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■ 고린도후서 5장
1. 만일 땅에 있는 우리의 장막집이 무너지면 하나님께서 지으신 집 곧 손으로 지은 것이 아니요 하늘에 있는 영원한 집이 우리에게 있는 줄 아나니
For we know that if our earthly house of this tabernacle were dissolved , we have a building of God , an house not made with hands , eternal in the heavens .
2. 과연 우리가 여기 있어 탄식하며 하늘로부터 오는 우리 처소로 덧입기를 간절히 사모하노니
For in this we groan , earnestly desiring to be clothed upon with our house which is from heaven :
3. 이렇게 입음은 벗은 자들로 발견되지 않으려 함이라
If so be that being clothed we shall not be found naked .
4. 이 장막에 있는 우리가 짐 진 것 같이 탄식하는 것은 벗고자 함이 아니요 오직 덧입고자 함이니 죽을 것이 생명에게 삼킨 바 되게 하려 함이라
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. 곧 이것을 우리에게 이루게 하시고 보증으로 성령을 우리에게 주신 이는 하나님이시니라
Now he that hath wrought us for the selfsame thing is God , who also hath given unto us the earnest of the Spirit .
6. 그러므로 우리가 항상 담대하여 몸에 거할 때에는 주와 따로 거하는 줄을 아노니
Therefore we are always confident , knowing that , whilst we are at home in the body , we are absent from the Lord :
7. 이는 우리가 믿음으로 행하고 보는 것으로 하지 아니함이로라
(For we walk by faith , not by sight :)
8. 우리가 담대하여 원하는 바는 차라리 몸을 떠나 주와 함께 거하는 그것이니라
We are confident , I say, and willing rather to be absent from the body , and to be present with the Lord .
9. 그런즉 우리는 거하든지 떠나든지 주를 기쁘시게 하는 자가 되기를 힘쓰노라
Wherefore we labour , that , whether present or absent , we may be accepted of him .
10. 이는 우리가 다 반드시 그리스도의 심판대 앞에 드러나 각각 선악간에 그 몸으로 행한 것을 따라 받으려 함이라
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. 우리가 주의 두려우심을 알므로 사람을 권하노니 우리가 하나님 앞에 알리워졌고 또 너희의 양심에도 알리워졌기를 바라노라
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 .
12. 우리가 다시 너희에게 자천하는 것이 아니요 오직 우리를 인하여 자랑할 기회를 너희에게 주어 마음으로 하지 않고 외모로 자랑하는 자들을 대하게 하려 하는 것이라
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. 우리가 만일 미쳤어도 하나님을 위한 것이요 만일 정신이 온전하여도 너희를 위한 것이니
For whether we be beside ourselves , it is to God : or whether we be sober , it is for your cause .
14. 그리스도의 사랑이 우리를 강권하시는도다 우리가 생각건대 한 사람이 모든 사람을 대신하여 죽었은즉 모든 사람이 죽은 것이라
For the love of Christ constraineth us ; because we thus judge , that if one died for all , then were all dead :
15. 저가 모든 사람을 대신하여 죽으심은 산 자들로 하여금 다시는 저희 자신을 위하여 살지 않고 오직 저희를 대신하여 죽었다가 다시 사신 자를 위하여 살게 하려 함이니라
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 .
16. 그러므로 우리가 이제부터는 아무 사람도 육체대로 알지 아니하노라 비록 우리가 그리스도도 육체대로 알았으나 이제부터는 이같이 알지 아니하노라
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. 그런즉 누구든지 그리스도 안에 있으면 새로운 피조물이라 이전 것은 지나갔으니 보라 새 것이 되었도다
Therefore if any man be in Christ , he is a new creature : old things are passed away ; behold , all things are become new .
