Paul continues the discussion from the previous chapter. We have two parts here:
5:1–10 - a reflection on Paul’s ministry from the perspective of death.
1.1. 5:1 - the awareness of death;
1.2. 5:2–4 - the longing to avoid death, which means that Paul would like to be alive at Christ’s return.
1.3. 5:5 - The Holy Spirit as the pledge of future glory
1.4. 5:6–8 - life on earth seen as being a pilgrim; it is a life of faith; and is marked by another longing - to leave it behind and be with Christ;
1.5. 5:9–10 - Yet, in order to stand before the Lord - the tribunal of Christ, one need to be prepared. Therefore, there is this desire to please Christ in everything.
5:11–21 - apostleship rooted in Christ’s love. Since Christ’s died for all and in Him there is “new creation”, so one cannot but preach such a great salvation. This new creation in Christ springs from the act of reconciliation that God perform also “in Christ”.
2.1. 5:11 - evangelization springs from the fear of God and is presented as persuasion. It will be further clarified as a call to reconciliation (5:20).
2.2. 5:12–13 - Paul again compares his apostleship with others (Acts 26:24–25)
2.3. 5:14–15 - the basic kerygmatic statement (see Gal 2:20). The motivation for proclaiming the Gospel and for living a new life.
2.4. 5:16–17 - Newness of life in Christ - the transforming power of the Gospel
2.5. 5:18–21 - the theme of reconciliation
5:1–10
5:1 - Human body is compared to a “tabernacle” or a tent. This is a beautiful image of a nomadic life, a life without a permanent abode here. The patriarch lived in tents, God lived in a tent for years (2 Sam 7:6); the Word when became flesh lived in a tent among us (John 1:14 - the same word that is used by Paul as a noun is used by John as a verb).
This earthly dwelling is contrasted with the permanent dwelling in heaven built by God - the earthly body contrasted with the heavenly body (see 1 Cor 15:49).
5:2(see 1 Cor 15:51–52). Human body with its limitation, infirmity, and decay is not the best ‘dress’, so Paul desires the other - the dress from heaven; the verse can also indicate that Paul desires to witness the return of Christ and thus avoid death but be transformed.
5:3 - It is not clear what Paul means here. The verse is differently translated. The literal translation reads: “If indeed we shall be found being clothed not naked”. It probably refers to the faithfulness to the Gospel proclaimed by Paul. By believing the Gospel, the Corinthians were ‘clothed’, but then the problems had started: immoral lifestyle, different dogmatic interpretations, divisions within community.
Public nudity (only for men) was accepted in Greek and Roman culture, but not in Jewish culture. To ‘stand naked’ before the tribunal of Christ thus would be unthinkable (5:10).
5:4 - Human paradox: although this body of ours weighs us down - we get sick, old, and so on - yet we do not want to leave it. The fear of death is common to all humans. We would rather be like the Blessed Virgin Mary - after completing our life here, with body and soul taken to heaven.
5:5 (Rom 8:23) - Yet, actually we are designated to have such experience: namely that ‘the mortal be swallowed up by the life’, and the pledge of it is the possession of the Holy Spirit. It is a beautiful vision rooted in Wisdom 2:23: human being was created for immortality - incorruption. This is fulfilled in Christ. The Holy Spirit given to us in baptism is the pledge of this immortality.
5:6–8 - another two contrasts in addition to “tabernacle” verses dwelling in the heavens: (1) exile - homeland; (2) walking by faith not by sight (1 Cor 13:12). Therefore, there is that desire to come home, to see (1 Thess 4:17).
5:9–10 - At the end of our pilgrimage we shall stand in front of Christ. This awareness of meeting Christ stimulates us to act in this life in such a way as to become “well-pleasing to him” (Heb 11:6; John 5:27).
5:11–21
5:11
The “fear of God” in OT is the beginning of wisdom of life (practical wisdom). It prevents person from sinning - one knows that he/she is going to be judged (see Prov 9:10).
“Persuade people” - the aim of evangelization (see an example 5:20; an extensive example is the letter to Romans).
5:12–13
Some “glory” in their appearance, others in having Paul as their founder, who preached the Gospel.
Paul’s commitment to the Gospel could be considered as way beyond sensible acting (see Acts 26:24–25). Perhaps, that was also an ‘accusation’ of Paul’s adversaries, who wanted to discredit him in the eyes of the Corinthians. Yet, how can one behave knowing that he is so loved by God? (See next verse 5:14).
5:14
“The love of Christ” can have three different meanings:
Perhaps, all three are present in Paul’s argument.
“Urging” - indicates a physical force that pushes someone who action. In this case, the love of Christ would be behind Paul’s missionary journeys.
With Christ all died (see 1 Cor 15:45–49).
Christ’s death “for” all - the redemptive value of the Cross.
5:15
Here, Paul indicates that Christ also has been raised “for” all (it depends how one takes the “Kai” - “and” connecting “having died and having been raised”).
The conclusion is obvious: those who live - reference to the baptized - (the unbelievers are still dead, because new life comes through baptism) - must live for Christ.
5:16
Perhaps it is a reference to Paul’s knowledge of Christ before his Damascus experience (according to the flesh) and after his Damascus experience (as the Messiah and Savior). New way of looking should also be applied towards brothers and sisters within community (not according to the flesh - from worldly perspective - statues, position, power, money).
5:17 (Is 53:18–19)
Why not looking at others according to the flesh? By remaining in Christ, we have become a new creation (Eph 4:24). The concept of resurrection as the new creation is already seen in the fact that the resurrection stories take place on the first day of the week (Gen 1:3–4).
5:18–21 (Rom 5:10)
The old creation was corrupted by the sin of Adam - the first man. The new creation takes place through the second Adam - Christ. As God created the world through the Word (see John 1:3), so God recreates the world through the Word made flesh - Jesus Christ. This recreation consists in reversing the sin of Adam, which is reconciliation.
God does not impute us our sins (see Rom 3:21–31 - the work of justification). Why? Christ was made sin for us (5:21).
The proclamation of the gospel is called the “ministry of reconciliation” and the “word of reconciliation”.
So, the Gospel is presented as a call:
This Gospel comes from God and its messengers are called “ambassadors of Christ” - they represent Christ.
5:21 (1 John 3:5; 1 Peter 2:24)
God made Christ sin for us (on our behalf)! Three possible meanings that actually overlap: