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英文原文
The apostle proceeds in showing the reasons why they did not faint under their afflictions, namely, their expectation, desire, and assurance of happiness after death (2Co 5:1-5), and deduces an inference for the comfort of believers in their present state (2Co 5:6-8), and another to quicken them in their duty, 2Co 5:9-11. Then he makes an apology for seeming to commend himself, and gives a good reason for his zeal and diligence (2Co 5:12-15), and mentions two things that are necessary in order to our living to Christ, regeneration and reconciliation, 2Co 5:16-21.
1-11
The Believer's Prospect beyond Death (57 AD)
信徒死后之盼望 (公元57年)
¹ 我们原知道，我们这地上的帐棚若拆毁了，必得 神所造，不是人手所造，在天上永存的房屋。
² 我们在这帐棚里叹息，深想得那从天上来的房屋，好像穿上衣服。
³ 倘若穿上，被遇见的时候就不至于赤身了。
⁴ 我们在这帐棚里叹息劳苦，并非愿意脱下这个，乃是愿意穿上那个，好叫这必死的被生命吞灭了。
⁵ 为此，培植我们的就是 神，他又赐给我们圣灵作凭据。
⁶ 所以，我们时常坦然无惧，并且晓得我们住在身内，便与主相离。
⁷ （因我们行事为人是凭着信心，不是凭着眼见。）
⁸ 我们坦然无惧，是更愿意离开身体与主同住。
⁹ 所以，无论是住在身内，离开身外，我们立了志向，要得主的喜悦。
¹⁰ 因为我们众人必要在基督台前显露出来，叫各人按着本身所行的，或善或恶受报。
¹¹ 我们既知道主是可畏的，所以劝人；但我们在 神面前是显明的，盼望在你们的良心里也是显明的。
使徒在这些经文里，继续前一章关于他们在患难中壮胆和忍耐之根据的论证。并且——
一、他提到他们对死后永福的期望、渴慕和确据（林后 5:1-5）。请特别注意——
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信徒对死后永福的期望（林后 5:1）。他不仅知道、或借信心确信这事本身的实在——即在今生结束之后另有一福乐的生命——更是借着恩惠，对他在这未见之世界的永恒福分中有美好的盼望：「我们原知道，必得 神所造的房屋」——我们对将来的福分有坚定而根基稳固的盼望。让我们注意，（1）在信徒的眼中和盼望里，天堂是什么。他看它如房屋，或居所、安息之所、藏身之处——我们父的家，那里有许多住处，是我们永远的家。它是天上的房屋，在那高而圣的所在，远胜地上一切宫殿，正如天高于地。它是 神所造的房屋，其建造者就是 神，因此与它的作者相配；将来的福分，乃是 神为爱他之人所预备的。它是*「在天上永存的」——是永存的房屋，不像今生的地上的帐棚——我们灵魂现今所住的那些将朽坏的泥舍——它们日渐朽坏、衰残，「根基立在尘土中」。（2）这福分何时得享——就在死后立刻得享，只要「我们这地上的帐棚一拆毁」*。注意，[1] 身体这地上的房屋不过是一个帐棚，不久必要拆毁；帐棚的橛子将被拔出，绳子将被松开，身体便归回尘土。[2] 这事一发生，那非人手所造的房屋就来到。灵归回赐灵的 神；那些在此与 神同行的人，必永远与 神同住。
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信徒对这将来福分的恳切渴慕，由stenazomen——「我们叹息」一词表达，这词含有：（1）在重担之下的忧愁叹息；所以信徒在生命的重担下叹息：「我们在这帐棚里叹息」（林后 5:4）。肉身之体是沉重的担子，生命的灾祸是极重的负荷。但信徒叹息，更是因被罪身和心中尚存、仍猖獗的诸多败坏所重压。这使他们呼喊：「我真是苦啊！」（罗 7:24）。（2）有一种是对另一生命之福分的渴慕的叹息；信徒正是如此叹息：「深想得那从天上来的房屋」（林后 5:2），要得着那蒙福的不朽，「好叫这必死的被生命吞灭」（林后 5:4），「倘若穿上，被遇见的时候就不至于赤身了」（林后 5:3）——若是 神的旨意，宁愿不被剥夺，而是被改变；因为被剥夺本身并非可羡慕的。死亡仅被视为灵魂与身体的分离，并不可慕，倒当畏惧；但被视为进入荣耀的途径，信徒便*「宁愿」死而非活，「离开身体，与主同住」（林后 5:8），离开这身体好叫他能到基督那里，脱下这必朽的衣衫，好穿上荣耀的袍子。注意，[1] 死亡要剥去我们肉身的衣服和今生一切的安慰，也了结我们在地上的一切患难。我们赤身来到世上，也必赤身归去。但[2] 敬虔的灵魂在另一世界并不被发现是赤身的；不，他们要穿上赞美为衣，穿上义和荣耀的袍子。他们要脱离一切患难，并「曾用羔羊的血把衣裳洗白净了」*（启 7:14）。
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信徒对自己在这将来福分中之分的双重确据：（1）从经历 神的恩惠而来—— 神预备他、使他配得这福分。「为此，培植我们的就是 神」（林后 5:5）。注意，凡预定将来在天上的人，在此就被预备好了；上面那属灵的殿和圣殿的石头，是在下面被凿成、修整的。而那培植我们的乃是 神，因为非有神圣的大能，不能使灵魂有分于神圣的性情；除了 神的手，没有别的手能为我们作成这事。要预备我们的灵魂进入天堂，有极多的事要做，而这内心的预备乃是从主而来的。（2）*「圣灵作凭据」*给了他们这确据：因为凭据乃是付款的一部分，并保证全数付清。圣灵现今所赐的恩惠和安慰，乃是永远恩惠与安慰的凭据。
