고린도후서 5:5 주석

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 (Co2 5:1-5), and deduces an inference for the comfort of believers in their present state (Co2 5:6-8), and another to quicken them in their duty (Co2 5:9-11). Then he makes an apology for seeming to commend himself, and gives a good reason for his zeal and diligence (Co2 5:12-15), and mentions two things that are necessary in order to our living to Christ, regeneration and reconciliation (Co2 5:16 to the end).

INTRODUCTION TO 2 CORINTHIANS 5 The apostle, in this chapter, enlarges upon the saints' comfortable assurance, expectation, and desire of the heavenly glory; discourses of the diligence and industry of himself and other Gospel ministers in preaching the word, with the reasons that induced them to it; and closes it with a commendation of the Gospel ministry from the important subject, sum, and substance of it. Having mentioned in the latter part of the, preceding chapter, the eternal weight of glory, the afflictions of the saints are working for, and the invisible realities of that state they are looking to, here expresses the assurance that he and others had of their interest therein; and which he signifies by an edifice, and illustrates it by its opposition to the body, which he compares to an house and tabernacle; the one is man's, the other of God, and not made with hands; the one is earthly, the other in heaven; the one is to be, and will be dissolved, the other is eternal, Co2 5:1 and therefore it is no wonder that it should be so earnestly desired, as it is said to be in Co2 5:2 where the desire of it is signified by groaning, which supposes something distressing, and which makes uneasy; and by an earnest longing after deliverance and happiness, and which is explained by a desire to be clothed upon with the house from heaven; where the heavenly glory is not only, as before, compared to an house, but also to a garment, which all those that are clothed with the righteousness of Christ may justly expect to be arrayed with; for these will not be found naked nor remain so, Co2 5:3 which earnest desire after immortality and glory is more fully explained, Co2 5:4 in which not only the body, in its present state, is again compared to a tabernacle, and the saints represented as being distressed, and so groaning whilst in it; but the cause of this groaning is suggested, which is a burden they labour under, both of sin and affliction; and yet such is the natural inclination of man to remain in the body, and his unwillingness to part from it, that he does not desire to be stripped of that, but to have the robe of immortality put upon it, that so the present mortality that attends it might be wholly swallowed up in it: and that the saints had reason to believe there was such an happiness to be enjoyed, and that they had such an interest in it is clear; because as God had prepared that for them, he had also wrought and prepared them for that; and besides, had given them his Spirit as the earnest and pledge of it, Co2 5:5 wherefore, as they were confidently assured of it, and considering that they were but sojourners and strangers whilst in the body, and in the present state of things, and not at home in their Father's house, and absent from Christ, Co2 5:6 as is evident from their walking by faith in the comfortable assurance, lively hope, and earnest expectation of things future and unseen, and not in the beatific vision of them, Co2 5:7. Hence they were very desirous, and chose rather to quit their present dwelling, the tabernacle of the body, that they might be at home, and enjoy the presence of the Lord, Co2 5:8. And this confidence and hope of eternal things wrought in the apostle, and other faithful ministers of the word, great carefulness and diligence to serve the Lord acceptably, and discharge with faithfulness the trust reposed in them, Co2 5:9 the reason of which concern also, or what likewise animated them to a diligent performance of their duty, was their certain appearance before the judgment seat of Christ; which appearance will be universal, and when there will be a distribution of rewards and punishments to everyone according to his works, Co2 5:10. And besides, it was not only their own personal concern in this awful affair that engaged them to such a conduct, but the regard they had to the good of immortal souls, to whom the day of judgment must be terrible, unless they are brought to believe in Christ; and for the truth of this they could appeal both to God, and to the consciences of men, particularly the Corinthians, Co2 5:11. And lest this should be imputed to pride and arrogance, the apostle suggests the reason why he made mention of all this, that they might have wherewith to answer the false teachers, and vindicate the faithful ministers of the Gospel, Co2 5:12. However, let it be construed which way it will, as the effect of madness or sobriety, this he could with the greatest confidence affirm, that his view was the glory of God, and the good of souls, Co2 5:13 and to this diligence and faithfulness in preaching the Gospel, he and others were not only moved by their desire and expectation of happiness, by the future judgment in which they must appear, and by their concern for immortal souls, that they might escape the vengeance of that day; but they were constrained thereunto by the love of Christ in dying for them, and in whom they died, Co2 5:14 the end of which was, that they might live not to themselves, but to him that died and rose again, Co2 5:15. And as a further instance of their integrity and faithfulness, the apostle observes, that they had no regard to men on account of their carnal descent, and outward privileges, as the Jews; nor even did they consider Christ himself in a carnal view, or esteem of him as a temporal king, as they once did, Co2 5:16 their sole aims and views being the spiritual good of men, and the advancement of the spiritual interest and kingdom of Christ; and the conclusion from hence is, that whoever is truly in Christ, and in his kingdom, is a new creature, and is in a new world, in a new dispensation, in which both the old things of the law, and of Heathenism, and of his former conversation are gone, and all things in doctrine, worship, and conversation are become new, Co2 5:17. And from hence the apostle proceeds to a commendation of the Gospel dispensation, and the ministry of it, from its author God, and from the subject matter of it, reconciliation of men to God by Christ, Co2 5:18 which is more fully explained and enlarged on, both with respect to the efficient cause of reconciliation, the objects of it, and the means and manner in which it is brought about, and also the publication of it in the Gospel by the ministers of it, Co2 5:19 and who are described as the ambassadors of Christ, acting in the name of God, and as in the stead of Christ, for the good of men, Co2 5:20. And closes the chapter with an account of the great propitiation, Christ, by whom reconciliation is made; as that he was in himself without sin, and yet was by imputation made sin for sinners, that they, in the same way, might be made righteous in the sight of God through him, Co2 5:21.47

