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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.
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The Believer's Prospect beyond Death (57 AD)
繁體中文
信徒對死後的期盼（主後 57 年）
¹ 我們原知道，我們這地上的帳棚若拆毀了，必得神所造，不是人手所造，在天上永存的房屋。
² 我們在這帳棚裏歎息，深想得那從天上來的房屋，好像穿上衣服。
³ 倘若穿上，被遇見的時候就不至於赤身了。
⁴ 我們在這帳棚裏歎息勞苦，並非願意脫下這個，乃是願意穿上那個，好叫這必死的被生命吞滅了。
⁵ 為此，培植我們的就是神，他又賜給我們聖靈作憑據。
⁶ 所以，我們時常坦然無懼，並且曉得我們住在身內便與主相離。
⁷ 因我們行事為人是憑着信心，不是憑着眼見。
⁸ 我們坦然無懼，是更願意離開身體與主同住。
⁹ 所以，無論是住在身內，離開身外，我們立了志向，要得主的喜悅。
¹⁰ 因為我們眾人必要在基督台前顯露出來，叫各人按着本身所行的，或善或惡受報。
¹¹ 我們既知道主是可畏的，所以勸人；但我們在神面前是顯明的，盼望在你們的良心裏也是顯明的。
使徒在這幾節經文中，延續前一章關於他們在患難中勇敢和忍耐之根據的論證。
I. 他提到他們對死後永恆福樂的期待、渴望和確信（林後 5:1-5）。請特別留意：
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信徒對死後永恆福樂的期待（林後 5:1）。他不僅知道、或藉着信心確實知道這事本身的真實性——確知今生結束之後還有另一個蒙福的生命——而且藉着恩典對自己在那未見之世界永遠的福樂中有分懷有美好的盼望：「我們知道我們必得神所造的房屋，我們對將來的福樂有堅定而根據充分的期望。」 請留意：(1) 在信徒的眼中和盼望中，天堂是甚麼。他看它為房屋、為居所、為安息之所、為藏身之處、為我們父的家——那裏有許多住處，是我們永遠的家。它是天上的房屋，在那高處聖潔的地方，遠超地上一切的宮殿，如同天高過地一般。它是神所造的房屋，其建造者乃是神，因此與其建造者相稱；來世的福樂正是神為愛祂之人所預備的。它是天上永存的，是永遠的居所，不像地上的帳棚——我們靈魂現今所住的那些卑微的泥屋——正在朽壞衰殘，根基也在塵土之中。(2) 這福樂何時享受——就在死後，我們這地上的帳棚一拆毀，便即刻享受。請注意：[1] 身體——這地上的房屋——不過是帳棚，不久必要拆毀；帳棚的橛子將要拔出，繩索將要鬆開，然後身體便歸於塵土。[2] 當這事發生時，那非人手所造的房屋便來到。靈魂歸於賜靈的神；那些在今生與神同行的人，必永遠與神同住。
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信徒對這將來福樂的熱切渴望，以這個字表達——stenazomen——我們歎息，這表示：(1) 在重擔之下的憂傷歎息；信徒如此在生命的重擔下歎息：我們在這帳棚裏歎息勞苦（林後 5:4）。肉身是一個沉重的擔子，人生的災禍是一個沉重的負荷。但信徒之所以歎息，更是因為背負着罪的身體，以及其中仍存留且猖獗的諸般敗壞。這使他們發出呼喊：我真是苦啊！（羅 7:24）。(2) 還有一種渴望來世福樂的歎息；信徒也如此歎息：深想得那從天上來的房屋（林後 5:2），要得着蒙福的不朽，好叫這必死的被生命吞滅了（林後 5:4），倘若穿上，被遇見的時候就不至於赤身了（林後 5:3）——若按神的旨意，不必經過睡眠，而是直接改變；因為脫去衣服本身並不是可羨慕的。死亡若僅僅視為靈魂與身體的分離，不是可羨慕的，而是當懼怕的；但若視為進入榮耀的途徑，信徒便寧可死而不活——離開身體，與主同住（林後 5:8），要離開這個身體好去到基督那裏，要脫去這必朽的破衣，好穿上榮耀的華袍。請注意：[1] 死亡將剝去我們肉身的衣服和今生一切的安慰，也要結束我們在世上的一切苦難。我們赤身來到世上，也必赤身而去。[2] 但蒙恩的靈魂在來世不是赤身的；不，他們穿着讚美衣，穿着公義和榮耀的華袍。他們必從一切苦難中被救出來，並曾用羔羊的血把衣裳洗白淨了（啟 7:14）。
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信徒對自己在這將來福樂中有分的確信，基於雙重的理由：(1) 從經歷神的恩典而來——神預備了他、使他配得這福樂。那培植我們的就是神（林後 5:5）。請注意：凡預定將來上天的人，在今生也必被造就、被預備好上天；那屬靈的建築和聖殿的石頭，是在地上被鑿切琢磨好的。而培植我們的就是神，因為要使靈魂有分於神的性情，非有神聖的大能不可；除了神的手，沒有別的手能為我們成就這事。要預備我們的靈魂進天堂，需要做極多的工作，而那心中的預備乃是從主而來的。(2) 聖靈的憑據給了他們這確信：因為憑據是付款的一部分，並保證全數的付清。聖靈現今的恩典和安慰，就是永遠恩典和安慰的憑據。
II. 使徒由此推論出一個為信徒在今世現今的處境中帶來安慰的結論（林後 5:6-8）。在此請留意：1. 他們現今的處境是甚麼：他們與主相離（林後 5:6）；他們在這世上是客旅、是寄居的；他們不過是在地上的家中、在這帳棚裏暫住；雖然神藉着祂的靈和祂的聖禮與我們同在，我們卻還不像我們所盼望的那樣與祂同在：我們活着不能見祂的面：因我們行事為人是憑着信心，不是憑着眼見（林後 5:7）。我們沒有對神的看見和享受，不能像看見眼前之物那樣，也不能像我們所盼望的——當我們要面對面時那樣。請注意：信心是為今世的，眼見是為來世保留的；憑信心而行是我們的本分，也必成為我們的益處，直到我們來到憑眼見而活的地步。2. 我們在人生的一切患難中、在死亡的時刻，當何等安穩勇敢：所以我們時常坦然無懼（林後 5:6），又說（林後 5:8），我們坦然無懼，更願意離開身體與主同住。 真基督徒若正當地思想信心所給他們的對另一個世界的盼望，以及他們對死後福樂之盼望的美好理由，就必在人生的患難中得着安慰，在死亡的時刻得着扶持：當他們面對末了的仇敵時當剛強壯膽，當神的旨意要他們脫去這帳棚時，情願死而不願活。請注意：正如從上頭生的人渴望到那裏去，照樣只要離開身體，我們便很快與主同在了——不過是死去，與基督同在——不過是對今世一切閉上眼睛，我們便要在榮耀的世界中睜開眼睛。信心將變成眼見。
III. 他繼續推論出一個激發自己和別人盡本分的結論（林後 5:9-11）。如此根據充分的對天堂的盼望，決不會給怠惰和罪惡的安逸提供任何鼓勵；相反，它們當激發我們在信仰上使用最大的謹慎和殷勤：所以——因為我們盼望與主同住——我們立了志向，勤奮努力（林後 5:9）。Philotimoumetha——我們有志，如同最有雄心的人為達目標而那樣勤奮地努力。請留意：1. 使徒如此有志於的是甚麼——蒙神喜悅。我們立了志向，無論活着或死去、住在身內或離開身外，都要得主的喜悅（林後 5:9），要討那選召我們的主的喜悅，要我們偉大的主對我們說：好。 這是他們所渴慕的最大的恩惠和最高的尊榮：這是他們雄心的頂峰。2. 他們還有甚麼進一步激發殷勤的動力——來自對將來審判的思考（林後 5:10-11）。有許多與這大事相關的事，當使最好的人心生敬畏，以至在信仰上極其謹慎殷勤；例如：這審判的確實性——因為我們必須顯露；這審判的普遍性——因為我們眾人都必須顯露；我們必須在其審判台前顯露的大審判官——主耶穌基督，祂自己要在火焰中顯現；那時所受的報應——按着在身內所行的，或善或惡——這報應將極其具體（各人），又極其公正（照我們所行的）。使徒稱這可畏的審判為主的可畏（林後 5:11），並因着對它的思考而被激發去勸人悔改、過聖潔的生活，好使當基督可畏地顯現時，他們可以安然地站在祂面前。關於他的忠心和殷勤，他安然地向神和他所寫信之人的良心呼籲：我們在神面前是顯明的，盼望在你們的良心裏也是顯明的。
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)
繁體中文
為似乎自我推薦之事辯護（公元57年）
¹² 我們不是又向你們舉薦自己，乃是給你們機會，好為我們誇口，使你們有話可回答那憑外貌不憑內心誇口的人。
¹³ 我們若果癫狂，是為神；若果謹守，是為你們。
¹⁴ 原來基督的愛激勵我們；因我們想，一人既替眾人死，眾人就都死了；
¹⁵ 並且他替眾人死，是叫那些活着的人不再為自己活，乃為替他們死而復活的主活。