二、使徒为安慰信徒在现今世界的光景，引出一个推论（林后 5:6-8）。在此请注意，1. 他们现今的光景或处境如何：他们*「与主相离」（林后 5:6）；他们在世上是客旅，是寄居的；不过在这地上的家、这帐棚里寄居；虽然 神借着他的灵、在他的典章中与我们同在，但我们并不像所盼望的那样与他同在：我们活着的时候不能见他的面：「因我们行事为人是凭着信心，不是凭着眼见」（林后 5:7）。我们还没有对 神的看见和享受，如同对一个与我们同在、并如我们将来所盼望「要面对面相见」的对象那样。注意，信心是为今世，眼见是为来世所存留的；我们的本分和益处，就是凭信心行事为人，直到我们得以凭眼见而活。2. 在今生一切患难中、在临终之时，我们当何等壮胆无畏：「所以我们时常坦然无惧」（林后 5:6），又说（林后 5:8）「我们坦然无惧，是更愿意离开身体。」真基督徒若好好思想信心所给他们那另一世界的远景，以及他们对死后福分之盼望的充分理由，就必在患难中得安慰，在临终时得扶持：他们面对最后的仇敌时当壮胆，并且当 神的旨意要他们「脱去这帐棚」*时，宁愿死而不愿活。注意，正如那从上头生的人渴慕到那里去，照样只要一离开身体，我们就必很快与主同在——不过是死了，与基督同在——不过是闭上眼对世上一切事物告别，就要在荣耀的世界睁开眼睛。信心要变为眼见。
三、他进一步引出一个推论，为激发自己和他人尽本分（林后 5:9-11）。所以，对天堂根基稳固的盼望，绝不会给人丝毫懈怠和罪恶之平安的鼓励；相反，它当激发我们在信仰上极其谨慎、殷勤：「所以」——因为我们盼望与主同住——「我们立了志向，要得主的喜悦」（林后 5:9）。Philotimoumetha——「我们雄心大志」，如同最有雄心的人殷勤追求他们的目标那样劳苦。在此请注意：1. 使徒所渴慕的是什么——蒙 神悦纳。我们劳苦，是要「无论住在身内、离开身外，都*「要得主的喜悦」」（林后 5:9），要「喜悦那拣选我们的主」，要我们伟大的主对我们说「好」。他们所羡慕的，以此为最大的恩惠和最高的尊荣：这是他们雄心的巅峰。2. 他们还有什么进一步的激励，激发他们殷勤——就是想到将来的审判（林后 5:10-11）。关于这大事，有许多事当使最好的人也生敬畏之心，在信仰上极其谨慎殷勤；例如，这审判的确定性——因为我们必要显现；这审判的普遍性——因为我们众人都要显现；我们必在其审判台前显现的那位大审判官——主耶稣基督，他要以烈火显现；那时要领受的报应——按着在身内所行的事，极其详尽（各人），也极其公正，按我们所行的，或善或恶。使徒称这可畏的审判为「主的可畏」（林后 5:11），并因思念这事，被激发去劝人悔改、过圣洁的生活，好使基督可怕地显现时，他们能在坦然安舒中见他面。至于他的忠心和殷勤，他坦然地诉诸 神，并诉诸他所写信之人的良心：「我们在 神面前是显明的，盼望在你们的良心里也是显明的。」*
英文原文
The Believer's Prospect beyond Death (57 AD)
¹ For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens.
² For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven:
³ If so be that being clothed we shall not be found naked.
⁴ 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.
⁵ Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit.
⁶ Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord:
⁷ (For we walk by faith, not by sight:)
⁸ We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord.
⁹ Wherefore we labour, that, whether present or absent, we may be accepted of him.
¹⁰ 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.
¹¹ 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.
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, 2Co 5:1-5. Observe particularly,
1. The believer's expectation of eternal happiness after death, 2Co 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, 2Co 5:2. We that are in this tabernacle groan, being burdened, 2Co 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! Ro 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 (2Co 5:2), to obtain a blessed immortality, that mortality might be swallowed up of life (2Co 5:4), that being found clothed, we may not be naked (2Co 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 (2Co 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, Re 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, 2Co 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, 2Co 5:6-8. Here observe, 1. What their present state or condition is: they are absent from the Lord (2Co 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, 2Co 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 (2Co 5:6), and again (2Co 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, 2Co 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, 2Co 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 (2Co 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, 2Co 5:10,11. 