Paul extends his meditation on mortality and resurrection. He compares the earthly body to a tent that is being dismantled, and the resurrection body to a building from God, eternal in the heavens. While in this body, believers groan — not to be stripped naked (disembodied) but to be clothed with the heavenly dwelling so that mortality is swallowed up by life. God has given the Spirit as a guarantee of this future. Therefore, believers walk by faith, not by sight, and whether at home in the body or away from the body, they aim to please the Lord. Paul then declares that all must appear before the judgment seat of Christ. The chapter reaches its theological climax with the proclamation that if anyone is in Christ, there is a new creation; the old has passed away, the new has come. God was in Christ reconciling the world to himself, not counting their trespasses against them, and has entrusted to the apostles the ministry and message of reconciliation. Paul closes with the stunning exchange formula: God made Christ, who knew no sin, to be sin for us, so that in him we might become the righteousness of God.
What Makes This Chapter Remarkable
This chapter contains two of the most quoted verses in the Pauline corpus. 'If anyone is in Christ — new creation!' (v. 17) is a declaration so compressed that its syntax is virtually exclamatory; the Greek has no verb, just the predicate 'new creation' (kainē ktisis). The reconciliation passage (vv. 18-21) is the fullest statement of atonement theology in Paul's letters, culminating in the 'great exchange' of verse 21 — a verse that has shaped atonement doctrine across every major Christian tradition. The phrase 'God was in Christ reconciling the world to himself' (v. 19) can be parsed in multiple ways, each with different theological implications, and we render the Greek without forcing a single reading.
Translation Friction
The tent-and-building metaphor (vv. 1-5) is debated: does the 'building from God' refer to the resurrection body, to an intermediate heavenly state, or to Christ's body (the church)? Paul's language about preferring to be 'away from the body and at home with the Lord' (v. 8) suggests some form of conscious intermediate state, though Paul does not systematize this. The 'judgment seat of Christ' (v. 10) refers to the bēma, the Roman magistrate's tribunal, applied here to Christ as eschatological judge. Verse 21 ('made him to be sin') is among the most theologically dense statements in Scripture; we render the Greek without interpretive paraphrase.
Connections
The tent metaphor connects to the tabernacle language of the Old Testament and to 2 Peter 1:13-14. The 'new creation' declaration echoes Isaiah 43:18-19 and 65:17. The reconciliation theology connects to Romans 5:10-11. The judgment seat of Christ connects to Romans 14:10. The 'great exchange' of verse 21 connects to Isaiah 53 (the suffering servant who bears iniquity) and to Galatians 3:13 (Christ became a curse for us).
For we know that if the earthly tent we live in is destroyed, we have a building from God, a house not made with hands, eternal in the heavens.
KJV For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens.
Notes & Key Terms
Translator Notes
The word skēnos ('tent') is used in Greek literature for the body as a temporary dwelling. The contrast is between the fragile tent (earthly body) and the permanent building (oikodomē, 'construction, edifice') from God. The adjective acheiropoiēton ('not made with hands') is used elsewhere for the resurrected Christ's body as the new temple (Mark 14:58) and for the heavenly reality behind the earthly tabernacle (Hebrews 9:11, 24).
For in this tent we groan, longing to put on our heavenly dwelling,
KJV For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven:
Notes & Key Terms
Translator Notes
The verb stenazomen ('we groan') is not complaint but the deep yearning of creation itself (Romans 8:22-23). The verb ependysasthai ('to put on over, to be clothed upon') suggests putting on the heavenly body over the earthly one — not exchange but overlay, so that mortality is absorbed rather than merely discarded.
2 Corinthians 5:3
εἴ γε καὶ ἐνδυσάμενοι οὐ γυμνοὶ εὑρεθησόμεθα.
If so be that being clothed we will not be discovered naked.
KJV If so be that being clothed we shall not be found naked.
Notes & Key Terms
Translator Notes
The fear of being found 'naked' (gymnoi) likely reflects the Jewish hope for bodily resurrection rather than Greek-style disembodied immortality. Paul does not want to be a bodiless soul but to be re-clothed with a resurrection body. Some manuscripts read ekdysamenoi ('having taken off') instead of endysamenoi ('having put on'), which would mean 'even though we have taken off the body, we will not be found naked' — the SBLGNT reads endysamenoi.
For while we are still in this tent, we groan, being burdened — not that we want to be unclothed, but to be further clothed, so that what is mortal may be swallowed up by life.
KJV For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life.
Notes & Key Terms
Translator Notes
The phrase katapothē to thnēton hypo tēs zōēs ('mortality may be swallowed up by life') echoes Isaiah 25:8 ('he will swallow up death forever') and anticipates 1 Corinthians 15:54. Paul's hope is not escape from the body but the transformation of the mortal into the immortal — not subtraction but addition.
[TCR Cross-Reference] Echoes Isaiah 25:8. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
He who has prepared us for this very thing is God, who has given us the Spirit as a guarantee.
KJV Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit.
