2 Corinthians 5:6-17

2 Corinthians 5:6-17
Ordinary B29


So we are alwaysA confident;B even though we knowC that

Notes on verse 6a

A “always” = pantote. From pas (all, every, each) + tote (then, whether past or future); {from hote (when); from ho (the)}. This is literally every when. It is always, at all times.
B “are…confident” = tharreo. 6x in NT – 5x in 2 Corinthians and 1x in Hebrews. From tharseo (to have courage or good cheer, to be bold or confident); from tharsos (courage, confidence, boldness); from thrasus (bold, daring). This is to have courage, confidence, or good cheer.
C “know” = eido. This is to know, consider perceive, appreciate, behold, or remember. It means seeing with one’s eyes, but also figuratively, it means perceiving – seeing that becomes understanding. So, by implication, this means knowing or being aware.

while we are at homeD in the bodyE we are awayF from the LordG— 

Notes on verse 6b

D “are at home” = endemeo. 3x in NT – all in 2 Corinthians 5. From en (in, on, at, by, with, among) + demos (district, multitude, rabble, assembly; Greeks bound by similar laws or customs); {from deo (to tie, bind, compel, declare unlawful)}. This is to be in your home country, to live somewhere, to be home or present. It can also mean to be with one’s kindred.
E “body” = soma. Perhaps from sozo (to save, heal, rescue); from sos (safe, well, rescued). This is body or flesh. It can be body in a literal or figurative sense (as the body of Christ). This is where the word “somatic” comes from.
F “are away” = ekdemeo. Related to “are at home” in v6. 3x in NT – all in 2 Corinthians 5. From ek (from, from out of) + demeo (see note D above). This is to be away, to go from home (as in abroad). It can also mean to emigrate or quit.
G “Lord” = Kurios. From kuros (authority, supremacy). This is a respectful address meaning master or sir. It refers to one who has control or power greater than one’s own. So, it was also applied to God and Jesus as Master or Lord.

for we walkH by faith,I not by sight.J Yes, we do have confidence, and we wouldK rather be away from the body and at home with the Lord. 

Notes on verses 7-8

H “walk” = peripateo. From peri (about, concerning, around, encompassing) + pateo (to read, trample on; to trample literally or figuratively); {from patos (trodden) OR from paio (to strike, smite, sting; a hit like a single blow)}. This is to walk. Going from Hebrew figurative language, to walk referred to how you conducted your life, how you chose to live. This word is most literally walking around. Figuratively, it is living, behaving, following, how you occupy yourself. This is where “peripatetic” comes from.
I “faith” = pistis. From peitho (to have confidence, urge, be persuaded, agree, assure, believe, have confidence, trust). This is less about knowing, believing, and repeating a list of doctrines then it is about trusting God. Faith means listening to God and seeking to live a holy life even (and especially) when we don’t understand how everything works or fits together. Faith is about being faithful (trusting and doing) rather than being all knowing.
J “sight” = eidos. Related to “know” in v6. 5x in NT– including “Spirit descended upon him in bodily form like a dove” in Luke 3:22 and at the Transfiguration, “the appearance of his face changed” in Luke 9:29. From eido (see note C above). This is form, shape, sight, appearance.
K “would” = eudokeo. From eu (good, well, well done) + dokeo (to have an opinion, seem, appear, suppose; a personal judgment; to think); from dokos (opinion). This is to think well of, to be pleased or resolved. Properly, this is what someone finds good or acceptable – approving of some action or generally thinking well of.

So whether we are at home or away, we make it our aimL to pleaseM him. 10 For all of us mustN appearO before the judgment seatP of Christ,Q

Notes on verses 9-10a

L “make it our aim” = philotimeomai. 3x in NT. From philos (dear, beloved, a friend, an associate; friendship with personal affection, a trusted confidante; love from personal experience with another person) + time (worth or something’s perceived value; literally, price, but figuratively, the honor or value one sees in someone or something else; also esteem or dignity; also precious or valuables); {from tino (to pay, be punished, pay a penalty or fine because of a crime); from tio (to pay respect, value)}. This is to love, diligently strive for, aspire, labor. It is having ambition, showing joy towards what one values or lifts up.
M “please” = euarestos. 9x in NT. From eu eu (good, well done, rightly); {from eus (good)} + aresko (to please or be agreeable; implies voluntarily serving others, satisfying others, or making good to win their favor or approval; often used for moral agreement; being agreeable or trying to be agreeable); {perhaps from airo (raise, take up, lift, remove)}. This is literally well-pleasing – often used of something that is pleasing or acceptable to God.
N “must” = dei. Related to “are at home” and “are away” in v6. From deo (see note D above). This is what is necessary or proper. It is what is needed or what one should do – a duty or something inevitable. This refers to something absolutely necessary.
O “appear” = phaneroo. From phaneros (visible, apparent, clear, shining); from phos (light, a source of light, fire, or radiance; light with specific reference to what it reveals; luminousness whether natural or artificial, abstract or concrete, literal or figurative); from phao (to shine or make visible, especially with rays of light); from the same as phaino (to bring light, cause to appear, shine, become visible or clear). This is to make visible or clear, to make known. Properly, it is to illumine and so to make apparent or bring into open view.
P “judgment seat” = bema. 12x in NT. From the same as basis (a pace, base, step, foot); from baino (to walk, go). This is a place that is raised and has steps such as where a tribunal would meet to mete out justice. It also refers literally to the chair from which such justice would come whether for reward or punishment. This word was borrowed into Jewish religious practice from Byzantine Greek (from the same root) to describe the raised area of the synagogue from which the Torah was proclaimed – the bima. See https://en.wiktionary.org/wiki/%D7%91%D7%99%D7%9E%D7%94#Hebrew
Q “Christ” = Christos. From chrio (consecrate by anointing with oil; often done for prophets, priests, or kings). Literally, the anointed one, Christ. The Greek word for Messiah.

