Exegetical and Hermeneutical Commentary of 2 Corinthians 5:11
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.
11 21. The Christian Ministry one of Reconciliation
11. the terror of the Lord ] i.e. “His to-be-dreaded judgment.” Beza. This translation is due to the Geneva Version, following Beza and Calvin (Wiclif, drede). Tyndale (whom Cranmer follows) renders more correctly ‘ how the Lorde is to be feared ’ (literally ‘the fear of the Lord,’ timorem Domini, Vulg.). It is not the terror which God inspires, but the fear which man has of Him that is meant, ‘knowing what it is to fear God.’
we persuade men ] Rather, perhaps, we win over men. Compare the use of the Greek word here used in Act 12:20. The Apostle is still keeping in mind his object of clearing himself from the unjust accusations brought against him (cf. ch. 2Co 2:17). That the digressions in ch. 3, 4, 5 have not caused him to lose sight of his main object, the vindication of the purity of his motives from the aspersions cast upon them, may be seen by comparing 2Co 5:12 with ch. 2Co 3:1. Having the fear of God’s judgment continually before his eyes, he persuades men to obey the Gospel of Christ.
but we are made manifest unto God ] Literally, we have been made manifest, i.e. we are and have been all along. He knows the purity of our motives, and will one day bear witness to them before all men. See note on last verse.
and I trust also are made manifest in your consciences ] Literally, have been made manifest, with the same meaning as above, either (1) ‘by the change (see 2Co 5:17) which our ministry of Christ has produced in your hearts and lives,’ or (2) ‘in your conscientious conviction of our integrity.’ Ch. 2Co 4:2 makes the former the more probable interpretation. See also chap. 2Co 11:6.
Fuente: The Cambridge Bible for Schools and Colleges
Knowing therefore – We who are apostles, and who are appointed to preach the gospel, having the fullest assurance of the terrors of the day of judgment, and of the wrath of God, endeavor to persuade people to be prepared to meet Him, and to give up their account.
The terror of the Lord – This is, of the Lord Jesus, who will be seated on the throne of judgment, and who will decide the destiny of all people, 2Co 5:10; compare Matt. 25. The sense is, knowing how much the Lord is to be feared; what an object of terror and alarm it will be to stand at the judgment-seat; how fearful and awful will be the consequences of the trial of that day. The Lord Jesus will be an object of terror and alarm, or it will be a subject inspiring terror and alarm to stand there on that day, because:
- He has all power, and is appointed to execute judgment;
- Because all must there give a strict and impartial account of all that they have done;
- Because the wrath of God will be shown in the condemnation of the guilty.
It will be a day of awful wailing and alarm when all the living and the dead shall be arraigned on trial with reference to their eternal destiny; and when countless hosts of the guilty and impenitent shall be thrust down to an eternal hell. Who can describe the amazing terror of the scene? Who can fancy the horrors of the hosts of the guilty and the wretched who shall then hear that their doom is to be fixed forever in a world of unspeakable woe? The influence of the knowledge of the terror of the Lord on the mind of the apostle seems to have been two-fold; first, an apprehension of it as a personal concern, and a desire to escape it, which led him to constant self-denial and toil; and secondly, a desire to save others from being overwhelmed in the wrath of that dreadful day.
We persuade men – We endeavor to persuade them to flee from the wrath to come; to be prepared to stand before the judgment-seat, and to be suited to enter into heaven. Observe here the uniqueness of the statement. It is not, we drive people; or we endeavor to alarm people; or we frighten people; or we appeal merely to their fears, but it is, we persuade people, we endeavor to induce them by all the arts of persuasion and argument to flee from the wrath to come. The future judgment, and the scenes of future woe, are not proper topics for mere declamation. To declaim constantly on hell-fire and perdition; to appeal merely to the fears of people, is not the way in which Paul and the Saviour preached the gospel. The knowledge that there would be a judgment, and that the wicked would be sent to hell, was a powerful motive for Paul to endeavor to persuade people to escape from wrath, and was a motive for the Saviour to weep over Jerusalem, and to lament its folly, and its doom; Luk 19:41. But they who fill their sermons with the denunciations of wrath; who dwell on the words hell and damnation, for the purpose of rhetoric or declamation, to round a period, or merely to excite alarm; and who deal damnation around the land as if they rejoiced that people were to be condemned, and in a tone and manner as if they would be pleased to execute it, have yet to learn the true nature of the way to win people to God, and the proper effect of those awful truths on the mind. The true effect is, to produce tenderness, deep feeling, and love; to prompt to the language of persuasion and of tender entreaty; to lead people to weep over dying sinners rather than to denounce them; to pray to God to have mercy on them rather than to use the language of severity, or to assume tones as if they would be pleased to execute the awful wrath of God.
But we are made manifest unto God – The meaning of this is, probably, that God sees that we are sincere and upright in our aims and purposes. He is acquainted with our hearts. All our motives are known to him, and he sees that it is our aim to promote his glory, and to save the souls of people. This is probably said to counteract the charge which might have been brought against him by some of the disaffected in Corinth, that he was influenced by improper motives and aims. To meet this, Paul says, that God knew that he was endeavoring to save souls, and that he was actuated by a sincere desire to rescue them from the impending terrors of the day of judgment.
And I trust also … – And I trust also you are convinced of our integrity and uprightness of aim. The same sentiment is expressed in other words in 2Co 4:2. It is an appeal which he makes to them, and the expression of an earnest and confident assurance that they knew and felt that his aim was upright, and his purpose sincere.
Fuente: Albert Barnes’ Notes on the Bible
2Co 5:11
Knowing therefore the terror of the Lord, we persuade men.
Persuasives to the being religious
I. The argument which the apostle makes choice of to persuade men, which is, The terror of the Lord. In the gospel we find a mixture of the highest clemency and the greatest severity. The intermixing of these in the doctrine of the gospel was necessary in order to the benefit of mankind. And we shall easily see what great reason there is that this judgment shall be called the terror of the Lord, if we consider–
1. The terror of the preparation for it.
2. The terror of the appearance in it.
3. The terror of the proceedings upon it.
4. The terror of the sentence which shall then be passed.
II. The assurance he expresseth of the truth of it; Knowing therefore the terror of the Lord, we persuade men. We have two ways of proving articles of faith, such as this concerning Christs coming to judgment is–
1. By showing that there is nothing unreasonable in the belief of them.
2. That there is sufficient evidence of the truth and certainty of them.
3. The efficacy of this argument for the persuading men to a reformation of heart and life. There is great variety of arguments in the Christian religion to persuade men to holiness, but none more moving to the generality of mankind than this.
Especially considering these two things–
1. That if this argument doth not persuade men, there is no reason to expect any other should.
2. That the condition of such persons is desperate, who cannot by any arguments be persuaded to leave off their sins. (Bp. Stillingfleet.)
The terror of the Lord persuasive
I. The design and practical tendency of the threatenings of God is to persuade men to holy obedience.
1. This will appear if we consider them as a measure of Gods moral government. They are not empty threats, but are designed to secure the salutary effects of that government upon its subjects. This is apparent on the very face of them. They are annexed to the laws of that government, and their execution is connected only with the violation of its laws. It is essential to the very nature of a moral government that its authority be supported by threatened punishment. Without it, there is nothing to show that its claims are to be enforced; nothing to show that it may not be violated with impunity.
2. This design has been expressly declared.
(1) On Sinai. Here even Moses exceedingly feared and quaked. And why? That His fear may be before your faces, that ye sin not. Similar impression was designed at the reading of the law at Ebal and Gerizim.
(2) In the gospel commission, He that believeth and is baptized, shall be saved, but he that believeth not shall be damned.
(3) In the facts of Christian history. Look at the trembling jailor falling down before Paul and Silas; at the trembling and astonished Saul of Tarsus; at the three thousand pricked in the heart. And now say, whether these men despised the terror of the Lord, or felt it? The same gospel has produced the same effects in every age.
II. The direct tendency of the Divine threatenings is to persuade men to obey the gospel. Not that the Divine threatenings have such a tendency viewed as denunciations of mere suffering. To tell a man that he is exposed to the fires of hell may disquiet him; but so far from tending to excite holy affection in the cold heart of man, it tends only to harden in despair, or awaken more violent enmity against God. But if mere terror has no tendency to soften the heart into love, how is it that the threatenings of God have a tendency to subdue the heart into cheerful submission to His will? I answer–
1. By the solemn alternative which they reveal to man. Now, although the mere disclosure of this alternative, of obedience or death eternal, will never of itself convert the sinner, yet no sinner will ever be converted without it. If to array the terrors of the Almighty against the sinner will not weaken the ardour of earthly attachments, and check the ardour of earthly pursuits, nothing can. These, at any rate, are enough to do it.
2. By the manner in which they enforce the necessity of compliance with the terms of salvation. It is only when the sinner sees that the threatenings of God cannot be defied with safety, and that there is no other way of escape than that to which his own heart is desperately opposed, that he begins to stand in awe of his almighty Sovereign. And it is in the threatenings of the infinite God that he sees his helpless necessity of submitting to His terms.
3. By the evil of sin, which they show to the sinner. The evil of sin must be learned from Gods estimate of it. Man, the sinner himself, is not a safe judge on this question. Now, what should we think of Gods estimate of sin, had He annexed no penalty to transgression?
4. By this revelation of the character of God in its glory and excellence. This they do as they reveal the full measure of His abhorrence of sin. This is Gods holiness, and His holiness is pre-eminently His glory. As God loves the happiness of His creatures, He loves their holiness as the only means of their perfect happiness. As He loves their holiness He abhors sin. Gods abhorrence of sin, then, is the exact measure of His benevolence. If we would see God in His abhorrence of sin, we must see Him through the medium of His threatenings.
5. By the manner in which they unfold the claims of God for the sinners obedience in all their pressure of obligation. By these it is that the sinner is made to see, if he sees at all, who and what that God is with whom he has to do.
6. By the fact that they are not absolute, but conditional. Absolute threatenings would have no salutary influence whatever. But Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and He will have mercy upon him; and to our God, for He will abundantly pardon.
Conclusion:
1. What has been the influence of the Divine threatenings upon us? Saints, as well as sinners, ought to derive practical benefit from them.
2. We see why God threatens sin with eternal punishment.
3. The object of preaching terror is not to agitate with alarm, but to persuade.
4. We see the self-deception, and the hardihood in sin of those who scoff at the Divine threatenings. (N. W. Taylor, D. D.)
Persuasion and manifestation of the truth
I. Persuasion based upon terror. But is there not a contradiction between terror and persuasion? When we speak of persuasion, we ordinarily indicate those milder methods of overcoming opposition or producing consent, which often succeed when anything severe would only excite additional resistance. And terror, in itself, is scarcely an instrument of persuasion. One man may be terrified into a thing, and another may be persuaded into that thing; but though we might try terror when we had failed in persuasion, or persuasion when we had failed in terror, we should hardly in any instance say that we used terror in order to persuade, any more than that we used persuasion in order to terrify. But it might easily come to pass that a person who had been terrified would on that account be better disposed to listen to persuasion. And this is what Paul means. He had no delight in terrifying men; but he felt that if he could once bring men to the feeling a dread of the punishment of sin, they would be better disposed to hearken to the gentle voice of the gospel. Thus we seek to persuade men. We feel that in order to make men shun destruction we must make them aware of its fearfulness. With no view of keeping back from them the Saviour, but simply with the view of persuading them to receive Him, do we seek to show the terror of the Lord. And if I could now awaken in one of you an apprehension of Gods wrath, with what eagerness, with what hope, should I then set before him the Cross I Then, if ever, should I find him disposed to cry from the heart, Lord, save me, or I perish. And in this his trembling willingness to lay hold on the hope set before him in the gospel, would there not be the most touching demonstration that the faith which saves may be closely allied with the fear which disturbs.
II. The manifestation of truth. Paul expresses a thorough confidence as to the being made manifest unto God, but he speaks with a measure of doubt as to the being made manifest in the consciences of the Corinthians. Now remember what the truths were to which the apostle thus thought that an echo would be found in the consciences of his hearers. They were evidently the truths of a judgment to come and of a propitiation for sin.
1. We are now before you simply to announce a judgment to come. And when I announce to you the terror of the Lord, there is a voice heard in the solitude of your own souls announcing that I speak only truth. And it is a great source of encouragement to the preacher to be able thus to feel that he has conscience on his side. But if this be encouraging to the minister, it helps to make the hearer inexcusable if he do not listen to the communications with which he is plied.
2. The apostle, however, implies that the manifestation continued when he went on to set forth the gospel of redemption. And it is a great thing, that stupendous and multiplied as are the external evidences of the gospel, they are not indispensable to the proving its Divine origin to the man who examines it in humility and sincerity. Others may admire the impenetrable shield which the ingenuity of learned men has thrown over Christianity; we, for our part, glory more in the fact, that Scripture so commends itself to the conscience, and experience, that the gospel can go the round of the world and carry with it its own mighty credentials. There is nothing wanted but that you view yourselves as sinners, and you will feel that Christ is the Saviour whom you need. You will have the witness in yourselves. On this account may we justly speak of the attestation in the conscience, as the preacher, after wielding the terror of the Lord, sets himself to persuade with the announcements of the gospel. Is there one amongst you who trembles at the thought of going before God as a sinner with the burden of all his iniquities resting upon him? Let that man listen. We seek now to persuade him (2Co 5:21). Does not this vast scheme of mercy commend itself to you? I think it must; I think that its very suitableness must be an evidence to you of its truth. I appeal to no miracles; but I feel that in proposing a mode of deliverance through the righteousness of Christ to those who are weighed down by a sense of sin and a terror of judgment, I am proposing that which commends itself to them as exactly meeting their case. (H. Melvill, B. D.)
The terror of the Lord
We begin in order with the first, viz., the ministerial performance, wherein again two branches more. First, the work itself, and that is to persuade men. Secondly, the ground and principle of this working, or the motive that puts them upon it: Knowing the terror of the Lord. Before we come to speak of these parts by themselves, it is requisite that we should first of all look upon them in their reference to one another. First, here is an account of their knowledge, what they did with that; we persuade men, we know the terror of the Lord. And this knowledge we do not keep to ourselves, but we communicate it to others, that they may know it as well as ourselves. Secondly, as here is an account of their knowledge what they did with that; so here is likewise an account of their practice, what put them upon that. What needs all this instruction, and exhortation, and admonition? Cannot ye as well let men be quiet? No, says he, we cannot do so. There is very good reason for it; and that is, Knowing the terror of the Lord. We cannot know that, and not practise this. First, knowing it in a way of simple discovery, in opposition to ignorance, it is a great advantage to any man that undertakes to persuade any other to it, for himself to have an understanding of that which he speaks about. We are sensible of the thing itself, the day of judgment, and of the great danger which lies upon those which are neglectful of it. And therefore we cannot but speak of such things as these are. Secondly, knowing in a way of certainty, and in opposition to conjecture; knowing, that is, knowing perfectly or exactly. There are many things which we have sometimes some kind of hint of, but we are not altogether sure of them, but only by guess. For men to vent their mere fancies, and conceits, and speculations for truths, may carry a great deal of weakness and imprudence in it, to say no worse of it; yea, but St. Paul here went upon a better ground and argument. Third, knowing, in a way of consideration, in opposition to forgetfulness or non-attendancy. There are many things which we know habitually, which yet we do not know actually. And thus have we seen the full emphasis of this word knowing, as it lies here before us in the text; as a word of intelligence, as a word of assurance, as a word of remembrance. For a further account yet still of the practice of the Apostle is here expressed in these words, Knowing therefore the terror of the Lord, we persuade men.
1. The principle and foundation, whereupon this practice of the apostles in their persuading of men was laid; and that was knowledge. We then persuade most effectually when we persuade knowingly. Thus in the beginning of this chapter, we know, etc., that we have a building of God, a house, etc.
2. Here was the matter which this his persuasion was conversant about, and that was of judgment to come, a fundamental point of Christian religion.
3. Here was the order and method of this practice; beginning first with the terror of the Lord, and laying a ground-work there; that is the right method of the ministry, to begin with the preaching of the law, and showing them their lost condition.
And this again we may conceive them to have done upon a three-fold consideration.
1. Faithfulness to God, Knowing the terror of the Lord, we persuade men, that we may discharge the duty to Him who has entrusted us with this message.
2. Affection to Gods people. Knowing this terror we persuade men, that so thereby we may thus better secure them.
3. Respect to ourselves; that is another thing in it: and to ourselves, not in a corrupt sense, but in a good and warrantable sense: to ourselves, i.e., to our own souls, as we desire to tender them. This account of the apostles practice may be further amplified from some other considerations which do likewise lie in the text.
As first, from the principle and foundation whereupon it was laid, and that was knowledge. And indeed that is the best persuasion of all which does arise and proceed from hence. This is that which becomes a servant of Christ, as the best principle of all to work upon, namely, his own knowledge and experience of those things which he speaks of.
2. As here is an account of his practice from the principle of it, so likewise from the matter and the thing itself; which is by beginning with terror, and laying judgment before them.
3. We may likewise here take notice of the order and method which is observed by him in all this; which is first of all informing himself, and then instructing of others. First, knowing, and after that persuading. There are some which invert this order. Begin first with persuading, and then come to knowing afterwards. Which will be teachers before they are learners. First, the work itself, and that is, we persuade men. Secondly, the principle of this working, or the motive that put them upon it, Knowing the terror of the Lord.
We begin with the last.
1. I say here is the object propounded, the terror of the Lord. This was that which the apostle knew, and desired also to make known unto them for their edification. It is called the terror of the Lord, emphatically and exclusively, as hereby shutting out any other terror which does not so well consist with this, for we must know that there are sometimes false terrors as well as true. The devil, as he has his false comforts and raptures, so he has likewise his false fears.
What kind of terrors are those?
1. The terror of the Word, in the threatenings and comminations of it, wherein is revealed from heaven the wrath of God against all unrighteousness, as the apostle speaks in Rom 1:18.
2. The terror of Divine impression upon the heart and conscience. This is sometimes called in Scripture the terror of the Almighty, which Job, and David, Haman, and such as these did sometimes partake of, when God Himself appears as an enemy.
3. The terror of judgment, and more especially of the day of judgment. The second is the apprehension of this object, in reference to the mind and understanding; and that is knowing. We see here upon what terms we proceed in religion; not upon mere fancies only, but upon a certainty and good assurance. But how did Paul know this terror of the Lord? He knew it divers ways–First, by immediate revelation and inspiration from God Himself: I have received from the Lord that which I have delivered unto you. Secondly, he knew it also by discourse and collection of one thing from another. There is very good reason for it. Thirdly, he knew it also by experience, and by some sense of it upon himself in his own heart. There is no man that knows what sin is but he consequently knows what judgment is. The second is the work itself. We persuade men, where again four things more. First, for the act, or what it is which is done, it is persuading. First, it is a word of endeavour; we persuade, that is, we labour to do so. Secondly, it is a word of mollification. We persuade men; we do not compel them. The work of the ministry it is not a physical work, but a moral, and so is to be looked upon by us. Thirdly, this expression, we persuade, it is moreover a word of efficacy. Last of all, it is a word of condescension. We persuade men; that is, we satisfy them; do what we can to content them, and to remove all occasion of cavil or exception against us. The second is the object, or the persons to whom this persuading does reach–men. Men persuade men. This word men in the text is at once both a word of latitude and likewise a word of restriction. So that we persuade men–that is, we persuade none but men such as these, as having interest in it. But further, so it is a word of latitude and enlargement, extending itself to all men whosoever they be, and that also in any rank or condition which we may possibly conceive them in. First of all, by taking men in opposition to God Himself, who needs not to be persuaded. And, secondly, in opposition to angels.
The third thing here pertinently considerable, is what we persuade unto.
1. If they be as yet unconverted, we persuade them to believe.
2. As for those which are believers, we persuade men. One persuasion reaches to such as these amongst other men, that they would walk answerable to their profession. The fourth is, upon what ground, and that is hinted unto us from the coherence, in the words that went before, Knowing the terror of the Lord. This is not the only argument; but it is that only which is here expressed. The second is in reference to their acceptance in these words, But we are made manifest to God; and I trust: also are made manifest in your consciences. This is added to prevent an objection. It is true, indeed, Paul, you have told us a fair tale of yourself and of the rest of your brethren; with what great matters you attempt to do: but who thinks the better of you for all this? Who gives you any thanks for your labour? or who gives any great credit to that which you deliver?