18. 모든 것이 하나님께로 났나니 저가 그리스도로 말미암아 우리를 자기와 화목하게 하시고 또 우리에게 화목하게 하는 직책을 주셨으니
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. 이는 하나님께서 그리스도 안에 계시사 세상을 자기와 화목하게 하시며 저희의 죄를 저희에게 돌리지 아니하시고 화목하게 하는 말씀을 우리에게 부탁하셨느니라
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. 이러므로 우리가 그리스도를 대신하여 사신이 되어 하나님이 우리로 너희를 권면하시는 것 같이 그리스도를 대신하여 간구하노니 너희는 하나님과 화목하라
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. 하나님이 죄를 알지도 못하신 자로 우리를 대신하여 죄를 삼으신 것은 우리로 하여금 저의 안에서 하나님의 의가 되게 하려 하심이니라
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 .
■ 주석 보기
【고후5:1 JFB】고후5:1-21. The Hope (고후4:17, 18) OF Eternal Glory in the Resurrection Body.
Hence arises his ambition to be accepted at the Lord's coming judgment. Hence, too, his endeavor to deal openly with men, as with God, in preaching; thus giving the Corinthians whereof to boast concerning him against his adversaries. His constraining motive is the transforming love of Christ, by whom God has wrought reconciliation between Himself and men, and has committed to the apostle the ministry of reconciliation.
1. For—Assigning the reason for the statement (고후4:17), that affliction leads to exceeding glory.
we know—assuredly (고후4:14; 욥19:25).
if—For all shall not die; many shall be "changed" without "dissolution" (고전15:51-53). If this daily delivering unto death (고후3:11) should end in actual death.
earthly—not the same as earthy (고전15:47). It stands in contrast to "in the heavens."
house of this tabernacle—rather, "house of the tabernacle." "House" expresses more permanency than belongs to the body; therefore the qualification, "of the tabernacle" (implying that it is shifting, not stationary), is added (compare 욥4:19; 벧후1:13, 14). It thus answers to the tabernacle in the wilderness. Its wooden frame and curtains wore out in course of time when Israel dwelt in Canaan, and a fixed temple was substituted for it. The temple and the tabernacle in all essentials were one; there was the same ark, the same cloud of glory. Such is the relation between the "earthly" body and the resurrection body. The Holy Spirit is enshrined in the believer's body as in a sanctuary (고전3:16). As the ark went first in taking down the wilderness tabernacle, so the soul (which like the ark is sprinkled with blood of atonement, and is the sacred deposit in the inmost shrine, 딤후1:12) in the dissolution of the body; next the coverings were removed, answering to the flesh; lastly, the framework and boards, answering to the bones, which are last to give way (민4:1-49). Paul, as a tent-maker, uses an image taken from his trade (행18:3).
dissolved—a mild word for death, in the case of believers.
we have—in assured prospect of possession, as certain as if it were in our hands, laid up "in the heavens" for us. The tense is present (compare 요3:36; 6:47, "hath").
a building of God—rather "from God." A solid building, not a temporary tabernacle or tent. "Our" body stands in contrast to "from God." For though our present body be also from God, yet it is not fresh and perfect from His hands, as our resurrection body shall be.
not made with hands—contrasted with houses erected by man's hands (고전15:44-49). So Christ's body is designated, as contrasted with the tabernacle reared by Moses (막14:58; 히9:11). This "house" can only be the resurrection body, in contrast to the "earthly house of the tabernacle," our present body. The intermediate state is not directly taken into account. A comma should separate "eternal," and "in the heavens."
【고후5:1 CWC】1. His Sufferings 4:8-15.
"Troubled," "perplexed," "persecuted," "cast down" -- what a story! "Pressed on every side, yet not straitened," not so hemmed in but that he could still proceed with his work; "perplexed, yet not in despair," bewildered like a man going in a circle, put to it, yet not utterly put out; "pursued, yet not forsaken," hunted like a wild animal, yet not abandoned to the foe; "smitten down, yet not destroyed," thrown to the ground but able to rise again -- "The Glory of the Ministry." But not merely resigned, he has come to rejoice in his sufferings because of his relationship to Jesus Christ (10, 11). For the meaning of these last-named verses, compare 골1:24; 고전15:31; and 롬8:36. Indeed verse 11 is a sufficient comment on verse 10. Death (12) was working in Paul, physical death, but it was "working out for the good of the saints who were benefited by his ministry." He speaks this by the same faith which stirred the Psalmist (verse 13 cf. with 시116:10), and it is this faith that gives him the bright outlook for himself and his faithful hearers as expressed in verse 14, and which he amplifies in the next division.