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 (2Co 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.
12-15
Apology for Seeming Self-Commendation (57 AD)
为似乎自我举荐一事辩解 (公元57年)
¹² 我们不是向你们再举荐自己，乃是叫你们因我们有可夸的口吻，好对那凭外貌不凭内心夸口的人有言可答。
¹³ 我们若果颠狂，是为 神；若果谨守，是为你们。
¹⁴ 原来基督的爱激励我们；因我们想，一人既替众人死，众人就都死了；
¹⁵ 并且他替众人死，是叫那些活着的人不再为自己活，乃为替他们死而复活的主活。
在此请注意：一、使徒为他似乎在举荐自己和同工一事作出辩解（林后 5:13），并告诉他们：1. 他在林后 5:1-11 所说他们忠信殷勤的话，并非为举荐自己，也不是为他们自己的缘故；他也不愿怀疑他们对他的好感。2. 真正的原因是：要把一个论据放在他们口中，用以回答那些虚妄自夸、只凭外貌夸口的控告者；他要给他们*「因我们有可夸的口吻」*，或说借以在仇敌的毁谤面前为他们辩护。会众若能说： 神的道已显明在他们良心上，并有效地使他们归正、得造就，这就是当传道职事被人毁谤、轻蔑时，能为传道职事所作最好的辩护。
二、他为他们极大的热心和殷勤提出充分的理由。保罗的某些仇敌很可能因他的热心和火热而毁谤他，仿佛他是疯子，或用今日的话说，是个狂热分子；他们把一切都归咎于狂热，正如罗马总督对他说：「你的学问太大，反叫你癫狂了」（徒 26:24）。但使徒告诉他们：1. 他如此热心殷勤，是为 神的荣耀和教会的益处：「我们若颠狂，是为 神；若谨守，是为你们」（林后 5:13）——无论你们或别人以为我们是这样或那样，这都是为 神，为他的荣耀；也都是为你们，为促进你们的益处。他们若有时显出最大的热切和迫切，有时又在严密的推理中显得最冷静，这都是为最好的目的；并且在这两种方式中，他们所作的都有充分的理由。因为，2. 「基督的爱激励我们」（林后 5:14）。他们是在最甘甜、最强烈的约束之下作他们所作的。爱有一种激励的能力，能激发传道人和一般基督徒尽他们的本分。我们对基督的爱有此功效；而基督对我们的爱——这爱在他为我们受死这一伟大的事上显明出来——若被妥善思想、正确判断，也必在我们身上产生这样的效果。请看使徒如何为爱的激励之合理性辩解，并宣告：（1）我们从前是怎样的人，若非基督为我们死，我们必仍然如此：「我们都死了」（林后 5:14）。「一人既替众人死，众人就都死了」——按律法是死的，在死刑的判决之下；在罪恶过犯中是死的，灵性上是死的。注意，这就是一切基督为之死的人那可悲的光景：他们是失丧沉沦的、死了、败坏了，若基督不为他们死，他们必永远如此悲惨。（2）基督为之死的人当行的，就是要为他而活。这正是基督的心意：「那些活着的人」——就是借着他的死得以向 神活过来的人——「应当为他替他们死、又为他们复活而活」，并且*「不再为自己活」*（林后 5:15）。注意，我们不当以自己、而当以基督作为我们生活和行动的目的；而基督之死的一个目的，正是医治我们这自爱之心，并激发我们常在他爱的掌管影响之下行事。基督徒的生命当奉献归给基督；当我们为替我们死的基督而活时，我们才是照所当活的那样活。
英文原文
Apology for Seeming Self-Commendation (57 AD)
¹² 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.
¹³ For whether we be beside ourselves, it is to God: or whether we be sober, it is for your cause.
¹⁴ For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead:
¹⁵ 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.
Here observe, I. The apostle makes an apology for seeming to commend himself and his fellow-labourers (2Co 5:13), and tells them, 1. It was not to commend themselves, nor for their own sakes, that he had spoken of their fidelity and diligence in the 2Co 5:1-11; nor was he willing to suspect their good opinion of him. But, 2. The true reason was this, to put an argument in their mouths wherewith to answer his accusers, who made vain boastings, and gloried in appearances only; that he might give them an occasion to glory on their behalf, or to defend them against the reproaches of their adversaries. And if the people can say that the word has been manifested to their consciences, and been effectual to their conversion and edification, this is the best defence they can make for the ministry of the word, when they are vilified and reproached.