so that eachR may receive recompenseS for what has been doneT in the body, whether goodU or evil.V

Notes on verse 10b

R “each” = hekastos. Perhaps from hekas (separate). This is each one, any, every. It is every individual as a distinct entity as opposed to those counted as a group in small sets.
S “receive recompense” = komizo. 10x in NT. From komeo (to tend or take care of). This is to carry, bring, recover, or recompense. It is receiving something that was lost or promised. Also, to provide for – as carrying someone out of harm’s way.
T “done” = prasso. This is to do or practice – something done on an on-going basis or by habit. It can also mean to accomplish, attend, or commit.
U “good” = agathos. This is good, a benefit, or a good thing. It is good by its very nature, intrinsically good. A different word, kalos, refers to external signs of goodness.
V “evil” = phaulos. 6x in NT. This is bad, worthless, or foul. Figuratively, it can mean wicked or evil.

11 Therefore, knowing the fearW of the Lord, we try to persuadeX others;Y

Notes on verse 11a

W “fear” = phobos. From phebomai (to flee, withdraw, be put to flight). This is panic flight, fear, fear being caused, terror, alarm, that which causes fear, reverence, respect.
X “persuade” = peitho. Related to “faith” in v7. See note I above.
Y “others” = anthropos. Probably from aner (man, male, husband) + ops (eye, face). This is human, humankind. Used for all genders.

but we ourselves are well knownZ to God,AA and I hopeBB that we are also well known to your consciences.CC 

Notes on verse 11b

Z “are well known” = phaneroo. Same as “appear” in v10. See note O above.
AA “God” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.
BB “hope” = elpizo. From elpis (expectation, hope, trust, confidence, faith; expectation whether abstract or concrete); from elpo (to anticipate, welcome, expect; usually to anticipate positively); from elpomai (to anticipate, expect). This is to expect, trust, hope for, or to wait in an active way.
CC “consciences” = suneidesis. Related to “know” in v6 & “sight” in v7. From suneidon (to see together and so know, realize, consider, be conscious of); {from sun (with, together with) + eidon (shape, appearance, kind; something observable; form in a literal or figurative sense); from eido (see note C above)}. This is properly to know together. The conscience, found in all, is a moral and spiritual capacity granted by God so that we can understand together what is good and right.

12 We are not commendingDD ourselves to you again, but giving you an opportunityEE to boastFF about us, so that you may be able to answer those who boastGG in outward appearanceHH and not in the heart.II 

Notes on verse 12

DD “commending” = sunistemi. 16x in NT. From sun (with, together with) + histemi (to stand, place, establish, appoint, stand ready, be steadfast). This is to establish, exhibit, demonstrate, stand together, prove.
EE “opportunity” = aphorme. 7x in NT. From apo (from, away from) + hormao (to rush, run, start, or spur on); {from horme (onrush, quick motion forward, attempt, inclination, attempt)}. This is occasion, launching point, opportunity.
FF “boast” = kauchema. 11x in NT. From kauchaomai (literally holding one’s head high – to boast proudly or to glory, joy, exult, rejoice; can be boasting in a positive or negative sense); perhaps from auchen (neck) OR from aucheo (to boast) + euchomai (to wish, request, pray to God). This is the reason for boasting or the boast itself. It could be confidence or reason for pride/glorying. It looks at the result of the boast.
GG “boast” = kauchaomai. Related to “boast” in v12. See note FF above.
HH “outward appearance” = prosopon. Related to “others” in v11. From pros (at, towards, with) + ops (see note Y above). This is the face, surface, or front. It can imply presence more generally.
II “heart” = kardia. Literally the heart, but figuratively mind, character, inner self, will, intention, thoughts, feelings. Also, the center of something. The word heart is only used figuratively in the Old and New Testaments. This is where “cardiac” comes from.

