so he launched his bark on the deep, and with strange seas around him, storms without, and mutinies within, that remarkable man stood by the helm, and kept the prow of his bark onward till the joyful cry, Land! rang from the mast-head, and faith was crowned with success, and patience had her perfect work. Now I look on that man as one of the finest types of a believer, but I cannot read his story without feeling that it puts our faith to the blush. I have not found such great faith; no, not in Israel. What had he? He walked by faith, and not by faith such as we have. He had but conjecture, we have certainty; he had not even the word of man that lies; we have the word of Him, that cannot lie. (T. Guthrie, D. D.)

Practical spiritualism

Did Paul ignore the material universe, or so underrate it as to pay it no attention? No. He studied, admired, used it. He speaks comparatively, and means that in the daily course of himself and his Corinthian brethren, they were influenced more by the invisible than the visible, by the spiritual and eternal than by the material and the temporal. They were practical spiritualists. In relation to this course of life we may observe--

I. It is a more philosophic course. A life of practical spiritualism is far more rational than that of practical materialism, because the spiritual is--

1. More real than the material. We have stronger evidence for the existence of spirit than of matter. True, the essence of both is beyond us; but the phenomena of spirit come more closely and impressively to us. Thought, volition, hope, fear, are immediate subjects of consciousness, and these belong to the spirit.

(1) The whole structure of the visible universe indicates the existence of spirit. Matter is essentially inert, but every part of nature is in motion. Matter is blind, but every part of nature indicates contrivance. Matter is heartless, but every part of nature is instinct with goodness. And then, too, it seems designed for spirit. Does not its contrivance appeal to thought, its streams of goodness to gratitude, its beauty to admiration, its sublimity to reverence and awe? What is this fair universe without spirit but a magnificent mansion without a tenant; a temple filled with the glories of the Shekinah, but containing no worshipper?

(2) The impressions of mankind sustain the belief. From remotest times, in all places and in every stage of culture, men have believed in the spiritual. A belief so universal must be intuitive, and any intuitive belief must be true, otherwise there is no truth for man.

(3) The Bible authoritatively declares this fact. It tells us of legions of spirits in various orders and states, and that there is One Infinite Spirit, the Parent, Sustainer, and Judge of all. I am bound to believe, then, that the universe is something more than can be brought within the cognisance of my five senses. We are confessedly more intimately and solemnly related to the spiritual, and is it not natural to expect that we should have a sense to see spiritual things? Were such a sense to be opened within us, as the eye of Elijahs servant was opened of old, what visions would burst upon us! The microscope gives us a new world of wonders, but were God to open the spiritual eye, what a universe of spirits would be revealed!

2. More influential. The invisible is to the visible what the soul is to the body, that which animates and directs every part. Its spirit is in all the wheels of the material machine. It is the spring in all its forces, the beauty in all its forms, the glow in all its life.

3. More lasting.

II. It is a more unpopular course. It is opposed to--

1. Popular science, which teaches that matter is everything, that all thoughts about the invisible are idle and superstitious. Let us eat and drink, for to-morrow we die.

2. Popular religion, not only of heathendom, but of Christendom, which is the religion of the senses. Popular life. The great bulk of mankind live a material life; their ideas of wealth, grandeur, beauty, dignity, pleasure, are all material. Their grand question is, What shall we eat, what shall we drink, wherewithal shall we be clothed? The Christly man, in walking by faith, sets popular science, religion, life, at defiance. Though he is in the world, he is not of the world.

III. It is a more blessed course.

1. It is more safe to walk by faith than by sight. The senses are deceptive, the eye especially.makes great mistakes. Things are not what they seem.

2. It is more useful. Who is the more useful man in society--the man who is controlled by appearances, who is materialistic in all his beliefs and pursuits, or the man whose mental eye enters into the invisible region of eternal principles, ascertains the real work they do in the universe, arranges them, and applies them to the uses of mans daily life? Undoubtedly the latter. To him we owe all the blessings and arts that adorn civilised life. Albeit a stupid age calls the former a practical man, and the latter a theorist and a dreamer. In the spiritual department of life, the man who lives under the practical recognition of One whom no eye has seen or can see, is the man who both enjoys for himself and diffuses amongst others the largest amount of happiness.

3. It is more ennobling. He who walks by sight is bounded by the material. Matter is his cradle, his nourishment, the circle of his activities, and his grave. On the contrary, he who walks by faith, towers into other regions, brighter, broader, and more blest.

Conclusion--Which of these courses of life are we pursuing? It is not difficult to determine this question. Jesus Himself has supplied the test, That which is born of the flesh is flesh, that which is born of the spirit is spirit.

1. He that walks by sight is in all his experiences, purposes, and pursuits, flesh. His mind is a fleshly mind, his wisdom is fleshly wisdom.

2. On the contrary, he who walks by faith is spirit. Spirit in the sense of--

(1) Vivacity. All his faculties are instinct with a new life--the life of conscience, the true life of man. He is spirit.

(2) Social recognition. He is not known as other men are known, as men of the world. But, as a spiritual man, distinguished by spiritual convictions, sympathies, and aims.

(3) Divinity. He is born of the Divine Spirit, and has a kindredship with, and a resemblance to, his Eternal Father. He is now a conscious citizen of the great spiritual kingdom. (D. Thomas, D. D.)

We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord.--

Philosophy of true courage

The word confident here means courageous, and implies--

1. Unavoidable perils and trials (2Co_4:8-10). The man that rushes into danger is not courageous, but reckless.

2. Intelligent views and convictions of being. Much of battle-field valour springs from ignorance of what existence is, or false views of it. Paul regarded--

(1) The body as the organ of being--an earthly house.

(2) The soul as the personality of being. We that are in this house. The soul, not the body, is the I, or self, of being.

(3) Death as only a change in the mode of being.

(4) Heaven as the perfection of being. It is the house not made with hands, eternal in the heavens. But these views are repeated here in a more condensed form. The apostles courage was based on--

I. A consciousness that his death would not endanger the interests of being.

1. That which gives a fear-awakening power to events is the dread of death. The most malignant disease, the fiercest hurricane, or the loudest roar of musketry would have no fear-awakening power without this. Let the fear be taken away, as it was from Paul, and men would then, like him, be always courageous.

2. Now observe the apostles view of--

(1) The interests of being. Present with the Lord.

(2) The bearing of death upon the interests of being. He regarded death as the flight of the spirit to the presence of its Lord. Absent from the body, etc.

3. Notice Pauls state of mind under the influence of these thoughts. Willing rather, etc.

II. A consciousness that death would not destroy the great purpose of being.

1. Men without purpose are almost indifferent to life.

2. The master-purposes of men differ. They are pleasure, wealth, to please God. This last was Pauls grand purpose. Wherefore we labour, etc. This purpose is--

(1) Reasonable. If there be a God, reason dictates that to please Him ought to be the supreme purpose of intelligent natures.

(2) Delightful. The highest happiness of a moral intelligence is to please the chief object of its love.

3. Now death destroys the main purposes of the voluptuous, avaricious, and ambitious, and hence it is terrible to them, but it does not destroy the chief purpose of the Christian. Whether present or absent his chief purpose will be to be accepted of Him.

III. A consciousness that death would not prevent the rewards of being (verse 10). Success must ever have an influence upon the mind of man in every department of labour. Non-success discourages. The Christian labourer looks for success, but it does not appear here at all proportioned either to his desires or efforts. Paul, no doubt, would like to have seen the full results of his labours in Corinth, etc., and if death could have prevented a full realisation, he would have esteemed it an evil, and shrunk from it with fear. But here he distinctly affirms an opposite conviction.

1. Every one shall receive the recompense of labour.

2. Every one shall receive a reward for every deed. For every good deed. There shall be no lost labour. And every bad deed, too, shall be recompensed. Conclusion--If we possess Pauls convictions of life and his spirit, we may have this sublime courage. Let us look at death as he looked at death, as the flight of the spirit into the presence of its Lord. Is not fear of death a disgrace to the Christian? If, said Cicero, I were now disengaged from my cumbrous body, and on my way to Elysium, and some superior being should meet me in my flight and make the offer of returning and remaining in my body, I should, without hesitation, reject the offer, so much should I prefer going to Elysium, to be with Socrates and Plato, and all the ancient worthies, and to spend my time in converse with them. How much more should the Christian desire to be absent from the body and present with the Lord! (D. Thomas, D. D.)

The old house and the new

I. The Christian view of what death is.

1. The apostle is not here referring to the state of the dead, but to the act of dying. His language is more accurately, willing to go from home, from the body, and to go home to the Lord. The moment of transition of course leads to a permanent state, but it is the moment of transition which is in view here. The Christian view of the act of death is that it is simply a change of abode.

2. The text suggests that to the Christian soul the departure from the one house is the departure into the other. The home has been the body; the home is now to be Jesus Christ. We know not how much separation may depend upon the immersing of the spirit in the fleshly tabernacle, but we know that, though here by faith souls can live in Christ, yet there shall come a form of union so much more close, all-pervading, as that the present union, precious as it is, shall be absence from the Lord,

3. Perhaps, in the bold metaphor of my text, there is an answer to the painful questions, Do the dead know aught of what affects us here? and can they do aught but gaze on Him and love and rest? If there is any analogy between the relation of the body on earth to the spirit that inhabits it, and that of Christ to him who dwells in Him, then it may be that, as the flesh, so the Christ transmits to the spirit impressions from the outside world, and affords a means of action upon that world. Christ may be the sensorium of the disembodied spirit, and the hand of the man who hath no other instrument by which to express himself. But be that as it may, the reality of a close communion and encircling by the felt presence of Christ, which will make the closest communion here seem to be obscure, is certainly declared in the words before us.

4. This transition is the work of a moment. It is not a long journey, of which the beginning is to go from home, and the end is to go home. But it is one and the same motion which, looked at from the one side, is departure, and looked at from the other is arrival. There is but a step between me and death. Yes, but there is but a step between me and life. The consciousness of two worlds blends; the spirit is clothed upon with the house which is from heaven, in the very act of stripping off the earthly house of this tabernacle.

5. This transition obviously leads into a state of conscious communion with Jesus Christ. The dreary figment of an unconscious interval for the disembodied spirit has no foundation, either in what we know of spirit, or in what is revealed to us in Scripture. It is absurd to say of an unconscious spirit, clear of a bodily environment, that it is anywhere; and there is no intelligible sense in which the condition of such a spirit can be called being with the Lord.

6. And that is all we know. Nothing else is certain but this, with the Lord, and the resulting certainty that therefore it is well. It is enough for our faith, comfort, and patient waiting. Not only that great hope of the body of His glory, but furthermore, the earnest of the Spirit, ought to make the unwelcome necessity less unwelcome. If the firstfruits be righteousness and peace and joy of the Holy Ghost, what shall the harvest be?

II. Therefore the Christian temper is that of quiet willingness and constant courage. There is nothing hysterical, morbid, overstrained, artificial. The apostle says: I would rather not; but when I see what I do see beyond, I am ready. Since so it must be, I will go, not dragged away from life, nor clinging desperately to it as it slips from my hands, nor dreading anything that may happen beyond; but always courageous, and prepared to go whithersoever the path may take me, since I am sure that it ends in His bosom. There are other references of our apostles substantially of the same tone as that of my text, but with very beautiful and encouraging differences. I have finished my course, I have kept the faith; henceforth, etc. That is our model. Always courageous, afraid of nothing in life, in death, or beyond, and therefore willing to go from home from the body, and to go home to the Lord. (A. Maclaren, D. D.)

To die or not to die

I once heard two good men holding a dialogue. One of them said he wished that his time was come to go to heaven; he did not see anything here worth living for. The other said he had many reasons why he would rather just then live than die. He had lived to see the Church in prosperity; he should like, therefore, to be a sharer in the Churchs joy. Besides, he had those he loved on earth, etc. Now consider--

I. When it is right and when wrong to desire to stay.

1. It is wrong--

(1) When the Christian has grown worldly. Dr. Johnson, being taken by one of his friends over his fine house and beautiful garden, observed, Ah! sir, these are the things that make it hard to die. The world was never meant to fill a believers soul.

(2) When he has a secret fear of dying. Christ came into the world to deliver those who are subject to this bondage. Thou art afraid of a stingless enemy, of a shadow, of heavens own portals, of thy Fathers black servant whom He sends to bring thee to Himself!

(3) When it is the result of his doubting his interest in Christ. We have no right to doubt. The apostle says, We are always confident. Now, some hate the very word confidence, but the apostle knew what was the proper spirit for a believer.

(4) When it is because he has a large family dependent upon him.

2. It is right--

(1) When he wants to do more for his Master, and a sphere is just opening before his eyes. As a valiant soldier, with the field of battle in view, he wants to win a victory. Carey, Ward, and Pierre, when laid down with sickness at Serampore, prayed that they might live a little longer, because every godly man in India was then worth a thousand. Paul himself said, To abide in the flesh is more needful for you, and therefore I prefer to stay.

II. When is it right, and when wrong for a believer to wish to go to heaven?

1. It is wrong--

(1) When he wants to get there to get away from his work. Suppose your servant came to you about ten oclock in the morning, and said, Master, it is a very hot day, I wish it was six oclock at night. You would say, I want none of those laggard fellows that are always looking for six oclock. Or suppose you met him on Thursday, and he said, I wish it was Saturday night. Ah, you would say, a man that always looks for Saturday night is never worth his masters keeping. And yet you and I have been guilty of that with regard to the things of Christ.

(2) When it is because there is some little discouragement in labouring for Christ. Jonah thought he would rather go to Tarshish than to Nineveh. We get cowardly and distrustful of God. Tis then we fretfully say, Let us go to heaven. I fancy I hear Luther talking like that! Melancthon said, Let me die, but Luther said, No, we want you, and you are not to be let off yet, you must stand in the thick of the battle till the fight changes and victory is ours.

(3) When it is to get away from the Lords will on earth. Some have had so much pain, that they would like to be released from it. We cannot blame them. But yet does it not sometimes amount to this, Father, if the cup cannot pass from me, let me pass away from it? Such people never do die for years afterwards; because the Lord knows they are not fit to die. But when we are able to say, Well, let it be as He wills; I would be glad to be rid of pain, but I would be content to bear it if it be Gods will; then patience hath had her perfect work, and it often happens that the Lord says, It is well, My child: thy will is My will.

2. It is right--

(1) When it is because you are conscious of your daily sins and want to be rid of them. To be perfectly holy is an aspiration worthy of the best of men.