2. His Comfort 4:16-5:8.
(a) Inward spiritual renewing day by day (16); (b) the relation between his earthly suffering and heavenly glory (17, 18); (c) which includes the resurrection of his body (5:1-4); (d) his confidence rests on the eternal purpose of God in his redemption, and the indwelling of the Holy Spirit in his soul (5); (e) so that he is always of good courage whether in his physical body or out of it (6-8).
3. His Ambition 9-13.
"Wherefore we labor," might be rendered "wherefore we are ambitious." "Present or absent" has reference to the Lord's second coming. Paul might be "present," i. e., in his physical body on the earth when He came, for like all true and intelligent disciples, he was expecting Him in his own generation; and yet he might be "absent," in the sense that he had passed out of the body in death. But in either event he must appear before his "judgment seat" when He came (10). This "judgment seat of Christ" is not that in Rev. 20, which is the last judgment and takes place at the end of the world, but it is one before which disciples, and they only, shall stand at the Second Coming of Christ. Notice that they are to "receive the things done" in the body. In other words, it is not for them a judgment unto condemnation because they are already by faith "in Christ Jesus" (롬8:1). It is not to determine the question whether they are saved or lost, which was settled the moment of their accepting Christ, but rather that of their reward or loss of the reward in the Kingdom of Heaven then to be manifested (고전3:11-15). "Terror" (verse 11), should be rendered "fear," and refers to the godly fear Paul had with reference to that judgment, his reverent desire to enter upon his reward, and which explained his earnestness as a soul-winner. God was his witness to this, and he trusted the church at Corinth also was. If so they might properly speak of it before his enemies (12) who were reflecting on him as one who was out of his mind (13).
4. His Motive 14-21.
"The love of Christ" here means primarily His love for us as indicated in what follows. "Then were all dead," should be, "Then all died," i. e., all true believers have died to the guilt and penalty of sin because they are members of Christ (Rom. 6). But they are now alive in Him in a new sense (v. 15), and being thus alive they are not to live for "themselves," their own satisfaction and glory, but for Him As a matter of fact this was Paul's governing principle, he says (16). "Henceforth know we no man after the flesh," means that his relationship to his fellow men is no longer that of his former unregenerated state. Indeed this includes that knowledge of Christ he then had concerning Whom he says, "Know we Him so no more." He knows Christ differently now from the way he knew Him before his conversion (Acts 9). This explains verse 17.
Now all these new "things" come from God and are the consequence of our reconciliation to Him by Jesus Christ (18). This reconciliation is enlarged upon (19-21). God Himself was reconciled, God as manifested in Christ. And His method of reconciling men to Him was not to impute (or charge) their trespasses unto them. This act of grace He was able to express because He had imputed those trespasses unto His Son, mankind's substitute. Who had no sin. The ministry of this reconciliation had been committed unto Paul who, with his fellow-preachers, was an ambassador for Christ, the mouth-piece of God, beseeching men to accept the reconciliation thus wrought out for them, by accepting the Reconciler, Jesus Christ.
【고후5:1 MHCC】The believer not only is well assured by faith that there is another and a happy life after this is ended, but he has good hope, through grace, of heaven as a dwelling-place, a resting-place, a hiding-place. In our Father's house there are many mansions, whose Builder and Maker is God. The happiness of the future state is what God has prepared for those that love him: everlasting habitations, not like the earthly tabernacles, the poor cottages of clay, in which our souls now dwell; that are mouldering and decaying, whose foundations are in the dust. The body of flesh is a heavy burden, the calamities of life are a heavy load. But believers groan, being burdened with a body of sin, and because of the many corruptions remaining and raging within them. Death will strip us of the clothing of flesh, and all the comforts of life, as well as end all our troubles here below. But believing souls shall be clothed with garments of praise, with robes of righteousness and glory. The present graces and comforts of the Spirit are earnests of everlasting grace and comfort. 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. Faith is for this world, and sight is for the other world. It is our duty, and it will be our interest, to walk by faith, till we live by sight. This shows clearly the happiness to be enjoyed by the souls of believers when absent from the body, and where Jesus makes known his glorious presence. We are related to the body and to the Lord; each claims a part in us. But how much more powerfully the Lord pleads for having the soul of the believer closely united with himself! Thou art one of the souls I have loved and chosen; one of those given to me. What is death, as an object of fear, compared with being absent from the Lord!