13 For if we are beside ourselves,JJ it is for God; if we are in our right mind,KK it is for you. 14 For the loveLL of Christ urgesMM us on,

Notes on verses 13-14a

JJ “are beside ourselves” = existemi. Related to “commending” in v12. 17x in NT. From ek (from, from out of) + histemi (see note DD above). This is to displace or take something or someone from standing. Figuratively, it is to be overwhelmed and flabbergasted – as if beside oneself. By extension, it is astonished, amazed, or mad.
KK “are in our right mind” = sophroneo. Related to “body” in v6. 6x in NT – including the Gerasene Demoniac “in his right mind” in Mark 5:15 & Luke 7:35. From sophron (temperate, modest, in oral balance that is tailored to the person/situation); {from the same as sozo (see note E abovve) + phren (diaphragm, heart, intellect, understanding; figurative for personal opinion or inner mindset; thought regulating action; sympathy, feelings, cognition); perhaps from phrao (to rein in or curb)}. This is to be temperate, one who displays self-control or is sensible. It is a sober mindset centered in balance.
LL “love” = agape. From agapao (to love, take pleasure in, esteem; to prefer). This is love, goodwill, benevolence. It is God’s divine love or human love that mirrors God’s love.
MM “urges” = sunecho. 12x in NT. From sun (with, together with) + echo (to have, hold, possess). This is to hold together or hold fast, to close or press together. It can also be to be struck by an illness, arrested, compressed as by a multitude or a siege. Figuratively, it can mean to compel, perplex, preoccupy, or generally afflict.

because we are convincedNN that one has diedOO for all; therefore all have died. 15 And he died for all, so that those who live might live no longer for themselves, but for him who died and was raisedPP for them.

Notes on verses 14b-15

NN “convinced” = krino. To judge, decide, think good, condemn, determine, pass judgment, stand trial, sue. This is judging whether it is done in court or in a private setting. Properly, it refers to mentally separating or distinguishing an issue – to come to a choice or decision, to judge positively or negatively in seeking what is right or wrong, who is innocent or guilty. It can imply trying, condemning, punishing, or avenging.
OO “died” = apothnesko. From apo (from, away from) + thnesko (to die, be dead). This is to die off. It is death with an emphasis on the way that death separates. It can also mean to wither or decay.
PP “raised” = egeiro. This is to awake, raise up or lift up. It can be to get up from sitting or lying down, to get up from sleeping, to rise from a disease or from death. Figuratively, it can be rising from inactivity or from ruins.

16 From now on, therefore, we regardQQ no one from a human point of view;RR even though we once knewSS Christ from a human point of view, we know him no longer in that way. 

Notes on verse 16

QQ “regard” = eido. Same as “know” in v6. See note C above.
RR “from a human point of view” = kata + sarx. Literally “according to flesh.” Sarx may be from saroo (to sweep, cleanse by sweeping); from sairo (to brush off). This is flesh, the body, human nature, materiality, kindred. Flesh is not always evil in scripture (as when it refers to Jesus taking on a human body). However, it is generally used in a negative way for actions made selfishly and not through faith. This can mean animal flesh, i.e. meat, or refer to body in contrast to soul/spirit. Flesh can be a way of talking about how things or people are related or talking about human frailty (physical or moral).
SS “knew” = ginosko. This is to know, recognize, realize, perceive, learn. It is knowledge gained through personal experience.

17 So if anyone is in Christ, there is a newTT creation:UU everything oldVV has passed away;WW see,XX everything has becomeYY new!

Notes on verse 17

TT “new” = kainos. This is not new as in new versus old. This is new in the sense of novel, innovative, or fresh.
UU “creation” = ktisis. 19x in NT. From ktizo (to build, create, form, shape; God’s acts of creation); probably akin to ktaomai (to get, purchase, possess). This is creation, creature, or ordinance. It is also used for when a city is founded and creation as origin.
VV “old” = archaios. 11x in NT. From arche (origin, beginning, rule; can refer to the power of a magistrate or a king; it is the first thing as being the starting point or the most important); {from archomai (to begin or rule); from archo (to rule, begin, have first rank or have political power)}. This is old, ancient, original. It is where the word “archaic” comes from.
WW “passed away” = parerchomai. From para (from beside, by) + erchomai (to come, go). This is pass by, neglect, disregard. Figuratively, it can mean to perish or to become void.
XX “see” = idou. Related to “know” in v6 & “sight” in v7 & “consciences” in v11. From eido (see note C above). This is see! Lo! Behold! Look! Used to express surprise and or draw attention to the statement.
YY “become” = ginomai. This is to come into being, to happen, become, be born. It can be to emerge from one state or condition to another or is coming into being with the sense of movement or growth.

Image credit: “Surprised” by Victor Bezrukov, 2011.

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