(2) When you wish to serve God better than you do. Then, inasmuch as it is a proper thing for the servant of God to desire, to be a better servant, it must be right and proper for him to long to serve his Master without imperfection.

(3) When we have been at the Lords table, or in some service where we have had great enjoyment, we have had the earnest and want to have the whole of the redemption money.

(4) When you have had near fellowship with Christ. It would indeed be a strange thing if you did not wish to be with Him where He is. If a woman loves her husband she longs for his society. You are a child; he is not a loving child that does not wish to see his fathers face. How some of us used to long for the holidays! We are also labourers. It were a strange thing if the labourer did not wish to achieve the end of his toils. And then, what soldier does not long for victory? He would not shun the fight, but he wishes it were triumphantly over. (C. H. Spurgeon.)

An apostles prospect of death

Note--

I. The prospect of this great transition, and the willingness expressed. In this willingness there are four main elements.

1. The acknowledgment of a higher claim. The apostle has a figure of two habitations for the soul, and both presenting their rival claims. The body has a claim, and reasonably. I am fearfully and wonderfully made. Through the bodily senses and perceptions the soul has its education. It gazes upon the fair universe through the windows of the eye; through the ear flows in the music of creation; and it is by the organs of speech that spirit communicates with spirit. Now, is there not here a claim? To be unclothed, in the apostles speech, would seem to be cut off from fellowship with the universe. Who then could be well pleased to be absent from the body? Those only who are conscious of a higher claim. Christ claims us. A thousand objects seem to stretch imploring hands to us and cry, Thou art ours; but Christ says, Thou art Mine. With the claim that redemption gives us what else can compete? The body, with all the wonders of its construction, is, after all, but the servant of the soul; Christ is its Master. We, therefore, are ready to renounce the lower for the loftier claim, and willing to be absent from the body and to be present with the Lord.

2. The acceptance of a necessary condition. Why should the two claims come into competition? The ideal man of Gods purpose and first creation may be well conceived as equally at home in both worlds. As it is, the two things are incompatible. Whilst we are at home in the body we are absent from Him, and to be at home with Jesus we must die. Now it cannot be said that this is m itself desirable. The best, the bravest of us must falter when we think of going to an untried eternity. But we know that it must be so. We therefore accept the decree with submission, nay, with love, for we reckon the sufferings of this present time not worthy to be compared with the glory that shall be revealed in us.

3. The longing for a promised deliverance. The body is not merely a veil which we are willing should be drawn aside that we may behold the Saviours glory; it is often a source of the deepest trial and sadness. The flesh lusteth against the spirit, etc. What wonder, then, that he thought it good rather to be absent from the body, which he found so painful and insecure a home, and to be at home with the Lord at whose right hand are pleasures for evermore!

4. The embodiment of the highest aspiration. The Saviour left the world with Lo, I am with you alway. To apprehend His presence is the one great aim of the souls that love Him, and He is ever near. This also is the life of heaven. All else in that life is mystery.

II. The influence which this anticipation exercises.

1. We are of good courage; this begins the text, strikes its keynote. The true tone of the Christian character is a brave, undismayed way of looking at life with all its possibilities, and at the distant prospect or the near approach of death. There is no insensibility in this. The spirit is exquisitely alive to the solemnity both of life and of death, yet courageous, cheerful, knowing that already death is swallowed up in victory.

2. But with this courage the apostle combines faithfulness. Wherefore we make it our aim our ambition is, whether present or absent, to be well pleasing unto Him. The triumphant confidence becomes, whether here or there, the inspiration of faithful work. Acceptance of that work remains the crowning hope and joy of life. (S. G. Green, D. D.)

Desire to be present with Christ

I. It is the duty of every Christian to have an ardent yet submissive desire to be absent from the body, that he may be with Christ. This may be argued--

1. From the principles of our nature. Is it not contrary to every principle of our nature to be pleased with misery, to fail to desire happiness? And yet this must be the strange disposition of every believer who does not wish to be absent from the body, that he may be present with the Lord. Is this a condition in which a reasonable man should be satisfied to remain, when the joys of the New Jerusalem are proffered to him?

2. Consider the spirit and the principles of our religion.

(1) True religion gives to the soul a holy and a heavenly temper; but can such a temper be inwrought in that soul which contentedly settles down on earth?

(2) A holy love of God and the Redeemer lies at the very foundation of true religion. But what kind of love, I pray you, is that which is satisfied to be absent from the Lord rather than be absent from the body?

(3) A love to the children of God, and a delight in their society, are essential to the Christian character. But can the soul of that man be warmed with this love, who sees the pious, one by one, departing from earth, and yet desires not to go with them to join the holy host of the redeemed?

(4) Hope is one of the Christian graces; but hope includes desire. What a contradiction, then, to say that we hope for the presence of the Lord when we had rather that He would delay His coming!

(5) There is no religion in that heart which does not long after greater degrees of holiness, and continual increase in grace. But this is the character of him who prefers a sinful world to a holy heaven.

3. The representations of the Scriptures confirm this same truth. They uniformly represent those who mind earthly things, who look at the things which are seen and temporal, without any right to hope for eternal blessedness.

4. The examples of saints teach us to cultivate this disposition which we are recommending. Look at David: My heart is glad, my glory rejoiceth, my flesh also shall rest in hope; for Thou wilt show me the path of life. Listen to Paul: I desire to depart and to be with Christ, which is far better. View the delight of Peter: I must shortly put off this tabernacle, etc. Hear the joyful response of John, when the Saviour tells him: I come quickly. Even so, Amen; come, Lord Jesus.

II. Objections to this doctrine, and excuses to palliate the neglect of this duty.

1. Do you say, I am unwilling to die, because I am not assured of the love of God towards me? This is not an objection against our doctrine, for the Christian desires death as connected with the presence of the Lord; we have not been endeavouring to persuade you to be willing to die, but to induce you to shake off that worldly spirit which makes you prefer earth before the enjoyment of Christ. But let me ask you that present this plea, why do you not tremble when you make it? What! you yourselves acknowledge that it is a matter of uncertainty whether, when you die you enter into the presence of an angry Judge or tender Redeemer, and yet can be tranquil! Where is your reason, your prudence?

2. Do you object again, I am not willing to depart, because I wish yet to remain some time longer in the earth, to serve and glorify God? But do you suppose that you cease to serve and glorify God, when you depart from earth? Think you that Abraham, David, Paul, etc., when they left this little speck of earth to enter the more extensive regions beyond the skies, lost either inclination or opportunity of serving God; think you that their service is fainter, or less important, or less constant than that which you pay?

3. Do you say, I am not willing because I have friends, relatives, children, to whom I may be of advantage? But is not God the supreme object of our pursuit? And is it right for us to put the dearest earthly connections in competition with Him? (Mat_10:37.)

4. Do you object that such a desire is unnatural? But we are compounded beings; and an inclination is not, therefore, unnatural, because, while it accords with the tendencies of our superior part, it is opposed to those of our inferior part. Sensitive nature shrinks from death; but rational nature, especially when the soul is renewed, longs for that period when it shall be delivered from corruption. And by what law of nature is it that the superior part is bound thus to submit to the inferior part? Conclusion: If such be the Christian temper, how few real followers of the Saviour are to be found in our assemblies! Where are the men who are disentangled from earth, longing for the presence and enjoyment of the Lord? (H. Kollock, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

3. Resulting apostolic clearness and confidence before Christ and before men, 2Co_5:6-13.

6. Therefore—Inasmuch as from God’s pledge in our hearts that we are by him destined for the resurrection glory.

We are always confident— That is, cheerful and courageous, although a disembodied state will intervene.