To this the apostle answers very discreetly–But we are made manifest to God; and I trust also are made, etc. I begin with the first, viz., his acceptance with God–We are made manifest unto God.
1. For our calling and gifts; we are manifest to God, so we are manifest to Him, as we are appointed by Him. The ministry, it is not a human invention. But secondly, there is another manifestation–a manifestation of performances, as to the exercise and improvement of those gifts which God has bestowed. The Lord knows our faithfulness and integrity in this business. And the apostle seems to make mention of this for a threefold purpose. First, as his duty in regard of his endeavour; we are manifest to God, and it is that which lies upon us so to be; we could not satisfy ourselves if we did not do so. Secondly, he makes mention of it as his happiness or privilege. Thirdly, here is also his comfort and satisfaction of mind in the reflection. First, I say, in case of concealment and retiredness, which carries an opposition with it to the manifestation of knowledge and discovery; it is a comfort to be made manifest to God, and to be known to Him where we are manifest nowhere else. Again, secondly, it is comfortable likewise, as in mens ignorance, so likewise in their neglect, by taking the word manifestation by way of allowance. We are manifest to God, says the apostle–that is, we are approved of Him. This was that which comforted him, even when it was not so with him in regard of men. And so you have the first part of this acceptance, as it refers to God–But we are made manifest to God. The second is as it refers to the Corinthians: And I trust also are made manifest in your consciences. This likewise, as well as the other, is added to prevent an objection; for here some might have been ready to have replied, You talk how you are manifested to God. Well, but what are you to the eyes of men? and what satisfaction do you give to them? To this now he answers, And I trust also are made manifest in your consciences. First, for the thing itself, We are made manifest in your consciences. First, in a way of efficacy, from that success which our ministry hath found upon them. This is one way of manifestation. The faith and graces of the Corinthians were a sufficient testimony to the apostles ministry. The second is in a way of conviction or approbation. We are made manifest in your consciences, that is, your consciences do bear witness with us. This is the privilege of goodness, that it shall have mens consciences where it has not their affections. Though they love it not, yet they shall inwardly like it, and in their hearts secretly approve it, and set their seals unto it. Herod, though he loved not John Baptist, yet he reverenced him, and in his heart did admire him. Secondly, if ye take this your consciences a little more strictly restraining it to true believers, and those amongst these Corinthians which were faithful, that St. Paul and the rest were made manifest in their consciences indeed. Howsoever others may think of us, yet those which are faithful will approve us. We are made manifest in you, etc. The second is the word of transition or introduction, I trust or hope. We may take notice also of this; and it carries a double notion in it. First, there was his desire in it, as he wished it might be; he desired to approve his ministry, and himself in the execution of his ministry, to the hearts and consciences of those which were faithful, that they might be sure to close with him. Secondly, as there was his desire in it, so there was also his confidence and expectation. I hope or trust; that is, I believe, and make account of it. It is a word of triumphant expression, as you have another of the like nature with it (1Co 7:6). (T. Horton, D. D.)
Sinai sends sinners to Calvary
This text has been denounced as cruel Let us consider its use in secular affairs. A company is about to cross the ocean. The word terror has been suppressed, so they make no provision to escape in case of shipwreck. No life-preserver and no life-boat have been taken on board. The same policy has prevented the erection of lighthouses and the perfection of charts. Now, when out at sea and the storm has come, then they have reason to deplore the mistaken kindness which kept from them a knowledge of the terrors of the deep. The exercise of foresight is the part of wisdom. Knowing the terror, the danger before us, we should be persuaded to make every provision.
I. Consider the meaning of the phrase the terror of the lord.–
1. There is a majesty about God which is calculated to inspire holy fear. This we realise if we compare God with heathen divinities.
(1) Our God is infinite in wisdom, mercy, justice, and power. Many people have one-sided views of God, and hence fall into great error. Some deem Him all mercy, others all justice; as some have judged the ocean by a day of calm, others by a day of storm. Each view is a one-sided view. We could not revere a God who is all justice, or one who is all mercy.
(2) There are no changes in His attributes. It is the same God we see in the Old Testament as in the New. The New Testament does not utter a sound that dashes with those from Sinai.
2. The context will help us understand the language of the text (verse 10). God has made us know the dangers in the future that we might avoid them. There was an element of terror in the preaching of the apostles. Felix trembled.
II. Knowing, therefore, the terror of God, we persuade men. Knowing the majesty, the holiness of God, and the necessity of the punishment of evil, we persuade men–
1. To abhor sin. There can be no honest repentance save it be founded on hatred of sin.
2. To forsake sin.
3. To flee to Christ for pardon. No man ever came to Saviour until he felt the need of a Saviour. Sinai points you to Calvary.
4. To labour for the salvation of others. It is a great cruelty not to make known the terrible consequences of sin to our fellow-men. (T. L. Cuyler, D. D.)
The motive powers of the ministry
I. The motive power of the minister (verses 12, 14).Here we have two different feelings arising from two different circumstances. Terror, a conviction of a judgment to come. Love, a sense of gratitude, kindled by a conviction of the great grace of Him who died. The minister is inspired by his accountability to a righteous Judge and gratitude to a gracious Saviour. The minister stands between the Cross and the judgment. The oceans tides are caused by the combined influence of sun and moon. Here, then, are the sun and moon of the ministers life. It is the combined attraction of these that fills his life with power and devotion. Consider–
1. The love of Christ as forming one of the motive powers of the ministry.
(1) He who undertakes it must do so without any regard to worldly gain. But let it be borne in mind that this does not release the churches from their duty to see that those who preach the gospel live by the gospel.
(2) It must be carried on without any abatement of zeal in the face of apparent want of success. Men, when engaged in any business which they find does not pay, are at liberty to exchange it for some other. But the minister has not this liberty. What motive is sufficiently powerful to secure this persistent clinging to a work which seems in spite of every effort to bear no fruit? The absorbing love of Christ is alone equal to the task. In success men find a great stimulus to labour; but very often the minister is denied this stimulus. Carey, for seven long years of his missionary life, laboured without seeing one convert to reward his labour or sustain his faith.
2. The terror of the Lord, as forming another motive. The terror here is the deep conviction which Paul had, that he was accountable to God. Having these overwhelming thoughts and convictions, he persuaded men. But it was not alone as a stimulus that this conviction of a judgment served. In the verses following he shows that it was of immense comforting use to him. Men judged him falsely, but he was sustained under such treatment by the conviction that there was another Judge before whom he would have to stand. We are made manifest unto God.
II. The lever power of the ministry. The ministry is a provision for persuading men to a certain course, by beseeching and praying them as if God did it. Never were men called upon to work upon materials so intrinsically valuable. The greatest geniuses have deemed it not unworthy of them to spend themselves in labour upon wood, stones, metals, and canvas. But these are all material substances; and even the toughest of them are perishable. What are they compared with that upon which the minister is called to work–mind, heart, intellect, conscience, and will! Here is work worthy of God; for it is as His substitute you are required to do it.
2. What, then, of the weapons whereby such glorious work is accomplished? Seeing that the work is moral, the weapons must needs be of the same nature and quality. The work, then, must be effected through the instrumentality of motives, and these are, according to the text, the terror of the Lord and the love of Christ–the Cross and the judgment. You may find the thinker, the scholar, and the orator in the same person, but in the absence of the two great truths in question, the love of Christ and the terror of the Lord, there will be no minister, whatever else there may be. Conclusion: One of the wonders of physical science is an instrument called a concave mirror. If this instrument is held opposite the sun it has a marvellous burning power. Archimedes employed some such instrument as this to destroy the Roman fleet whilst it besieged the city of Syracuse. The gospel ministry is a kind of concave mirror for concentrating the light of the two mighty truths which form its themes upon the hearts and consciences of men. A marvellous example of its power in this respect has been furnished to us in the proceedings of the day of Pentecost. (A. J. Parry.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 11. Knowing therefore the terror of the Lord] This, I think, is too harsh a translation of , which should be rendered, knowing therefore the fear of the Lord; which, strange as it may at first appear, often signifies the worship of the Lord, or that religious reverence which we owe to him; Ac 9:31; Ro 3:18; Ro 13:7; 1Pe 1:17; 1Pe 2:18; 1Pe 3:2. As we know therefore what God requires of man, because we are favoured with his own revelation, we persuade men to become Christians, and to labour to be acceptable to him, because they must all stand before the judgment seat; and if they receive not the grace of the Gospel here, they must there give up their accounts with sorrow and not with joy. In short, a man who is not saved from his sin in this life, will be separated from God and the glory of his power in the world to come. This is a powerful motive to persuade men to accept the salvation provided for them by Christ Jesus. The fear of God is the beginning of wisdom; the terror of God confounds and overpowers the soul. We lead men to God through his fear and love, and with the fear of God the love of God is ever consistent; but where the terror of the Lord reigns there can neither be fear, faith, nor love; nay, nor hope either. Men who vindicate their constant declamations on hell and perdition by quoting this text, know little of its meaning; and, what is worse, seem to know but little of the nature of man, and perhaps less of the spirit of the Gospel of Christ. Let them go and learn a lesson from Christ, sweeping over Jerusalem: “O Jerusalem, Jerusalem, how oft would I have gathered you together, as a hen would her brood under her wings!” And another from his last words on the cross, “Father, forgive them, for they know not what they do!”
But we are made manifest unto God] God, who searches the heart, knows that we are upright in our endeavours to please him; and because we are fully persuaded of the reality of eternal things, therefore we are fully in earnest to get sinners converted to him.
Manifest in your consciences.] We have reason to believe that you have had such proof of our integrity and disinterestedness, that your consciences must acquit us of every unworthy motive, and of every sinister view.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
We believing and being fully persuaded, that there shall be such a great and terrible day of the Lord, when there shall be such a narrow inquiry and search into whatsoever men have thought, spoke, or done in the flesh;
we persuade men to believe in the Lord Jesus Christ, to walk according to the rule of the gospel, to be charitable towards us, and not to censure or judge us, or use against us hard speeches. If any will not be persuaded to think well of us, yet the sincerity of our hearts and ways is
made manifest unto God; he knoweth what we are, and how we have behaved ourselves: and
I trust we have so behaved ourselves, that we are not only made manifest unto God, but we
are made manifest in your consciences; so as your consciences will bear us a testimony, how we have behaved ourselves amongst you.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. terror of the Lordthecoming judgment, so full of terrors to unbelievers [ESTIUS].ELLICOTT and ALFORD,after GROTIUS and BENGEL,translate, “The fear of the Lord” (2Co 7:1;Ecc 12:13; Act 9:31;Rom 3:18; Eph 5:21).
persuadeMinistersshould use the terrors of the Lord to persuade men, not torouse their enmity (Jude 23).BENGEL, ESTIUS,and ALFORD explain:”Persuade men” (by our whole lives, 2Co5:13), namely, of our integrity as ministers. But this would havebeen expressed after “persuade,” had it been the sense. Theconnection seems as follows: He had been accused of seeking to pleaseand win men, he therefore says (compare Ga1:10), “It is as knowing the terror (or fear) of theLord that we persuade men; but (whether men who hear ourpreaching recognize our sincerity or not) we are made manifest untoGod as acting on such motives (2Co4:2); and I trust also in your consciences.” Those so”manifested” need have no “terror” as to theirbeing “manifested (English Version, ‘appear’) before thejudgment-seat” (2Co 5:10).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Knowing therefore the terror of the Lord,…. Or the fear of the Lord; by which is meant either the grace of the fear of the Lord, implanted in the hearts of the apostles, and in which they acted in their ministry, faithfully dispensing to men the mysteries of grace; from which they could by no means be moved, because the fear of God was before their eyes, and upon their hearts; or rather the terror of the Lord in the last judgment, which will be very great, considering the awfulness of the summons, arise ye dead, and come to judgment; the appearance of the Judge, which will be sudden, surprising, and glorious; the placing of the thrones, the opening of the books, the position of the wicked, the dreadful sentence pronounced on them, and the immediate execution of it; all which the ministers of the word know from the Scriptures of truth; they know the Judge, that there will be a general judgment, and that the day is fixed for it, though they know not the exact time: and therefore
persuade men; not that their state is good because of a little outside morality, nor to make their peace with God, or get an interest in Christ, or to convert themselves, neither of which are in the power of men to do; but they endeavour to persuade them by the best arguments they are masters of, taken from the word of God, and their own experience, that they are in a dangerous state and condition, walking in a way that leads to destruction; that they are liable to the curses of the law, the wrath of God, and everlasting ruin; that present duties of religion will not make amends for past sins, nor can their tears atone for their crimes, or any works of righteousness done by them justify them before God; and that salvation is only by Christ, who is both able and willing to save the chief of sinners: and they endeavour to persuade and encourage poor sensible sinners to venture on Christ, and believe in him to the saving of their souls. So the Arabic version reads it, “we persuade men to believe”; though when they have done all they can, these persuasions of theirs are ineffectual, without the powerful and efficacious grace of the Spirit of God; however, in so doing they discharge a good conscience, and act the faithful part to God and men:
but we are made manifest unto God; who searches the heart, and tries the reins, who knows all actions, and the secret springs of them; to him the sincerity of our hearts, and the integrity of our conduct, are fully manifest; we can appeal to him that it is his glory, and the good of souls, we have in view in all our ministrations:
and I trust also are made manifest in your consciences; that you also can bear witness to our faithfulness and honesty, to the unwearied pains we have taken, and the hearty concern we have shown for the welfare of the souls of men. One of Stephens’s copies reads, “and we trust”; which agrees with the apostle’s speaking in the first person plural in this, and the preceding verses.
Fuente: John Gill’s Exposition of the Entire Bible
The fear of the Lord ( ). Many today regard this a played-out motive, but not so Paul. He has in mind verse 10 with the picture of the judgment seat of Christ.
We persuade (). Conative present active, we try to persuade. It is always hard work.
Unto God (). Dative case. God understands whether men do or not.
That we are made manifest (). Perfect passive infinitive of in indirect discourse after . Stand manifested, state of completion.
Fuente: Robertson’s Word Pictures in the New Testament
Terror of the Lord [ ] . Rev., better, the fear of the Lord. Not that which is terrible in the Lord, but being conscious of fearing the Lord.
We persuade [] . Convince of our integrity.
Fuente: Vincent’s Word Studies in the New Testament
1) “Knowing therefore the terror of the Lord,” (eidotes oun ton phobon tou kuriou) “Recognizing therefore the fear of the Lord,” or what it is to fear the Lord as judge, to fall into the hand of His judgment, Heb 10:31.
2) “We persuade men “ (anthropos peithomen) “we persuade men,” we plea (with) men, to be in subjection to, in the active service of, and reconciled to God, 1Pe 5:5; Jas 1:21; Eph 2:10; Rom 12:1-2; 2Co 5:20; 1Co 15:58; Gal 6:9; Heb 10:22-25.
3) “But we are made manifest unto God “ (theo de pephanerometha) “and we have been made manifest to God,” “open in what we have done, as common ministers of God,” as surely as we shall be manifest to Him at the judgment. He now looks on, Psa 11:4.
4) “And I trust also.” (elpizo de kai) “and I hope also;” wish, or desire – that we are manifest for what we are, in sincerity of soul, servants of God, and of you all.
5) “Are made manifest in your conscience,” (en tais suneidesesin humon pephanerosthai) “In your conscience (also) to have been made manifest,” by acting with sobriety, earnestness, and sincerity of service, 2Ti 2:24-25; 1Th 2:6-12.
Fuente: Garner-Howes Baptist Commentary
11. Knowing therefore. He now returns to speak of himself, or he again applies the general doctrine to himself personally. “I am not ignorant,” says he, “nor devoid of the fear of God, which ought to reign in the hearts of all the pious.” To know the terror of the Lord, then, is to be influenced by this consideration — that an account must one day be rendered before the judgment-seat of Christ; for the man who seriously considers this must of necessity be touched with fear, and shake off all negligence. (536) He declares, therefore, that he discharges his apostleship faithfully and with a pure conscience, (2Ti 1:3,) as one that walks in the fear of the Lord, (Act 9:31,) thinking of the account to be rendered by him. As, however, his enemies might object: “You extol yourself, it is true, in magnificent terms, but who is there that sees what you affirm?” He says, in reply to this, that he discharges indeed the work of a teacher in the sight of men, but that it is known to God with what sincerity of mind he acts. “As my mouth speaks to men, so does my heart to God.”
And I trust This is a kind of correction of what he had said, for he now boasts that he has not merely God as the witness of his integrity, but also the Corinthians themselves, to whom he had given proof of himself. Two things, therefore, are to be observed here: in the first place, that it is not enough that an individual conducts himself honorably and assiduously (537) among men, if his heart is not right in the sight of God, (Act 8:21😉 and secondly, that boasting is vain, where evidence of the reality itself is wanting. For none are more bold in arrogating everything to themselves, than those that have nothing. Let, therefore, the man who would have credit given him, bring forward such works as may afford confirmation to his statements. To be made manifest in their consciences is more than to be known by proofs; for conscience reaches farther than carnal judgment.
(536) “ Tout mespris et toute nonchalance;” — “All contempt and all carelessness.”
(537) “ Vertueusement;” — “Virtuously.”
Fuente: Calvin’s Complete Commentary
Appleburys Comments
Motivating Forces
Scripture
2Co. 5:11-17 Knowing therefore the fear of the Lord, we persuade men, but we are made manifest unto God; and I hope that we are made manifest also in your consciences. 12 We are not again commending ourselves unto you, but speak as giving you occasion of glorying on our behalf, that ye may have wherewith to answer them that glory in appearance, and not in heart. 13 For whether we are beside ourselves, it is unto God; or whether we are of sober mind, it is unto you. 14 For the love of Christ constraineth us; because we thus judge, that one died for all, therefore all died; 15 and he died for all, that they that live should no longer live unto themselves, but unto him who for their sakes died and rose again. 16 Wherefore we henceforth know no man after the flesh: even though we have known Christ after the flesh, yet now we know him so no more. 17 Wherefore if any man is in Christ, he is a new creature: the old things are passed away; behold, they are become new.
Comments
Knowing therefore the fear of the Lord.Paul turns from the thought of mans responsibility to God and the fact that all shall be made manifest before the judgment-seat of Christ to the responsibility that lay upon him in relation to his ministry of reconciliation. He discussed two basic motivating forces of that ministry: (1) the fear of the Lord and (2) the love of Christ.
A sense of reverence and awe arises from the fact that all must appear before the Judge of the universe to give account of the things done in the body. The guilty fear the punishment that is associated with wrong doing. The sincere servant of the Lord has a dread of doing that which is not pleasing to God. Paul wrote to the Ephesians and said, Grieve not the Holy Spirit of God, in whom ye were sealed unto the day of redemption (Eph. 4:30). David prayed, Keep back thy servant also from presumptuous sins (Psa. 19:13). Paul mentioned his fear and trembling on coming to Corinth. See Studies in First Corinthians, page 34. Since children are to be like their fathers, Peter writes, If ye call on him as father, who without respect of persons judgeth according to each mans work, pass the time of your sojourning in fear: knowing that ye were redeemed, not with corruptible things, with silver or gold, from your vain manner of life handed down from your fathers: but with precious blood, as of a lamb without blemish and without spot, even the blood of Christ (1Pe. 1:17-18). John explained the fear of the disobedient in contrast to the love of those who do the will of God. See 1Jn. 4:17-19. The disobedient fear punishment, but perfect lovelove that is expressed in obedience to the commandments of Godcasts out fear. Our love for God springs from the fact that He first loved us.
Adam was afraid of God because he knew that he was guilty of transgressing His command. Anxiety caused the guilty one to attempt to cover his own sin. Adam used the fig leaf in a vain attempt to hide his disobedience from God. Ever since that day, man has been trying through his own schemes to blot out the effect of his sins, but the fact remains that only God can forgive sins.
The divine plan is to blot out sin by the blood of Christ. Paul was suddenly stopped in his mad effort to destroy the church of God when he accepted the mercy of God and got his sins washed away by submitting to baptism at the hand of Ananias. From that time forward, the love of Christ for him kept him aware of the need to obey His Lord as a faithful servant.
we persuade men.Opinions differ over the meaning of this statement. Some assume that Paul was attempting to persuade men of his own sincerity. He had been reminding the Corinthians that he was not indulging in self-glory. As to the charge of the false teachers on this issue, he rested his case on the truth of the gospel message which he proclaimed and the evidence of Christian character which his converts displayed.
It seems more likely, then, that Paul was referring to his ministry in which he was persuading men to be reconciled to God. His converts at Corinth were proof of his effectiveness. He was persuading men to obey Christ that they might be prepared to stand before the judgment-seat of Christ. At Corinth, Paul had reasoned in the synagogue every sabbath and persuaded Jews and Greeks (Act. 18:4). At Thessalonica, he had gone into the synagogue of the Jews and for three sabbath days reasoned with them from the scriptures, opening and alleging that it behooved Christ to suffer, and to arise from the dead; and that this Jesus, whom, said he, I proclaim unto you is the Christ (Act. 17:2-3).
Paul consistently presented the facts about Jesus in persuading men to believe that He was the Christ. He told them of the goodness of God that was leading them to repentance. He told them of the love of God who gave His Son to die for us while we were sinners. He told them about the judgment that all face and appealed to them to repent in preparation for that day. He told of the command to be baptized for the remission of sins as he urged men to obey God.
Pauls own conversion had followed this same persuasive pattern. Stephens message profoundly affected the young man named Saul, He knew well the history of his people, the Jews, as Stephen related it. He knew of their stubborn disobedience that led some to attempt to go back to Egypt. He knew that the temple had taken the place of the tabernacle in the wilderness, and he was fully aware of the fact that God does not dwell in houses made with hands. He knew also that the fathers had persecuted the prophets and killed those who had showed beforehand the coming of the Righteous One. Stephen had burned this truth into the minds of his audience when he said, You have now become murderers of that One. But Stephen also presented the evidence of the resurrection of Christ when he said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God (Act. 7:55).
When Saul met the Lord on the Damascus Road, his question was: What shall I do? Stephen had impressed him with the mercy and love of God, for Saul had heard him when he prayed, Lord, lay not this sin to their charge (Act. 7:60). See Pauls own comment in Act. 22:16-21 and 1Ti. 1:12-14. The person who believes in the Lord Jesus and understands his love and mercy readily responds to the reasonable command to be baptized for the remission of sins. See Act. 9:17-19; Act. 22:16.
Immediately upon his conversion, Paul began to preach Christ, for he was not disobedient to the heavenly vision. See Act. 26:19-23. He urged Gentiles as well as Jews to repent and turn to God, doing works worthy of repentance.
we are made manifest unto God.On the Judgment Day, God will judge the secrets of men according to the gospel, by Jesus Christ. See Rom. 2:16. Paul was aware of the fact that God knew his heart at all times and that no motive of his was hidden from Him. In this frame of mind he had carried on his ministry as an apostle of Christ. He had dealt frankly and sincerely with the Corinthians and believed that he had a right to hope that they were aware of his attitude. He had already called their attention to his sincerity in dealing with them in contrast to those who were corrupting the Word of God.
we are not again commending ourselves unto you.It seemed necessary for Paul to defend his sincerity because of false charges that were being made against him continually. See 2Co. 10:8-9. He was not commending himself by what he said about his ministry of persuading men, but giving the Corinthians a reason for being proud of the fact that the gospel had been brought to them by the apostle of Jesus Christ. This gave them a substantial answer to the claims of false apostles who were really deceitful workers of Satan. See 2Co. 11:12-13. Such deceitful workers were proud of their external appearance, but Paul gloried in the fact that the secrets of his heart were known to God.
for whether we are beside ourselves.If Paul were out of his mind, it would be evident to God, for God had placed His approval upon him in appointing him to the apostleship. Festus, listening to the defense that Paul made of the gospel before King Agrippa, cried out: Paul, thou art mad; thy much learning is turning thee mad (Act. 26:24). But Paul assured him that he was speaking only words of truth and soberness. He was sure that the king knew this too. The Corinthians had ample opportunity to know the mind of Paul for he had determined not to know anything among them except Jesus Christ and Him crucified. His appeal to them had been made on the basis of known facts of the gospel which were in accord with the Scriptures. See 1Co. 15:1-4. He had sincerely proclaimed the message of Christ to them. As one sent from God to do this task, he was aware that what he did was done in the sight of God.
for the love of Christ constraineth us.Pauls reverence for God led him to a life of sincerity in his ministry of preaching the gospel. Christs love for him became an irresistible force that held him on the true course. See Rom. 5:6-8.
that one died for all.The doctrine of the vicarious or substitutionary atonement is based on the theory of a limited atonement. This doctrine of limited atonement springs from the doctrine of predestination which assumes that God predetermined that certain individuals would be saved and that others would be the objects of His wrath with no hope of salvation. According to the theory, those predetermined to be saved cannot resist the grace of God. They will persevere unto the final salvation of their soulsno chance of being lost! The doctrine of a limited atonement teaches that Christ died for these only, that is, He died in their stead and they will, therefore, be saved. The theory assumes that Pauls words, He died for all, means for all who were predetermined to be saved. The argument, among other things, is based upon the translation of the preposition that is rendered for, assuming that it means instead of. But the same preposition is rendered for their sake in the last clause of verse fifteen. Christ died and rose again for their sakes. This would seem to suggest that if He died instead of them, He also rose instead of them, which, of course, doesnt make sense. Since Paul uses the same preposition in the two phrases, consistency suggests that they be translated by the same words in each case. This leads to the conclusion that Christs death and resurrection were for the benefit of all who believe on Him. In 1Co. 15:3, Paul says, Christ died forthis is the same word which he used in 2Co. 5:14-15our sins according to the Scriptures. His death concerned our sins. It was for the benefit of all sinners, for God so loved the world that He gave His only begotten Son that whosoever believeth on Him might not perish but have everlasting life. No limited atonement here! And the Spirit and the bride say, Come. And he that heareth, let him say, Come. And he that is athirst, let him come: he that will, let him take the water of life freely (Rev. 22:17). Rather than a limited and substitutionary atonement, the Scriptures indicate that Christs death was for all sinners, that they might hear the gospel and repent and be baptized for the remission of their sins. Mar. 16:15-16; Act. 2:38.
The standard by which Paul evaluated the death of Christ was the Scriptures. See 1Co. 15:3. But through the centuries men have been influenced by the doctrines of predestination and total depravity which have led them to the theories of limited atonement, irresistible grace, and perseverance of saints.
The Scriptures clearly indicate that God predetermined that believers would be saved, whether Jews or Gentiles. See Rom. 9:24; Rom. 9:30; Rom. 5:8; Joh. 3:16. The Scriptures teach that as a result of Adams sin physical death passed to all men. See Rom. 5:12; 1Co. 15:22 and Heb. 9:27. Spiritual death, on the other hand, is the result of ones own personal sins. See Joh. 8:21; Joh. 8:34; Eph. 2:1-6; Rom. 6:23. To assume that the human being, as a result of Adams sin, is in a state of depravity which renders him incapable of doing or thinking anything good in the spiritual realm is to make the preaching of the gospel for the salvation of the lost a meaningless gesture. But Paul declared that it was the good pleasure of God through the foolishness of what was preached to save those who believe. See 1Co. 1:21. If it requires a regenerating act of the Holy Spirit before man can believe, then the Word of the Cross truly is in vain. But Jesus clearly indicated that sinners for whom He died were to hear the Word through the inspired apostles and believe. See Joh. 17:20-21.
Some assume that the doctrine of substitutionary atonement is taught in Mat. 20:28 and Mar. 10:45. Jesus gave His life as a ransom for, or on behalf of, the many. Some would translate, instead of many which is possible except for the fact that it does not harmonize with the whole teaching of Scripture on the subject. Pauls comment in 1Ti. 2:6 explains the meaning of Mat. 20:28, for he says that Christ gave himself a ransom for all.
Out of the references to ransom, two more closely related theories of the atonement have come: (1) The ransom theory, and (2) the commercial theory. Based on the thought that we are redeemed by the blood of Christ (Eph. 1:7) or bought with a price (1Co. 6:20) some have taught that God paid the price of the blood of Christ to the devil to buy the release of the sinner. But the Scriptures simply state that we were bought with a price, the blood of Christ, without any assumption that it was paid to Satan. The commercial theory assumes that the death of Christ was exactly equal to the punishment that God would have inflicted on sinners, and that because of Christs death He is just in forgiving them. The theory assumes that God in His purity and holiness was offended by the sinner and that only the death of Christ could change His attitude. The Scriptures state, however, that while we were yet sinners, God commended His own love toward us through the death of Christ. See Rom. 5:8.
The Scriptures present the death of Christ in various relationships: (1) In relation to God, it shows His love and His justice in passing over the sins done under the first covenant. See 1Jn. 4:9-10; Heb. 9:15; Rom. 3:3536. (2) As to Christ, it was to destroy the works of the devil. See 1Jn. 3:8; Heb. 2:14. (3) As to the sinner, it was to save him from the wrath of Godpunishment in the Day of Judgmentand restore him to fellowship with God. See Rom. 2:5-11; Rom. 5:9-11. (4) As to sin, it is the means of blotting out sin, Propitiation or expiation has to do with sin. The only way to escape the wrath of God is to obey the gospel. Under the New Covenant the blood of Christ cleanses the conscience from dead works to serve the living God. See Heb. 9:14. God promises those who accept the terms of the New Covenant that He will be merciful to their iniquities and their sins He will remember no more. See Heb. 8:12.
This brief glimpse of the teaching of the Scriptures about the death of Christ enables us to see something of the motivating power of love in the life of Paul.
therefore all died.In 1Co. 15:22, Paul says: As in Adam all die so in Christ shall all be made alive. But this is a reference to the resurrection of the body which is to follow physical death. All who die physically will be raised from the dead, some to the resurrection of condemnation and some to the resurrection of life. See Joh. 5:28-29. But in 2Co. 5:14, Paul is dealing with spiritual death. Since he says that Christ died for allthat is, for all sinnersit is evident that all who have sinned have died spiritually. See Rom. 5:16-18.
and he died for all.This does not teach universal salvation. It does indicate that an opportunity to be saved is provided for all men. See 1Ti. 2:3-4. Paul speaks of God who is the Savior of all men, especially those who believe. See 1Ti. 4:10. God has made it possible for all men to be saved through the death of Christ; those who accept His offer through belief expressed in obedience to His commands are saved. Those who are saved are no longer to live in selfishness; they are to commit themselves to Christ who for their sakes died and rose again.
no man after the flesh.The standard by which Paul recognized the value of a man was his relation to Christ. If any man is in Christ, he is a new creature. Paul said, For as many of you as were baptized into Christ did put on Christ. There can be neither Jew nor Greek, there can be neither bond nor free, there can be no male and female; for ye are all one in Christ Jesus (Gal. 3:27-28).
have known Christ after the flesh.Paul, speaking of his kinsmen according to the flesh, recognized the fact that Christ was of the Jews according to flesh. See Rom. 9:3-5. He may have in mind the same concept here. In common with most Jews, he had probably expected Messiah to set up a political kingdom. He, as most Jews, had been unable to reconcile this view with the claims of Jesus of Nazareth who said He was Son of God. See Joh. 10:34-35; Luk. 22:66-71. When the apostles, however, on the Day of Pentecost preached the fact of the resurrection of Christ and His exaltation to the right hand of God, three thousand Jews were convinced and got themselves baptized in the name of Jesus Christ for the remission of their sins. See Act. 2:36-40. After Paul had seen the risen Lord, he argued with the Jews on the basis of the Scriptures that it was necessary for Christ to suffer and rise from the dead and that this Jesus whom he proclaimed was the Christ. See Act. 17:3.
There is no way of knowing whether or not Paul had seen Jesus before He appeared to him on the Damascus Road. Pauls relation to Christ was based on the gospel which he heard from Stephen and Ananias and the fact that he had actually seen the risen Lord.
Fuente: College Press Bible Study Textbook Series
(11) Knowing therefore the terror of the Lord.Better, the fear of the Lord. The English word terror is unduly strong, and hinders the reader from seeing that what St. Paul speaks of is identical with the fear of the Lordthe temper not of slavish dread, but reverential awe, which had been described in the Old Testament as the beginning of wisdom (Job. 28:28; Psa. 111:10). Tyndales and Cranmers versions give, how the Lord is to be feared; the Rhemish, fear. Terror, characteristically enough, makes its first appearance in the Geneva version.
We persuade men; but we are made manifest unto God.The antithesis is singularly indicative of the rapid turn of thought in the Apostles mind. We go on our way of winning men to Christ. (Comp. the use of the same Greek word in Act. 12:20, having made Blastus . . . their friend.) It is singular to note that, in an Epistle probably nearly contemporary with this, St. Paul uses the phrase almost in a bad sense: Do we now persuade men, or God? i.e., Are we seeking to please our friends or God? (Gal. 1:10.) And here, apparently, the imperfection of the phrase and its liability to misconstruction occurs to him, and he therefore immediately adds, Yes, we do our work of persuading men (the case of Felix, in Act. 24:25, may be noted as showing the prominence of the judgment to come in St. Pauls method), but it is all along with the thought that our own lives also have been laid open in their inmost recesses to the sight of God. The word made manifest is clearly used in reference to the same word (in the Greek) as is translated appear in 2Co. 5:10.
And I trust also are made manifest in your consciences.The words are an echo of what had already been said in 2Co. 4:2. He trusts that in their inmost consciences, in the effect of his preaching there, in the new standard of right and wrong which they now acknowledgeperhaps, also, in the estimate which their illumined judgment passes on his own conducthe has been made manifest as indeed he is, as he is sure that he will be before the judgment-seat of Christ.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11. Terror of the Lord Rather, not terror of the Lord, but our fear of him.
Therefore In view of the scenes of the judgment.
We persuade men Of what? the question is asked. We should suppose there could be but one reply. If it was from fear of the Lord he persuaded men, he certainly persuaded them to act as the fear of the Lord would impel; namely, to act just as Paul did under that motive, 2Co 5:9, namely, to labour, whether present or absent, to be accepted of him. To what would the fear of a future judgment persuade men other than to secure the favour of the Judge? And what motive more likely to persuade men to such course than fear of the judgment? This is essentially the view of Beza, Grotius, and others. But Chrysostom, Meyer, Alford, and others, interpret it, We persuade men of our own integrity.
Manifest The antithesis is, Under conscious fear of Christ’s judgment, we persuade men to be acceptable to him, and are ourselves unconcealed and manifest before God. He has said, 2Co 5:10, that we must be manifest before the bar of Christ; in view of that he ever holds himself now manifest to God, and he hopes he is no less made manifest to the judgment of his brethren, the Corinthians. The meaning, then, is, that from fear of our final Judge we persuade men, and have kept ourselves transparent to the eye of God.
Manifest in your consciences Paul’s trust is, that he has maintained the same unconcealed purity patent to the consciences of the Corinthians that he has maintained to God. And it is to that transparent character, both of himself and the gospel he preaches, that he looks for his vindication from the imputations of his Judaic-Christian assailants.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Knowing therefore the fear of the Lord, we persuade men, but we are openly revealed to God; and I hope that we are also openly revealed in your consciences.’
Paul now emphasises, in the light of the mention of the judgment seat of Christ, that what he and his fellow-workers do is through the fear the Lord, not in the sense of terror before a holy God, for that is for unbelievers, but as an evidence of reverence and awe in view of the responsibility that is theirs, and in the light of the One to whom we are all accountable. The Master has sent us forth, he says, and we therefore need to live our lives so as to be ready to give an account of ourselves to Him when He returns and calls us to account for our stewardship (Luk 12:35-48 and often in the ministry of Jesus).
So he stresses that he himself and his fellow-workers do know that awe and reverence. They are constantly aware of the One with Whom they have to do. And it leads on to the fact that they constantly seek to ‘go on persuading’ men in accordance with what their need might be. Some they seek to persuade to the truth, others to right behaviour. And still others, like the Corinthians, they seek to persuade as to the validity of their ministry. They use persuasion in whatever way will further the cause of God, for they want to receive the maximum ‘well done’ from God.
And they do this knowing that, all the time, what they are and what they do is openly revealed to God. Nothing is hidden from Him. Their fear of Him reminds them that He Who will one day bring all things into the open is already aware of those ‘all things’ (compare Heb 4:13).
‘But we are openly revealed to God.’ Nothing is hidden from Him. There may also be behind this statement the idea that they deliberately bring their lives before God daily that He might scan them and bring to light any failure of heart or attitude. The idea may be that they encourage in themselves an openness before God in their prayers, precisely because they want to be ‘openly revealed’ before Him so that they might know that the path they take is the right one. And knowing that they are so openly revealed, and that they still have peace in their hearts as a consequence, will satisfy them that that they are on the right path. But in the end it is simply a statement that God knows all their hearts.
‘And I hope that we are also openly revealed in your consciences.’ Confident that God knows all and is satisfied with his ways, he puts it to the Corinthians to now look at their own consciences and come up with their opinion also. He hopes that the consciences of the Corinthians will give him similar clearance to that given by God. He is still sensitive as to the way they had so easily been persuaded to take up an attitude against him. The appeal to their consciences suggests that the appeal is to each individual. Each must judge for himself on the basis of his conscience how they will see things and what view they will have of him (compare 2Co 4:2).
Fuente: Commentary Series on the Bible by Peter Pett
God’s Ministry of Reconciliation ( 2Co 5:11 to 2Co 6:2 ).
Having spoken of God’s work in the heart through His Spirit, and of the new covenant, followed by the revelation of the Christian’s future by means of the resurrection, Paul now goes back to the basis of it all, man’s reconciliation with God. If men are to know these things that he has described there needs to be a new creation. And man needs to be reconciled to God, a reconciliation which is only found in Christ through the cross.
But before he can press home that message he feels he must again bring out his own genuineness in comparison with those who are all outward show.
Fuente: Commentary Series on the Bible by Peter Pett
Paul’s Call to the Corinthians for Reconciliation In 2Co 5:11 to 2Co 7:16 Paul calls all of the Corinthians back to reconciliation with God and himself. He first launches into a lengthy explanation of his ministry of reconciliation as he serves as an ambassador of Christ reconciling the world unto God (2Co 5:11-21). He then beseeches the Corinthians not to receive God’s grace in vain, and he exposes the purity of his plea by showing them his hardships (2Co 6:1-13). One way to ensure their reconciliation was to come out from among the unbelievers (2Co 6:14-18), and to receive Paul as their spiritual father (2Co 7:1-4). Then, as a father, Paul illustrates his fervent love for them, both by his anxiety over the report of Titus (2Co 7:5-7), and by the “sorrowful letter” that was sent to by the hand of Titus (2Co 7:8-16).
The Lost Letter to the Corinthians – Because 2Co 6:14 to 2Co 7:1 seems related to the theme that Paul refers to in his “lost letter” to the Corinthians (1Co 5:9) and because it intrudes itself rather awkwardly into the text of 2 Corinthians, some scholars speculate that this is part of that first letter. Moreover, 2Co 6:13 provides an excellent connection to 2Co 7:2. However, other scholars argue that this passage in 2 Corinthians deals with unbelievers in general, rather than misconduct within the church and that this is a digression, which is typical of the Pauline epistles, rather than a passage inserted at a later date. Furthermore, manuscript evidence supports the entire unity of 2 Corinthians, as do the early Church fathers.
1Co 5:9, “I wrote unto you in an epistle not to company with fornicators:”
2Co 5:11 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.
2Co 5:11
2Co 5:12 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.
2Co 5:12
“but give you occasion to glory on our behalf” – Comments – The outward evidence of this acceptance is when they boast of him as their spiritual father.
“that ye may have somewhat to answer them which glory in appearance, and not in heart” Comments – This boasting of Paul should be their response to these Jewish emissaries who down play Paul’s importance at Corinth.
2Co 5:13 For whether we be beside ourselves, it is to God: or whether we be sober, it is for your cause.
2Co 5:13
1Co 14:22-25, “Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serveth not for them that believe not, but for them which believe. If therefore the whole church be come together into one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say that ye are mad? But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all: And thus are the secrets of his heart made manifest; and so falling down on his face he will worship God, and report that God is in you of a truth.”
Smith Wigglesworth interprets 2Co 5:13 within the context of the manifestation of the gifts of the Spirit, saying, “You can be beside yourself. You can go a bit further than being drunk; you can dance, if you will do it at the right time. So many things are commendable when all the people are in the Spirit. Many things are very foolish if the people around you are not in the Spirit. We must be careful not to have a good time in the Lord at the expense of somebody else. When you have a good time, you must see that the spiritual conditions in the place lend themselves to it and that the people are falling in line with you. Then you will always find it a blessing.” [64]
[64] Smith Wigglesworth, Smith Wigglesworth: The Complete Collection of His Life Teachings, ed. Roberts Lairdon (New Kensington, Pennsylvania: Whitaker House, 1996), 340.
2Co 5:14 For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead:
2Co 5:14
2Co 5:14 “For the love of Christ constraineth us” Comments – Paul is saying that God love “urges him on,” or “controls him.” We usually consider that the source of the love of Christ is present within us by the Holy Spirit that dwells in us. However, it has been my experience that others who pour forth God’s love to others can also be a source of love. For example, my love for several men of God who have been my mentors motivates me to serve the Lord with the compassion that they show to me. It is the love of God within them that is then poured forth to me that compels me to walk as they walk and to serve Christ with all of my heart as they do. God can certainly use others to compel the saints towards service; for love is contagious.
2Co 5:15 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.
2Co 5:15
2Co 5:16 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.
2Co 5:16
1Co 2:15, “But he that is spiritual judgeth all things, yet he himself is judged of no man.”
They no longer understand things after the flesh, but see and judge all things from a spiritual perspective. Paul is saying that he looks at each human being as a soul in need of redemption.
2Co 5:16 “yea, though we have known Christ after the flesh” – Comments – Scholars have made a number of speculations as to the exact meaning of this phrase, but Alfred Plummer gives one of the most sensible interpretation by saying before Paul’s conversion, he knew Christ as a “heretical” teacher who was “condemned by the Sanhedrin” and “crucified by the Romans.” [65]
[65] Alfred Plummer, The Second Epistle of St. Paul to the Corinthians, in The International Critical Commentary on the Holy Scriptures of the Old and New Testaments, eds. Charles A. Briggs, Samuel R. Driver, and Alfred Plummer (Edinburg: T. & T. Clark, Ltd., c1915, 1985), 177.
2Co 5:17 Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.
2Co 5:17
Gal 6:15, “For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature .”
2Co 5:17 “old things are passed away” Comments – What are these old things that have passed away? We certainly have our same body and our same mind when we are saved. One thing we know has been done away with is our past sins and guilt. For the Jews, the burdens of the Law have passed away. Since we have been translated from the kingdom of darkness into the kingdom of God, the bondages and fears of this world are broken off of us (Heb 2:15).
Heb 2:15, “And deliver them who through fear of death were all their lifetime subject to bondage.”
2Co 5:17 Comments – When we are in Christ, we are new creatures in the sense that our spirits have been made brand new. We still live in this fleshly body, for Paul has just told the Corinthians that they still had this “earthly tabernacle” (2Co 5:1). We still have our same mind with its memories and emotions. However, we now have the nature of God living on the inside of us, so that we no longer desire the fleshly indulgences of this world, but the things of God.
2Co 5:18 And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation;
2Co 5:18
Joh 3:14, “And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:”
Joh 8:28, “Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things.”
Joh 12:32, “And I, if I be lifted up from the earth, will draw all men unto me.”
2Co 5:16-18 Comments – In Christ All Things Are New – As a consequence of the truth that Christ died for all man, and those who accept Him are to now live for him (verse 15), Paul draws several conclusions. First, we are no longer to see men from an earthly, fleshly view, because we partake of that same spiritual life that Christ partook of at His resurrection. We now see all men in need of Christ the Savior (verse 16). Secondly, those who accept Christ become new creatures, with all of their past sins being forgiven (verse 17). So with this spiritual revelation comes responsibility, for God has now called us into the ministry of reconciling the world unto Him through the preaching of the Gospel (verse 18).
2Co 5:19 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.
2Co 5:19
2Co 5:19 “that God was in Christ, reconciling the world unto himself” Illustration – See 1Co 1:11 on how a husband and wife get back together.
1Co 7:11, “But and if she depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife.”
2Co 5:19 “not imputing their trespasses unto them” Word Study on “imputing” Strong says the Greek word “imputing” ( ) (G3049) means, “to take an inventory, i.e. an estimate.” BDAG says it means: (1) “to reckon, to calculate,” in the sense of counting or of evaluating, or (2) “to think (about), consider, ponder, let one’s mind dwell on,” or (3) “think believe, be of the opinion.” BDAG says in 2Co 5:19 it means, “to count something against someone.” The TDNT says in classical literature, this word was used in two ways: (1) in commercial activities, “in charging up, the object or debt to be paid,” and (2) “to deliberate, conclude” as an act of thinking through something logically.
Comments God no longer holds our sins against us. He no longer keeps a record of our failures. Under the Law, a person would have to keep track of his sins in order to make the proper number of trespass offerings at the Temple. When Jesus came to earth, He stopped holding men’s sins against them. Throughout His earthly ministry, He never condemned a sinner for their sins, although He did rebuke the Pharisees for their condemnation of Himself and others. Jesus did not come into the world to condemn the world, but to save it (Joh 3:17). For example, when the woman taken in adultery was brought to Jesus, He said to her, “Neither do I condemn thee: go, and sin no more.” (Joh 3:17)
Joh 3:17, “For God sent not his Son into the world to condemn the world; but that the world through him might be saved.”
Joh 8:11, “She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: go, and sin no more.”
Scripture Reference – Note a similar passage in Isa 1:18.
Isa 1:18, “Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.”
2Co 5:19 Comments – In order for God to reconcile the world unto Himself, He works to reconcile people to one another in love, Jews reconciled to Greeks and other Gentiles, and Christians to one another in order to bring them all into the unity of the faith and of the knowledge of the Son of God (Eph 4:11-16).
Eph 4:13, “Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ:”
2Co 5:20 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.
2Co 5:20
Luk 14:32, “Or else, while the other is yet a great way off, he sendeth an ambassage , and desireth conditions of peace.”
2Co 5:20 “we pray you in Christ’s stead” Comments That is, “we beg you in behalf of Christ.”
2Co 5:20 Comments When we speak God’s Word to others, it is as it God Himself had spoken. When they accept our words, God saves them. If they reject it, God brings judgment down upon them. We see judgment and curses fall daily in the lives of Christians who reject parts of the Bible and we see it in sinners who constantly resist the truth. Note:
Joh 13:20, “Verily, verily, I say unto you, He that receiveth whomsoever I send receiveth me; and he that receiveth me receiveth him that sent me.”
1Th 2:13, “For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe.”
1Th 4:2, “For ye know what commandments we gave you by the Lord Jesus.”
1Th 4:8, “He therefore that despiseth, despiseth not man, but God, who hath also given unto us his holy Spirit.”
2Co 5:21 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.
2Co 6:1 2Co 6:1
Gal 5:4, “Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.”
2Co 6:2 (For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation.)
2Co 6:2
2Co 6:3 Giving no offence in any thing, that the ministry be not blamed:
2Co 6:3
2Co 6:10 Comments In the natural Paul’s lifestyle appeared as one of sorrow, yet in the kingdom of God it was an occasion of great rejoicing. In the natural, Paul and his companions looked poor, yet in the kingdom of God they were causing many people to become rich. In the natural it seemed that Paul had nothing, yet by the standards of the kingdom of God Paul was a possessor of all things. This is how Peter could tell the lamb man at the Gate Beautiful, “Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ of Nazareth rise up and walk.”
2Co 6:11 O ye Corinthians, our mouth is open unto you, our heart is enlarged.
2Co 6:11
2Co 6:12 Ye are not straitened in us, but ye are straitened in your own bowels.
2Co 6:12
2Co 6:12 Word Study on “bowels” Strong says the Greek word “bowels” ( ) (G4698) literally means, “an intestine,” and figuratively, “pity, sympathy.” BDAG says it means, “inward parts, entrails,” and figuratively, “the seat of the emotions, heart.”
2Co 6:12 Comments The Corinthians were not being restricted by what Paul was teaching, but they were being restricted by their own desires of this world. Many times preachers preach against doing worldly things, such as going to movies, watching worldly television, worldly sports, all of which can be idolatry. Many of these don’ts are preached so that a Christian will learn to stop feeding the desires of his flesh, which war against his spirit, keeping the child of God weak and lacking of that close, intimate fellowship with Jesus Christ that God has called us to (1Co 1:9).
1Co 1:9, “God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord.”
2Co 6:13 Now for a recompence in the same, (I speak as unto my children,) be ye also enlarged.
2Co 6:13
2Co 6:13 Word Study on “enlarged” Strong says the Greek word “enlarged” ( ) (G4115) means, “to widen.”
2Co 6:13 Comments Paul is saying, “You open your hearts to us also (Hear and receive our words in your hearts).”
2Co 6:14 Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?
2Co 6:14
Those relationships that God guides us into will impact us for good. Those relationships that we orchestrate in the flesh will impact us for the worse. We cannot have relationships with other people without being influenced by them. The most valuable virtue that God is protecting in our lives is our faith. This is why Paul says, “Be ye not unequally yoked together with unbelievers.”
Satan knows power of relationships. He will try to bring God’s children into relationships with unbelievers. The very thing that nonbelievers will tear down is our precious faith in God.
2Co 6:14 “for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness” – Word Study on “fellowship” Strong says the Greek word “fellowship” ( ) (G3352) means, “participation, intercourse.”
Word Study on “communion” Strong says the Greek word “communion” ( ) (G2842) means, “partnership, participation, (social) intercourse, benefaction.”
2Co 6:15 And what concord hath Christ with Belial? or what part hath he that believeth with an infidel?
2Co 6:15
2Co 6:15 Word Study on “Belial” Strong says the Hebrew word “belial” ( ) (H1100) literally means, “worthlessness, without profit.” James Orr says t his word was used frequently to describe wicked men in the Old Testament: “son(s) of Belial” (Jdg 19:22, 1Sa 2:12; 1Sa 25:17, 2Sa 23:6, 1Ki 21:10, 2Ch 13:7), “man of Belial” (1Sa 25:25, 2Sa 16:7; 2Sa 20:1), “daughter of Belial” (1Sa 1:16), “children of Belial” (Deu 13:13, Jdg 20:13, 1Sa 10:27 , 1Ki 21:13, 2Ch 13:7). In other words, it describes those who are under the influence of Satan. James Orr says this word later became synonymous with the term “Satan” during the inter-biblical period, as testified in the Jewish Apocalyptic writings and the Dead Sea Scrolls. [66]
[66] James Orr, “Belial,” in International Standard Bible Encyclopedia, ed. James Orr (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., c1915, 1939), in The Sword Project, v. 1.5.11 [CD-ROM] (Temple, AZ: CrossWire Bible Society, 1990-2008).
2Co 6:15 Word Study on “part” Strong says the Greek word “part” ( ) (G3310) “portion, share.”
2Co 6:16 And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people.
2Co 6:16
Lev 26:11-12, “And I will set my tabernacle among you: and my soul shall not abhor you. And I will walk among you, and will be your God, and ye shall be my people.”
We also have a similar phrase used in Jer 32:38 and Eze 37:27.
Jer 32:38, “And they shall be my people, and I will be their God:”
Eze 37:27, “My tabernacle also shall be with them: yea, I will be their God, and they shall be my people.”
2Co 6:16 Comments – Jesus promised that if we would love Him, then He would come and dwell in us.
Joh 14:23, “Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him.”
Comments – Note a similar verse to 2Co 6:16:
1Co 3:16, “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?”
2Co 6:17 Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you,
2Co 6:17
Isa 52:11, “Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the LORD.”
However, the phrase, “and I will receive you” is missing from the LXX as well as the Massoretic Text. Neither is this phrase found further down in the passage of Isaiah. Either Paul is:
(1) paraphrasing, or
(2) he is quoting from an additional Old Testament passage as he does in the next verse (2Co 6:18), or
(3) he is quoting from a translation of Isa 52:11 that no longer exists.
For this reason, the third edition of the United Bible Society’s Greek New Testament suggests that the phrase “and I will receive you” is taken from Eze 20:34; Eze 20:41.
Eze 20:34, “And I will bring you out from the people, and will gather you out of the countries wherein ye are scattered, with a mighty hand, and with a stretched out arm, and with fury poured out.”
Eze 20:41, “ I will accept you with your sweet savour, when I bring you out from the people, and gather you out of the countries wherein ye have been scattered; and I will be sanctified in you before the heathen.”
Illustration – God pitched the tabernacle outside the camp of the children of Israel.
Exo 33:7, “And Moses took the tabernacle, and pitched it without the camp, afar off from the camp, and called it the Tabernacle of the congregation. And it came to pass, that every one which sought the LORD went out unto the tabernacle of the congregation, which was without the camp.”
2Co 6:18 And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.
2Co 6:18
2Sa 7:14, “I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men:”
However, we can find some similar wording in Isa 43:6 and Jer 31:1; Jer 31:9.
Isa 43:6, “I will say to the north, Give up; and to the south, Keep not back: bring my sons from far, and my daughters from the ends of the earth;”
Jer 31:1, “At the same time, saith the LORD, will I be the God of all the families of Israel, and they shall be my people.”
Jer 31:9, “They shall come with weeping, and with supplications will I lead them: I will cause them to walk by the rivers of waters in a straight way, wherein they shall not stumble: for I am a father to Israel, and Ephraim is my firstborn.”
2Co 7:1 Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.
2Co 7:1
2Co 7:1 “let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God” Comments – Goodspeed translates this phrase by saying, “and by reverence for God make our consecration complete.” Paul refers to the process of a believer’s entire sanctification in 1Th 5:23 by referring to the sanctification of his spirit, soul and body. The word “flesh” can defined as the carnal mind with the physical body. So in 2Co 7:1 the phrase “flesh and spirit” can be used to refer to the entire man, the outward man and inward man, or the redeemed and unredeemed make-up of man; for he follows these words by saying “perfecting holiness in the fear of God,” which refers to the entire man. If we refer back to 2Co 5:12, we see this two-fold application to the human make-up, “them which glory in appearance, and not in heart.” Thus, Paul seems to be referring to the entire make-up of man without getting into the deeper concept of the three-fold make-up of man.
1Th 5:23, “And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.”
2Co 5:12, “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.”
Regarding the phrase “from all filthiness of the flesh and spirit,” Andrew Wommack teaches that it is a reference to the filthiness of those in the world, basing this interpretation upon the preceding statements in 2Co 6:11-18, where Paul urges the Corinthians to separate themselves from such unclean people. Wommack teaches this interpretation because he does not believe the spirit of the believer can become defiled. Paul is not saying to cleanse ourselves “of” a filthy of the flesh and spirit,” but he says to cleanse ourselves (from) these things, since the Greek preposition denotes a separation from ( BDAG). Thus, Paul would be saying to the Corinthians that by no joining ourselves with unbelievers, they are cleanse themselves and the church from the filthiness of the flesh and spirit that characterizes these men. [67]
[67] Andrew Wommack, Gospel Truth (Colorado Springs, Colorado: Andrew Wommack Ministries), on Trinity Broadcasting Network (Santa Ana, California), television program.
2Co 7:1 “perfecting holiness in the fear of God” Comments – Paul has just given the Corinthians the example of how he persuaded others to be reconciled to God because of the fear of the Lord that he knows. Paul has very likely seen visions of hell as well as heaven, and had seen firsthand the depths and terrors of hell.
2Co 7:2 Receive us; we have wronged no man, we have corrupted no man, we have defrauded no man.
2Co 7:2
[68] Alfred Plummer, The Second Epistle of St. Paul to the Corinthians, in The International Critical Commentary on the Holy Scriptures of the Old and New Testaments, eds. Charles A. Briggs, Samuel R. Driver, and Alfred Plummer (Edinburg: T. & T. Clark, Ltd., c1915, 1985), 213.
Mat 19:11, “But he said unto them, All men cannot receive this saying, save they to whom it is given.”
Paul has just asked them to repay him by opening their hearts to him (2Co 6:13). After exhorting them he again asks them to make room in their hearts for his words in 2Co 7:1.
2Co 7:2 “we have wronged no man, we have corrupted no man, we have defrauded no man” Comments – The three negatives particles come before each of their three corresponding verbs in 2Co 7:2. In the Greek emphasis is given to the first words, so that Paul is emphasizing the fact that in no single incident has he done any wrong what so ever to the Corinthians.
Saul of Tarsus had persecuted the church and put Christians to death. How could he say that he had wronged no man, knowing his past? It was because he understood the blood of Jesus and the power of the blood of the Lamb. Saul of Tarsus died on the Damascus road. The new man, Paul, was holy in God’s eyes.
2Co 7:3 I speak not this to condemn you: for I have said before, that ye are in our hearts to die and live with you.
2Co 7:3
Illustration – As I was praying in tongues one night, I could sense how deeply a man’s heart will become concerned for souls as he agonizes over bringing them to Christ and to perfection in Christ. Then this verse was quickened to me. Note also Mat 6:21, “For where your treasure is, there will your heart be also.”
2Co 7:4 Great is my boldness of speech toward you, great is my glorying of you: I am filled with comfort, I am exceeding joyful in all our tribulation.
2Co 7:4
2Co 7:5 For, when we were come into Macedonia, our flesh had no rest, but we were troubled on every side; without were fightings, within were fears.
2Co 7:6 2Co 7:7 2Co 7:8 2Co 7:8
2Co 2:4, “For out of much affliction and anguish of heart I wrote unto you with many tears; not that ye should be grieved, but that ye might know the love which I have more abundantly unto you.”
When the church at Corinth repented, then Paul was made glad. The next verse tells us that he was glad for their repentance, and not for having to make them sorrow.
2Co 7:8 Comments – Paul knew that in the long run it would do good.
2Co 7:9 Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance: for ye were made sorry after a godly manner, that ye might receive damage by us in nothing.
2Co 7:9
2Co 7:10 For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death.
2Co 7:11 2Co 7:12 2Co 7:13 2Co 7:14 2Co 7:15 2Co 7:16 Paul an Ambassador of Christ.
The love of Christ his ruling motive:
v. 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.
v. 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.
v. 13. For whether we be beside ourselves, it is to God; or whether we be sober, it is for your cause.
v. 14. For the love of Christ constraints us, because we thus judge, that if One died for all, then were all dead;
v. 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.
The apostle, first of all, repeats his assertion as to the sincerity of his purpose in his ministry: Since, now, we know the fear of the Lord, we persuade men. This is not a slavish fear, but the true reverence of a servant who is at the same time a dear child of the Lord. For fear of the Judge’s wrath does not torment the hearts of those that have been rescued from the wrath to come, but the remembrance of the judgment-seat awakens a reverent awe of the holy and glorious God, and causes all true ministers to be watchful and vigilant in their labors. It is in this sense that they persuade men of their sincerity, as Paul did; they prove their disposition to them. But we have been made manifest to God, the apostle says: God knows the motives that are governing him in his ministry. And he hopes and trusts that he has been made manifest also in the consciences of the Corinthian Christians, who certainly have had sufficient opportunity to estimate the evidence for his sincerity, among whom he has given so many proofs of the spirit that lived in him.
But in appealing to their testimony in this manner, the apostle again wants it understood that he is not seeking his own glory: For not again arc we commending ourselves unto you, but as giving you occasion to glory on our account. Paul was not worrying about his own glory and honor, since that was in the hands of the Lord, before whom everything was revealed. He was not seeking any recommendation on their part, but, incidentally, his reminder of the facts of his ministry might well serve as a hint to them, give them occasion, cause, to boast on behalf of Paul, that they might have some matter of glorying against those that glory in outward appearance and not in heart. Paul here has his opponents in Corinth in mind who were depending altogether upon the outward impression, while their heart lacked the simple sincerity which characterized the work of the apostle. Those men might boast of special revelations, or of eloquence, or of letters of commendation, or of Jewish birth. But Paul’s boasting was the faithfulness of his work as a messenger of Jesus Christ.
This fact he now emphasizes once more: For whether we are beside ourselves, it is to God: or whether we are of a sober mind, it is unto you. The zeal of Paul for his Master sometimes carried him to such heights of enthusiasm that some people may have thought him deranged, as Festus did. But he protests that in such moods of highest devotion he is still serving God, that the ardor of his spirit is not the enthusiasm of a fanatic. On the other hand, some people may have thought him altogether too dry and sober in some of his dealings; they missed the effect of a deliberate rhetoric. But Paul states that this behavior also was in their interest, that he was acting also in this respect as a true pastor, who at all times has the welfare of all his parishioners at heart. With his heart lifted up to God, and yet united with his neighbor in true love, Paul carried out the work of his calling, misunderstood by many of those that lacked true spiritual understanding, and yet happy in the consciousness that his work was receiving recognition by the true children of the Lord.
The highest motive of the apostle, however, was that of Christ’s love: For the love of Christ urges us on, since we draw this conclusion, that One died for all, therefore all died. That was the chief reason for the sincerity of his service, the example of his Lord and Savior, That love of Christ, so abundantly proved, so unceasingly active, was urging the apostle on to make use of all faithfulness in his ministry, to count nothing a sacrifice if it was done in His service. And Paul’s argument from the love of Christ in its application to the work of the ministry is powerful. Christ died as the Substitute for all men; therefore in His death all men died; His death was actually the punishment of all sinners, the expiation of their guilt. This being true, then the second proposition also stands: And for all He died, in order that the living should no longer live to themselves, but to Him that on their behalf died and rose again. So the purposes of the atonement, which was made for all men, are not completely realized or fulfilled without the response of man’s faith and obedience. All men that hear the Gospel, hearing that Christ died in their stead, for their salvation, should thereby be aroused to devote their lives, not to any selfish pursuits, but to the service of Him whose death and resurrection earned for them eternal life. It is the most powerful appeal that can be made to a Christian that has learned to know his Savior, and should be heeded with joyful alacrity by all. It was the motive that constrained Paul in his work and should serve as an example for all times.
2Co 5:11. Knowing therefore the terror of the Lord, we persuade, &c. “We convince men, and persuade them to be Christians, through divine grace, and by that means are manifested to God as his servants, and to your consciences.” Mr. Locke’s paraphrase is, “Knowing therefore this terrible judgment of the Lord, I preach the gospel, persuading men to be Christians; and with what integrity I discharge that duty is manifest to God; and I trust also you are convinced of it in your consciences.” See the Inferences and Reflections.
2Co 5:11 . ] in pursuance of what has just been said, that we all before the judgment-seat of Christ, etc., 2Co 5:10 .
. . ] The genitive is not genitivus subjecti (equivalent to . .), as Emmerling, Flatt, Billroth, Osiander, and others hold, following Chrysostom and most of the older commentators (comp. Lobeck, Paralip . p. 513; Klausen, ad Aesch. Choeph. 31); for the use of the expression with the genitive taken objectively is the standing and habitual one in the LXX., the Apocrypha, and the N. T., according to the analogy of (2Co 7:1 ; Eph 5:21 ; comp. Act 9:31 ; Rom 3:18 ); and the context does not warrant us in departing from this. Hence: since we know accordingly the fear of Christ (as judge); since holy awe before Him is by no means to us a strange and unknown feeling, but, on the contrary, we know how much and in what way He is to be feared. The Vulgate renders rightly: timorem Domini; Beza wrongly: “terrorem illum Domini, i.e. formidabile illud judicium.”
] we persuade men, but God we do not need to persuade, like men; to Him we are manifest. The . . has been interpreted of the gaining over to Christianity (Beza, Grotius, Er. Schmid, Calovius, Emmerling, and others); or of the apostolic working in general (Ewald); or of the correction of erroneous and offensive opinions regarding Paul (Chrysostom, Theodoret, Theophylact); or of the striving to make themselves pleasing to men (Erasmus, Luther, Elsner, Wolf, Hammond, Flatt, and others); [221] or of the persuadere hominibus nostram integritatem (Estius, Bengel, Semler, Olshausen, de Wette, Osiander, Neander). Billroth also, with quite arbitrary importation of the idea, thinks that is meant of illegitimate, deceitful persuasion: “I can indeed deceive men, but to God withal I am manifest.” Raphel takes it similarly, but with an interrogative turn. But this assumed meaning of must of necessity have been given by the context (which is not the case even in Gal 4:10 ); and the idea of being able would in this view of the meaning be so essential , that it could not be conveyed in the mere indicative, which, on the contrary, expresses the actually existing state of things, as well as the following . Olshausen erroneously attempts to correct this explanation to the effect of our understanding the expression in reference to the accusations of the opponents: “As our opponents say, we deceitfully persuade men, but before God we are manifest in our purity.” The “as our opponents say” is as arbitrarily invented, [222] as is the conception of deceit in . In defining the object of , the only course warranted by the context is to go back to the immediately preceding self-witness in 2Co 5:9 , . . Of this we bring men to the conviction through our teaching and working, not: of the fact, that we fear the Lord (Zachariae, Rckert), since . . . . is only of the nature of a motive and a subsidiary thought; hence also not: “ eundem hunc timorem hominibus suademus” (Cornelius a Lapide, Clericus, and others). Comp. Pelagius: “ut caveant;” and again Hofmann: we convince others of the duty and the right mode of fearing the Lord . After there is no omission of (Rckert); but the putting of the clause . . without indicating its relation makes the following contrast appear surprising and thereby rhetorically more emphati.
. ] Calvin aptly says: “Conscientia enim longius penetrat, quam carnis judicium.” In the syllogism of the conscience (law of God act of man moral judgment on the same) the action of a third party is here the minor premiss. The individualizing plural of . is not elsewhere found; yet comp. 2Co 4:2 .
] The perfect infinitive after , which elsewhere in the N. T. has only the aorist infinitive coupled with it, is here logically necessary in the connection. For Paul hopes, i.e. holds the opinion under the hope of its being confirmed, that he has become and is manifest in the conscience of the readers ( present of the completed action ). Comp. Hom. Il. xv. 110: , Od. vi. 297; Eurip. Suppl. 790.
[221] Luther: “We deal softly with the people, i.e. we do not tyrannize over nor drive the people with excommunications and other wanton injunctions, for we fear God; but we teach them gently, so that we disgust no one.”
[222] It is different with , ver. 13, where the literal sense in itself points to an accusation of the opponents; but this is not the case with .
2Co 5:11-21 . Since we thus fear Christ, we persuade men, but we are manifest to God, and, it is to be hoped, also to you (2Co 5:11 ), by which we nevertheless do not wish to praise ourselves, but to give you occasion to boast of us against our opponents (2Co 5:12 ). For for this you have cause, whether we may be now mad (as our opponents say) or in possession of reason (2Co 5:13 ). Proof of the latter (2Co 5:14-15 ), from which Paul then infers that he no longer knows any one after the flesh, as formerly, when he had so known Christ, and that hence the Christian is a new creature (2Co 5:16-17 ). And this new creation is the work of God (2Co 5:18-19 ), whence results the exalted standpoint of the apostolic preaching, which proclaims reconciliation (2Co 5:20-21 ).
X.FURTHER ASSERTION OF THE PURITY OF HIS CONDUCT AND OF ITS PROFOUNDER REASONS. THESE DEPEND UPON HIS RELATION TO CHRIST AND HIS SPECIAL WORK TO MAKE KNOWN GODS METHOD OF RECONCILIATION BY CHRIST
2Co 5:11-21
11Knowing therefore the terror [fear] of the Lord, we persuade men; but we are made manifest unto God; and I trust also are made manifest in four consciences. 12For [om. For]4 we commend not ourselves again unto you, but [we say this to] give you occasion to glory on our behalf, that ye may have somewhat to answer them which glory in appearance [in face, ], and not in5 heart. 13For whether we be beside ourselves, it is to [for] God: or whether we be sober [of sound mind], it is for your cause. 14For the love of Christ constraineth us; because we thus judge [judged], 15that if [om. if]6 one died for all, then [therefore] were all dead [all died]: And that [om. that] he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them [om. for them] and rose again [for them]. 16Wherefore henceforth know we no man after [according to] the flesh: yea [om. yea]7 though [and if] we have known Christ after [according to] the flesh, yet now hence-forth 17know we him no more [so no longer]. Therefore [so that, ] if any man be in Christ he is new creature: old things are passed away; behold, all things [they]8 are become new. 18And all things are of God, who has reconciled us to himself by Jesus [om. Jesus]9 Christ, and hath given [gave] to us the ministry of reconciliation;19To wit, that [because, ] God was in Christ, reconciling the [a] world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. 20Now then we are ambassadors for Christ, as though God did beseech you [om. you] by us: we pray you [om. you] in Christs stead, be ye [om. ye] 21reconciled to God. For [om. For]10 he hath made him to be sin for us who knew no sin; that we might be made [become]11 the righteousness of God in him.
EXEGETICAL AND CRITICAL
2Co 5:11-12. Knowing therefore the fear of the Lord.This is probably an inference from vv.9 and 10, but doubts have been raised respecting not only that inference but the interpretation of the individual sentences and their relation to one another. Some take as the genitive of the subject, i. e. since we know the terror of the Lord, and are acquainted with the fear which it inspires, or since we are not ignorant of the fearful things we must meet when we stand before Christs judgment seat, and behold His awful majesty. In this case our minds are turned to the fearful judgment which is to reveal all things and to arraign all who have done evil (2Co 5:10). It must be conceded that the expression never has such a meaning any where else in the New Testament and especially in Pauls writings, where it evidently signifies the fear we have for God. And yet with this latter meaning [which always refers to beholding (or knowing in consequence of beholding) what is visible to the external sense]does not seem to correspond; we should rather have had . Rckerts explanation, knowing the true fear of the Lord, i. e. in what it consists, introduces something new, for in the context we have had no reference to any false fear to which this would be opposed. But the interpretation proposed by Meyer et al. viz. since we are no strangers to the feeling of a holy reverence for Christ as our Judge; has no grammatical objection to it, for the perf. may have the sense of not only a practical (to understand something), but a theoretical knowledge (comp. Php 4:12) [especially when it is derived from an intercourse with the things known]. Neander paraphrases the sentence thus: we know what the fear of the Lord (Christ) requires of a man; for it will make him act under a sense of his responsibility.we convince men.The same words in Gal 1:10, have the sense of: to win over to our side by arguments (comp. Act 12:20). The idea of something immoral is connected with it there, on account of the context; and hence some regard it here, either as a question, (do we persuade men?) which is hardly allowable, or as an indicative sentence expressing a bare possibility: even if I could deceive men (craftily persuade, or draw over by talking) I should nevertheless be manifest to God. The mere indicative, however, could not be made to express this, and an arbitrary interpolation of some clause like: as our opponents say, would become necessary. But even if the word is taken in the sense of: to convince, we are led to inquire, of what? Some reply: that we know the fear of the Lord, or, that we fear the Lord. But this is not very agreeable to the relations of the sentence. Others say: that we are earnestly endeavoring to be acceptable to God (2Co 5:9), and hence that we are sincere in our work. This seems to us most natural; and Neander thus paraphrases it: we are called upon to prove what our disposition is; this can be manifest only to God, for man can take cognizance of no such matter. We therefore endeavor to convince men that they do us injustice (by their objections), and that we are actuated by a true Christian spirit. Certainly the subject of discussion in the connection was the person and the ministry of the Apostle; and nothing leads us to think of a persuasion of the general truth of Christianity, as if a motive for the better performance of his work was to be drawn from what is mentioned in 2Co 5:10. Such a construction would essentially destroy the idea of any thing to be gained for Christianity.We now come to the contrast:but to God we have been already manifested,and the sentence connected with it:and I hope also we have been manifested in your consciences,in which we have an obvious reference to 2Co 4:2 where he had spoken of commending themselves to the conscience of every man ( ). Even this, however, refers probably to the manner in which he had discharged his Apostolic duties, and to the honest and sincere efforts he had made to please only God. He knew he was without concealment in the presence of the Omniscient, whose perfect light will reveal not him alone, but all things before the judgment seat of Christ (2Co 5:10). He also hoped that he was made manifest in the consciousness, or the conscience of the Corinthians among whom the Divine light had shone so brightly, and among whom he had given so many impressive proofs of his spirit. is here expressive of an opinion that something was true, and the confident expectation that it would turn out to be so. Observe the transition to the first pers. sing. on the introduction of a matter so purely personal. From a point which God had so distinctly revealed that it needed no more attention to secure a favorable judgment, the Apostle turns to convince those who could not see his heart and who were too easily influenced by false appearances and the unfavorable remarks of others, that he was not actuated in what he was saying by an idle vanity of which God would disapprove, but by a pious regard for the great day of final revelation. In this conviction is involved also the consequences to himself after all the gain, the confidence and the esteem he might acquire, and of course the opposite prejudices he might have to meet, should be set aside. The object of the sentence, however, is not precisely to assign the motive of his conduct (), as if he had said: Since we know (a form which would best suit Luthers translation: So fahren wir schn mit den Leuten, [also Tyndales and Cranmers English version: we fare fayre wyth men], i. e., we do not tyrannize over and drive the people by excommunications, etc., but we teach them by gentle means, etc.; a translation and an interpretation which is opposed to the grammatical sense); but it is to define more particularly the , and to show that it was done in a pious spirit. So far as relates to the essential meaning, it comes to the same result whether be taken as the genitive of the object or the genitive of the subject. In either case the Apostle intended to assure them in the participial sentence (2Co 5:11) that he acted under a reverential sense of the Divine presence and with reference to that tribunal before which all things were to be revealed. We may, perhaps, explain it thus: we act in full view of the awful things connected with the Judge, or under the reverential fear which the thought of him, i. e., the terror of the Lord the Judge, awakens. The common usage of the language would probably decide us in favor of the former view.We are not again commending ourselves unto you.The , which some important manuscripts insert after , has induced some commentators to look for an intimate connection with 2Co 5:11. The Apostle has been made to say: we hope we have been manifest in your consciences, for we are not commending ourselves, etc. He did not commend himself, for he presupposed that he had already been made manifest to their consciences. I am already assured of your confidence, for I am not thus commending myself in order to recommend myself to you, but it is to give you, etc. But as the best critical authorities are not in favor of the , a very good connection is made out, by supposing that he is here meeting a possible misconstruction of the confidence he had expressed, or rather of the whole vindication he had made of himself in 2Co 5:11, comp. on 2Co 3:1.But we say these things to give you an occasion for boasting on our behalf.From the words , we conclude that (not ) must be supplied before . The word occurs also in 2Co 11:12; Gal 5:13; Rom 7:8; Rom 7:11; 1Ti 5:14. It properly signifies the point from which an undertaking takes its start, a point of support, a holding point; hence the necessary means for doing or attaining any thing, the materials or means which give occasion for it. In connection with this, must mean, not the matter respecting which one glories, but only the honor or glory which is the result of the glorying. The words signify, in our favor, for our advantage, as in 2Co 7:4; 2Co 7:14; 2Co 8:24; 2Co 9:2-3; 2Co 12:5 (giving him the honor due for his faithful and sincere labors in planting and sustaining the Church). This idea is carried out in the final sentence:that ye may have an answer against those who boast in appearance (face) and not in heart.After , either or must be understood. The sense of here is: to have in readiness (1Co 14:26), and must signify: against. They should have something with which they might meet the Apostles opponents, with whom they had become so captivated that they needed to have such an occasion given them by him. We have here a delicate reference to the way in which they had been turned against him by the influence of such men. Those against, whom the Corinthians ought to have boasted in his behalf, he calls in an antithetical sentence, men who boasted . By he must have meant either: in the sight of men, in contrast with those who had a true approbation of their own consciences before God, or (in better correspondence with usage in other places 1Co 3:21, et al.): what was visible in the sight of men. In the latter case, and would stand in contrast with one another, as the external and the internal. would be equivalent to the face or countenance, and the object of their boasting would be the holiness, the zeal, the love, etc., which might be seen in a mans presence, not what existed in the heart. The hearts of those to whom he here alluded, he implies were destitute of all that of which they boasted. He designates their act not according to its intention, but according to the fact. (Meyer). Or may be taken as equivalent to the person (whether it were a mans own or other peoples person), personal relations, connections, leaders, ancestors, and particularly his external relations to Christ (2Co 5:16; 2Co 11:18 f.; 1Co 1:12); and , in this case, would signify that which is internal and noblest in man, that which God looks upon (1Sa 16:7) as the seat of faith, the proper ground of all true boasting. (Osiander). As almost uniformly bears in other places the sense of the face, the first interpretation is probably to be preferred. The sense will then be: those who boast not so much of the heart as of the face, and whose piety, therefore, is seen entirely in the countenance, etc. The reference, therefore, is to hypocrites. [Chrysostom: He does not bid them glory on his account absolutely, i.e., when no cause existed, and they had no occasion, but when his adversaries began to extol themselves. In all things he looks out for a fitting occasion. His object was not to induce them to make him illustrious, but to silence those who improperly commended themselves to the injury of others. Such gloried in what is seen for display. They did all things out of a love of honor, and they wore an aspect of piety and venerability, while they were empty inwardly and destitute of good works.]