II. He gives good reasons for their great zeal and diligence. Some of Paul's adversaries had, it is likely, reproached him for his zeal and fervour, as if he had been a madman, or, in the language of our days, a fanatic; they imputed all to enthusiasm, as the Roman governor told him, Much learning has made thee mad, Ac 26:24. But the apostle tells them, 1. It was for the glory of God, and the good of the church, that he was thus zealous and industrious: "Whether we be beside ourselves, or whether we be sober (whether you or others do think the one or the other), it is to God, and for his glory: and it is for your cause, or to promote your good," 2Co 5:13. If they manifested the greatest ardour and vehemency at some times, and used the greatest calmness in strong reasonings at other times, it was for the best ends; and in both methods they had good reason for what they did. For, 2. The love of Christ constrained them, 2Co 5:14. They were under the sweetest and strongest constraints to do what they did. Love has a constraining virtue to excite ministers and private Christians in their duty. Our love to Christ will have this virtue; and Christ's love to us, which was manifested in this great instance of his dying for us, will have this effect upon us, if it be duly considered and rightly judged of. For observe how the apostle argues for the reasonableness of love's constraints, and declares, (1.) What we were before, and must have continued to be, had not Christ died for us: We were dead, 2Co 5:14. If one died for all, then were all dead; dead in law, under sentence of death; dead in sins and trespasses, spiritually dead. Note, This was the deplorable condition of all those for whom Christ died: they were lost and undone, dead and ruined, and must have remained thus miserable for ever if Christ had not died for them. (2.) What such should do, for whom Christ died; namely, that they should live to him. This is what Christ designed, that those who live, who are made alive unto God by means of his death, should live to him that died for them, and rose again for their sakes also, and that they should not live to themselves, 2Co 5:15. Note, We should not make ourselves, but Christ, the end of our living and actions: and it was one end of Christ's death to cure us of this self-love, and to excite us always to act under the commanding influence of his love. A Christian's life should be consecrated to Christ; and then do we live as we ought to live when we live to Christ, who died for us.