Knowing—That this intermediate state, being with Christ, is superior to our present bodily state, and is, in the broader sense of the word, heaven.

At home—The image of the house still retained.

Absent— Abroad. So that he has a double home, a bodily and a spiritual, the latter being the preferable, because being in the presence of the Lord.

Yet for our disembodied spirit this presence of the Lord is less complete than in our resurrection state. While we live on earth, vailed by the body, although Christ is “with” us perpetually, (Mat_28:20,) beholding us with perfect sight, yet we are scarce “with” him, as we see him not, except figuratively, with the eye of faith, and with conception rather than with perception. When this vail of flesh is by death removed, our spirits are “with Christ,” (Php_1:23;) we literally behold him with true perception; yet we behold him pneumatically or spiritually; that is, as spirit sees spirit, rather than corporeally; and to the spirit’s eye distance in space may be no obstacle. For the glorified body of Christ is now in the highest heavens, (Heb_7:26,) at the right hand of God, (Eph_1:20,) rather than in the paradise of the blessed spirits. It is not until after our resurrection, when we shall be like him (1Jn_3:2) in the glorified body, that we shall “see him as he is;” shall “see as we are seen,” and “know as we are known.” 1Co_13:12.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

2Co 5:6. Θαῤῥοῦντες) The antithesis is between θαῤῥοῦντες οὖν πάντοτε, and θαῤῥοῦμεν δὲ καὶ εὐδοκοῦμεν μᾶλλον, κ.τ.λ. Its own explanation is subjoined to each of the two parts: we are confident as well at all times and during our whole life; as also we are most of all confident in the hope of a blessed departure.—καὶ) and, even.—ἐνδημοῦντες· ἐκδημοῦμεν) These two words here signify abiding [sojourning in a place]; but 2Co 5:8, where they are interchanged, departure.—ἐκδημοῦμεν, we live as pilgrims absent from the Lord) In this word, there lies concealed the cause of confidence, for a pilgrim [though abroad yet] has a native country, whether he be about to reach it sooner or later, Heb 11:14.—ἀπὸ τοῦ Κυρίου, from the Lord) Christ, Php 1:23.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

2Co_5:6. The resulting effect of 2Co_5:5 on the apostles tone of mind.

Estius (comp. Erasmus, Annot.) rightly saw that the participle does not stand for the finite verb (as Flatt still holds, with most of the older commentators), but that 2Co_5:6 is an anacoluthon, as the construction is quite broken off by 2Co_5:7, but the thought is taken up again with θαῤῥοῦμεν δέ in 2Co_5:8. See Fritzsche, Diss. II. p. 43 ff.; Winer, p. 533 [E. T. 717 f.]; Buttmann, neut. Gram. p. 252 [E. T. 292]. We must therefore not treat 2Co_5:7 (Beza and others), nor even 2Co_5:7-8 (Olshausen, Ewald), as a parenthesis. Paul intended to write: θαῤῥοῦντες οὖν πάντοτε καὶ εἰδότες … κυρίου, εὐδοκοῦμεν μᾶλλον κ.τ.λ., but was carried away from this by the intervening thought of 2Co_5:7, and accordingly wrote as he has done. Comp. on 2Co_5:8. Hofmanns opinion, that θαῤῥοῦμεν δὲ κ.τ.λ. is apodosis to the participial protasis θαῤῥοῦντες οὖν κ.τ.λ., would only be grammatically tenable (comp. on Act_13:45) if there were no δέ in 2Co_5:8. This δέ, as is always the case with δέ of the apodosis, even in the examples in Hartung, I. p. 186, would be adversative (on the contrary), which is not suitable here, and is not to be logically supported by the added κ. εὐδοκ. μᾶλλον (see on 2Co_5:8).

θαῤῥοῦντες] in all afflictions, 2Co_4:17.

πάντοτε] In no time of trouble does Paul know himself deserted by this confident courage, 2Co_4:8 ff., 2Co_6:4 ff.

καὶ εἰδότες κ.τ.λ.] This likewise follows from 2Co_5:5, and likewise serves as ground for the εὐδοκοῦμεν κ.τ.λ. of 2Co_5:8; hence it is not, with Calvin, to be explained: quia scimus (as giving a reason for the θαῤῥοῦντες), nor with Estius, Rosenmüller, Emmerling, Flatt, Olshausen, in a limiting sense: while we yet, or although we kno.

ἐνδημοῦντες ἐν τῷ σώμ.] being at home in the body, i.e. while the body is the place of our home. The body is here also conceived as οἰκία (not civitas, as Rückert, de Wette, Osiander, and others hold), and that an οἰκία out of which we have not yet migrated, Erasmus: qUamdiu domi sumus in hoc corporis habitaculo. Comp. Plato, Legg. xii. p. 594 B: ἐὰν δὲ ἀποδημῶν οἰκίας δεσπότης τυγχάνῃ, Aesch. Choeph. 569.

ἐκδημοῦμεν ἀπὸ τ. κυρ.] peregre absumus a Domino. For in respect to the future eternal home with Christ (1Th_4:17; Php_1:23; Php_3:20; Heb_11:13; Heb_13:14), the temporary home in the earthly body is a sojourn abroad, an ἐκδημία, which keeps us at a distance from Christ. On ἀπὸ τ. κυρ., comp. Rom_9:3; Ameis on Hom. Od. xiv. 525, appendix.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

2Co 5:6-8 . IN ANY CASE TO BE WITH CHRIST IS BEST.

2Co 5:6 . θαρροῦντες οὖν κ . τ . λ .: being therefore, sc. , on account of “the earnest of the Spirit” (2Co 5:5 ), always, sc. , in any event, whether we die before the Day of Christ or survive to see it in the flesh, of good courage, and knowing that whilst we are at home in the body (see reff.) we are absent from the Lord, sc. , from Christ, our true home. The O.T. phrase that man is a sojourner only ( παρεπίδημος ) on the earth (Psa 38:13 ; cf. Heb 11:13 ) is verbally comparable with this ἐνδημοῦντες … ἐκδημοῦμεν ; but the idea here is rather that of the body as the temporary habitation of the man’s self ( cf. 2Co 5:1 ). We are citizens of earth, but our true πολίτευμα is ἐν οὐρανοῖς (Phi 3:20 ).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

6–10. These verses sum up results, and recall the strong conviction expressed in 2Co 5:1. The A.V. does not bring out the construction of 2Co 5:6-8, which is broken by the parenthesis in 2Co 5:7. Confident therefore always, and knowing that, whilst we are at home in the body, we are absent from the Lord, for we walk by means of faith and not by means of visible form,—we are confident, I say, and are well pleased rather to get absent from the body and to get home unto the Lord. The repetition of θαρρεῖν must be preserved; and the change from presents (ἐνδημοῦντες, ἐκδημοῦμεν) to aorists (ἐκδημῆσαι, ἐνδημῆσαι) must be marked. For the thought comp. Php 1:23; 1Th 5:10; also ἄφιξις in Act 20:29, where (as invariably in Hdt., Dem., &c.) it means ‘arrival’ = ἐνδημῆσαι πρὸς τὸν κύριον, not ‘departing’ (A.V., R.V.), discessio (Vulg.). Comp. the German Heimgang for ‘death,’ and see Chase, Credibility of the Acts, pp. 263, 264. In the N.T. θαρρεῖν is rare (2Co 7:16, 2Co 10:1-2; Heb 13:6), in the LXX. perhaps only Pro 1:21: θαρσεῖν is more common, especially in the imperative.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

He calleth them (bold) which are always resolved with a quiet and settled mind to suffer what dangers soever, nothing doubting, but their end shall be happy.