【고후5:2 JFB】2. For in this—Greek, "For also in this"; "herein" (고후8:10). Alford takes it, "in this" tabernacle. 고후5:4, which seems parallel, favors this. But the parallelism is sufficiently exact by making "in this we groan" refer generally to what was just said (고후5:1), namely, that we cannot obtain our "house in the heavens" except our "earthly tabernacle" be first dissolved by death.
we groan—(롬8:23) under the body's weaknesses now and liability to death.
earnestly desiring to be clothed upon—translate, "earnestly longing to have ourselves clothed upon," &c., namely, by being found alive at Christ's coming, and so to escape dissolution by death (고후5:1, 4), and to have our heavenly body put on over the earthly. The groans of the saints prove the existence of the longing desire for the heavenly glory, a desire which cannot be planted by God within us in vain, as doomed to disappointment.
our house—different Greek from that in 고후5:1; translate, "our habitation," "our domicile"; it has a more distinct reference to the inhabitant than the general term "house" (고후5:1) [Bengel].
from heaven—This domicile is "from heaven" in its origin, and is to be brought to us by the Lord at His coming again "from heaven" (살전4:16). Therefore this "habitation" or "domicile" is not heaven itself.
【고후5:3 JFB】3. If so be, &c.—Our "desire" holds good, should the Lord's coming find us alive. Translate, "If so be that having ourselves clothed (with our natural body, compare 고후5:4) we shall not be found naked (stripped of our present body)."
【고후5:4 JFB】4. For—resuming 고후5:2.
being burdened: not for that—rather, "in that we desire not to have ourselves unclothed (of our present body), but clothed upon (with our heavenly body).
that mortality, &c.—rather, "that what is mortal (our mortal part) may be swallowed up of (absorbed and transformed into) life." Believers shrink from, not the consequences, but the mere act of dying; especially as believing in the possibility of their being found alive at the Lord's coming (살전4:15), and so of having their mortal body absorbed into the immortal without death. Faith does not divest us of all natural feeling, but subordinates it to higher feeling. Scripture gives no sanction to the contempt for the body expressed by philosophers.
【고후5:5 JFB】5. wrought us—framed us by redemption, justification, and sanctification.
for the selfsame thing—"unto" it; namely, unto what is mortal of us being swallowed up in life (고후5:4).
who also—The oldest manuscripts omit "also."
earnest of the Spirit—(See on 고후1:22). It is the Spirit (as "the first-fruits") who creates in us the groaning desire for our coming deliverance and glory (롬8:23).
【고후5:6 JFB】6. Translate as Greek, "Being therefore always confident and knowing," &c. He had intended to have made the verb to this nominative, "we are willing" (rather, "well content"), but digressing on the word "confident" (고후5:6, 7), he resumes the word in a different form, namely, as an assertion: "We are confident and well content." "Being confident … we are confident" may be the Hebraic idiom of emphasis; as 행7:34, Greek, "Having seen, I have seen," that is, I have surely seen.
always—under all trials. Bengel makes the contrast between "always confident" and "confident" especially at the prospect of being "absent from the body." We are confident as well at all times, as also most of all in the hope of a blessed departure.
whilst … at home … absent—Translate as Greek, "While we sojourn in our home in the body, we are away from our home in the Lord." The image from a "house" is retained (compare 빌3:20; 히11:13-16; 13:14).
