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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Corinthians 5:1–11. His four-level outline is real structure in the source text, so it is rendered as structure.
The apostle in these verses pursues the argument of the former chapter, concerning the grounds of their courage and patience under afflictions. And,
I.He mentions their expectation, and desire, and assurance, of eternal happiness after death, Co2 5:1-5. Observe particularly,
1.The believer's expectation of eternal happiness after death, Co2 5:1. He does not only know, or is well assured by faith of the truth and reality of the thing itself - that there is another and a happy life after this present life is ended, but he has good hope through grace of his interest in that everlasting blessedness of the unseen world: "We know that we have a building of God, we have a firm and well-grounded expectation of the future felicity." Let us take notice,
(1.)What heaven is in the eye and hope of a believer. He looks upon it as a house, or habitation, a dwelling-place, a resting-place, a hiding-place, our Father's house, where there are many mansions, and our everlasting home. It is a house in the heavens, in that high and holy place which as far excels all the palaces of this earth as the heavens are high above the earth. It is a building of God, whose builder and maker is God, and therefore is worthy of its author; the happiness of the future state is what God hath prepared for those that love him. It is eternal in the heavens, everlasting habitations, not like the earthly tabernacles, the poor cottages of clay in which our souls now dwell, which are mouldering and decaying, and whose foundations are in the dust.
(2.)When it is expected this happiness shall be enjoyed - immediately after death, so soon as our house of this earthly tabernacle is dissolved. Note,
[1.]That the body, this earthly house, is but a tabernacle, that must be dissolved shortly; the nails or pins will be drawn, and the cords be loosed, and then the body will return to dust as it was.
[2.]When this comes to pass, then comes the house not made with hands. The spirit returns to God who gave it; and such as have walked with God here shall dwell with God for ever.
2.The believer's earnest desire after this future blessedness, which is expressed by this word, stenazomen - we groan, which denotes,
(1.)A groaning of sorrow under a heavy load; so believers groan under the burden of life: In this we groan earnestly, Co2 5:2. We that are in this tabernacle groan, being burdened, Co2 5:4. The body of flesh is a heavy burden, the calamities of life are a heavy load. But believers groan because burdened with a body of sin, and the many corruptions that are still remaining and raging in them. This makes them complain, O wretched man that I am! Rom 7:24.
(2.)There is a groaning of desire after the happiness of another life; and thus believers groan: Earnestly desiring to be clothed upon with our house which is from heaven (Co2 5:2), to obtain a blessed immortality, that mortality might be swallowed up of life (Co2 5:4), that being found clothed, we may not be naked (Co2 5:3), that, if it were the will of God, we might not sleep, but be changed; for it is not desirable in itself to be unclothed. Death considered merely as a separation of soul and body is not to be desired, but rather dreaded; but, considered as a passage to glory, the believer is willing rather to die than live, to be absent from the body, that he may be present with the Lord (Co2 5:1), to leave this body that he may go to Christ, and to put off these rags of mortality that he may put on the robes of glory. Note,
[1.]Death will strip us of the clothing of flesh, and all the comforts of life, as well as put an end to all our troubles here below. Naked we came into this world, and naked shall we go out of it. But,
[2.]Gracious souls are not found naked in the other world; no, they are clothed with garments of praise, with robes of righteousness and glory. They shall be delivered out of all their troubles, and shall have washed their robes and made them white in the blood of the Lamb, Rev 7:14.
3.The believer's assurance of his interest in this future blessedness, on a double account: - (1.) From the experience of the grace of God, in preparing and making him meet for this blessedness. He that hath wrought us for the self-same thing is God, Co2 5:5. Note, All who are designed for heaven hereafter are wrought or prepared for heaven while they are here; the stones of that spiritual building and temple above are squared and fashioned here below. And he that hath wrought us for this is God, because nothing less than a divine power can make a soul partaker of a divine nature; no hand less than the hand of God can work us for this thing. A great deal is to be done to prepare our souls for heaven, and that preparation of the heart is from the Lord. (2.) The earnest of the Spirit gave them this assurance: for an earnest is part of payment, and secures the full payment. The present graces and comforts of the Spirit are earnests of everlasting grace and comfort.
II.The apostle deduces an inference for the comfort of believers in their present state and condition in this world, Co2 5:6-8. Here observe,
1.What their present state or condition is: they are absent from the Lord (Co2 5:6); they are pilgrims and strangers in this world; they do but sojourn here in their earthly home, or in this tabernacle; and though God is with us here, by his Spirit, and in his ordinances, yet we are not with him as we hope to be: we cannot see his face while we live: For we walk by faith, not by sight, Co2 5:7. We have not the vision and fruition of God, as of an object that is present with us, and as we hope for hereafter, when we shall see as we are seen. Note, Faith is for this world, and sight is reserved for the other world: and it is our duty, and will be our interest, to walk by faith, till we come to live by sight.