He inferreth upon that sentence which went next before, thus, Therefore, seeing that we know by the Spirit, that we are strangers so long as we are here, we patiently suffer this tarriance (for we are now so with God, that we behold him but by faith, and are therefore now absent from him) but so that we aspire and have a longing always to him: therefore also we behave ourselves so, that we may be acceptable to him, both while we live here, and when we go from hence to him.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 6. We are always confident] θαρρουντες ουν παντοτε. We are always full of courage; we never despond; we know where our help lies; and, having the earnest of the Spirit, we have the full assurance of hope.

Whilst we are at home in the body, c.] The original words in this sentence are very emphatic: ενδημειν signifies to dwell among one's own people εκδημειν, to be a sojourner among a strange people. Heaven is the home of every genuine Christian, and is claimed by them as such; see Php 1:23. Yet, while here below, the body is the proper home of the soul; but as the soul is made for eternal glory, that glory is its country; and therefore it is considered as being from its proper home while below in the body. As all human souls are made for this glory, therefore all are considered, while here, to be absent from their own country. And it is not merely heaven that they have in view, but the Lord; without whom, to an immortal spirit possessed of infinite desires, heaven would neither be a home nor a place of rest. We see plainly that the apostle gives no intimation of an intermediate state between being at home in the body and being present with the Lord. There is not the slightest intimation here that the soul sleeps, or rather, that there is no soul; and, when the body is decomposed, that there is no more of the man till the resurrection: I mean, according to the sentiments of those who do condescend to allow us a resurrection, though they deny us a soul. But this is a philosophy in which St. Paul got no lessons, either from Gamaliel, Jesus Christ, the Holy Ghost, or in the third heaven, where he heard even unutterable things.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

6. Therefore we are always confident That is, as exercising dependence on the earnest of the Spirit; for, otherwise, we always tremble, or, at least, are courageous or alarmed by turns, and do not retain a uniform and even tenor of mind. Hence, that good courage of which Paul speaks has no place in us, unless it is maintained by the Spirit of God. The connecting particle and, which immediately follows, ought to be understood as meaning because, in this way: We are of good courage, Because we know that we are absent, etc. For this knowledge is the cause of our calmness and confidence; for the reason, why unbelievers are constantly in a ferment of anxiety, or obstinately murmur against God, is, that they think they will ere long cease to exist, and they place in this life the highest and uppermost summit of their felicity. We, on the other hand, live in the exercise of contentment, and go forward to death with alacrity, because a better hope is laid up for us.

We are absent from the Lord Scripture everywhere proclaims, that God is present with us: Paul here teaches, that we are absent from him. This is seemingly a contradiction; but this difficulty is easily solved, when we take into view the different respects, in which he is said to be present or absent. He is, then, present with all men, inasmuch as he upholds them by his power. He dwells in them, because

in him they live and move and have their being. (Acts 17:28.)

He is present with his believing people by the energy of his Spirit; he lives in them, resides in the midst of them, nay more, within them. But in the mean time he is absent from us, inasmuch as he does not present himself to be seen face to face, because we are as yet in a state of exile from his kingdom, and have not as yet attained that blessed immortality, which the angels that are with him enjoy. At the same time, to be absent, in this passage, refers merely to knowledge, as is manifest from the reason that is afterwards added.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(6) Therefore we are always confident.—The Greek construction is participial: being therefore always confident; the sentence not being completed, but begun again with the same verb in 2Co_5:8. The two verbs for being “at home” and “absent” are not found elsewhere in the New Testament. The latter conveys the special idea of being absent from a man’s own home or country. The knowledge of the fact that follows is given as the ground of the Apostle’s confidence. It makes him long for the change; not wishing for death, but content to accept it, as it will bring him nearer to his Lord.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

6. Therefore we are always confident] Because we always possess the inner life of the Spirit, and are therefore always, in a sense, with God.

at home in the body] The body (see note on 2Co_5:4) is really a home, though not a permanent one. “Quamdiu domi sumus in hoc corporis habitaculo.” Erasmus.

we are absent from the Lord] “God is present with all mankind, because He sustains them by His power; He dwells in them, because ‘in Him they live, and move, and have their being.’ He is present with His faithful ones by the greater energy of His Spirit; He lives in them, dwells in their midst, and so within them. But in the meantime He is absent from us, in that He does not yet present Himself to be seen face to face; because as yet we are exiles from His kingdom, and lack the blessed immortality which the Angels, who are with Him, are privileged to enjoy.” Calvin.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Therefore we are always confident,.... Because God has formed us for immortality and glory, and given us his Spirit as the earnest of it, we take heart, are of good courage, do not sink under our burdens, or despair of happiness, but are fully assured of enjoying what we are desirous of:

knowing that whilst we are at home in the body; or whilst we are inmates or sojourners in the body; for the body is not properly the saints' home; whilst they are in it, they are but pilgrims and strangers; the time of their abode in it is the time of their sojourning: during which time they

are absent from the Lord; not with respect to his general presence, which is everywhere, and attends all creatures, an absence from which is impossible; nor with respect to his spiritual presence, which though not always sensibly enjoyed, yet frequently; nor are the children of God ever deprived of it totally and finally; but with respect to his glorious presence, and the full enjoyment of that. Now the knowledge and consideration of this, that the present state and situation of the saints, whilst in the body, is a state of pilgrimage, and so of absence from the Lord Christ, and from their Father's house, serves to increase their confidence and assurance, that they shall not long continue so, but in a little time shall be at home, and for ever with the Lord.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

6 Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord:

Ver. 6. Therefore we are confident] Not hesitant, or halting, as Adrian the emperor was, and as he that cried out on his deathbed, Anxius vixi, dubius metior, nescio quo vado, I have lived carefully, I die doubtfully, I go I know not whither: Socrates also, that wisest of philosophers, could not with all his skill resolve his friends whether it were better for a man to die or live longer. Cicero, comforting himself as well as he could by the help of philosophy against the fear of death, cries out and complains at length, that the medicine was too weak for the disease, nescio quomodo, imbecillior est medicina quam morbus; it is the true Christian only that can be confident that his end shall be happy, though his beginning and middle haply may be troublesome, Psa 37:37.

Whilst we are at home] Or stay for a night as in an inn, ενδημουντες. A man that comes into an inn, if he can get a better room, he will; if not, he can be content with it; for, saith he, it is but for a night. So it should be with us.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Therefore we are always confident - The word used here (θαῤῥοῦντες tharrountes) means to be of good cheer. To have good courage, to be full of hope. The idea is, that Paul was not dejected, cast down, disheartened, discouraged. He was cheerful and happy. He was patient in his trials, and diligent in his calling. He was full of hope, and of the confident expectation of heaven; and this filled him with cheerfulness and with joy. Tyndale renders it: “we are always of goud cheere.” And this was not occasional and transitory, it was constant, it was uniform, it always (πάντοτε pantote) existed. This is an instance of the uniform cheerfulness which will be produced by the assured prospect of heaven. It is an instance too when the hope of heaven will enable a man to face danger with courage; to endure toil with patience; and to submit to trials in any form with cheerfulness.