【고후5:7 JFB】7. we walk—in our Christian course here on earth.
not by sight—Greek, "not by appearance." Our life is governed by faith in our immortal hope; not by the outward specious appearance of present things [Tittmann, Greek Synonyms of the New Testament]. Compare "apparently," the Septuagint, "by appearance," 민12:8. Wahl supports English Version.고후4:18 also confirms it (compare 롬8:24; 고전13:12, 13). God has appointed in this life faith for our great duty, and in the next, vision for our reward [South] (벧전1:8).
【고후5:8 JFB】8. willing—literally, "well content." Translate also, "To go (literally, migrate) from our home in the body, and to come to our home with the Lord." We should prefer to be found alive at the Lord's coming, and to be clothed upon with our heavenly body (고후5:2-4). But feeling, as we do, the sojourn in the body to be a separation from our true home "with the Lord," we prefer even dissolution by death, so that in the intermediate disembodied state we may go to be "with the Lord" (빌1:23). "To be with Christ" (the disembodied state) is distinguished from Christ's coming to take us to be with Him in soul and body (살전4:14-17, "with the Lord"). Perhaps the disembodied spirits of believers have fulness of communion with Christ unseen; but not the mutual recognition of one another, until clothed with their visible bodies at the resurrection (compare 살전4:13-17), when they shall with joy recognize Christ's image in each other perfect.
【고후5:9 JFB】9. Wherefore—with such a sure "confidence" of being blessed, whether we die before, or be found alive at Christ's coming.
we labour—literally, "make it our ambition"; the only lawful ambition.
whether present or absent—whether we be found at His coming present in the body, or absent from it.
accepted—Greek, "well-pleasing."
【고후5:9 MHCC】The apostle quickens himself and others to acts of duty. Well-grounded hopes of heaven will not encourage sloth and sinful security. Let all consider the judgment to come, which is called, The terror of the Lord. Knowing what terrible vengeance the Lord would execute upon the workers of iniquity, the apostle and his brethren used every argument and persuasion, to lead men to believe in the Lord Jesus, and to act as his disciples. Their zeal and diligence were for the glory of God and the good of the church. Christ's love to us will have a like effect upon us, if duly considered and rightly judged. All were lost and undone, dead and ruined, slaves to sin, having no power to deliver themselves, and must have remained thus miserable for ever, if Christ had not died. We should not make ourselves, but Christ, the end of our living and actions. A Christian's life should be devoted to Christ. Alas, how many show the worthlessness of their professed faith and love, by living to themselves and to the world!
【고후5:10 JFB】10. appear—rather, "be made manifest," namely, in our true character. So "appear," Greek, "be manifested" (골3:4; compare 고전4:5). We are at all times, even now, manifest to God; then we shall be so to the assembled intelligent universe and to ourselves: for the judgment shall be not only in order to assign the everlasting portion to each, but to vindicate God's righteousness, so that it shall be manifest to all His creatures, and even to the conscience of the sinner himself.
receive—His reward of grace proportioned to "the things done," &c. (고후9:6-9; 2Jo 8). Though salvation be of grace purely, independent of works, the saved may have a greater or less reward, according as he lives to, and labors for, Christ more or less. Hence there is scope for the holy "ambition" (see on 고후5:9; 히6:10). This verse guards against the Corinthians supposing that all share in the house "from heaven" (고후5:1, 2). There shall be a searching judgment which shall sever the bad from the good, according to their respective, deeds, the motive of the deeds being taken into account, not the mere external act; faith and love to God are the sole motives recognized by God as sound and good (마12:36, 37; 25:35-45),
done in his body—The Greek may be, "by the instrumentality of the body"; but English Version is legitimate (compare Greek,롬2:27). Justice requires that substantially the same body which has been the instrument of the unbelievers' sin, should be the object of punishment. A proof of the essential identity of the natural and the resurrection body.