Now he that hath wrought us for the selfsame thing,.... By "the selfsame thing" is meant, either the cross, the burden of sorrows and afflictions, under which the saints groan whilst here, which God has appointed them unto, and therefore to be bore patiently by them; or that glory and immortality, which they, as vessels of mercy, were prepared by him for from everlasting; for which their bodies and souls are formed by him in creation, and for which they are made meet in regeneration, by the curious workmanship of his Spirit and grace upon them: and seeing he "is God", and not man, who hath wrought them for this, either by his secret purposes and preparations of grace in eternity, or by his open works of creation and regeneration in time; there is no doubt but they shall certainly enjoy it, since his counsels are immutable, and he is a rock, and his work is perfect; whatever he begins he finishes, nor is he ever frustrated of his end: one of Stephens's copies adds, "and hath anointed us", which seems to have been transcribed from Co2 1:21. Who also hath given us the earnest of the Spirit; and therefore may be assured of possessing the inheritance, of which he is the earnest; see Co2 1:22.

This is why he shows us how much better it is for us not to be sorry, if we should be surprised by death, and tells us that we even hold of God "the earnest of His Spirit" (pledged as it were thereby to have "the clothing upon," which is the object of our hope), and that "so long as we are in the flesh, we are absent from the Lord; " moreover, that we ought on this account to prefer "rather to be absent from the body and to be present with the Lord," and so to be ready to meet even death with joy.

Designated, as He is, "the Mediator between God and man," He keeps in His own self the deposit of the flesh which has been committed to Him by both parties-the pledge and security of its entire perfection. For as "He has given to us the earnest of the Spirit, " so has He received from us the earnest of the flesh, and has carried it with Him into heaven as a pledge of that complete entirety which is one day to be restored to it.

What shall we say then? Has not the flesh even now (in this life) the spirit by faith? so that the question still remains to be asked, how it is that the animate (or natural) body can be said to be sown? Surely the flesh has received even here the spirit-but only its "earnest; " whereas of the soul (it has received) not the earnest, but the full possession.