2Co 5:13-15. For whether we have been beside ourselves it is for God.He now shows them that they had good reason for boasting of him rather than of those who depreciated him, for if he was to be judged by what he had done among them, they could not doubt his sincerity. Two different judgments might be passed upon him, and are pointed out in and . [They referred to his former () and to his present () state of mind. In his former course (either when ho was at Corinth, or when in some part of his epistles he had commended himself), he might have seemed to some beside himself with zeal and earnestness, but more recently he might have seemed to the same persons unduly reserved and sober. In both cases he may have been charged with acting an interested and artful part; whereas he maintains that he was governed by higher motives, which prompted him to adapt himself to varying circumstances]. The first, however, may have been more especially the judgment of his opponents, and showed the low estimate they had formed of him. It was not that he had overacted his part (Luther: done too much, dealt sharply with the people), nor merely that he had been foolish or had acted foolishly. Nor do we understand by the word here used that he was charged with going beyond the limits either of ordinary intelligence (mysterious contemplations), or of intelligent consciousness (ecstasy); for neither of these things are hinted at in the context. Nor does the extravagance alluded to seem to have been a transgression of propriety by an excessive self-glorification (Schott), nor an immodesty of deportment (R. Cath.). The idea intended is rather that of losing ones senses, an insanity in contrast with being of good mind, reasonable (). In like manner is used in Mar 3:21, and in Act 26:25. The objection to him was not that he had commended himself, as in 2Co 11:17 f.), in which case would signify, to be diffident in this respect; to God would then signify, for the honor of God; and for your sake would mean simply as a salutary example or as an instance of condescension for you. Such a sentiment would not have been needful after what he had said in 2Co 5:12. He probably had before his mind the whole course of his action, for this had probably seemed to his opponents as madness. In contrast with the Judaizers especially, he had shown a burning zeal for the advancement of the pure Gospel, for the conversion of souls and for the perseverance and progress of those who had been converted. Did he then have reference to his personal experiences, such as his sudden conversion or his ecstatic state? The contrast as well as the following sentence seem to favor the allusion rather to his whole conduct, his general activity. But even on the supposition that his opponents were right, he suggests that the madness they imputed to him was an extreme devotion to God, in the service of his Lord, and therefore worthy of esteem. But he addswhether we are now sober minded, it is for you.If any one saw his conduct in an opposite light, or thought he acted in a reasonable and wise manner, he assured them it was all for their welfare. This explanation, according to which the Apostle speaks of his conduct as it appeared to others and was judged by them, seems to us much more simple and more eligible than that which Osiander defends; according to which he speaks on the one hand of his actual deportment, of his transcendant style of doctrine and practice, and of his highly exalted spiritual life, which he however contends actually redounded to the glory of God; and on the other hand of his more tranquil and judicious manner of action, which was better understood and more generally useful. Had such been the Apostles meaning he makes use in the first clause of an ambiguous expression, an amphiboly, in which he refers ironically to his opponents insinuation, that he had been enthusiastically extravagant. The signification of , adopted by Hofmann (Schrigtbew, II. p. 323): to be in an exalted state of inspiration is not favored by the common usage of the words.For the love of Christ constraineth us (2Co 5:14).He here gives a reason not for what he had said in the first half of 2Co 5:13, but for his assertion that his course of action had been sincere, and that whatever might be its appearance before men, it was for the service of God and for the welfare of his brethren. In this sentence the words are in the genitive of the subject according to the prevalent usage of Paul with respect to this phrase; comp. 2Co 8:24; 2Co 13:13; Rom 5:5; Rom 5:8; Rom 8:35; Rom 8:39; Eph 2:4; Eph 3:19; Php 1:9 et al. (The personal object of the is introduced by in Col 1:4 and 1Th 3:12). In what follows also it is evident that the object is to point out the highest manifestation of Christs love. Although this love of Christ is a power which produces love to Christ, we are not to suppose both points embraced in the expression here. The verb means either, it presses, it drives, or, it holds together. The pronoun , however, cannot mean here, you and me (to hold us together in friendship), but, as the context shows, only me. This holding together must be the opposite of those separations which selfishness is apt to produce or occasion. Calvin says: constrains our hearts or affections; Meyer: holds us that we may not pass beyond the limits which are required by a regard for Gods honor and your welfare ( and ). The former interpretation seems indeed contrary to usage, since everywhere else the word has the meaning of, to press hard, or to afflict; but never, to urge or to impel; only in the passive is it used of the affections by which one is ruled. But why can not the active be used according to the analogy of the passive, of an affection which directly and thoroughly controls a man? With such a meaning the idea becomes more expressive. When the Apostle addswe having formed this judgmenthe introduces the subjective cause of that influence which the love of Christ had over him. That love had led him to form this judgment, i. e., had brought him to this conclusion, to this conviction. Whether this judgment was reached at the time of his conversion (Meyer), or whether the whole meaning of the death of Christ became thus clear to his apprehension at some later period of his life (Osiander), may be left undetermined. Neander remarks that the aorist was here used because Paul intended to speak of something which happened once upon a time. He means, that ever since he became conscious of the saving love of Christ, a new principle of conduct had entered his heart. The substance of this conviction, or rather of the judgment then formed was:that one died for all, and so all died.If we accept of the reading of the Receptus, which gives us after , we must regard as belonging together: that (if one died for all) then all died. The hypothetical sentence, however, could have been only formally problematical, since what is there expressed must have been really certain to the Apostle. But if be left out, is either equivalent to: because, and so introduces the antecedent of a proposition (Meyer); or, it is in this instance equivalent to: that, and both clauses depend upon it, i. e., we have judged that one died for all and that all died. (Osiander). appears to favor this latter supposition (we judged this that, etc.). One thing, however, which would go far to determine us in favor of the causal signification is, that it brings out more prominently the as the proper substance of the judgment to which the Apostle says in the context he had come (we judged this, that one died for all and so all died). And yet the whole force of the sentence seems to require that in the sense of that should be made to govern both clauses of it. This logical relation, however, would be destroyed if we thus bring in an independent conclusion by means of . The inference which the Apostle makes from the proposition that one died for all, argues strongly in favor of its judicially vicarious signification. One was in the place of all, therefore all must be looked upon as dead; one has made expiation, for the offence of all, therefore all are to be looked upon as having suffered punishment. This usage, by which indicates that something was done or suffered in the name of some one, in consequence of which the latter is regarded as doing or suffering the same thing, prevailed even among classic writers; but among later authors the usage was extended until the word was introduced in connections in which a purer style would have required . (Passow s. v. , A. II. 1. p. 2064 a. b.), [Stanley contends that although has the same ambiguity as the English for, in behalf of, the idea of service and protection always predominates. Wherever, in speaking of the death of Christ, the idea of substitution is intended, it is under the figure of a ransom, in which case it is expressed by . (Mat 20:28; Mar 10:45). Wherever the idea of covering or forgiving sins is intended, it is under the figure of a sin-offering, in which case the word used is or , as in Rom 8:3; 1Pe 3:18; 1Jn 2:2; 1Jn 4:10. The preposition , as thus used, has partly the sense of on account of, but chiefly the sense of covering, as if it were, he threw his death over or around our sins. Such generalizations contain a truth deserving notice, but we may doubt whether the usage was so strictly conformed to the etymological law. In the actual interpretation of our passage Stanley is compelled to confess that there would be no force to the Apostles inference that all were dead because Christ died, except on the idea of Christs representing or standing in the place of those who died with Him. See some excellent remarks of Trench (Synn. 2 Series, pp. 163166) and Tischendorf, Doctr. Pauli de vi mor. Chr.]. But as in the final sentence (2Co 5:15) would belong also to , such a meaning would not seem appropriate to the connection, for we should be compelled to understand the resurrection for all in a sense like that which is expressed in Eph 2:5 (comp. Col 2:11; Col 3:1), i. e., Christs resurrection would be regarded as the resurrection of all. Not only the final sentence (2Co 5:15) but that from which the whole reflection is derived (the love of Christ constrains us) would probably bring us to the conclusion that the main idea of the passage is, Love is for love, i. e., corresponding to the love which sacrifices itself for the salvation of all, is a love which renounces all selfish motives and devotes itself to the great purpose of the other love. In such a connection the phrase all died would denote a moral death. The Apostle implies that an essential object aimed at in the sacrifice of one for the redemption of all, was that the latter might forsake the fleshly life of sin which was opposed to this work of love, and which by its very nature was a life of selfishness, having self for its central aim, and in direct contradiction to this self-sacrificing and diffusive love. Olshausen says: that death of Christ for all is the principle or reason for the death of all for Him. But when any have fellowship with Christ this is effected by a faith in which His death for their sakes becomes actually beneficial to them, and they cease to live for themselves. This is what the Apostle means in other places, when he says, we are crucified with Christ, Gal 2:19; comp. Col 3:3; Col 2:12; Rom 6:4. The Apostle speaks of believers who in the very act of faith have entered into the fellowship of Christs death, and hence are dead with Him, and are in the sphere of His death, because they have the essential principle of that death in a love which surrenders its personal life of selfishness. (comp. Meyer). We would not be understood as defending that interpretation, which combines and mingles together the subjective ethical and the objective judicial signification of Christs atoning death, or which makes out that all are both morally and legally dead by virtue and in consequence of Christs death. (Osiander). The only explanation which seems to us correct, and to which the whole connection (2Co 5:13-15) conducts us, is that which represents the death of Christ, which brings salvation to all, as set forth in this passage, according to its ethical meaning, but as a result of love in Him and as a reason for love in men. Neander says: The article before implies that precisely the all for whom Christ died must have died in Him. That which had been assumed as a principle in 2Co 5:14 (the all died), is presented in 2Co 5:15 as a purpose or aim. [It should, however, be remarked that the purpose is limited to those who live ( ), whereas no limitation is put to the all ( ) for whom Christ died, and who died in Him. See below]. The Apostle speaks of this living of some as a moral result flowing from the death of Christ for all:that they who live should no longer live for themselves.He here resumes the thought involved in the being dead. In that dying the fleshly life of sin had ceased, the man no more lived to himself, the object of all his action was no longer a life of sense in the service of self alone. The positive side in contrast with this is given when the Apostle addsbut to him who died and rose again for themi. e., Christ who had died and risen again for their salvation (Rom 4:25) should now become the object of all their efforts. But the subjects of what is here spoken of are said to be . These are such as have entered into the fellowship of Christs death; but, as the invariable consequence, are also in the fellowship of his new life: . Comp. Rom 6:4 ff. Rom 6:13. We regard as defective not only the interpretation which renders as long as they live (for the article forbids such a rendering), but also that which regards it as meaning those who are alive i. e., those who are conceived of as a part of the same general multitude who had been redeemed and were dead. [It is precisely on account of the article before that we think the Apostle intended to emphasize and distinguish the living here from the more general mass for whom Christ died. Those who make the living in Christ as extensive and the same as those for whom He died, are obliged to take the word died () in 2Co 5:15 in two different significations, one judicial or literal, and the other moral. If on the other hand we make the death in 2Co 5:15 in each case to mean a legal death, then the living signifies the opposite justification; or if we make it signify a physical death, then the living must be such as partake in His resurrection and are alive in Him who rose again (. . ). We may also ask, how it follows from Christs dying in any sense, that all or any would die in a moral sense ? Is not this making the Apostle assert a mere assumption? Our English A. V. makes the Apostle to have judged, that if one died for all, then all must have been dead. This is contrary to the aorist tense of which signifies literally they died. Even with the sense that His death proved that all were dying creatures, we cannot see how such an argument was pertinent to the Apostles line of thought. His object was not to refer to the original state of man without redemption, but to the obligations which that redemption imposed on him. Even those who deny that the dying of all men in consequence of Christs death was merely by imputation (Webster and Wilkinson), acknowledge that His death indicated what was due to them, and condemned them unto death; and that the interest of the extended to the resurrection, as well as to the death of Christ. Comp. Stanley].
2Co 5:16-17.So that we from this time know no man according to the flesh.An inference is here drawn from what had just been said. Inasmuch as Christ has died for all, and so their selfish life of sense, with its exclusiveness, narrowness, etc., has been abolished; and inasmuch as believers are dead with Him who has died for them, and their new life should be entirely devoted to Him and His cause; henceforth we must be expected to know no one, whoever he may be, according to the flesh ( ). The is precisely that in relation to which believers were said in 2Co 5:14 to be dead. To know according to the flesh, may be taken either subjectively, as defining the knowledge of those here spoken of (as a knowledge merely human without spiritual enlightenment, comp. 2Co 1:17; 1Co 1:26, as things appear to the sinful natural man); or objectively (as in 2Co 11:18; Php 3:4; Joh 8:15), the object itself supplying the rule for the knowledge; in this case the merely human, the natural in all its narrowness and exclusiveness as it is found in those who are known; hence any natural qualities which have no connection with Christ, such as advantages of Jewish birth, wealth, refinement or outward circumstances, comp. Gal 3:28. Neander says: If we confine our thoughts to those things which Paul had in his mind, and was opposing, we shall probably find that he meant to say: it is nothing henceforth to me whether a man is by birth a Jew or a Gentile; whether he observes the Mosaic law or not; whether he is connected externally with those Apostles who were appointed by Christ during His life on earth or not. The knowing () here spoken of must, however, include a critical discernment. Before deciding how much it thus involves, we must refer to what the Apostle further says respecting the knowing of Christeven if we have known Christ according to the flesh, nevertheless now know we Him (according to the flesh) no longer.In the protasis is used by way of concession, and in the apodosis has the sense of nevertheless, as in 2Co 4:16. He acknowledges he had once had a knowledge of Christ according to the flesh (the emphasis should be placed upon the praeterite , which on this account is placed first in the sentence); but he asserts that for the present, now , comp. in the preceding clause), he knew Christ thus (i.e., ) no longer. The emphasis cannot be laid upon on account of its position and the relation between the protasis and the apodosis in the sentence. [In such a case should have stood before ]. But , taken objectively, refers to the merely human personality, that which made its appearance on earth. This defines what kind of knowledge he referred to, and consequently also the judgment regarding Christ which was included in it, viz., that which had preceded his conversion and enlightenment when he first learned to recognize Christ ( here used as a proper noun, and not as an appellative) as the risen Messiah and the Son of God (Gal 1:16; Rom 1:4). Gerlach: That he might say the more forcibly that he knew no man after the flesh, he applies what he had said to Christ Himself. He says that he had known Christ after the flesh, i. e., as a natural earthly man, just as the inhabitants of Nazareth (Mat 13:55) knew him only too well, viz., as his enemies and judges. To the same result would also the subjective acceptation of bring us. [Although the word signifies to know by a personal experience] it does not necessarily imply that Paul had seen Christ with his bodily eyes. [It may simply mean here a personal acquaintance with the outward relations of Christ, or that Paul had contemplated Christ only in his outward condition. A different word and one much more comprehensive of all kinds of knowing () had been used when he spoke of knowing no man after the flesh. It is, however, difficult to see any important difference in the moaning of the two words here]. describes his present position as a Christian, commencing with his conversion: signifies from that time onwards. With respect to the objective or subjective acceptation of , the want of the article (2Co 11:18) is by no means decisive against the former. Though both agree together very well in sense, or come essentially to the same thing, they cannot be made to harmonize exegetically. If in the second half we should suppose a reference to a false apprehension of Christ, it could be only in a low Ebionite sense. Comp. the Introd. to the Epp. to the Corr. 2. With that which he had inferred in 2Co 5:16 from the preceding argument principally with respect to himself and his way of viewing and judging, the Apostle now connects in 2Co 5:17 another general conclusion: So that if any man be in Christ he is a new creature ( , ). Since the flesh is no more to determine the nature of a believers knowledge or judgments, it follows that if any man is in Christ, i.e., is in the sphere of Christs life, a new creation must have taken place; or such a man must be a new creature (for the sense of these expressions is the same). In other words, the man is altogether a different person from what he was before, and we need have no reference to what he was before he became a Christian (subjectively or objectively). The phrase, a new creature, occurs again in Gal 6:15. In relation to the thing itself comp. Eph 2:10; Eph 4:21; Col 3:9 f.; Rom 6:6. The new birth is spoken of in Tit 3:5; Joh 3:3; Jam 1:18. K designates not only a Divine act (creation), but also the product of such an act (creature). The latter is the ordinary meaning in the New Testament (comp. Rom 1:25; Rom 8:19 ff Rom 8:39 et al). The expression was also used by the Rabbins with respect to a conversion to Judaism. The idea of a new creature is carried out in an antithetic form in the following sentenceOld things have passed awaythat is, with respect to those who are in Christ. The old things refer to the disposition and (theoretically) the way of thinking which one had before he became a Christian. Both constitute the whole mental state of the man, and are comprised in all things, [ are the things which belonged to us from the beginning. Trench, Synn., 2d Ser., pp. 81 ff.]. Osiander comprehensively observes: All that the man had and purposed before he knew Christ, while he was out of Christ, and when he was not born of the Spirit, all that seemed valuable to him in his natural state completely lost its influence and authority over him as soon as he believed on Christ, and gave way to the overpowering energy of a new, better and permanent spirit. Bengel expresses this passing away by likening it to the vanishing of the snow in the early spring; a comparison like that used in Isa 43:18. [The Vulgate and some ancient expositors include in the antecedent portion of this sentence (si qua ergo in Christo nova creatura, i.e., if any man be a new creature in Christ), but such a construction makes the whole sentence tautological [inasmuch as the second or concluding member (vetera transierunt, i. e., old things have passed away) assert the same thing with the first]. The interjection () gives great animation to the discourse as in 1Co 15:51; Rev 21:5. [It transfers the reader as into the sudden sight of a picture. The moment a man is a Christian, a new creation rises up; the ancient world passes away as in the final dissolution of all things, and behold! a new scene is discovered, the whole world has in that instant become new. Stanley]. If should be left out of the text, must have its subject in (old things have passed away, they have become new); unless we translate it: a new thing has taken place. The expression: it (the old) has become new, implying a complete change of the previous state, is certainly a bold one. [The aorist () indicates that the old things passed away at a particular time, while the perfect describes the state which succeeded and still continues. Calvin has attempted to render the first member of the verse with a verb supplied in the imperative mood: if any man would be in Christ, let him become a new creature. He supposes that the Apostle is rebuking the ambition of false teachers and telling them that if they would be what they aspire to be, they must be much changed. The context, which has nothing of an ironical or hortatory character, is entirely opposed to this view. Comp. Hodge]. This great change the Apostle now proceeds to refer to its original principle. [Osiander: he mounts from this idea of the new creation to God the source of all life, and traces the mental change of which he had been speaking to the great fundamental improvement of all human relations by the atonement of Christ].
2Co 5:18-19. And all things [are] of God.The all things of which he had just spoken, the whole state in which the old nature and life had passed away and every thing had become new, comes to us from God. The way, however, in which this occurs, is immediately described more definitely by directing our minds to the manner in which God effects such a changewho reconciled us to Himself by Christ, according to one class of interpreters is simply the accomplishment in mans disposition toward God, of a change in which he gives up his dislike and his distrust of God; but according to another class, it is a change in Gods treatment of men, in which He no longer regards them with disfavor, and causes His wrath () towards them to cease, and they become His beloved ones instead of enemies (comp. Rom 5:10; Col 1:20 f.). According to this latter view, it includes what is meant by showing favor to them () and forgiveness of sins ( ); and the result is that man on his side returns to a state of friendship with God (comp. Rom 5:1 ff; Rom 6:1 ff; Rom 8:3 f.). Both of these views might, however, be embraced in the , so that the idea should be: the restoration of a state of friendship between God and men, but with the understanding that the manifestation of grace is first on the part of God. Thus Neander remarks: Paul never speaks of God as mans enemy, but only of man as Gods enemy. God is everlasting love and from Him can proceed nothing like enmity. That which separates man from God has its root entirely within himself, and must be taken away before he can receive the communications of Divine love in his heart. And yet this reconciliation of man to God is by no means confined to a subjective alteration of mans disposition, for even this must be the result of an objective change in his relations to God. When Paul uses the word reconciliation he includes a reference to every thing which has taken place objectively in consequence of Christs work of redemption. The wrath of God ( ) the check which has been given to mans moral development in consequence of sin, cannot cease until it is removed by the redemption through Christs death. [It may perhaps be conceded that in this whole passage (2Co 5:18-21) not a word is given about God reconciling Himself to us, appeasing His anger, satisfying His justice, or expiating our sins. (J. Young). And yet 2Co 5:21 involves an idea very similar, and implies that the ground on which this whole passage is based (for whether is genuine or not, the verse itself is unquestionably a reason for the preceding argument) is that Christ has been made sin for us. The original meaning of was doubtless that of a mutual exchange, and hence a mutual reconciliation of hostile parties. Some passages in the New Testament (Rom 5:11, and all those which speak of this reconciliation as effected by the death of Christ) seem to hint also at this idea. And yet we see no injury but rather a great benefit to theological exegesis if ) could be uniformly distinguished from and its kindred words, and confined to that part of the redeeming work by which man is reconciled (whatever may be the means, objective or subjective) to God. Olshausen on Rom 3:24; Stanleys Obss. on the result of our passage; C. F. Schmids Bibl. Theol. Vol. II. p. 316 ff. Ebrards Chr. Dogm. 406]. But the phrase by Christ refers to something which becomes more distinctly prominent in 2Co 5:21 (not by means of his doctrine or his example. Pelag). The pronoun us () signifies not the Apostles exclusively, but believers generally; for there is no limitation implied until the nature of the subject calls for a limitation in the next sentenceand hath given to us the ministration of the reconciliation.This ministration of the reconciliation is analogous to the ministration of righteousness, in 2Co 3:9. It is a ministry entirely devoted to the work of reconciliation, whose business it is to make known that reconciliation, and in consequence of which men believe in Christ. To define this ministry so as to make it include all believers (Olshausen) is contrary to the whole analogy of Pauls representation. One might much rather take in a yet more limited sense (comp. 1Co 15:10; 1Ti 1:12 ff.); but such a construction is not necessary, nor would it be consistent with 2Co 5:19.Because God was reconciling a world unto himself in Christ (2Co 5:19).We have here an explanation and a reason for what had just been said. The word God () stands so emphatically at the head of the sentence as to indicate a Divine agency in all this preparatory work, and a special prominence of it. Shall we now take the words God was in Christ, as if they constituted a sentence by itself, and regard the whole verse as asserting that the work of atonement was accomplished by the Divine being in Christ, or by the Godhead of Christ (comp. Col 1:19 ff.) in opposition to a lower Christological view? In this case God would signify the Father (others make it mean the , and still others the Triune God), and would designate an habitual and substantial presence, and not merely a transient dynamic fellowship (Osiander). Or is an emphatic periphrastic imperfect (as in Gal 1:23), by which Paul wished to imform us in what things God was acting; viz., that God was when Christ died, reconciling the world unto Himself; i. e. God was in the work of Christ, in that series of acts by which the world was reconciled to God, and especially in that great event in which Christ died to atone for the world (the of 2Co 5:18, Meyer)? Our decision upon these questions must depend very much upon what we find in the succeeding context. According to Meyer, Paul is in that context assigning the reasons which had induced him to say that God was reconciling the world. These are given when it is said that God was not imputing to men their trespasses, and had committed to him and his fellow laborers the word of reconciliation; from both which it was evident that God was in Christs work engaged in a scheme to reconcile the whole world unto Himself. The words have the force of a verb in the present tense, for they assert that God is not reckoning unto men their trespasses. On the other hand the committing to us the work of reconciliation was what God did in applying that work to men, after it had been accomplished by Christ. Even Osiander concedes that these sentences are not to be cordinated with but subordinated to , etc., and that describes a result which is intimately connected and nearly coincident with the reconciliation. This is the remission of guilt, a benefit which individuals may receive through faith, and to communicate which is the object of the Divine institution of the ministry ( , etc.); and yet this result of the reconciling act, and the organ so indispensable to its realization in individuals, is not, according to him, an elementary part of it. It must, however, be conceded, that the way in which Meyer connects the participial sentence with . (it is evident that God is reconciling the world unto Himself, inasmuch as He does not impute, etc.), has something rather artificial about it. Such a connection of the words would have been proper only if the Apostle had said, God is reconciling the world, or if he had continued by saying, God did not impute (imperfect) to men their trespasses. On the whole we think it best with Meyer to take together, but to regard the participial sentence as a more particular description of the way in which God was reconciling the world to Himself in Christ, God was in Christ, (a phrase equivalent to by () Jesus Christ in 2Co 5:18, but with the understanding that Christ and what He has done are the only basis on which the reconciliation is founded), bringing back the world to a state of friendship with Himself; for He imputed not mens sins to them, and He has committed unto us the word of reconciliation. Not imputing mens trespasses to them is equivalent to the bestowal of forgiveness upon men, and implies that God was applying the benefits of salvation by Christ to individuals (). This is set forth by means of a present participle (imperf. Winer, 46), because the act was continuously to be repeated, while the word describing the institution of the ministerial office (), is an aorist participle, because the act was accomplished at a certain time. But the reconciliation, or the restoration of the happy relation, which was the consequence of this proceeding, is mentioned as a process commenced in Christ but not as yet concluded (). As we do not think that this refers exclusively to the objective facts of the redeeming work, the objection which de Wette urges, that , etc., is not an expression quite suitable to those facts [inasmuch as it implies that they were put into the mouth or heart (see below)] will not apply to us. , as in Joh 3:25 et al., signifies the human race; and as it is here without the article, it means perhaps a whole world. The word trespasses (), as in Rom 3:25, signifies faults, sins, aberrations from the right way, from the truth, from rectitude, etc. [Trench, Synn. 2d ser. p. 76]. Hath committed to us the word of reconciliation signifies, according to some, that God had established and arranged the doctrines of the Christian faith in the Church, i. e., had promulgated the doctrine of reconciliation. But the unmistakable reference of this expression to what had been said in 2Co 5:18, respecting the giving of the ministry of reconciliation to the Apostle, induces us to understand the Apostles by . [The use of the aorist participle , here, is remarkable. We should have expected , and a slight anacoluthon cannot be denied (Olshausen). The word cannot be connected back with , since such a connection of an aorist part, without an article and an imperfect verb, would be not only without an example but without an appropriate sense (God hath committed to us, or deposited in us, etc.). Our English version assumes that this phrase ( ) signifies, hath committed or intrusted to us, or laid upon us, the work of preaching the outward word of reconciliation. And yet the phrase is so peculiar that we cannot but look for an additional and a deeper meaning. Beza long ago finely remarked, that among the Hebrews one was said to put words in the mouth of another who used his agency in making something known to others. But when this formula is applied to God it has a special emphasis, and signifies that the heart is impelled and the tongue is directed by the Lord to speak in a particular way, and that the person is chosen by God and authorized to speak in the name of God. From the force of the middle voice, we infer that the Apostle speaks of the mental act or purpose of God, rather than of the external ordination of the Apostles (Jelfs Gram. 363, Winer, 39, 2); or as Wordsworth prefers to take it, in a more special sense reflexively: having deposited for Himself the treasures of His grace in us, as in vessels chosen for that purpose, earthen and fragile though we be]. The words would then mean, to put into the mouth (Exo 4:15), or to put within us, to inspire us that we may communicate it to others [not, however to the entire exclusion of the idea of a more external intrusting of the Gospel to us]. With respect to the impropriety, for grammatical reasons, of connecting with , comp. Meyer. The word () of reconciliation in this passage is similar to (the word of the cross) in 1Co 1:18, and it signifies here the word, the substance of which is the reconciliation. The particles are equivalent here to utpote quod (seeing that, because, for, in a very different connection from the same words in 2Co 11:21), and connect our passage with 2Co 1:18. Everything is represented as proceeding from God, who has reconciled us to Himself by Christ. For God in Christ has truly entered upon a process by which He is reconciling the world. He makes believers perceive in their own experience that God has reconciled them to Himself by Jesus Christ; He brings them into the state of reconciliation which He has established with the world. The Apostle now proceeds to describe further the method in which this was effected, so far as relates to its general principles. Or, rather, he gives the reason for the assertion, that the change mentioned in 2Co 5:17 b, in which old things had passed away and all things had become new, was to be ascribed to God, who had reconciled believers to Himself through Christ. In this way he brings before us the vast extent of the Divine agency in saving men. Inasmuch as God in Christ exercised such a comprehensive agency, that great change must be referred to the same God who was reconciling us to Himself by Christ.