【고후5:11 JFB】11. terror of the Lord—the coming judgment, so full of terrors to unbelievers [Estius]. Ellicott and Alford, after Grotius and Bengel, translate, "The fear of the Lord" (고후7:1; 전12:13; 행9:31; 롬3:18; 엡5:21).
persuade—Ministers should use the terrors of the Lord to persuade men, not to rouse their enmity (Jude 23). Bengel, Estius, and Alford explain: "Persuade men" (by our whole lives, 고후5:13), namely, of our integrity as ministers. But this would have been expressed after "persuade," had it been the sense. The connection seems as follows: He had been accused of seeking to please and win men, he therefore says (compare 갈1:10), "It is as knowing the terror (or fear) of the Lord that we persuade men; but (whether men who hear our preaching recognize our sincerity or not) we are made manifest unto God as acting on such motives (고후4:2); and I trust also in your consciences." Those so "manifested" need have no "terror" as to their being "manifested (English Version, 'appear') before the judgment-seat" (고후5:10).
【고후5:12 JFB】12. For—the reason why he leaves the manifestation of his sincerity in preaching to their consciences (고후3:1), namely, his not wishing to "commend" himself again.
occasion to glory—(고후1:14), namely, as to our sincerity.
in appearance—Greek, "face" (compare 삼상16:7). The false teachers gloried in their outward appearance, and in external recommendations (고후11:18) their learning, eloquence, wisdom, riches, not in vital religion in their heart. Their conscience does not attest their inward sincerity, as mine does (고후1:12).
【고후5:13 JFB】13. be—rather as Greek, "have been." The contrast is between the single act implied by the past tense, "If we have ever been beside ourselves," and the habitual state implied by the present, "Or whether we be sober," that is, of sound mind. beside ourselves—The accusation brought by Festus against him (행26:24). The holy enthusiasm with which he spake of what God effected by His apostolic ministry, seemed to many to be boasting madness.
sober—humbling myself before you, and not using my apostolic power and privileges.
to God … for your cause—The glorifying of his office was not for his own, but for God's glory. The abasing of himself was in adaptation to their infirmity, to gain them to Christ (고전9:22).
【고후5:14 JFB】14. For—Accounting for his being "beside himself" with enthusiasm: the love of Christ towards us (in His death for us, the highest proof of it, 롬5:6-8), producing in turn love in us to Him, and not mere "terror" (고후5:11).
constraineth us—with irresistible power limits us to the one great object to the exclusion of other considerations. The Greek implies to compress forcibly the energies into one channel. Love is jealous of any rival object engrossing the soul (고후11:1-3).
because we thus judge—literally, "(as) having judged thus"; implying a judgment formed at conversion, and ever since regarded as a settled truth.
that if—that is, that since. But the oldest manuscripts omit "if." "That one died for all (Greek, 'in behalf of all')." Thus the following clause will be, "Therefore all (literally, 'the all,' namely, for whom He 'died') died." His dying is just the same as if they all died; and in their so dying, they died to sin and self, that they might live to God their Redeemer, whose henceforth they are (롬6:2-11; 갈2:20; 골3:3; 벧전4:1-3).
【고후5:15 JFB】15. they which live—in the present life (고후4:11, "we which live") [Alford]; or, they who are thus indebted to Him for life of soul as well as body [Menochius].
died for them—He does not add, "rose again for them," a phrase not found in Paul's language [Bengel]. He died in their stead, He arose again for their good, "for (the effecting of) their justification" (롬4:25), and that He might be their Lord (롬14:7-9). Ellicott and Alford join "for them" with both "died" and "rose again"; as Christ's death is our death, so His resurrection is our resurrection; Greek, "Who for them died and rose again."
not henceforth—Greek, "no longer"; namely, now that His death for them has taken place, and that they know that His death saves them from death eternal, and His resurrection life brings spiritual and everlasting life to them.