But if repentance is a thing human, its baptism must necessarily be of the same nature: else, if it had been celestial, it would have given both the Holy Spirit and remission of sins. But none either pardons sins or freely grants the Spirit save God only. Even the Lord Himself said that the Spirit would not descend on any other condition, but that He should first ascend to the Father.

"Now he that hath wrought us for this very thing is God." Hereby he shows that these things were prefigured from the first. For not now was this decreed: but when at the first He fashioned us from earth and created Adam; for not for this created He him, that he should die, but that He might make him even immortal. Then as showing the credibility of this and furnishing the proof of it, he added, "Who also gave the earnest of the Spirit." For even then He fashioned us for this; and now He hath wrought unto this by baptism, and hath furnished us with no light security thereof, the Holy Spirit. And he continually calls It an earnest, wishing to prove God to be a debtor of the whole, and thereby also to make what he says more credible unto the grosser sort.

However, now we see obscurely but then face to face; now we see partially but then completely. But the present ability to see in the Scriptures obscurely and partially something which, nonetheless, is in accord with Catholic faith is the work of the pledge which was received by the virgin church at her bridegroom’s lowly coming. She will be wed at his final coming when he will come in glory and when she will then behold face to face, for he has given to us a pledge which is the Holy Spirit, as the apostle says.

For this period in God’s plan, in which the Lord has deigned to appear in time and visibly as a man and has given to us as a pledge the Holy Spirit, by whose sevenfold working we are given life (apostolic authority having been added like the seasoning of a few fish), what else therefore does this period in God’s plan effect but the possibility of attaining the prize of the heavenly calling without [our] powers failing us? “For we walk by faith and not by sight.”

The Spirit is our guarantee because he is the agent of our adoption.

Since God the Creator foresaw the sin of Adam, he prepared a remedy for it. For he himself has given us the first fruits of the Spirit, so that by the miracles which the Spirit does in our midst we may be reassured that the promises of future glory are true.

God has given us the Spirit as a guarantee so that we might know that he will not allow the temple of his Spirit to perish.

He who made us for this very thing from the beginning, he says, is God, for He created us so that we would be incorruptible. And this was not pleasing to Him only now, but was pleasing from the beginning. And this will assuredly come to pass. Do you want proof, he says? I will give you yet another. He Who gave us the Spirit through baptism also gave us the pledge of incorruption, for He sanctified both soul and body, and made both the one and the other divine, having freed them from sin, from which death arose. Therefore, if He gave the Spirit, it is evident that He freed us from sin. Thus, the pledge of future immortality is the Spirit. Or alternatively: having granted us the Spirit in part for now, He gave a certain pledge that He will also give the whole. But how will He give it, if we are not to be incorruptible in both soul and body? Therefore, having received here a small portion, that is, the pledge, hope that you will then possess the whole.

Here he discloses the author of the supernatural desire for a heavenly dwelling. For the cause of a natural desire that we be not despoiled is that the soul is naturally united to the body, and vice versa. But the desire to be clothed upon with a heavenly dwelling is not from nature but from God. Hence, he says, he who has prepared us for this very thing is God. As if to say: we wish to put on the heavenly dwelling, but in such a way as not to lose the earthly one. And yet it is God who effects in us the desire to be thus clothed over: "God is at work in you, both to will and to work for his good pleasure" (Phil. 2:13). The reason for this is that upon every nature follows a desire suited to the end of that nature, as something heavy naturally tends downward and seeks to rest there. But if a thing's desire is above its nature, that thing is not moved to that end naturally, but by something else, which is above its nature. Now it is evident that to enjoy eternal glory and to see God by his essence, although it is appropriate to a rational creature, is above its nature. Therefore, the rational creature is not moved to desire this by nature, but by God himself, who prepared us for this very thing. How this is accomplished he adds, saying, who has given us the Spirit as a guarantee. In regard to this it should be noted that God produces natural desires and supernatural desires in us: the natural, when he gives us a natural spirit suited to human nature: "God breathed into his nostrils the breath of life" (Gen. 2:7); but he gives the supernatural desires when he infuses in us the supernatural spirit, i.e., the Holy Spirit. Therefore he says, who has given us the Spirit as a guarantee, i.e., the Holy Spirit producing in us the certainty of this thing, with which we desire to be filled: "You were sealed with the Holy Spirit, which is the guarantee of our inheritance" (Eph. 1:13-14). He says, pledge, because a pledge has as much value as the thing for which it is given; but it differs from the thing for which it is given in this way, namely, that the thing is possessed with a fuller right, when it is already had, than the pledge is. For the thing is possessed as one's own, but the pledge is kept and held as though giving assurance that the thing will be possessed. So it is with the Holy Spirit: because the Holy Spirit has as much value as heavenly glory. But there is a difference in the way he is possessed, because now we have him as a surety of obtaining that glory; but in heaven we shall have him as something now possessed by us. For then we shall have him perfectly, but now imperfectly. In this way, therefore, is grace's desire deferred by a natural desire.