2.How comfortable and courageous we ought to be in all the troubles of life, and in the hour of death: Therefore we are, or ought to be, always confident (Co2 5:6), and again (Co2 5:8), We are confident, and willing rather to be absent from the body. True Christians, if they duly considered the prospect faith gives them of another world, and the good reasons of their hope of blessedness after death, would be comforted under the troubles of life, and supported in the hour of death: they should take courage, when they are encountering the last enemy, and be willing rather to die than live, when it is the will of God that they should put off this tabernacle. Note, As those who are born from above long to be there, so it is but being absent from the body, and we shall very soon be present with the Lord - but to die, and be with Christ - but to close our eyes to all things in this world, and we shall open them in a world of glory. Faith will be turned into sight.
III.He proceeds to deduce an inference to excite and quicken himself and others to duty, Co2 5:9-11.
So it is that well-grounded hopes of heaven will be far from giving the least encouragement to sloth and sinful security; on the contrary, they should stir us up to use the greatest care and diligence in religion: Wherefore, or because we hope to be present with the Lord, we labour and take pains, Co2 5:9. Philotimoumetha - We are ambitious, and labour as industriously as the most ambitious men do to obtain what they aim at. Here observe,
1.What it was that the apostle was thus ambitious of - acceptance with God. We labour that, living and dying, whether present in the body or absent from the body, we may be accepted of him, the Lord (Co2 5:9), that we may please him who hath chosen us, that our great Lord may say to us, Well done. This they coveted as the greatest favour and the highest honour: it was the summit of their ambition.
2.What further quickening motives they had to excite their diligence, from the consideration of the judgment to come, Co2 5:10, Co2 5:11. There are many things relating to this great matter that should awe the best of men into the utmost care and diligence in religion; for example, the certainty of this judgment, for we must appear; the universality of it, for we must all appear; the great Judge before whose judgment-seat we must appear, the Lord Jesus Christ, who himself will appear in flaming fire; the recompence to be then received, for things done in the body, which will be very particular (unto every one), and very just, according to what we have done, whether good or bad. The apostle calls this awful judgment the terror of the Lord (Co2 5:11), and, by the consideration thereof, was excited to persuade men to repent, and live a holy life, that, when Christ shall appear terribly, they may appear before him comfortably. And, concerning his fidelity and diligence, he comfortably appeals unto God, and the consciences of those he wrote to: We are made manifest unto God, and I trust also are made manifest in your consciences.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Knowing therefore, he says, these things, that terrible seat of judgment, we do every thing so as not to give you a handle nor offence, nor any false suspicion of evil practice against us. Seest thou the strictness of life, and zeal of a watchful soul? For we are not only open to accusatation, he saith, if we commit any evil deed; but even if we do not commit, yet are suspected, and having it in our power to repel the suspicion, brave it, we are punished.
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Summary
The Apostle Paul articulates the profound spiritual motivations driving his apostolic ministry, rooted in a reverent understanding of God's ultimate judgment. This awareness compels him to earnestly persuade others toward reconciliation with God, while simultaneously affirming that his true character and motives are fully transparent and approved by God, a transparency he trusts is also evident and affirmed within the consciences of the Corinthian believers.
Context
Literary Context
This verse serves as a pivotal transition within Paul's defense of his apostolic ministry, directly following his declaration in 2 Corinthians 5:10 that "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 "therefore" (G3767, oûn) at the beginning of 2 Corinthians 5:11 explicitly links Paul's actions and motivations to this inescapable future reality of divine accountability. The broader context of 2 Corinthians 5 emphasizes the believer's future hope (a new spiritual body), the certainty of Christ's judgment, and the ministry of reconciliation that flows from these truths. Paul is defending his integrity and the sincerity of his ministry against critics in Corinth, asserting that his life and message are consistent with the profound truths he preaches.