【고후5:16 JFB】16. Wherefore—because of our settled judgment (고후5:14),
henceforth—since our knowing Christ's constraining love in His death for us.
know we no man after the flesh—that is, according to his mere worldly and external relations (고후11:18; 요8:15; 빌3:4), as distinguished from what he is according to the Spirit, as a "new creature" (고후5:17). For instance, the outward distinctions of Jew or Gentile, rich or poor, slave or free, learned or unlearned, are lost sight of in the higher life of those who are dead in Christ's death, and alive with Him in the new life of His resurrection (갈2:6; 3:28).
yea, though—The oldest manuscripts read, "if even."
known Christ after the flesh—Paul when a Jew had looked for a temporal reigning, not a spiritual, Messiah. (He says "Christ," not Jesus: for he had not known personally Jesus in the days of His flesh, but he had looked for Christ or the Messiah). When once he was converted he no longer "conferred with flesh and blood" (갈1:16). He had this advantage over the Twelve, that as one born out of due time he had never known Christ save in His heavenly life. To the Twelve it was "expedient that Christ should go away" that the Comforter should come, and so they might know Christ in the higher spiritual aspect and in His new life-giving power, and not merely "after the flesh," in the carnal aspect of Him (롬6:9-11; 고전15:45; 벧전3:18; 4:1, 2). Doubtless Judaizing Christians at Corinth prided themselves on the mere fleshly (고후11:18) advantage of their belonging to Israel, the nation of Christ, or on their having seen Him in the flesh, and thence claimed superiority over others as having a nearer connection with Him (고후5:12; 고후10:7). Paul here shows the true aim should be to know Him spiritually as new creatures (고후5:15, 17), and that outward relations towards Him profit nothing (Lu 18:19-21; 요16:7, 22; 빌3:3-10). This is at variance with both Romish Mariolatry and transubstantiation. Two distinct Greek verbs are used here for "know"; the first ("know we no man") means "to be personally acquainted with"; the latter ("known Christ … know … more") is to recognize, or estimate. Paul's estimate of Christ, or the expected Messiah, was carnal, but is so now no more.
【고후5:16 MHCC】The renewed man acts upon new principles, by new rules, with new ends, and in new company. The believer is created anew; his heart is not merely set right, but a new heart is given him. He is the workmanship of God, created in Christ Jesus unto good works. Though the same as a man, he is changed in his character and conduct. These words must and do mean more than an outward reformation. The man who formerly saw no beauty in the Saviour that he should desire him, now loves him above all things. The heart of the unregenerate is filled with enmity against God, and God is justly offended with him. Yet there may be reconciliation. Our offended God has reconciled us to himself by Jesus Christ. By the inspiration of God, the Scriptures were written, which are the word of reconciliation; showing that peace has been made by the cross, and how we may be interested therein. Though God cannot lose by the quarrel, nor gain by the peace, yet he beseeches sinners to lay aside their enmity, and accept the salvation he offers. Christ knew no sin. He was made Sin; not a sinner, but Sin, a Sin-offering, a Sacrifice for sin. The end and design of all this was, 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. Can any lose, labour, or suffer too much for Him, who gave his beloved Son to be the Sacrifice for their sins, that they might be made the righteousness of God in him?
【고후5:17 JFB】17. Therefore—connected with the words in 고후5:16, "We know Christ no more after the flesh." As Christ has entered on His new heavenly life by His resurrection and ascension, so all who are "in Christ" (that is, united to Him by faith as the branch is In the vine) are new creatures (롬6:9-11). "New" in the Greek implies a new nature quite different from anything previously existing, not merely recent, which is expressed by a different Greek word (갈6:15).
creature—literally, "creation," and so the creature resulting from the creation (compare 요3:3, 5; 엡2:10; 4:23; 골3:10, 11). As we are "in Christ," so "God was in Christ" (고후5:19): hence He is Mediator between God and us.
old things—selfish, carnal views (compare 고후5:16) of ourselves, of other men, and of Christ.
passed away—spontaneously, like the snow of early spring [Bengel] before the advancing sun.
behold—implying an allusion to 사43:19; 65:17.