Notes & Key Terms
Translator Notes
The verb katergasamenos ('having prepared, having fashioned, having worked out') indicates that God has been actively shaping believers for resurrection. The arrabōn ('guarantee, down payment') of the Spirit repeats from 1:22 — the Holy Spirit is the first installment of the resurrection life, already operative in the present.
So we are always of good courage. We know that while we are at home in the body we are away from the Lord,
KJV Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord:
Notes & Key Terms
Translator Notes
The verbs endēmountes ('being at home, residing') and ekdēmoumen ('being away from home, abroad') create a spatial metaphor for the believer's present condition: physically present in the body but not yet in the Lord's immediate presence. This implies a distinction between the present experience of Christ through faith and the future experience of Christ face to face.
2 Corinthians 5:7
διὰ πίστεως γὰρ περιπατοῦμεν, οὐ διὰ εἴδους·
Since we walk through faith, not by sight:.
KJV For we walk by faith, not by sight:
Notes & Key Terms
Translator Notes
The word eidos ('sight, appearance, visible form') contrasts with pistis ('faith, trust'). The present tense peripatoumen ('we walk, we conduct our lives') indicates that faith-based living is the ongoing mode of Christian existence in the present age. This is not a deficiency but the divinely appointed mode of the 'already-not yet.'
Yes, we are of good courage, and we would rather be away from the body and at home with the Lord.
KJV We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord.
Notes & Key Terms
Translator Notes
Paul expresses a preference (eudokoumen mallon, 'we prefer rather') for departure from the body and presence with the Lord, similar to Philippians 1:23 ('to depart and be with Christ, which is far better'). This verse has been taken as evidence for a conscious intermediate state between death and resurrection, though Paul does not elaborate on its nature.
So whether we are at home or away, we make it our aim to please him.
KJV Wherefore we labour, that, whether present or absent, we may be accepted of him.
Notes & Key Terms
Translator Notes
The verb philotimoumetha ('we aspire, we make it our ambition, we strive eagerly') carries connotations of honor-seeking — Paul redirects the competitive Corinthian culture toward the goal of pleasing Christ. The either-or construction (eite... eite) covers both present earthly life and the post-mortem state: the goal remains constant regardless of location.
For we must all appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil.
KJV 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.
A civic term for the magistrate's bench. The bēma in Corinth (where Gallio judged Paul, Acts 18:12-17) was a prominent public structure that the Corinthians would have immediately recognized.
Translator Notes
The bēma ('judgment seat, tribunal') was the raised platform where a Roman magistrate sat to render verdicts. Paul applies this image to Christ as eschatological judge. The verb phanerōthēnai ('to be made manifest, to be revealed') suggests not merely appearance but exposure — all will be laid bare. The evaluation covers deeds done 'through the body' (dia tou sōmatos), emphasizing that embodied life has eternal consequences.
Therefore, knowing the fear of the Lord, we persuade others. But what we are is known to God, and I hope it is also known to your conscience.
KJV Knowing therefore the terror of the Lord, we persuade men; but we are made manifest unto God; and I trust also are made manifest in your consciences.
Notes & Key Terms
Translator Notes
The 'fear of the Lord' (ton phobon tou kyriou) here is not generalized piety but specific awareness of standing before Christ's judgment seat. The verb peithomen ('we persuade') indicates that apostolic ministry is persuasion, not coercion. Paul's transparency before God (pephanerōmetha, 'we have been made manifest') and his hope for transparency before the Corinthians' consciences continue the openness theme of 2:17 and 4:2.
We are not commending ourselves to you again but giving you an opportunity to boast about us, so that you may have an answer for those who boast about outward appearance and not about what is in the heart.
KJV For we commend not ourselves again unto you, but give you occasion to glory on our behalf, that ye may have somewhat to answer them which glory in appearance, and not in heart.
Notes & Key Terms
Translator Notes
Paul distinguishes between self-commendation and providing ammunition for the Corinthians' defense of his ministry. The opponents boast 'in face' (en prosōpō) — that is, in externals like credentials, eloquence, and physical presence — rather than 'in heart' (en kardia). This contrast anticipates the 'fool's boast' of chapters 10-12.
2 Corinthians 5:13
εἴτε γὰρ ἐξέστημεν, θεῷ· εἴτε σωφρονοῦμεν, ὑμῖν.
For if we are out of our mind, it is for God; if we are in our right mind, it is for you.
KJV For whether we be beside ourselves, it is to God: or whether we be sober, it is for your cause.
Notes & Key Terms
Translator Notes
The verb exestēmen ('we were beside ourselves, we were out of our mind') likely refers to Paul's ecstatic spiritual experiences (cf. 12:1-4), which his opponents may have criticized or questioned. Paul's response is that both his ecstatic moments (directed toward God) and his sober teaching (directed toward the Corinthians) serve legitimate purposes.
For the love of Christ compels us, because we have concluded this: that one has died for all, therefore all have died.
KJV For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead:
Notes & Key Terms
Translator Notes
The verb synechei ('constrains, compels, controls, holds together') can mean either 'urges forward' or 'holds in check.' Both senses may be intended: Christ's love both drives Paul forward and prevents him from self-serving ministry. The logic of the atonement statement is participatory: because Christ died for all, all have died in him — his death is their death.