Knowing - see 2Co 5:1. This is another instance in which the apostle expresses undoubted assurance.

While we are at home in the body - The word used here (ἐνδημοῦντες endēmountes) means literally to be among one’s own people, to be at home; to be present at any place. It is here equivalent to saying, “while we dwell in the body;” see 2Co 5:1. Doddridge renders it, “sojourning in the body;” and remarks that it is improper to render it “at home in the body,” since it is the apostle’s design to intimate that this is not our home. But Bloomfield says that the word is never used in the sense of sojourning. The idea is not that of being “at home” - for this is an idea which is the very opposite of that which the apostle wishes to convey. His purpose is not at all to represent the body here as our home, and the original word does not imply that. It means here simply to be in the body; to be present in the body; that is, while we are in the body.

We are absent from the Lord - The Lord Jesus; see the notes, Act 1:24; compare Phi 1:23. Here he was in a strange world, and among strangers. His great desire and purpose was to be with the Lord; and hence, he cared little how soon the frail tabernacle of the body was taken down, and was cheerful amidst all the labors and sufferings that tended to bring it to the grave, and to release him to go to his eternal home where he would be present forever with the Lord.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

We are absent from the Lord, and as it were pilgrims. He compares the condition of men in this mortal life with that of pilgrims far from their own beloved country, yet with hopes to arrive there, which makes them willing to undergo dangers, and makes Christians even resigned to death, to a separation of body from the soul, that they may be present with the Lord, and enjoy him. But let every one reflect that he must be judged, and receive a reward or punishment according to his works. (ver. 10.) (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

We are always full of courage and comfort, being confident of this glory, and the swallowing up of mortality in life: for we know, that while we are in our earthly home (which is our body) we are farthest off from that which is our true home, (which is heaven), from the vision and fruition of God; for believers are but strangers and pilgrims on the earth, desiring a better country, that is, an heavenly, Heb 11:13,16.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Therefore we are always confident; literally, being of good courage. The sentence in the Greek is unfinished (an anacoluthon), but is resumed after the parenthesis by the repetition, "we are of good courage." Always . (2Co_4:8) We are at home in the body. The tent is pitched in the desert, and even the pillar of fire can only shine through its folds. Yet the tent may become brighter and brighter as life goes on.

To me the thought of death is terrible, Having such hold on life. To you it is not More than a step into the open air Out of a tent already luminous With light which shines through its transparent folds. (Longfellow.)

Absent from the Lord. (Joh_14:2, Joh_14:3) Christ is indeed with us here and always; but the nearness of presence and the clearness of vision in that future life will be so much closer and brighter, that here, by comparison, we are absent from him altogether.

HOMILIES BY J.R. THOMSON Ver. 6.

Absent from the Lord.

To those disciples and apostles who were with the Lord Jesus during his earthly ministry, the separation which commenced upon his ascension must have been painful indeed. In the case of Paul, however, the language employed in this passage scarcely seems so natural. But we learn from the record of his sentiments what ought to be to all Christians their first thought, their governing principle, viz. their relation to Jesus Christ. The earthly state of all such is a state of absence from the Lord a fact not to be grieved over, but to be recognized and felt.

I THIS ABSENCE IS NOT SPIRITUAL, BUT BODILY. His own word is fulfilled, "A little while, and ye shall not see me." The exclamation of his people is verified, "Him, not having seen, we love.

II THIS ABSENCE IS APPOINTED BY DIVINE WISDOM AND LOVE. It cannot be regarded as a matter of chance or of fate. It. is the will of him who most loves us and who most cares for us, which is apparent in this provision.

III THERE IS A BENEFICENT PURPOSE IN THIS ABSENCE. Such was the obvious intention of our Saviour himself. "It is good for you," he said, "that I go away." His aim was to lead his people into a life of faith, and to excite our confidence in himself who has gone to prepare a place for us.

IV THERE ARE CERTAIN DANGERS INVOLVED IN THIS ABSENCE, There is danger lest, separated from our Lord, we should grow worldly and carnal, lest our love to Jesus should wax cold, lest we should magnify ourselves, lest we should be ashamed of a religion whose Head is not visibly among us.

V YET THERE ARE COMPENSATIONS IN THIS ABSENCE. It is intended to fortify and perfect the truly Christian character. It will make the meeting, when it takes place, more delightful and welcome.

VI WHAT EXERCISES ARE SUGGESTED BY THIS ABSENCE?

1. Remembrance of Christ.

2. Faith in Christ.

3. Communion with Christ.

4. Fidelity to Christ in his absence.

5. Anticipation of his speedy return.

VII THE TERMINATION OF THIS PERIOD OF ABSENCE IS AT HAND. Those who live until the Lord"s return shall welcome him to his inheritance. Others must be absent from Christ until they are absent from the body, when they shall be present" with the Lord. T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Therefore we behave undauntedly - But most of all when we have death in view; knowing that our greatest happiness lies beyond the grave.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Confident of Christ’s acceptance:

v. 6. Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord;

v. 7. (for we walk by faith, not by sight;)

v. 8. we are confident, I say, and willing rather to be absent from the body, and to be present with the Lord.

v. 9. Wherefore we labor, that, whether present or absent, we may be accepted of Him.

v. 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.

The confidence of the believers is here brought out in the most definite terms: Since we are therefore always of good courage and know that while in our home in the body we are absent from our home in the Lord. Because Paul and all believers have the earnest of the Spirit, feel His reassuring presence in their hearts through the Word at all times, they are always confident in consolation. And this is true, even though they know that while they are at home in this body, they are absent from the true, abiding home in the Lord. In this world we have but a short, temporary abiding-place which we call home for the time being; but there is a yearning for home, a homesickness for heaven, which always characterizes the believers. This is brought out also by the parenthetical sentence: For by faith we walk, not by appearance. Faith is the sphere in which we have our being here on earth, the state in which we must be found at all times; but when the fulfillment comes, we shall see and behold face to face what we here hoped and believed. Now we are absent from the Lord, away from home; then we shall be at home, where our citizenship has been since our conversion, Php 3:20.

But even as the Christians, the possessors of the Spirit’s guarantee, have the feeling of courage and confidence predominant in their hearts at all times, so this feeling comes to the front especially and with the full measure of force when the time of their home-coming arrives: We are of good courage and well pleased rather to leave our home in the body and to be at home with the Lord. As pilgrims and strangers we live in this flimsy tent of our mortal body and move from one place to another, having here no continuing city. The prospect of death, therefore, far from filling us with fear and dismay, should rather inspire new hope, confidence, and courage in our hearts, since we know that, in spite of its dread aspect, it but opens to us the doors to our Father’s home. Therefore we are rather well pleased, knowing that the Lord will accept us as His own and that His grace, which even here clothed us with the garments of salvation, will in that glorious home above put upon us the garments of His glory. We shall be at home with the Lord, in whose presence there is fullness of joy, and at whose right hand there are pleasures forevermore, Psa 16:11.