在此當留意：第一，使徒為似乎在推薦自己和同工之事辯護（2Co 5:13），並告訴他們：1. 他並非為推薦自己，也不是為自己的緣故，才在 2Co 5:1-11 中論述他們的忠信與勤勉；他也不願懷疑他們對他的好評。2. 真正的原因乃是這樣：為要在你們口中放下一個論據，用以回答那些只憑外貌誇口、虛浮自誇的控告者；好叫他們「有可誇口的緣由」為使徒辯護，或抵擋仇敵的毀謗。若會眾能說，神的道已經顯明在他們的良心中，並且有效地使他們歸正與得造就，這就是當傳道的事工被毀謗斥責時，他們所能為話語的職事所作的最佳辯護。
第二，他為他們極大的熱心與勤勉提出了充分的理由。保羅的一些仇敵大概曾因他的熱心與懇切而毀謗他，好像他是瘋子，或用今日的話說，是狂熱份子；他們將一切歸因於狂熱，正如羅馬巡撫對他所說的：「你的學問太大，反叫你癫狂了」（Ac 26:24）。但使徒告訴他們：1. 他如此熱心殷勤，乃是為神的榮耀和教會的益處：「我們若果癫狂，若果謹守」（不論你們或別人怎樣看），「都是為神」，為他的榮耀；也是「為你們」，為促進你們的益處（2Co 5:13）。若他們有時顯出極大的熱忱與激烈，有時又以極大的沉靜運用堅實的推理，這都是為最美善的目的；而且在這兩種方法中，他們都有充分的理由如此行。2. 「原來基督的愛激勵我們」（2Co 5:14）。他們是在最甘甜、最有力的約束之下，去做他們所做的。愛有一種激勵的效力，能推動傳道人和一般基督徒盡他們的本分。我們對基督的愛會有這種效力；而基督對我們的愛——這愛在他為我們受死這偉大的事上顯明出來——若被妥善思想並正確判斷，也必在我們身上產生這樣的效果。請留意使徒如何為愛的激勵之合理性辯護，並宣告：（1）我們從前的光景，以及若非基督為我們受死，我們本必繼續在其中：我們「都死了」（2Co 5:14）。「一人既替眾人死，眾人就都死了」——在律法上是死的，正處在死刑的宣判之下；在罪惡過犯中是死的，是屬靈上的死。當留意，這就是一切基督為之受死之人那可悲的光景：他們失喪敗亡、死去毀滅，若基督不曾為他們死，他們就必永遠如此悲慘。（2）基督為之受死的人應當怎樣行，那就是：應當為他而活。這正是基督的目的，要叫「那些活着的人」——就是藉着他的死而向神活過來的人——「為他而活，就是為那替他們死而復活的主而活」，並且不再「為自己活」（2Co 5:15）。當留意，我們不應以自己、而應以基督，作為我們生活和行動的目標；基督之死的一個目的，正是要醫治我們的這種自私之愛，並激勵我們常常在他的愛那掌管一切的影響下行動。基督徒的生活應當奉獻歸給基督；如此，當我們為替我們死而復活的基督而活時，我們才是照着所當行的去活。
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.
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Ministry of the Apostles (57 AD)
繁體中文
使徒的職事（公元57年）
¹⁶ 所以，我們從今以後，不憑着外貌認人了。雖然憑着外貌認過基督，如今卻不再這樣認他了。
¹⁷ 若有人在基督裏，他就是新造的人，舊事已過，都變成新的了。
¹⁸ 一切都是出于神；他藉着基督使我們與他和好，又將勸人與他和好的職分賜給我們。
¹⁹ 這就是神在基督裏，叫世人與自己和好，不將他們的過犯歸到他們身上，並且將這和好的道理託付了我們。
²⁰ 所以，我們作基督的使者，就好像神藉我們勸你們一般。我們替基督求你們與神和好。
²¹ 神使那無罪的，替我們成為罪，好叫我們在他裏面成為神的義。
在這幾節經文中，使徒提到我們為基督而活所必需的兩件事，這兩者都是基督為我們受死的結果，就是：重生與和好。