The apostle's strong hope of eternal glory, and earnest longings after that state of blessedness, Co2 5:1-4. The assurance that he had of it from the Holy Spirit, and his carefulness to be always found pleasing to the Lord, Co2 5:5-9. All must appear before the judgment seat of Christ, Co2 5:10. Knowing that this awful event must take place, he labored to convince men of the necessity of being prepared to meet the Lord, being influenced to this work by his love of Christ, Co2 5:11-13. Jesus Christ having died for all, is a proof that all were dead, Co2 5:14. Those for whom he died should live to him, Co2 5:15. We should know no man after the flesh, Co2 5:16. They who are in Christ are new creatures, Co2 5:17. The glorious ministry of reconciliation, Co2 5:18-21.

Now he that hath wrought us for the selfsame thing - God has given us our being and our body for this very purpose, that both might be made immortal, and both be glorified together. Or, God himself has given us this insatiable hungering and thirsting after righteousness and immortality. Mr. Addison has made a beautiful paraphrase of the sense of the apostle, whether he had his words in view or not: - " - Whence this pleasing hope, this fond desire, This longing after immortality? Or whence this secret dread and inward horror Of falling into nought? Why shrinks the soul Back on herself, and startles at destruction? 'Tis the Divinity that stirs within us; 'Tis Heaven itself that points out an hereafter, And intimates eternity to man. - The soul, secured in her existence, smiles At the drawn dagger, and defies its point. The stars shall fade away, the sun himself Grow dim with age, and nature sink in years; But thou shalt flourish in immortal youth, Unhurt amidst the war of elements, The wreck of matter, and the crush of worlds." The earnest of the Spirit - See the note on Co2 1:22.

THE HOPE (Co2 4:17-18) OF ETERNAL GLORY IN THE RESURRECTION BODY. (2Co. 5:1-21) For--Assigning the reason for the statement (Co2 4:17), that affliction leads to exceeding glory. we know--assuredly (Co2 4:14; Job 19:25). if--For all shall not die; many shall be "changed" without "dissolution" (Co1 15:51-53). If this daily delivering unto death (Co2 3:11) should end in actual death. earthly--not the same as earthy (Co1 15:47). 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 Job 4:19; Pe2 1:13-14). 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 (Co1 3:16). 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, Ti2 1:12) 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 (Num. 4:1-49). Paul, as a tent-maker, uses an image taken from his trade (Act 18:3). 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 Joh 3:36; Joh 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 (Co1 15:44-49). So Christ's body is designated, as contrasted with the tabernacle reared by Moses (Mar 14:58; Heb 9:11). 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."

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 (Co2 5:4). who also--The oldest manuscripts omit "also." earnest of the Spirit--(See on Co2 1:22). It is the Spirit (as "the first-fruits") who creates in us the groaning desire for our coming deliverance and glory (Rom 8:23).