2Co 5:20-21.In behalf of Christ then we are ambassadors, as though God were exhorting by us.[It is indeed doubtful whether , for, belongs to the text, as it is omitted in many of the oldest manuscripts. Its omission only renders the transition more abrupt, for the relation of the passage remains the same. Hodge]. The particle (then, therefore) refers to that which had been said in the preceding verse. [As God is reconciling men and hath committed to us the work of reconciling men, I turn to you Corinthians as a part of the community to whom I am sent, and as partially unrecovered or strayed from the right way, and I commence my work with you]. The words, we are ambassadors for Christ, imply as their logical antecedent that the ministry of reconciliation had been committed to them (2Co 5:18). The reconciliation (.) was in fact communicated to men through Christ, and had its origin in Him (2Co 5:18 f.); and of course it was Christs cause which the Apostles represented among men. The verb signifies to be a messenger (sometimes merely to deliver a message to another without being empowered to do any thing more than to explain or enforce it. Bloomfield). It is found also in Eph 6:20. The preposition signifies here, not instead of (Luther), but in the interest of another, and especially in behalf of Him who is the Mediator and Author of the reconciliation. It refers to those to whom the ministry of this reconciliation had been committed, and through whose agency this reconciliation was to be effected and Christ was to be glorified. From the same fact that it was God
who had committed unto the Apostles the word of reconciliation, it followed further that when those Apostles fulfilled their commission, it was as though God exhorted by means of them. [Chrysostom: The Father sent the Son to beseech and be His Ambassador unto mankind. When then He was. slain and gone, we succeeded to the embassy, and in His stead and the Fathers we beseech you]. It is implied here that in our work as messengers we stand in the place of God; our exhortation should be looked upon as given by God through us; or we perform the duties of our office with the feeling that it is God who addresses or admonishes men through us. This participial sentence, however, may be easily connected with what follows: as though God did beseech you by us, we pray you, etc. But as the complete sense of this participial expression can be understood only by means of , it seems more appropriate to connect it with that which precedes it. But even then the idea of substitution is not the only one which is suitable. The prayer which the Apostle utters is presented in behalf of Christ in the sense just explained. We pray on Christs behalf: Be reconciled to God.We pray () is the language of the most condescending love (Osiander). The tenor of the prayer is that they would be reconciled to God. This is a most urgent appeal to those who had not yet believed in Christ, or participated in the blessings of salvation (not to those who had already believed, and for the purpose of exciting them to continued advances in repentance and faith). [Dr. Hodge remarks that the word is in the passive voice, and cannot mean, Reconcile yourselves; but, Be reconciled, embrace the offer of the reconciliation. C. F. Schmid (Bibl. Theol. Vol. II., p. 318) notices that the word has here not a medial but a passive signification, implying that we have merely to accept an influence or act of God, under which we were originally passive. We were at first and objects of the Divine ), and in ceasing to be these we become reconciled to God]. According to the way in which we translate the words, Reconcile yourselves, or be ye reconciled (comp Rom 5:10), or, allow yourselves to be reconciled, the meaning must be, Accept the reconciliation God has extended to you by Christ, accept what He presents to you, take the hand of reconciliation He reaches forth to you. The Apostle in this passage evidently had no thought of a reconciliation of themselves by laying aside the minding of the flesh and putting on the minding of the Spirit (Rckert). Such a process was looked upon by him as merely the necessary result of the reconciliation; or the application of the reconciliation by means of faith (comp. Meyer, Osiander).
Him who knew not sin He made to be sin for us (2Co 5:21). According to the true reading of the text, the Apostle here introduces without a connecting particle (asyndeton), a motive which should induce his readers to comply with his prayer or exhortation. This was the work which Gods holy love had accomplished in Christ for effecting reconciliation. Now enters the notion of the , the propitiation. Comp. Rom 3:25; Rom 8:3; 1Jn 2:2; 1Jn 4:10; Heb 2:17. By he means Christ in His perfect sinlessness (what Chrysostom calls in the positive sense ), He who knows no sin, to whose internal nature or outward action all contradiction to God or departure from the Divine will was a complete stranger, altogether beyond His personal experience or consciousness. The is here required [instead of ] not by the participle with the article (comp. 1Pe 2:10; Eph 5:4), but it expresses the denial of the thing as it appears to the mind, i. e., in the representation of the mind itself. [Winers Gram., 59, 3 b.]. This may be in the mind of men (i. e., in the minds of Christians); in which case it says of Christ that we Christians regard Him as One who knew no sin, or it may refer to the mind of God, and so it tells us how Christ appeared before the Divine mind. As God is here the subject of the Apostles remarks, the latter is undoubtedly the correct interpretation. Hofmann in his Schriftbeweis, Vol. II., 36, says: God has made Him in His sinlessness to be sin. It is from this denial of sin in Christ according to the Divine judgment that we must explain the use of the relative negative particle. When it is said that this sinless Being was made sin for us ( ), stands first to give it more force; and it seems very natural to take the phrase in the sense of a substitution. And yet this is not absolutely necessary, nor does it seem quite appropriate in both instances in which the word is here used, since God could not make us sin at first, inasmuch as we were in our own selves sinners. The is here therefore to be taken as equivalent to: for our good, and finds its explanation in the final sentence beginning with . The idea expressed in making Him to be sin must be that God made Him the bearer of sin when He suffered, inasmuch as by His sufferings and death as a malefactor He was treated as a sinner (), or was given up to the fate of those who were sinners. The interpretation of as a sin offering is consistent neither with usage, with the context ( ) ), nor with the contrast (). Comp. Hofmann, Schriftbew., II., p. 329. Sin becomes actualized in one in whom there is no sin, when he becomes a sinner in outward appearance, though he is not so in reality. God allows sin to become an actual experience to him who has never committed it in fact. So was it with Christ when God determined He should experience what befel Him. In like manner, Gal 3:13. If Paul had intended to say that God designed to set forth Christ as one in whom sin is concentrated and represented in its completeness, and with whom it is in certain respects identified (Osiander), he could do no better than to say, He made our sins to be His. The idea expressed in is further carried out when it is added: that we might become Gods righteousness in Him.The righteousness of God is probably equivalent to being righteous with God ( ); or, provided we take in the sense of as in Php 3:9, it would have the meaning of being made righteous by God ( ). Ewald: we thus become in Christ (to use the old sacrificial language) a legal offering before God and well pleasing in His sight; an expression much like what is used in 2Co 2:15. From the nature of the case, a righteousness which came from God must be sufficient in His sight. Neander: A perfect righteousness, the ideal of a holy life, like the sufferings in which this holy life was perfected, is given to our humanity. For all, and in the place of all, He has borne the burden of human guilt, and made this ideal a reality. All who enter into communion with Him appear in Gods sight ; for their surrender into His hands is a pledge that this ideal of holiness will be actualized in them also. [Chrysostom thinks that there was a profound reason for using the abstract for the concrete form here: the word expresses the unspeakable bounty of the gift; that God hath not given us only the operation or effect of His righteousness, but His very righteousness, His very self unto us. Paul does not say that God treated Christ as a sinner, but as sin, the quality itself; in order that we might become not merely righteous men, but the righteousness of God in Him. TheReceptus which our English A. V. follows uses here the present () instead of the aorist ()]. But as there is no reference to time in this place, and the object is to express the simple occurrence once for all time without regard to the instant of its accomplishment, the aorist was preferable. There were also internal reasons for using a tense applicable to all time. In is expressed the fellowship with Christ which takes place by means of a faith which is by its nature a putting on of Christ. In fellowship with Him we become a righteousness of God, for whoever is in Christ is looked upon by God as righteous, or as possessed of a just title to life. Comp. on 1Co 1:30. The necessary fruit of this is holiness, but the two things are not to be confounded. (Hofmann, p. 230, says: We become in Christ the righteousness of God, because we have it in His person. We need nothing else to make it ours than to share in His fellowship).
[After all the efforts which have been made to show that this passage ( . ) cannot mean that Christ bore the punishment of human sin, we cannot divest it of that essential signification. Granting that it does not mean strictly that Christ became an actual sinner, it surely signifies that He bore the consequences of sin, if not in the personal anger of God toward Himself, at least in being surrendered to the malice of evil beings, and to the endurance of those evils which God has decreed shall be the curse of actual sin. Why may we not then use the Scriptural language by saying He endures our curse, that is, the evils which are the ordinary curse of our sinful humanity? And why should we not say in strict accordance with our verse, that Gods object was that we might be delivered not only from sin itself (J. Young, Life and Light of Men, p. 309 and 335), but from the punishment which is its necessary result; yea, that we might be placed in the position of completely righteous persons, and not only rightened in spirit, but justified from all guilt and invested with all the benefits of righteousness? While with Billroth and Calvin, we may concede that cannot be strictly rendered a sin-offering (for which Paul gives us no example in his acknowledged writings), it is plain that the idea of an offering, whereby the wrath of God was turned away, lies at the foundation of all that Paul teaches concerning the reconciliation of God to men. Comp. 1Co 5:7; Eph 5:2 etc., with Rom 5:9; 1Th 1:10 and Eph 2:3].
DOCTRINAL AND ETHICAL
1. It is a wonderful expedient of holy love that a sinless being should be given up to endure the fate of sinners, and so should bring about a Divine righteousness, a perfect Divine title to life for all sinners in fellowship with Him. Sin involves a desire to be as God in the way of self-exaltation, and it is a complete denial of Gods prerogatives. It necessarily provokes a reaction of these prerogatives. This reaction is the Divine , which disowns the right which man in the image of God originally possessed to have fellowship in the Divine life, and gives him over to death. But as this reacting power is nothing but Gods eternal unchangeable love, which seeks to communicate itself to men, and knows how to bring all that opposes it into subserviency to its purposes, a restoration has been secured in which it will find complete satisfaction. Into that very world in which this Divine reaction against sin Was displayed One has been introduced, to whose nature all ungodly thoughts and purposes (sins) were completely foreign. In the bodily and mental sufferings which His holy love to God and men led Him to endure while He was in that state, He appeared to be just the reverse of what He really was. He appeared to be sin, and thus the reaction against sinners was in fact abolished. God Himself thus brought it to an end by means of that Son who is essentially one with Himself. In accordance with His righteous will, that Son denied Himself, completely entered our sinful humanity affected as it was by that reaction, and as the Son of man, as another Adam, suffered death for the benefit of all our race. This abolished the influence which denied the title of all men to life, or rather restored it to them altogether. Now every one who enters into fellowship with that Sinless One, who has thus been made sin, (i. e. whoever believes in Him) becomes possessed of this Divine title. When we are in Christ, i. e., in fellowship with this Sinless One whom God has made sin for this very purpose, we affirm or justify that reaction which fell upon Him who deserved it not, that it might not fall upon us who deserved it ( ). We justify God in His opposition to us, condemn ourselves, confess our absolute unworthiness and Christs perfect worthiness; and we present for acceptance before God nothing in ourselves but only what there is in Christ. Such is the work of holy love by whose efficacy our restoration has become possible.
2. It is therefore in the work of expiation which Gods holy love has devised and accomplished, that we must find the basis of the work of reconciliation. This reconciliation is simply a restoration of the friendship which once existed between God and our race (the world) perverted from Him by sin and lying under His wrath. It is a work which must be ascribed entirely to God. He it was who reconciled the world unto himself, and two things may be especially remarked in what He is doing for its accomplishment: 1. He imputes not to men their sins, He blots out the record of them in His book; 2. He has committed to the hearts and lips of those who are called to the ministry, the word of reconciliation (comp. Col 2:13 f.; Eph 2:17; Rom 10:14 f.). These messengers in Gods name, with great earnestness make known the Gospel to men, that they may procure for Christ the best reward for all His suffering, as they urgently press those for whom He died to accept the reconciliation He has provided, to be reconciled to that God who has bestowed such great things (2Co 5:21), and with full confidence in Him to renounce every thing inconsistent with His will.
3. The proper fruit of all this must be a complete change and renewal. The love of Christ giving Himself up to atone for sin, swallows up the individual life of all in His own death for them. The selfishness which made its own gratification the only end and centre of all its efforts, is exchanged for a life devoted to Christ. In the eyes of His followers Christ will be surrounded with a glorious radiance. Every unworthy thought of Him will be renounced, He will be glorified by the Divine Spirit in our hearts, and He will be acknowledged to be exceeding great, their all in all. Another result of His influence will be that each of these followers will regard his brethren and his fellowmen, whoever they may be, in an entirely new light, not according to their natural and external relations, but according to what they are or should be in Christ, i. e. what they are in consequence of His redeeming work and the fellowship of His general mercy. Their hearts will be thus greatly expanded and strengthened in love, selfish passions will be restrained and overcome by the love of Christ and a burning zeal, for the cause of God (which will probably seem like insanity to those who know not the love of Christ), or, if the salvation of souls demand it, a wise moderation and a prudent circumspection will be manifested in all their conduct.
4. Augustine:Behold our Mediator! Not God without humanity, nor man without divinity; but intermediate between mere Deity and mere humanity, he is a human divinity, and a divine humanity (2Co 5:19).
[5. The whole scheme of salvation is the offspring of Divine love. No one should imagine the absurdity that God has changed and become any more merciful and loving in Himself since Christ has interposed for our salvation than He was before. That scheme and Christs work only removed obstructions to the manifestation of a love which was forever the same. By what Christ does for man and in man, He makes it consistent for God to pardon and have fellowship with men. And on the ground of such a manifestation of love, we have a right, and we who have heard of it are bound to call on every human being, in every possible condition, to be reconciled to God. To all who reject this scheme of mercy it is right to proclaim the terrors of the Lord still, for there remaineth no other sacrifice and no power in the universe to save a man who neglects so great a salvation. Comp. Barnes Observv. on the whole chapter].
HOMILETICAL AND PRACTICAL
Starke:
2Co 5:11. (On Luthers translation: schn fahren). Christ ought to be preached in a way which is attractive and appropriate to the nature of the Gospel, but so that men may be truly converted. Happy is it for that preacher who in all his duties and aims is so manifest to God that he can humbly and truly enjoy a good conscience. A faithful pastor will so walk that the consciences of all who hear him will be deeply impressed with a conviction of his ability, his fidelity, and his uprightness.
2Co 5:12. If a faithful minister is bound to convince his hearers of his uprightness, they are equally bound to defend him against every attempt to destroy his reputation (2Co 12:11).
Ver 13. Hedinger:When a man is grieved by the severity of his minister, he should remember that it was done on Gods behalf, and if God was pleased, why should he find fault and be angry? Jer 6:27. of all persons in the world the minister of Christ should see that he is both loving and severe in due moderation (2Ti 2:24 f.).
2Co 5:14. In His incarnation and in all He did and suffered, our Lord acted as a Mediator for the whole human race. In Gods sight we are all dead and risen with Him. It is a glorious mark of a true servant of God when the love of Christ is the moving principle of all his duties and his zeal. Such a one cannot but be truly simple and sincere (2Co 2:17). The hireling, on the other hand, who loves only himself and the world, will be silent when he ought to speak and speak when he ought to be silent.
2Co 5:15. If sanctification is taken away from redemption, grace is turned into licentiousness; but if redemption is taken away from sanctification, Christianity becomes difficult, yea, impracticable. By a believing application to ourselves of redemption by Christ, we are delivered from the guilt and punishment, but by sanctification, its fruit, we are delivered from the dominion of sin. Justification and sanctification are always to be united. The purer and the richer the appropriation of mercy the easier and more perfect the performance of duties. When faith receives the mercy, it sets the heart to work by love. Thus the whole of Christianity consists in faith receiving and love giving. Whoever receives much has much to give. To receive much and give nothing proves that you do not properly receive, and to give without receiving proves that you do not properly give. You receive not, and you give not, from God.