第一，重生，這包括兩件事：1. 對世界的斷絕：「所以，我們從今以後，不憑着外貌認人了」（2Co 5:16）。我們不再為屬肉體的目的和外在的益處而承認或追求今世的任何人或任何事：我們蒙神的恩典所扶持，不去顧念這個世界和世界上的事，而是活在它之上。基督的愛在我們心裏，世界在我們腳下。當留意，好基督徒當以聖潔的超然態度享受今生的安慰和今世的關係。「雖然憑着外貌認過基督」，使徒說，「如今卻不再這樣認他了」。保羅是否曾在肉身中見過基督，這是個疑問。然而其餘的使徒都曾見過，他現在寫信的對象中也許有些人曾見過。然而他不願他們以此為誇口的根據；因為甚至基督肉身的同在，也不是門徒所當渴慕或迷戀的。我們當靠着他屬靈的同在及其中所賜的安慰而活。當留意，那些製造基督的像，並在敬拜中使用它們的人，並沒有走神所指定為堅固信心、激發情感之途徑的道路；因為神的旨意是要我們不再憑着外貌認基督。2. 內心徹底的改變：「若有人在基督裏」，若有人真是基督徒，並要表明自己是這樣的人，「他就是」，或說他必須是，「新造的人」（2Co 5:17）。有人讀作：「讓他作新造的人。」這當是一切信奉基督之名之人的心志——作新造的人；不僅有新的名號、穿新的制服，更要有新的心和新性情。神的恩典在人心裏所造成的改變何等之大，以至于如接下來所說，「舊事已過」——舊的思想、舊的原則、舊的行為都已過去；「一切都變成新的了」。當留意，重生的恩典在人心裏創造了一個新世界；一切都是新的。更新的人從新的原則出發，照着新的準則，以新的目的，在新的同伴中行事為人。
第二，和好，在此以雙重的觀念來論述：
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作為無可置疑的特權（2Co 5:18-19）。和好意味着一場爭端，或友誼的破裂；罪已經造成了破裂，它破壞了神與人之間的友誼。罪人的心滿了對神的敵意，而神也公正地對罪人發怒。然而看哪，還可以有和好；那受冒犯的天上君王願意和好。當留意：1. 他設立了和好的中保。「他藉着基督使我們與他和好」（2Co 5:18）。在這中保之工的承擔和成就上，從頭到尾都當歸功于神。一切關乎我們藉着耶穌基督得和好的事，都是出于神；神藉着耶穌基督的中保之工，使世人與自己和好，使自己能實際與得罪他和好，而對他的公義和聖潔毫無損害，並且不將人的過犯歸到他們身上，撤回了那已被破壞的頭一個約的嚴厲，不堅持他本可正當地因人破約而取得的有利地位，而是願意進入新的談判，進入恩典的新約，並照其條款白白赦免我們一切罪惡，又白白地因他的恩典稱一切相信的人為義。2. 他設立了「勸人與他和好的職分」（2Co 5:18）。藉着神的默示，聖經得以寫成，其中包含和好的道理，向我們顯明和平是藉着十字架的血成就的，和好已經作成，並指引我們如何能與其中有分。他又設立了傳道的職分，這是「勸人與他和好的職分」：傳道人當向罪人敞開並宣告憐憫與和好的條款，勸他們順從。因為
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和好在此也被作為我們不可推諉的本分來論述（2Co 5:20）。神既願意與我們和好，我們也當與神和好。福音——那和好的道理——的重大目的和宗旨，正是要勸服罪人放下他們對神的敵意。忠心的傳道人是基督的使者，奉差遣與罪人商議和平與和好：他們奉神的名而來，帶着他的懇求，並作基督的代表行事，做他還在地上時所做的事，以及他如今在天上所願意做成的事。何等奇妙的降卑！神雖不能因爭端而受虧損，也不能因和好而得益，卻藉着他的使者懇求罪人放下敵意，接受他所提出的條款，願他們與他和好——與他一切屬性、一切律法、一切作為和好，信靠中保，接受贖罪，並在福音的各部分和整個宗旨上順從。為鼓勵我們如此行，使徒附加了一句我們當熟知並妥善思想的話（2Co 5:21），就是：（1）中保的純潔：「他不知罪。」（2）他所獻的祭：「神使他成為罪」；不是成為罪人，而是成為「罪」，就是成為贖罪祭，為罪而獻的祭物。（3）這一切的目的和宗旨：要「叫我們在他裏面成為神的義」，可以因神的恩典白白稱義，就是藉着在基督耶穌裏的救贖。當留意：[1] 正如那不知罪的基督為我們成為罪，照樣，那無自己之義的我們，也在他裏面成為神的義。[2] 我們與神的和好，惟獨藉着耶穌基督，也惟獨因他的功勞：因此我們必須倚靠他，並訴說他的義，惟獨他的義。
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.
使徒繼續說明他們在患難中不喪膽的理由，即他們對死後福樂的期待、渴望和確信（林後 5:1-5），並由此推論出一個為信徒現今處境帶來安慰的結論（林後 5:6-8），以及一個激勵他們盡本分的結論（林後 5:9-11）。接着他為自己似乎在稱讚自己一事辯護，並說明他熱心勤勉的正當理由（林後 5:12-15），最後提到要為主而活所必需的兩件事——重生與和好（林後 5:16-21）。