Historical & Cultural Context
Paul is writing to the church in Corinth, a bustling, cosmopolitan city known for its diverse religious practices, philosophical schools, and moral laxity. The Corinthian church itself was plagued by divisions, pride, and challenges to Paul's apostolic authority. False apostles or influential individuals had infiltrated the church, questioning Paul's sincerity, rhetorical skill, and even his personal character. In this epistle, Paul is not only defending himself but also seeking to restore the Corinthians' trust, correct their misconceptions, and guide them back to sound doctrine and practice. His emphasis on transparency ("made manifest") and appealing to their consciences reflects the need to re-establish credibility in a community where his reputation had been undermined. The concept of "terror of the Lord" would have resonated with both Jewish and Gentile converts, who understood divine judgment from their respective backgrounds, though Paul redefines it through the lens of Christ's redemptive work.
Key Themes
2 Corinthians 5:11 contributes significantly to several overarching themes in 2 Corinthians. Firstly, it underscores the theme of divine accountability and judgment, building on the preceding verse to highlight the seriousness of eternity and the necessity of living in light of God's ultimate scrutiny. Secondly, it powerfully illustrates Paul's motivation for ministry and evangelism, revealing that his fervent desire to "persuade men" is not for personal gain but springs from a deep reverence for God and a compassionate concern for humanity's eternal destiny (compare Romans 9:1-3). Thirdly, the verse reinforces the theme of apostolic integrity and transparency, as Paul asserts that his true character and motives are "made manifest unto God" and, by extension, should be evident to the Corinthians. This theme of genuine spiritual service contrasts sharply with the deceptive practices of those who challenged him, reinforcing his call for the Corinthians to examine themselves as well, as seen in 2 Corinthians 13:5.
Exposition and Analysis
Key Word Analysis
According to the Strong's data, this term primarily signifies "alarm or fright." While in a theological context it often expands to include reverential awe, its foundational meaning here emphasizes the profound seriousness and solemnity of God's judgment. It is not a servile fear of punishment for the redeemed, but a deep, motivating respect for God's holiness and the certainty of His righteous assessment, which carries weighty eternal consequences for the unrepentant. This "terror" acknowledges God's absolute power and authority as the ultimate Judge.
This verb means "to convince (by argument, true or false); by analogy, to pacify or conciliate (by other fair means); reflexively or passively, to assent (to evidence or authority), to rely (by inward certainty)." In Paul's context, it denotes his earnest effort to win over individuals to the truth of the Gospel. It implies a rational and spiritual appeal, presenting compelling arguments and truths that lead to conviction and a change of mind, ultimately resulting in faith and obedience to Christ.
Defined as "co-perception, i.e. moral consciousness," this word refers to the inner moral faculty or awareness within a person that discerns right from wrong. Paul appeals to the Corinthians' internal sense of moral judgment, trusting that their own spiritual perception, guided by the Holy Spirit, would affirm the integrity and truthfulness of his ministry, even amidst external accusations. It suggests an inward witness that validates his sincerity.
Verse Breakdown
"Knowing therefore the terror of the Lord,"
This opening clause establishes the foundational motivation for Paul's actions. His knowledge (G1492, eídō, implying a settled, experiential understanding) of "the terror of the Lord" is not a mere intellectual assent but a profound, awe-filled recognition of God's holiness, justice, and the certainty of His future judgment. This "terror" (G5401, phóbos) is a reverential dread of offending God and a solemn awareness of the eternal consequences for those who stand unredeemed before Him. It is the driving force behind his subsequent actions.
"we persuade men;"
Directly flowing from the "terror of the Lord," Paul and his fellow ministers are compelled to "persuade" (G3982, peíthō) others. This persuasion is the earnest, Spirit-empowered proclamation of the Gospel, aimed at convincing individuals of their need for salvation and the truth of Christ's redemptive work. It highlights the urgency and passion of their evangelistic efforts, driven by a deep concern for humanity's eternal destiny in light of God's impending judgment.
"but we are made manifest unto God;"
This clause shifts focus from Paul's outward ministry to his inward state and divine validation. The conjunction "but" (G1161, dé) introduces a contrast or further clarification. Paul asserts that his true character, motives, and the sincerity of his ministry are fully "made manifest" (G5319, phaneróō, meaning made visible or clear) to God (G2316, theós). This signifies that his life is an open book before the Almighty, and his integrity is fully known and approved by the One who sees all things.
"and I trust also are made manifest in your consciences."
Paul extends this concept of manifestation to the Corinthians. The phrase "I trust" (G1679, elpízō, implying confident expectation) reveals his hope that his transparency before God is also recognized and affirmed by the Corinthians' "consciences" (G4893, syneídēsis). Despite the criticisms he faced, Paul believed that their inner moral compass, illuminated by the Spirit, would bear witness to his genuine commitment to Christ and to them, confirming the purity of his intentions and the authenticity of his ministry.