16-21
Ministry of the Apostles (57 AD)
使徒的职事 (公元57年)
¹⁶ 所以，我们从今以后，不凭着外貌认人了；虽然凭着外貌认过基督，如今却不再这样认他了。
¹⁷ 若有人在基督里，他就是新造的人；旧事已过，都变成新的了。
¹⁸ 一切都是出于 神，他借着基督使我们与他和好，又将劝人与他和好的职分赐给我们。
¹⁹ 这就是 神在基督里叫世人与自己和好，不将他们的过犯归到他们身上，并且将这和好的道理交托了我们。
²⁰ 所以，我们作基督的使者，就好像 神借我们劝你们一般；我们替基督求你们，与 神和好。
²¹ 神使那无罪的替我们成为罪，好叫我们在他里面成为 神的义。
在这些经文里，使徒提到为基督而活所必需的两件事——这两件都是基督为我们死的后果————即重生与和好。
一、重生，这包含两件事——即：1. 对世界断了心：「从今以后，我们不凭着外貌认人了」（林后 5:16）。我们不再为肉体的目的和外面的益处，承认或慕求这世上的任何人或任何事：我们借着神圣恩惠，能不思念、不重视这世界和这世界的事，而活在其上。基督的爱在我们心里，世界在我们脚下。注意，良善的基督徒当以圣洁的淡泊，享受今生的安慰和今世的关系。「虽然凭着外貌认过基督」，使徒说，「如今却不再这样认他了。」 保罗是否在肉身中见过基督，尚有疑问。无论如何，其余的使徒见过，他所写信的人中也可能有人见过。然而他不愿他们以此夸口；因为连基督肉身的同在，也不该被他的门徒所贪求、所沉溺。我们当靠他属灵的同在、并它所赐的安慰而活。注意，那些制造基督的形像、并在敬拜中使用的人，并未走 神所指定为加强信心、激发情感的道路；因为 神的旨意是，我们不再凭着外貌认基督。2. 心的彻底改变：「若有人在基督里」——若有人实在是基督徒，并要表明自己是基督徒——「他就是新造的人」（林后 5:17）。有人译作：「让他作新造的人。」这当是一切宣告基督教信仰者的本分——要作新造的人；不仅有一个新名、穿一件新制服，更要有一个新心、一个新性情。 神的恩惠在人心里所作的改变如此之大，正如接下去所说：「旧事已过」——旧思想、旧原则、旧行为都过去了；*「这一切都变成新的了。」*注意，重生的恩惠在人灵魂里创造了一个新世界；一切都是新的。重生的人从新原则出发，按新规则而行，以新目的为目标，并置身于新的同伴之中。
二、和好，在此以两重观念论及——
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作为无可置疑的特权（林后 5:18-19）。和好意味着一段争端、或友谊的破裂；罪已造成破裂，已破坏了 神与人之间的友谊。罪人的心满了对 神的敌意， 神也公义地向罪人发怒。然而看哪，仍有和好的可能；那受冒犯的天上威严愿意和好。并且请注意：1. 他已指定了和好的中保。他借耶稣基督使我们与他自己和好（林后 5:18）。在这中保的承担和成就上，从头到尾都当承认 神。一切关于我们借耶稣基督得和好的事，都是出于 神——他借耶稣基督的中保，叫世人与自己和好，使自己有能力，可以实在与犯罪者和好，而对他的公义或圣洁毫无亏损或不公；他不将人的过犯归给他们，倒退去从严守那已被违犯的起初之约；他不行使他本可正当地因我们违犯那约而采取的优势，却愿进入新的谈判，进入恩惠的新约，并照其条款白白赦免我们一切的罪，又借他的恩惠白白称一切信的人为义。2. 他设立了*「和好的职事」（林后 5:18）。借着 神的默示，写成了圣经，其中包含和好的话语，向我们表明和平是借十字架的血作成的，和好已经成就，并指教我们如何能有分于其中。他也设立了传道的职分，这就是「和好的职事」*：传道人当向罪人开启并宣告怜悯与和好的条款，并劝服他们顺应。因为——
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和好在此也作为我们不可推诿的本分而被论及（林后 5:20）。 神既愿与我们和好，我们也当与 神和好。福音——那和好的话语——的大目的和大设计，正是要说服罪人放下他们对 神的敌意。忠信的传道人是基督的使者，奉差遣与罪人谈判和平与和好：他们奉 神的名而来，带着他的恳求，并站在基督的地位上，行基督在地上时所行的事、并基督如今在天上所愿行的事。何等奇妙的降卑！ 神虽不会因争端而有损失，也不会因和好而有所得，却借他的使者恳求罪人放下敌意，接受他所提供的条款——愿他们与他和好，与他的各样属性、与他的一切律法、与他的一切作为和好，信靠中保，接受挽回祭，并顺应他的福音——在福音的各部分、并其全部设计中。为鼓励我们如此行，使徒附加一句我们当熟知、当深思的话（林后 5:21），：（1）中保的无罪：「他无罪」——他*「不知罪」。（2）他所献的祭：「他成为罪」；不是罪人，而是「罪」——即作罪祭、为罪献上的祭。（3）这一切的目的和设计：叫「我们在他里面成为 神的义」*——叫我们借 神的恩惠，因着在基督耶稣里的救赎，白白得称为义。注意，[1] 正如基督——他自己无罪——为我们成为罪；照样我们——自己没有义——在他里面成为 神的义。[2] 我们与 神的和好，唯独借着耶稣基督，并因他的功劳：所以我们当倚靠他，并提说他的义、唯独他的义。
英文原文
Ministry of the Apostles (57 AD)
¹⁶ 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.
¹⁷ Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.
¹⁸ And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation;
¹⁹ 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.