But with such a goal before him, the apostle keeps his heart and mind fixed upon the true home above: Wherefore also we make it our aim that, whether at home or absent from home, we may be well pleasing to Him. This state of mind is necessary if we wish to realize our hopes and ambitions; it means the working out of our own salvation with fear and trembling, with a singleness of heart which cannot be diverted from its purpose. For whether the Lord, at His coming, finds us in the body, still living in the tent of this mortal flesh, or out of the body, death having severed the soul from its frail habitation, one thing is certain, namely, that we at the present time strive to live in such a way as to please Him. And herein we are urged onward by the thought of the final Judgment: For we all must be made manifest before the judgment-seat of Christ, in order that every one may receive the things done by the body, according to what he did, whether good or bad. Christ is coming to judge all, the living and the dead: they will all have to appear before Him. Their characters, even their secret thoughts, will be laid bare to the world, to all men, as well as to themselves, just as they have always been known to the Judge. And when the sentence is passed, each one will receive the wages of his works which he did in the body, while he was in this world. Note that the power of judgment, although usually ascribed to the Father, against whom all sins are directed, Psa 61:8; Jer 17:10, is here, as in Joh 5:22; Mat 25:31-46, and elsewhere, ascribed to the Son, a fact which places His deity beyond question. The judgment is inevitable, and it will be eminently just in every respect. Those that gave evidence of their unbelief by bad and wicked deeds will be recompensed in kind, by a punishment in proportion to their evil deeds. And those that have done good, thus giving evidence of the faith of their hearts, will receive a reward of grace at the hands of the Judge, which will make them partakers of the heavenly glory. Thus the thought of the future judgment is one of the reasons which incite and spur a Christian to a life of sanctification.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

We are confident, that is, by the Holy Spirit comfortably assured of a better state. They who have the earnest of the Spirit may be confident of their future glorious state.

Or, we are confident; that is, we are of good courage, fearing neither death nor danger in the way of our duty, knowing that whilst we are at home here in the body, that is, whilst sojourning in the body as pilgrims and strangers, we are absent from the Lord; that is, we are detained from the blessed sight and enjoyment of God, and kept out of the possession of that happiness which makes heaven. Here the apostle plainly intimates, that whilst we remain in the body, we are detained from our happiness; and that as soon as we leave the body, we shall be admitted to our happiness.

Learn, 1. That a Christian is not in his own proper home whilst he sojourneth in the body, and lives in his earthly tabernacle here below. His birth and parentage are from heaven, his treasure and inheritance in heaven, his kindred, and relations, and best friends are there, and there shall he longest abide.

Learn, 2. That the true reason why the saints count themselves here not at home, is because they are absent from the Lord whilst present in the body: Whilst we are at home in the body, we are absent from the Lord.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

Being therefore always of good courage, and knowing that, whilst we are at home in the body, we are absent from the Lord

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

6. Therefore we are always confident. Because of what is stated in verse 5. Paul knew, when danger threatened, that to be in the body was to be absent from the Lord's presence, and that if he was slain and thus left the body, he would go at once to the presence of the Lord.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Because believers will have a new body and have the Holy Spirit as a pledge, Paul reminds them to live by faith that they may please the Lord. He continues by reminding them to persuade others because 1) believers will appear at the judgment seat of Christ and 2) because of love for Christ who died for believers.

while we are at home in the body

Paul speaks of the physical body as if it were a place where a person dwells. AT: "while we are living in this earthly body" (See: Metaphor)

we are away from the Lord

"we are not at home with the Lord" or "we are not in heaven with the Lord"

we walk by faith, not by sight

Here "walk" is a metaphor for "live" or "behave." AT: "we live according to faith, not according to what we see" (See: Metaphor)

We would rather be away from the body

Here the word "body" refers to the physical body.

at home with the Lord

"at home with the Lord in heaven"

translationWords

confidence

lord

walk

faith

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

6-8.] He returns to the confidence expressed in ver. 1; that however this may be, whether this wish is to be fulfilled or not, he is prepared to accept the alternative of being denuded of the body, seeing that it will bring with it a translation to the presence of the Lord.

Being confident then (because it is God’s express purpose to bring us to glory, as in last verse) always (either under all trials: or, always, whether this hope of ἐπενδύσασθαι or the fear of the other alternative, be before us,—which latter I prefer), and knowing (not as the ground of our confidence, as Calv., al., nor as an exception to it, ‘though we know,’ as Est., Olsh., al.,—but correlative with it, and the ground of the εὐδοκοῦμεν below) that while in our home in the body, we are absent from [our home in] the Lord (the similitude of the body as our οἰκία being still kept up: see similar sentiments, respecting our being wanderers and strangers from our heavenly home while dwelling in the body, Php 3:20; Heb 11:13; Heb 13:14),—for (proof of our ἐκδημία ἀπὸ τ. κυρ.) we walk (the usual figurative sense,—‘go on our Christian course,’—not literal, as of pilgrims) by means of (not ‘in a state of,’ nor ‘through,’ as the element through which our life moves, Meyer; who is thereby necessitated to interpret the two prepositions differently, see below) faith, not by means of appearance (εἶδος cannot possibly be subjective, as rendered in E. V. and by many Commentators; see reff.—i.e. ‘faith, not the actual appearance of heavenly things themselves, is the means whereby we hold on our way,’ a sure sign that we are absent from those heavenly things),—notwithstanding (I say) (he resumes the θαῤῥοῦντες, which was apparently at first intended to belong to εὐδοκοῦμεν,—by the indicative, inserting the δέ because the last clause seemed something like a dash to that confidence) we are confident, and are well pleased rather to go from (out of) four home in] the body and come to our home with the Lord: i.e. ‘if (as in ver. 1) a dissolution of the body be imminent,—even that, though not according to our wish, does not destroy our confidence: for so sensible are we that dwelling in the body is a state of banishment from the Lord, that we prefer to it even the alternative of dissolution, bringing us, as it will, into His presence.’

Meyer regards ἐκδημ. and ἐνδημ. as equivalent to the putting off of the mortal (but how?) and putting on the immortal body at the coming of the Lord:—but surely by this the whole sense is destroyed. The Apostle, it seems to me, carefully chooses the words, new to the context, ἐκδημεῖν and ἐνδημεῖν, to avoid such an inference, and to express, as he does in Php 1:23, then in the actual prospect of death, that τὸ ἀναλῦσαι is equivalent to σὺν χριστῷ εἶναι: for here is no hint of the new house from heaven, only of a certain indefinite ἐνδημία πρὸς τὸν κύριον, which is all that is revealed to us, and it would seem was all that was revealed to him, of the disembodied state of the blessed. I may remark that Meyer, whose commentary on this Epistle is most able and thorough, has been misled in this passage by an endeavour to range the whole of it under the specific wish of vv. 2-4.

9,

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

6-8. ‘Confident, therefore, at all times, and knowing that while we are at home in the body we are in exile from the Lord,—for we walk by means of faith and not by means of what we can see,—we are confident, I say, and are well pleased to go into exile from the body and to go home unto the Lord.’ The construction of v. 6 is broken by the parenthetical v. 7, and then a new construction is started in v. 8.

St Paul does not mean that while we are in the body we are absent from the Lord; our union with Him both in life and in death is one of his leading doctrines (4:10, 11; 1Th 5:10). He is speaking relatively. The life of faith is less close and intimate than the life of sight and converse. The passage assumes that the dead are conscious, conscious of the Lord (Php 1:20-23; Luk 23:43; Act 7:59); otherwise departure from the body would be a worse condition, with regard to Him, than being in the body. In agreement with this, Polycarp (Phil. 9), following Clement of Rome (Cor. 5), says that St Paul and other Apostles εἰς τὸν ὀφειλόμενον αὐτοῖς τόπον εἰσὶν παρὰ τῷ Κυρίῳ. See on 3:2.