【고후5:18 JFB】18. all—Greek, "THE."
things—all our privileges in this new creation (고후5:14, 15).
reconciled us—that is, restored us ("the world," 고후5:19) to His favor by satisfying the claims of justice against us. Our position judicially considered in the eye of the law is altered, not as though the mediation of Christ had made a change in God's character, nor as if the love of God was produced by the mediation of Christ; nay, the mediation and sacrifice of Christ was the provision of God's love, not its moving cause (롬8:32). Christ's blood was the price paid at the expense of God Himself, and was required to reconcile the exercise of mercy with justice, not as separate, but as the eternally harmonious attributes in the one and the same God (롬3:25, 26). The Greek "reconcile" is reciprocally used as in the Hebrew Hithpahel conjugation, appease, obtain the favor of.마5:24, "Be reconciled to thy brother"; that is, take measures that he be reconciled to thee, as well as thou to him, as the context proves. Diallagethi, however (마5:24), implying mutual reconciliation, is distinct from Katallagethi here, the latter referring to the change of status wrought in one of the two parties. The manner of God reconciling the world to Himself is implied (고후5:19), namely, by His "not imputing their trespasses to them." God not merely, as subsequently, reconciles the world by inducing them to lay aside their enmity, but in the first instance, does so by satisfying His own justice and righteous enmity against sin (시7:11). Compare 삼상29:4, "Reconcile himself unto his master"; not remove his own anger against his master, but his master's against him [Archbishop Magee, Atonement]. The reconciling of men to God by their laying aside their enmity is the consequence of God laying aside His just enmity against their sin, and follows at 고후5:20.
to us—ministers (고후5:19, 20).
【고후5:19 JFB】19. God was in Christ, reconciling—that is, God was BY Christ (in virtue of Christ's intervention) reconciling," &c. Was reconciling" implies the time when the act of reconciliation was being carried into effect (고후5:21), namely, when "God made Jesus, who knew no sin, to be sin for us." The compound of "was" and the participle "reconciling," instead of the imperfect (Greek), may also imply the continuous purpose of God, from before the foundation of the world, to reconcile man to Himself, whose fall was foreseen. The expression " IN Christ" for "by Christ" may be used to imply additionally that God was IN Christ (요10:38; 14:10), and so by Christ (the God-man) was reconciling … The Greek for "by" or "through" Christ (the best manuscripts omit "Jesus"), 고후5:18, is different. "In" must mean here in the person of Christ. The Greek Katallasson implies "changing" or altering the judicial status from one of condemnation to one of justification. The atonement (at-one-ment), or reconciliation, is the removal of the bar to peace and acceptance with a holy God, which His righteousness interposed against our sin. The first step towards restoring peace between us and God was on God's side (요3:16). The change therefore now to be effected must be on the part of offending man, God the offended One being already reconciled. It is man, not God, who now needs to be reconciled, and to lay aside his enmity against God (롬5:10, 11). ("We have received the atonement" [Greek, reconciliation], cannot mean "We have received the laying aside of our own enmity"). Compare 롬3:24, 25.
the world—all men (골1:20; 요일2:2). The manner of the reconciling is by His "not imputing to men their trespasses," but imputing them to Christ the Sin-bearer. There is no incongruity that a father should be offended with that son whom he loveth, and at that time offended with him when he loveth him. So, though God loved men whom He created, yet He was offended with them when they sinned, and gave His Son to suffer for them, that through that Son's obedience He might be reconciled to them (reconcile them to Himself, that is, restore them WITH JUSTICE to His favor) [Bishop Pearson, Exposition of the Creed].
hath committed unto us—Greek, "hath put into our hands." "Us," that is, ministers.
【고후5:20 JFB】20. for Christ … in Christ's stead—The Greek of both is the same: translate in both cases "on Christ's behalf."
beseech … pray—rather, "entreat [plead with you] … beseech." Such "beseeching" is uncommon in the case of "ambassadors," who generally stand on their dignity (compare 고후10:2; 살전2:6, 7).
be ye reconciled to God—English Version here inserts "ye," which is not in the original, and which gives the wrong impression, as if it were emphatic thus: God is reconciled to you, be ye reconciled to God. The Greek expresses rather, God was the RECONCILER in Christ … let this reconciliation then have its designed effect. Be reconciled to God, that is, let God reconcile you to Himself (고후5:18, 19).
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