²⁰ 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.
²¹ 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.
In these verses the apostle mentions two things that are necessary in order to our living to Christ, both of which are the consequences of Christ's dying for us; namely, regeneration and reconciliation.
I. Regeneration, which consists of two things; namely, 1. Weanedness from the world: "Henceforth we know no man after the flesh, 2Co 5:16. We do not own nor affect any person or thing in this world for carnal ends and outward advantage: we are enabled, by divine grace, not to mind nor regard this world, nor the things of this world, but to live above it. The love of Christ is in our hearts, and the world is under our feet." Note, Good Christians must enjoy the comforts of this life, and their relations in this world, with a holy indifference. Yea, though we have known Christ after the flesh, yet, says the apostle, we know him no more. It is questioned whether Paul had seen Christ in the flesh. However, the rest of the apostles had, and so might some among those he was now writing to. However, he would not have them value themselves upon that account; for even the bodily presence of Christ is not to be desired nor doted upon by his disciples. We must live upon his spiritual presence, and the comfort it affords. Note, Those who make images of Christ, and use them in their worship, do not take the way that God has appointed for strengthening their faith and quickening their affections; for it is the will of God that we should not know Christ any more after the flesh. 2. A thorough change of the heart: For if any man be in Christ, if any man be a Christian indeed, and will approve himself such, he is, or he must be, a new creature, 2Co 5:17. Some read it, Let him be a new creature. This ought to be the care of all who profess the Christian faith, that they be new creatures; not only that they have a new name, and wear a new livery, but that they have a new heart and new nature. And so great is the change the grace of God makes in the soul, that, as it follows, old things are passed away—old thoughts, old principles, and old practices, are passed away; and all these things must become new. Note, Regenerating grace creates a new world in the soul; all things are new. The renewed man acts from new principles, by new rules, with new ends, and in new company.