6. θαρροῦντες οὖν πάντοτε. Both in LXX (Pro 1:21) and in N.T. (7:16, 10:1, 2; Heb 13:6) θαρρεῖν is rare, θαρσεῖν being the common form. Vulg. varies between audere (here and 10:2) and confidere (7:16 and 10:1). Confidere would be better here, for the notion of ‘daring’ is foreign to the passage. Θαρρεῖν is a favourite word with the Stoics. See Epictetus, Dis. ii. 1, where he shows in what sense we can be both confident and cautious. The οὖν means, ‘because we have God as our security’ (v. 5), and πάντοτε (2:14, 4:10, 9:8) means that ‘in every event,’ whether we die soon or live till the Lord returns, we have this confidence. It is worth while to distinguish between πάντοτε and ἀεί. Vulg. has semper, and AV and RV. have ‘always’ for both. See on 4:10.

καὶ εἰδότες. Co-ordinately with θαρροῦντες, εἰδότες looks onwards to εὐδοκοῦμεν.

ἐνδημοῦντες… ἐκδημοῦμεν. Neither verb is found in LXX, and neither occurs in N.T. except in these verses.* Tertullian has immorari and peregrinari throughout. Vulg. varies the translation of both verbs capriciously; dum sumus in corpore peregrinamur a Domino (6); peregrinari a corpore et praesentes esse ad Deum (8); sive absentes sive praesentes (9). Domi esse and exsulare would express the respective meanings better. Quamdiu domi sumus in hoc corporis habitaculo is the paraphrase of Erasmus; and it is evident that St Paul is thinking of the house in which we dwell rather than of the city or country in which we dwell. But ἐκδημ is a great deal more than ‘out of the house’; it means ‘away from home.’ The true home is with the Lord; nam peregrinator patriam habet, sive cito sive tardius eo perventurus (Beng.). In papyri we have both ἐκδημεῖν and ἀποδημεῖν, ‘to go abroad’ and ‘to be abroad,’ in opposition to ἐνδημεῖν, ‘to stay at home’ or to ‘be at home.’ See critical note below.

ἀπὸ τοῦ Κυρίου. ‘Separate from the Lord’; cf. Rom 9:3. This is true, in spite of His constant presence (Mat 28:20) and of our union with Him (1Co 6:15, 1Co 12:27); quia non exhibet se coram videndum, quia adhuc exulamus ab ejus regno, et beata immortalitate, qua fruuntur angeli qui cum eo sunt, adhuc caremus (Calvin).

For ἐνδημοῦντες, D G have ἐπιδημοῦντες, and for ἐκοσημοῦμεν, D E G have ἀποδημοῦμεν. For Κυρίου, D G, Copt. have θεοῦ.

6. 1But I have more to say than this. We are fellow workers with God in the work of converting the world. God has given His grace; our part is to entreat you not to fail in profiting by it. 2(For He says, ‘In a season of acceptance, I gave ear to thee; on a day of deliverance I succoured thee.’ I tell you, the season of acceptance is come; we are now at the day of deliverance.) 3In all that we do in conjunction with Him, we strive to put no cause of stumbling in anybody’s way, so that no one may have a handle for ridiculing or reviling the ministry. 4On the contrary, in everything we endeavour so to frame our conduct that it may commend itself in a way that is worthy of God’s ministers.

The evidence that we are God’s ministers may be seen

In our abundant and varied endurance,

Amid afflictions, necessities, and straits,

scourgings, imprisonments, and riots,

toilsome days, sleepless nights, foodless times;

In innocence of life, and in knowledge of the truth,

in patient long-suffering, and in kindliness of heart,

in a spirit that is holy, and in love that is unfeigned,

in a teaching that is true, and in a power that is Divine;

Through weapons of righteousness for the right hand and the left,

through repute and disesteem,

through ill and good report;

As impostors, and yet truthful,

as nobodies to these, and celebrities to those,

as ever at death’s door, and yet behold! we live on,

as chastened for our sins, yet never killed by chastisement.

as sorrowing much, but always full of joy,

as paupers ourselves, but able to enrich thousands,

as having nothing, yet holding the whole world in possession.

It is difficult to summarize this section (5:11-6:10) as a whole, and the connexion between portions of it is sometimes obscure. On the whole, as distinct from the sufferings and supports of one who has the responsibilities of an Apostle, this section re-asserts St Paul’s sincerity, and gives further explanations of his conduct. This is done, not so much in order to convince the Corinthians that they do well in admitting his Apostolic authority, as to supply them with sound answers to give to those who question it and accuse him of being a selfadvertising impostor. He points to three things which characterize his work as a preacher. The motive of it is the fear of Christ as our Judge and Christ’s love for us as our Redeemer (11-15). The basis of it is the creation of new conditions and the reconciliation won for us by Christ (16-19). The credentials which attest its authority are his having been made an ambassador of Christ and a minister of God (5:20-6:10). With these facts his personal sincerity and his Apostolic position can be made as evident to men as they are to God.

It is strange that anyone should suppose that in 6:3-10 St Paul is maintaining that, not only he himself, but all Christians, are free from sin. With regard to Christians in general, it is enough to point to the stern reproofs and warnings which he at times administers to his converts (12:20, 21; 1Co 1:11, 1Co 1:3:3, 1Co 1:5:1, 1Co 1:5:11, 1Co 1:8:11, 1Co 1:10:14, 1Co 1:11:30; Gal 3:1; etc.) : he knows well that Christians do sometimes sin grievously. With regard to himself, he says that acquittal by his own conscience proves nothing as to his innocence (1Co 4:4); therefore for him to claim to be sinless, because his conscience did not reprove him, would be vain; and the vivid picture which he draws of the inward struggle between right and wrong (Rom 7:17-25) is evidently drawn from tortures which he had himself experienced. And how unreal would be the appeal to a future judgment (5:10; Rom 4:10), if he felt sure that he had no sins to answer for!

In 6:3-10 he is sketching the Apostolic ideal which he has set before himself, and which their knowledge of him can tell that he is trying to realize. There is enough of these features in his life for them to be able to assure others that he is really an ambassador and minister of God. Teachers who have none of these features cannot be recognized as such. Tria ergo hic agit Paulus: docet quae sint virtutes, quibus censeri debent Evangelici doctores: deinde his virtutibus se praeditum esse demonstrat: tertio admonet Corinthios, ne pro Christi servis agnoscant, qui se aliter gerunt (Calv.). In his own day the error about him was somewhat different.

It is strange that one who was so conspicuously self-sacrificing as St Paul should be charged with self-seeking and self-praise. But his opponents’ fanatical hatred of his teaching distorted their judgment and depraved their consciences. They misinterpreted all that he said and did, and they thought that in such a conflict all weapons were lawful, including insinuation, slander, and abuse.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

At home [ενδημουντες] . En in, dhmov people. Only in this chapter. To be among one's own people, and not to travel abroad.

We are absent [εκδημουμεν] . Lit., we live abroad. Only in this chapter. Compare Phi 1:23; Phi 3:20; Heb 11:13; Heb 13:14. There is a play upon the words which might be expressed by at home, from home.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.