And he died for all, so that those who live might no longer live for themselves but for him who died and was raised for them.
KJV And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again.
Notes & Key Terms
Translator Notes
The purpose (hina) of Christ's death is not merely forgiveness but transformation of the direction of life: from self-oriented to Christ-oriented. The pairing of 'died and was raised' (apothanōnti kai egerthenti) is the irreducible core of the gospel — death without resurrection would be tragedy, not salvation.
From now on, therefore, we regard no one according to the flesh. Even though we once regarded Christ according to the flesh, we regard him thus no longer.
KJV Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more.
Notes & Key Terms
Translator Notes
The phrase kata sarka ('according to the flesh') does not mean 'in a physical body' but 'by worldly standards.' Paul is not denying the historical, incarnate Jesus but saying that the categories by which people (including Christ) are evaluated have been transformed by the cross and resurrection. The old criteria — social status, ethnicity, power — are obsolete in the new creation.
Therefore, if anyone is in Christ — new creation! The old has passed away; look, the new has come!
KJV Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.
Notes & Key Terms
1 term
Key Terms
καινὴ κτίσιςkainē ktisis
"new creation"—new creation, new creature, new act of creation
Kainos means 'new in kind, qualitatively new' (as opposed to neos, 'new in time'). Ktisis means 'creation, act of creating, creature.' The phrase denotes not renovation but radical newness — the same creative power that made the universe (Genesis 1; cf. 4:6) is at work in the believer.
Translator Notes
The Greek has no verb and no article: the exclamatory kainē ktisis ('new creation!') is a declaration, not a description. The phrase echoes Isaiah 43:18-19 ('I am doing a new thing') and Isaiah 65:17 ('new heavens and a new earth'). Paul applies cosmic-renewal language to the individual believer 'in Christ' — each conversion is an act of new creation. The perfect tense parēlthen ('has passed away') and gegonen ('has come into being') indicate that the new creation is an accomplished reality, not merely a future hope.
[TCR Cross-Reference] Draws on Isaiah 43:18-19. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
[TCR Cross-Reference] Draws on Isaiah 65:17. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation —
KJV And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation;
Notes & Key Terms
1 term
Key Terms
καταλλαγήkatallagē
"reconciliation"—reconciliation, restoration of relationship, exchange
From katallassō ('to exchange, to reconcile'). The root carries the sense of exchanging hostility for friendship. In Paul's usage, God is always the agent of reconciliation — it is not that God needed to be reconciled to humanity, but that humanity needed to be reconciled to God.
Translator Notes
The verb katallaxantos ('having reconciled') is an aorist participle indicating a completed action: reconciliation is something God has already accomplished through Christ. The 'ministry of reconciliation' (diakonia tēs katallagēs) is both the content of Paul's message and the nature of his vocation. God is consistently the subject — he reconciles; humanity is the object that is reconciled.
The point is this: God was in Christ, reconciling the world to himself. He did not count people's sins against them, and he entrusted to us the message of reconciliation.
KJV To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation.
Notes & Key Terms
Translator Notes
The Greek word order allows multiple readings: 'God was in Christ, reconciling the world' or 'God was reconciling the world to himself in Christ.' Both are theologically valid; the first emphasizes the incarnation, the second emphasizes the instrumental role of Christ. The phrase mē logizomenos ('not counting, not reckoning') uses accounting language — God refuses to enter the world's sins on the ledger. The logos tēs katallagēs ('message of reconciliation') is both the gospel content and the apostolic commission.
Therefore, we are ambassadors for Christ, God making his appeal through us. We implore you on behalf of Christ: be reconciled to God.
KJV Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God.
Notes & Key Terms
Translator Notes
The word presbeuomen ('we serve as ambassadors') is a diplomatic term — an ambassador represents the sovereign who sent him and speaks with the sovereign's authority. The appeal 'be reconciled to God' (katallagēte tō theō) is in the passive voice: 'let yourselves be reconciled,' 'accept the reconciliation God offers.' God has done the reconciling; the human response is to receive it.
For our sake he made him who knew no sin to be sin, so that in him we might become the righteousness of God.
KJV For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.
Notes & Key Terms
1 term
Key Terms
δικαιοσύνη θεοῦdikaiosynē theou
"righteousness of God"—righteousness of God, God's justice, God's covenant faithfulness, right standing with God
The phrase can mean the righteousness that belongs to God, the righteousness that God gives, or the righteous status that God creates. In this context, it describes what believers become 'in Christ' — a status of right standing that mirrors what Christ became on their behalf.
Translator Notes
This verse is among the most theologically consequential sentences Paul ever wrote. The 'great exchange' operates on a double identification: Christ is made sin (hamartian epoiēsen — not 'a sinner' but 'sin' itself), and believers become 'the righteousness of God' (dikaiosynē theou) in him. The phrase 'knew no sin' (mē gnonta hamartian) affirms Christ's sinlessness. How Christ was 'made sin' has been interpreted as bearing the penalty of sin, becoming a sin offering (the Hebrew chatta't means both 'sin' and 'sin offering'), or being identified with sinful humanity. We render the Greek without choosing among these interpretations.