II. Reconciliation, which is here spoken of under a double notion:—
1. As an unquestionable privilege, 2Co 5:18,19. Reconciliation supposes a quarrel, or breach of friendship; and sin has made a breach, it has broken the friendship between God and man. The heart of the sinner is filled with enmity against God, and God is justly offended with the sinner. Yet, behold, there may be a reconciliation; the offended Majesty of heaven is willing to be reconciled. And observe, 1. He has appointed the Mediator of reconciliation. He has reconciled us to himself by Jesus Christ, 2Co 5:18. God is to be owned from first to last in the undertaking and performance of the Mediator. All things relating to our reconciliation by Jesus Christ are of God, who by the mediation of Jesus Christ has reconciled the world to himself, and put himself into a capacity of being actually reconciled to offenders, without any wrong or injury to his justice or holiness, and does not impute to men their trespasses, but recedes from the rigour of the first covenant, which was broken, and does not insist upon the advantage he might justly take against us for the breach of that covenant, but is willing to enter into a new treaty, and into a new covenant of grace, and, according to the tenour thereof, freely to forgive us all our sins, and justify freely by his grace all those who do believe. 2. He has appointed the ministry of reconciliation, 2Co 5:18. By the inspiration of God the scriptures were written, which contain the word of reconciliation, showing us that peace was made by the blood of the cross, that reconciliation is wrought, and directing us how we may be interested therein. And he has appointed the office of the ministry, which is a ministry of reconciliation: ministers are to open and proclaim to sinners the terms of mercy and reconciliation, and persuade them to comply therewith. For,
2. Reconciliation is here spoken of as our indispensable duty, 2Co 5:20. As God is willing to be reconciled to us, we ought to be reconciled to God. And it is the great end and design of the gospel, that word of reconciliation, to prevail upon sinners to lay aside their enmity against God. Faithful ministers are Christ's ambassadors, sent to treat with sinners on peace and reconciliation: they come in God's name, with his entreaties, and act in Christ's stead, doing the very thing he did when he was upon this earth, and what he wills to be done now that he is in heaven. Wonderful condescension! Though God can be no loser by the quarrel, nor gainer by the peace, yet by his ministers he beseeches sinners to lay aside their enmity, and accept of the terms he offers, that they would be reconciled to him, to all his attributes, to all his laws, and to all his providences, to believe in the Mediator, to accept the atonement, and comply with his gospel, in all the parts of it and in the whole design of it. And for our encouragement so to do the apostle subjoins what should be well known and duly considered by us (2Co 5:21), namely, (1.) The purity of the Mediator: He knew no sin. (2.) The sacrifice he offered: He was made sin; not a sinner, but sin, that is, a sin-offering, a sacrifice for sin. (3.) The end and design of all this: that we might be made the righteousness of God in him, might be justified freely by the grace of God through the redemption which is in Christ Jesus. Note, [1.] As Christ, who knew no sin of his own, was made sin for us, so we, who have no righteousness of our own, are made the righteousness of God in him. [2.] Our reconciliation to God is only through Jesus Christ, and for the sake of his merit: on him therefore we must rely, and make mention of his righteousness and his only.
第五章概述 (公元57年)
使徒继续说明他们为何在受苦之下不至丧胆的理由，就是他们对死后福乐的盼望、渴慕和确信（林后 5:1-5），并由此引出一个推论，为信徒在现今的处境中提供安慰（林后 5:6-8），又引出另一个推论以激发他们尽本分的热心（林后 5:9-11）。随后他为自己似乎在自我举荐一事作出辩解，并说明他热心殷勤的正当理由（林后 5:12-15），又提到两件为「向基督而活」所必需的事——重生与和好（林后 5:16-21）。