2 2 For in this tent we groan, longing to be further clothed with our heavenly habitation
3 if indeed, when we have taken it off, 3 we shall not be found naked.
4 For while we are in this tent we groan and are weighed down, because we do not wish to be unclothed 4 but to be further clothed, so that what is mortal may be swallowed up by life.
6 6 So we are always courageous, although we know that while we are at home in the body we are away from the Lord,
10 For we must all appear 7 before the judgment seat of Christ, so that each one may receive recompense, according to what he did in the body, whether good or evil.
13 For if we are out of our minds, 9 it is for God; if we are rational, it is for you.
16 Consequently, 11 from now on we regard no one according to the flesh; even if we once knew Christ according to the flesh, yet now we know him so no longer.
18 12 And all this is from God, who has reconciled us to himself through Christ and given us the ministry of reconciliation,
21 13 For our sake he made him to be sin who did not know sin, so that we might become the righteousness of God in him.
1  Our earthly dwelling: the same contrast is restated in the imagery of a dwelling. The language recalls Jesus' saying about the destruction of the temple and the construction of another building not made with hands (Mark 14:58), a prediction later applied to Jesus' own body (John 2:20).
2 [2-5] 2 Cor 5:2-3 and 4 are largely parallel in structure. We groan, longing: see the note on 2 Cor 5:5. Clothed with our heavenly habitation: Paul mixes his metaphors, adding the image of the garment to that of the building. Further clothed: the verb means strictly "to put one garment on over another." Paul may desire to put the resurrection body on over his mortal body, without dying; 2 Cor 5:2, 4 permit this meaning but do not impose it. Or perhaps he imagines the resurrection body as a garment put on over the Christ-garment first received in baptism (Gal 3:27) and preserved by moral behavior (Romans 13:12-14; Col 3:12; cf Matthew 22:11-13). Some support for this interpretation may be found in the context; cf the references to baptism (2 Cor 5:5), to judgment according to works (2 Cor 5:10), and to present renewal (2 Cor 4:16), an idea elsewhere combined with the image of "putting on" a new nature (Eph 4:22-24; Col 3:1-5, 9-10).
3  When we have taken it off: the majority of witnesses read "when we have put it on," i.e., when we have been clothed (in the resurrection body), then we shall not be without a body (naked). This seems mere tautology, though some understand it to mean: whether we are "found" (by God at the judgment) clothed or naked depends upon whether we have preserved or lost our original investiture in Christ (cf the previous note). In this case to "put it on" does not refer to the resurrection body, but to keeping intact the Christ-garment of baptism. The translation follows the western reading (Codex Bezae, Tertullian), the sense of which is clear: to "take it off" is to shed our mortal body in death, after which we shall be clothed in the resurrection body and hence not "naked" (cf 1 Cor 15:51-53).
4  We do not wish to be unclothed: a clear allusion to physical death (2 Cor 4:16; 5:1). Unlike the Greeks, who found dissolution of the body desirable (cf Socrates), Paul has a Jewish horror of it. He seems to be thinking of the "intermediate period," an interval between death and resurrection. Swallowed up by life: cf 1 Cor 15:54.
5  God has created us for resurrected bodily life and already prepares us for it by the gift of the Spirit in baptism. The Spirit as a first installment: the striking parallel to 2 Cor 5:1-5 in Romans 8:17-30 describes Christians who have received the "firstfruits" (cf "first installment" here) of the Spirit as "groaning" (cf 2 Cor 5:2, 4 here) for the resurrection, the complete redemption of their bodies. In place of clothing and building, Romans 8 uses other images for the resurrection: adoption and conformity to the image of the Son.
6 [6-9] Tension between present and future is expressed by another spatial image, the metaphor of the country and its citizens. At present we are like citizens in exile or far away from home. The Lord is the distant homeland, believed in but unseen (2 Cor 5:7).
8 [11-15] This paragraph is transitional. Paul sums up much that has gone before. Still playing on the term "appearance," he reasserts his transparency before God and the Corinthians, in contrast to the self-commendation, boasting, and preoccupation with externals that characterize some others (cf 2 Cor 1:12-14; 2:14; 3:1; 3:7-4:6). 2 Cor 5:14 recalls 2 Cor 3:7-4:6, and sums up 2 Cor 4:7-5:10.
9  Out of our minds: this verse confirms that a concern for ecstasy and charismatic experience may lie behind the discussion about "glory" in 2 Cor 3:7-4:6. Paul also enjoys such experiences but, unlike others, does not make a public display of them or consider them ends in themselves. Rational: the Greek virtue sophrosyne, to which Paul alludes, implies reasonableness, moderation, good judgment, self-control.
11 [16-17] Consequently: the death of Christ described in 2 Cor 5:14-15 produces a whole new order (2 Cor 5:17) and a new mode of perception (2 Cor 5:16). According to the flesh: the natural mode of perception, characterized as "fleshly," is replaced by a mode of perception proper to the Spirit. Elsewhere Paul contrasts what Christ looks like according to the old criteria (weakness, powerlessness, folly, death) and according to the new (wisdom, power, life); cf 2 Cor 5:15.21; 1 Cor 1:17-3:3. Similarly, he describes the paradoxical nature of Christian existence, e.g., in 2 Cor 4:10-11, 14. A new creation: rabbis used this expression to describe the effect of the entrance of a proselyte or convert into Judaism or of the remission of sins on the Day of Atonement. The new order created in Christ is the new covenant (2 Cor 3:6).
12 [18-21] Paul attempts to explain the meaning of God's action by a variety of different categories; his attention keeps moving rapidly back and forth from God's act to his own ministry as well. Who has reconciled us to himself: i.e., he has brought all into oneness. Not counting their trespasses: the reconciliation is described as an act of justification (cf "righteousness," 2 Cor 5:21); this contrasts with the covenant that condemned (2 Cor 3:8). The ministry of reconciliation: Paul's role in the wider picture is described: entrusted with the message of reconciliation (2 Cor 5:19), he is Christ's ambassador, through whom God appeals (2 Cor 5:20a). In v 20b Paul acts in the capacity just described.
13  This is a statement of God's purpose, expressed paradoxically in terms of sharing and exchange of attributes. As Christ became our righteousness (1 Cor 1:30), we become God's righteousness (cf 2 Cor 5:14-15).