Online Resource Library
Commentary Index | Return to PrayerRequest.com | DownloadJohn Bengel Commentary - 2 Corinthians 5:10 - 5:10
(Show All Books | Show All Chapters)
This Chapter Verse Commentaries:
2Co 5:10. Τοὺς γὰρ πάντας, for all) when treating of death, the resurrection, and eternal life, he also thinks appropriately, of the judgment. The motive is herein assigned for that holy ambition.-πάντας ἡμᾶς, that we all) even apostles, whether abiding as pilgrims here or departing.-φανερωθῆναι) not only to appear in the body, but to be made manifest along with [as well as] all our secrets, 1Co 4:5. Even the sins of believers, which have been long ago pardoned will then be laid open; for many of their good deeds, their repentance, their revenge directed against their sin, in order to be made known to the world, require the revelation of their sins. If a man has pardoned his brother an offence, the offence will also be exhibited, etc. But that will be done to them, with their will, without shame and grief; for they will be different from what they were. That revelation will be made indirectly, with a view to their greater praise [credit, honour]. Let us consider this subject more deeply.
§ 1. The words of sacred scripture respecting the remission of sins are extremely significant. Sins are covered: they will not be found: they are cast behind: sunk in the sea: scattered as a cloud and as mist: without being remembered. Therefore not even an atom of sin will cleave to any, who shall stand on the right hand in the judgment.
§ 2. On the other hand, the expressions concerning all the works of all men, which are to be brought forward in the judgment, are universal, Ecc 12:14; Rom 14:10; 1Co 3:13, etc., 2Co 4:5.
§ 3. The passage 2Co 5:10 is consistent with these, where the apostle from the manifestation of all, whether of those going home or of those remaining as pilgrims, before the tribunal of Christ, infers the TERROR of the Lord and of the Judge, 2Co 5:11-12, and declares that terror to be the occasion of anxiety not only to the reprobate, but also to himself and to those like himself. Such fear would have no existence in the case of the saints if the opinion as to their sins not being about to be revealed were assumed to be true. Furthermore Paul says, that he, and such as he, would be manifested not only so far as they have acted well on the whole, but also so far as they have failed in any particular. There is wonderful variety of rewards among those, who are saved; and demerits [of saints] have effect, though not indeed in relation to punishment [which the saints wholly escape] but to loss, as opposed to reward, 1Co 3:14-15 : comp. 2Co 1:14; Php 2:16; Php 4:1. That phrase, that every one may receive, etc., shows, that the deficiencies in the case of the righteous will be also manifested. For thus and thus only will it be manifested, why each man receives neither more nor less than the reward, which he actually receives. The Lord will render to every one, AS his work shall be.
§ 4. Wherefore we ought not to press too far the words quoted in § 1. The sins of the elect, which are past, will not cease to be the objects of the Divine Omniscience for ever, although without any offence and upbraiding. And this one consideration is of more importance, than the manifestation of their sins before all creatures, though it were to continue for ever, much less as it is, in the day of judgment alone, when their sins will appear not as committed, but as retracted and blotted out in consequence of repentance.
§ 5. In the case of the elect themselves, their own sins will not cease to be the object of their remembrance, although without any uneasiness attending it. He, to whom much has been forgiven, loves much. The everlasting remembrance of a great debt, which has been forgiven, will be the fuel of the strongest love.
§ 6. So great is the efficacy of the Divine word with men in this life, that it separates the soul from the Spirit, Heb 4:12, and lays bare the secrets of the heart, 1Co 14:25. Shame for what has been committed and remitted belongs to the soul, not the spirit. Men wallowing in gross sins often throw out their secrets; in despair they conceal nothing. But grace, much more powerful, renders those, who have received it, quite ingenuous. Men truly penitent proceed with the utmost readiness to the most open confessions of their secret wickedness, Act 19:18. How much more in that day will they bear, that they be manifested, when the tenderness of the natural affections is entirely swallowed up? Comp. 1Co 6:9; 1Co 6:11. Such candour confers great peace and praise. If in the judgment there were room in the minds of the righteous, for example, for shame, I believe that those sins, which are now most covered, would cause less uneasiness, than those, of which they are less ashamed at the present time. We are most ashamed at present of the sins, which are contrary to modesty. But it is right, that we should be more ashamed of other sins, for example against the first table.
§ 7. That Adam was saved, we have no doubt, but his fall will be remembered for ever; for otherwise I do not understand, how the restitution made by Christ can be worthily celebrated in heaven. The conduct of David in the case of Uriah, the denial of Peter, the persecution of Saul, the sins of others, though they have been forgiven, have yet continued on record for so long a time in the Old and New Testament. If this fact presents no obstacle to the forgiveness long ago granted, the mention of sins will be no obstacle to their forgiveness even in the last judgment. It is not every manifestation of offences, which constitutes a part of punishment.
§ 8. Good and evil have so close a connection, as well as so inseparable a relation to each other, that the revelation of the good cannot be understood without the evil. But since certain sins of the saints shall be laid bare, it is fitting, that all the circumstances [all things] should be brought to light. This view tends to the glory of the Divine Omniscience and mercy; and in such a way as this the reasons for pronouncing a mild judgment on some, and a severe judgment on others, along with the accurate adjustment, ἀκριβείᾳ, of the retribution, will shine forth in all their brightness.
§ 9. I do not say, that all the sins of all the blessed will be actually and distinctly seen by all the creatures. Perhaps the accursed will not know them; the righteous will have no cause to fear each other. Their sins, when the light of that great day discloses all things, will not be directly manifested, as is done in the case of the guilty, who are punished, whence in Matthew 25 no mention is made of them, but indirectly, so far as it will be proper; just as in a court of justice among men, it often occurs, that many things are wont to enter into the full view [aspect] of the deed incidentally. And in some such way as this also the good works of the reprobate will be made manifest. All things may be known in the light, but all do not know all things.
§ 10. This consideration ought to inspire us with fear for the future; for it had this effect on the apostles, as this passage 2 Corinthians 5 shows. But if more tender souls shrink back from that manifestation, on account of their sins past; when they have been duly instructed from what has been said, especially at § 6, they will acquiesce [acquire confidence in regard to the manifestation of all sins in the judgment]. Often does truth, which at first appeared bitter, become sweet after closer consideration. If I love any one as myself, he may, with my full acquiescence, know all things concerning me, which I know concerning myself. We shall judge of many things differently, we shall feel differently on many subjects, until we arrive at that point.
Κομίσηται, may receive) This word is used not only regarding the reward or punishment, but also regarding the action, which the reward or punishment follows, Eph 6:8; Col 3:25; Gal 6:7.-ἕκαστος, every one) separately.-τὰ διὰ τοῦ σώματος) Man [along] with his body acts well or ill; [therefore also] man [along] with his body receives the reward; comp. Tertull. de resurr. carnis, c. 43. τὰ-πρὸς ἃ, those inmost thoughts, according to which he performed outward actions. διὰ τοῦ σώματος, while he was in the body, 2Co 5:6; 2Co 5:8 - 2Co 4:10, comp. διὰ Rom 2:27.-εἴτε ἀγαθὸν εἴτε κακὸν, whether good or bad) construed with hath done. No man can do both good and evil at the same time.