Literary Devices
Paul employs several powerful literary devices in 2 Corinthians 5:11. The most prominent is Antithesis, contrasting the "persuading of men" with being "made manifest unto God," and then extending this manifestation to the "consciences" of the Corinthians. This creates a powerful dynamic between external action and internal integrity, and between divine approval and human recognition. Paul also uses Pathos in the phrase "terror of the Lord," appealing to a deep sense of awe and solemnity regarding God's judgment, which serves as a powerful emotional and spiritual motivator for his ministry. Furthermore, there is an element of Ethos as Paul seeks to establish his credibility and moral character before the Corinthians, asserting his transparency before God as the ultimate validation of his authenticity. The phrase "in your consciences" can be seen as a form of Synecdoche, where "consciences" represents the inner moral and spiritual discernment of the entire Corinthian community.
Theological and Thematic Connections
The profound truth of God's ultimate accountability and judgment serves as a foundational theological principle throughout Scripture, motivating believers to live righteously and to proclaim the Gospel with urgency. Paul's "terror of the Lord" is not a paralyzing fear but a reverential awe that compels action, demonstrating that a proper understanding of divine justice and holiness is essential for zealous and sincere ministry. This understanding of God's inescapable gaze also undergirds the call for Christian integrity and transparency, reminding believers that their lives are lived before an omniscient God, whose approval is paramount. The desire for one's integrity to be "made manifest" in the consciences of others speaks to the importance of living a life that genuinely reflects the truth of the Gospel, building trust and credibility for the message proclaimed.
Reflection and Application
2 Corinthians 5:11 offers a profound challenge and encouragement for believers today. Our understanding of God's holiness, justice, and the certainty of His future judgment should ignite within us a similar "terror of the Lord"—a reverential awe that compels us to live with intentionality and urgency. This awareness should fuel our passion for sharing the Gospel, not out of mere obligation, but out of a deep love for God and a compassionate concern for those who are perishing. Furthermore, Paul's assertion of being "made manifest unto God" calls us to a life of radical transparency and integrity. Our motives, thoughts, and actions are fully known to God, and this truth should purify our intentions, ensuring that our service is not for human applause but for divine approval. When we live with such integrity, our lives become a powerful testimony, capable of speaking to the consciences of those around us, affirming the truth of the Christ we proclaim.
Questions for Reflection
FAQ
What does "the terror of the Lord" mean in this context?
In 2 Corinthians 5:11, "the terror of the Lord" (Greek: phóbos Kyriou) does not primarily refer to a paralyzing fear of punishment for believers, but rather a profound, reverential awe and respect for God's absolute holiness, justice, and the certainty of His ultimate judgment. It is an understanding that God is the supreme Judge before whom all must appear (2 Corinthians 5:10), and this solemn reality motivates Paul's earnest efforts to persuade others to reconcile with Him. For the unrepentant, it certainly implies the dread of eternal consequences, but for Paul, it is a driving force for faithful ministry.
Why does Paul say "we persuade men"?
Paul states "we persuade men" because his profound understanding of God's impending judgment (the "terror of the Lord") compels him to earnestly appeal to others to embrace the Gospel message. This persuasion (Greek: peíthō) involves convincing people of the truth about their sin, God's provision in Christ, and the urgent need for reconciliation. It highlights the evangelistic imperative of the Christian faith, driven by a deep concern for humanity's eternal destiny. Paul's aim was to lead people to faith in Christ, thereby saving them from the just judgment of God, as articulated in passages like Romans 10:9-10.
Christ-Centered Fulfillment
2 Corinthians 5:11 finds its ultimate Christ-centered fulfillment in the person and work of Jesus, who perfectly embodied both the "terror of the Lord" and the ultimate manifestation of divine truth. Jesus, in His earthly ministry, consistently spoke with authority about the reality of God's judgment and the eternal consequences of rejecting Him (Matthew 10:28; John 3:18). His entire mission was to "persuade men" to repent and believe the good news of the kingdom, offering Himself as the sole means of escape from that judgment (Mark 1:15). More profoundly, Jesus was perfectly "made manifest unto God" in His sinless life, obedient death, and glorious resurrection, demonstrating complete integrity and fulfilling all righteousness (Hebrews 4:15; 1 Peter 2:22). Through His Spirit, Christ continues to manifest truth in the "consciences" of humanity, convicting the world of sin, righteousness, and judgment (John 16:8), drawing them to the One who is the Way, the Truth, and the Life (John 14:6). Thus, Paul's motivation and integrity reflect the very heart of Christ's mission and His perfect relationship with the Father.