2Co 5:16. Hedinger:Christians should esteem one another in proportion as they discover upon each other the tokens of the Spirits presence and of a new creation. All else is of no importance (Mat 12:46 f.).Hedinger:Let it be your first object to know whether a man is in and through Christ a new creature. That, and that alone, is what God looks at.
2Co 5:17. Everything depends upon the new man in Christ, upon regeneration and an active faith (Gal 5:6). We may apply to the kingdom of grace what our Lord says of the kingdom of glory (Rev 21:5). Hedinger:How often we hear of old usages! In Christ everything is new and is renewed day by day. What is old in opposition to the Scriptures, old without growth is good for nothing. Hedinger:Golden truth! God is reconciled, peace proclaimed, Christ a sinner for us, and we righteous and holy in Him. The curse, sin and death, what harm can they do to one who is in Christ (Eph 2:5 f.; Rom 8:1) ? The principal point for those who give instruction under the New Testament is, in what way reconciliation with God takes place, and how each of us can have part in it ? But he who is himself unreconciled to God, and especially with his neighbor, dispenses to others what he rejects for himself.
2Co 5:19. Hedinger:There are two kinds of non-imputation: 1, When God lays upon His Son the sins of the world (Isa 63:5 f.), that all men may be freed from the necessity of satisfying Gods Law, either by perfect obedience or by punishment. This is the general grace which is prepared for all, but is not actually imparted to all. But when faith appropriates our Lords merits, there immediately follows another and truer kind of non-imputation; 2, When the sinner is justified, i. e., is absolved from all guilt and becomes a partaker in all Christs benefits, yea, in Christ Himself and everything that belongs to Christ.
2Co 5:20. Spener:If one had committed an offence against a great sovereign, and had forfeited his life, it would be looked upon as a great matter if that sovereign condescended to give him mercy when he humbled himself to ask for it. But what would be said if that sovereign should send messengers and entreat him to be reconciled? And yet God has done this, and shown a love beyond all comprehension. Always present Gods word in such simplicity and purity that all shall see and feel that it is God who teaches, exhorts and comforts through thee. When listening to Gods ministering servant remember that it is Gods voice you hear, and that it is with God you have to do.
2Co 5:21. Spener:As God made Christ to be sin, who had no sin in Himself, and hence divine justice saw none of his own righteousness, but only imputed sin in Him, so God makes us who are in Christ to be righteousness, and henceforth He beholds no more the sins which are in us and have been forgiven, but only righteousness. We thus become righteousness; not in appearance or in imagination merely, but in deed and in truth. Oh, the depth of Gods wisdom and love!
Berlenb Bible, 2Co 5:11 :The fear of the Lord makes us anxious to possess those powers of persuasion which are so needful among men. Fear and love thus act together.
2Co 5:13. Not unfrequently what seems extravagant, and beyond all bounds of discretion, may be really right, and spring from the exceeding greatness of ones love to God. A discreet gentleness is a truly divine gift, for which we have much reason to pray.
2Co 5:14. The love of Christ is a cordial affection which Christ has toward the new born soul, and which the soul has for Christ. The one highly esteems, properly recognizes, embraces and longs for; the other is willing to do any thing to please the beloved one; avoids everything which is likely to grieve, injure or displease him; adapts himself honestly to his wishes; endeavors to unite with him more and more, and has a complete fellowship with him in all things. It makes each Christian careful and quick to understand the will of his beloved Lord, and to know what will be agreeable or disagreeable to Christ, what will be injurious or beneficial to Christs kingdom, and what will be disgraceful or honorable to Christs cause. It makes him compliant and submissive to his Lords will; it frees him from the necessity of pleasing the world, and takes away all fear when he is called to testify against prevailing corruption. Ministers especially should allow nothing but this love to control them in their preaching and in their lives. The surest sign that we have it is, when it urges us to a loving obedience, to fidelity, truth and uprightness, to love our neighbor and even our enemies, to be merciful and forbearing toward those who are in trouble, to help those who are oppressed, and to give counsel and assistance to all who stand in need. Those who hunger for Christs love, have already begun to love Him, and the more this desire is awakened, the more will their love increase, until it will become strong enough to overcome all earthly love. And yet this love is of a delicate nature and habit, for it can easily be injured and lost. (Rev 2:4). The enemy can never bear to have a soul know, and hear, and speak only of the love of Christ. Even well-meaning persons often think that such a one does too much. (Martha, Mary). The whole of Christianity springs from the death and life of Christ as our Saviour and our Head. The ministry of the Gospel is therefore a ministry of death and life.
Ver 15. It is by a profound consideration of the death and resurrection of Christ that we are brought most effectually to deny ourselves, and to renounce what we before loved. The love which led Jesus to suffer and die for us will so affect our hearts, and His resurrection will awaken in us a love so peculiar, that we shall live for Him, depend upon Him, eat and drink for Him, sleep and awake for Him, walk in and with Him, and find every thing sanctified and sweetened by His love. What a wild fancy to think of having part in Christ and in His glory while we continue in sin! Accursed delusion, to make the infinitely Holy One a minister of sin! To live wholly for ourselves is to live far from God and in corruption. It is nothing but hell and death for a man to consult only his own interest, to think of, to love and to have others love no one but himself, and to make a god of himself. Christs death should draw us off from all such wretched idolatry as this. Self-denial takes from us nothing, but it restores us much which we had lost.
2Co 5:16. They who die with Christ for all, can never more know or depend upon man according to the flesh. (Deu 33:9). They love even their own children only in and for God. The more we are devoted to God, the more acceptable and the nearer we are to Him. Childhood must give way to youth and manhood. We must not always remain satisfied with Christs humanity, but venture to be familiar with His Divinity. For the very idea of the sons of God implies that those who have been alienated from God are reunited with Him in spiritual friendship.
2Co 5:17. The new creation is the life of Jesus in us, it is being born of God, it is a holy life. In it the old must completely pass away; and henceforth we must never creep back, but be ever pressing forward. We live among shadows no longer, but with Christ Himself. (Col 2:17).
2Co 5:18. Gods eternal love has given us all things and has found means of restoring peace and friendship between us and Him by Jesus Christ (1Jn 2:2 f.) whom He has therefore exalted above all things. (Heb 1:3).
2Co 5:19. God has committed all things to Christ; it is with Him, therefore, that we have to do, and to Him we must apply. The world had to be reconciled to God, for His wrath was upon it. He was not, indeed, our enemy, for then He would have sent His wrath upon us; but He loved us even when we were His enemies. Had he not extended mercy to us we should never have turned to Him. The whole world has now a right to mercy. Christ has acquired for all men a non-imputation of those sins which they had committed in the days of their ignorance; for He has taken them upon Himself and offered a sacrifice for them, so that God can now be gracious and extend mercy to sinners. He has thus become a Christ for us. The Holy Spirit may now lay hold upon those sins which reign in our hearts, expose them, and make them so painful and grievous to us, that we shall be willing to renounce them. They are eradicated from our souls, and we are freed from their power. Not imputing our trespasses unto us will not therefore make us feel secure in sin, but drive us in our extremity to exclaim, Who is a God like unto Thee, etc. (Mic 7:18)? The work of preaching the Gospel is the most exalted of all employments, and yet never exalts the preacher. As he must always be entreating and enduring the wrath of his fellowmen, and as he is perpetually dealing with the miserable, he must surely find enough to smother a spirit of pride. The creative word by which all things came into being, is the same word which reconciles and reunites the creature with the Creator, and which so sanctifies and justifies all who receive it, that they become meet for the inheritance of the saints in light.
2Co 5:20. Gods reconciliation reaches not only to the world in general, but to each one of our race in particular. Jesus Christ offers each man abundant means of acquiring an interest in His blood. Those who are sent to us with the Gospel, entreat us to allow the work of salvation in our hearts, to put ourselves in the way of reconciliation, and to accept of its conditions, in order that our disordered minds may have fellowship with God
2Co 5:21. When the great truth that a sinner may be looked upon in Christ as righteous, has once become established in the heart, every other essential truth of the Gospel must follow. Christ Himself enters the heart, and the sinner becomes righteous even as He is righteous. (1Jn 3:7).
Rieger:
2Co 5:11. Whoever lives habitually in the light of that day (2Co 5:10), will do those things from the fear of God which will gain the confidence of his fellow-men. He feels constantly open to an inspection far more perfect than that which he looks for from men.
2Co 5:12. Many can so manage matters in the sight of men as to gain esteem for their doctrines and lives for a season; but not only does God know their hearts, but occasionally even a human eye penetrates this outward form, and discovers that such are not what they seem.
2Co 5:13. When we find those who are condemned for doing too much, and acting in an extravagant, unreasonable and irregular manner, if it is honestly done for God and His truth, we should bear with them, wait for more light, and rather leave the tares to grow than to root up the surrounding wheat. Let us only be careful that our forbearance springs from a good conscience, and not from that lukewarm spirit which our Lord has pronounced so loathsome.
2Co 5:14. Love to Christ should have reference to two very different aspects of His character. On the one hand we find that His zeal for His Fathers house made Him break through established usages, and expose Himself to the deadly malice of His enemies; and on the other He yielded much that He might spare the plants which His Father had planted. Christ bore us all upon His heart when He suffered unto death, and if we would share in His passion, we must not find our pleasure in ourselves and in external advantages, but strive to exhibit the proper fruit of His life and death by dying ourselves to sin and living unto righteousness.
2Co 5:16 f. Such a knowledge of Christ, when it has power in the heart, will never more allow us to judge of things according to the outward appearance, the opinions of the multitude or the prejudices of our own hearts. A thorough knowledge of Christ dying and rising again for us, will destroy confidence in every thing else, and make us glory only in His cross (we shall especially put no reliance upon our own personal intercourse with Jesus, etc.).
2Co 5:18. The doctrine of Christ dying and rising again, one for all, is doubtless far above human reason; and yet we soon learn from experience that it perfectly tallies with all that Gods law and grace utters in our consciences. The great work of reconciliation commenced in the bosom of God, when he pitied us in our apostasy, our enmity, and our utter inability to return to Him. And yet the actual work of reconciliation had to be accomplished by Jesus Christ, whose obedience, and sufferings, and death glorified Gods righteousness, and implanted a permanent hatred to sin in our hearts, without which we could never come to God. And yet with all this provision for our reconciliation on Gods part, much would have been wanting if there had been provided no means of actually implanting faith in our hearts; the work of love was, therefore, not complete until the ministry of reconciliation had been appointed and sent forth to proclaim what had been done, and to beseech men to be reconciled to God.
2Co 5:19 f. God has Himself provided the Lamb on which He has laid the iniquities of us all, and has determined that the Son whom He has sent to effect reconciliation must suffer for us; but He has promised and fulfilled the promise, that that Son should appear before God in the Holiest of all with an offering which is sufficient for the sins of the whole world, and should send forth messengers to preach forgiveness in His name to all who penitently believe on Him. Whoever now bears the burden of sin and is lost, it must be because he will not believe, but despises the offered reconciliation. This word of reconciliation is the very kernel and substance of Gods testimony in the Scriptures, and if we desire to promote His designs of mercy to men, we must seek to bring men to Him through faith in this word.
2Co 5:21. By the utter rending of the flesh of Christ, the innocent and spotless Lamb, the sin which has penetrated every part of our nature has been so condemned, that His righteousness may be imputed to us. He has become sin by the imputation of our sins, and by the imputation of His righteousness to us we have become the righteousness of God; and we now have a legal and unquestionable right to an access to God in His kingdom, and an heirship to all things like that which the Son of God Himself possesses. Hallelujah!
Bengel:
2Co 5:14. What an admirable universality ! ministers constrain, hearers are constrained, and both because Christ died for them!
Heubner:
2Co 5:11. The Christian not only loves but fears the Lord; and this fear is by no means a feeble power in his heart. Our conduct is known to man, our hearts to God. No one can have infallible knowledge of anothers heart; and yet we may see enough of a Christian brother to give him our unreserved confidence.
2Co 5:12. A ministers reputation should be precious to his people, for it belongs to them; and they should be supplied with such materials as are necessary to maintain it.
2Co 5:13. A fervent Christians zeal is sure to seem like extravagance and enthusiasm in the eyes of the indolent and lukewarm.
2Co 5:15. The ultimate object of the atoning death of Jesus was a holy Church, thoroughly consecrated to His service. A real Christian therefore longs, and his constant prayer is, to be freed from self-will
2Co 5:16. Our relationship to Jesus is far higher than that of family or of country (Mat 12:48 f.).
2Co 5:17. Christ has founded a new world in every respect; the world itself is to have a new form, and society new principles; and as to an individual man, when the spirit of Christ takes possession of his heart, he must become a new creature, his mind and heart must be completely changed, and all his springs of action must be renewed (a good text for a new year: Have we actually lived to see a new year)?
2Co 5:18. God is the original author of salvation, and the whole scheme was formed by Him, but Christ executed it. In Him God came down to man. Only by His incarnation could our freedom from sin become possible. The greater then the guilt of those who neglect so great a salvation! The ministerial office, through which the mediatorial work of Christ is itself mediated to man, must continually hold up the offer of reconciliation through Christ alone. This must be the salt of every sermon.
2Co 5:19. It is by Christs entrance into our humanity, His sufferings for sin and His fulfilment of all righteousness, that man can be absolved from condemnation and worthy of the Divine favor. God was not before our enemy, for He is nothing but Love; but only through Christ is it possible for Him to exercise complacency as well as benevolence toward man. Only in consequence of His blood can our sins be forgiven and we be redeemed from wrath (Mat 20:28; Mat 26:26; Joh 1:29; 1Jn 2:1-2; 1Jn 4:10; 1Th 1:10).-2Co 5:20. Christ cannot in person come to each individual of our race; and hence he sends his messengers into all the world, to every creature. Their exhortations are, in fact, Gods; for as He speaks in Gods name, so must they. And yet the spirit in which they speak is not that of command but of entreaty. Their words are words of pleading love: Be ye reconciled to God; accept the reconciliation He offers you in Christ; put confidence in God, that He loves you, and that He can and will forgive you. Whoever thinks of preaching the Gospel, must present Christ as an atoning Saviour, and must himself know what it is to be reconciled to God. If you would be the trumpets of grace, yield yourselves entirely up to grace. If we would honor Christ Himself, we must honor this ministry.
2Co 5:21. Only He who was Himself guiltless, and could bear a guilt not His own, will be the destroyer of sin.
W. F. Besser:
2Co 5:11. If we have been redeemed from the wrath to come, we need not be tormented with fears of our future Judge; yet we should have a holy reverence for that glorious Being who will reward every man according to his works (1Pe 1:17), and we should be watchful lest we displease Him by unfaithfulness to our vows and an unholy life.
2Co 5:14. One for all. Here we have the sweetest kernel and best sample of Christs love. Faith in one who died for me and in whom I died, can only come by hearing of this wonderful exhibition of His love. My faith creates no Saviour for me; it is only the act by which I receive a Saviour offering Himself to me.
2Co 5:17. Although those who know Christ by faith may endure many conflicts with the flesh, they are really new creatures, for the Holy Spirit will keep alive the spark of faith, even in the hearts of weak believers. The Apostles Behold, refers to every Christian, though he may be never so imperfect. For though our fleshly nature may retain much which is old, it is only what is dead and dying by a daily repentance; but the old guilt and the old dominion of sin is gone (Rom 8:1; Rom 8:12).
2Co 5:18. Everything in our salvation begins with God and nothing with us. It is of God, that he can now receive and love us (Tit 3:5; 1Jn 4:10).
2Co 5:19. Christs death was an act of reconciliation, for it was in fact His own act.
2Co 5:20. As the kings own majesty is supposed to accompany the ambassador by whom he is represented, so those who preach the Gospel have something of the dignity of Him who sends them.God beseeches us! Such entreaties have power, because God lays aside all His wrath and cordially offers us all His treasures with a fatherly admonition, that we despise them not but truly accept of them, and turn to Him with a childlike spirit (Heb 12:25). He who prayed for us in the days of His flesh with many tears, since His ascension, as our merciful High Priest, to the right hand of God, directs His most affecting prayers now to us, as the voice of His blood comes through His messengers, crying: Be ye reconciled to God.
Ver 21. Nay, He says not: Come and make reconciliation for yourselves! Bring something of your own! Nothing of this. He demands nothing from us. Atonement, grace, and eternal life, are all prepared through the blood of the Lamb! Repentance, faith, life and all needed strength are given and effectually wrought within us by the quickening energy of that blood.
Gerock:
2Co 5:20. Think how needful it is to seek, how easy it is to find, and how blessed it will be to have, this reconciliation.
[We have in this passage: I. Mans original condition. 1. He was sin (2Co 5:21), and lived after the flesh (2Co 5:10); 2. Was alienated from God, and an enemy of God (needing reconciliation); 3. Was under Divine wrath, although still loved and not abandoned by God (2Co 5:11). II. Mans redemption by Christ. 1. This originated wholly in Gods love (2Co 5:18); 2. Christ was made sin for us (2Co 5:21); 3. Mans trespasses were not imputed to him (2Co 5:19); 4. He can be made the righteousness of God through Christ (2Co 5:21). III. Application of this redemption to man. 1. It must be made known to men through the ministry of Christ and His people (2Co 5:18-19); 2. Men must be persuaded (2Co 5:11), and be reconciled to God (2Co 5:20); 3. They must die in Christ, and live as new creatures unto Him who died for them (2Co 5:15-17).
F. C. Robertson:
2Co 5:18-21 (Abridged): I. The reconciliation of God to man. God needed a reconciliation, for there was wrath in Him towards sinners. This was shown in the punishment of sin, in the convictions of our own consciences, and in the anger which Christ showed toward sinners. God is indeed immutable, but when man changes, Gods relation to him changes. Love to good is hatred to evil. Distinguish the true from the false notion of the Atonement. II. The reconciliation of man to God. Here is first Christs priestly work, to which man can add nothing; and secondly, the work of the ministry, which consists in declaring Gods reconciliation to man, and in beseeching men by every variety of illustration and every degree of earnestness to be reconciled to God].
Footnotes:
[4]2Co 5:12.The testimony in behalf of is not convincing; it is omitted by the best authorities [B. C. D. (1st Cor.) F. G. Sin., the Lat. Syr. and Copt. versions, Chrysost. and Theodoret et. al. Tisch. inserts it however, and thinks it betrays no evidence of being an emendation].
[5]2Co 5:12.Lachmann has before [and he is sustained by B. and Sin. et. al.] but it is not sufficiently authenticated. It was probably an emendation to adapt the passage to the subjective explanation [Winers Gram, 59,1. In D. (1st. Cor.) E. F. we have instead ].
[6]2Co 5:15.The before is left out in the best MSS.; it was probably an interpolation to make out a better logical connection. De Wette thinks it was left out by a mistake of transcribers, or because a hypothetical form of expression seemed improper on such a subject [Tischendorf inserts , but acknowledges the high authority of B. and D. (to which must now be added Sinait.) against him. He was much influenced by the testimony of the Vulg. and Copt. versions and his favorite C. Alford and Meyer omit the word].
[7]2Co 5:15. after was probably inserted for the sake of the connection, but strong testimony is against it. Some MSS. have , and others . [Lachm. and Alford have ; Rec. has ].
[8]2Co 5:17Lachm. throws out on the authority of B. C. et. al., and by others these words are placed before . Meyer thinks that transcribers passed over them on account of the following . [Tisch. agrees with the Rec. in inserting them, but Alford and Stanley (with B. C. D. (1st Cor.) F. and Sin. et al.) omit them].
[9][2Co 5:18.Rec. has before , but the best MSS. B. C. D. (1st Cor.) F. and Sin., most of the versions and Chrysost.) omit it].
[10]2Co 5:21.In the best MSS. is wanting.
[11]2Co 5:21.Authorities are decidedly in favor of . Rec. has , [Alford says, with none of our MSS.; but it has many cursives to sustain it].
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.
Ver. 11. Knowing therefore the terror, &c. ] What a terrible time it will be with the wicked, who shall in vain tire the deaf mountains with their hideous outcries to fall upon them, &c.
We persuade men ] To flee from the wrath to come; to repent and be converted, that their sins may be blotted out, when the times of refreshing shall come, Act 3:19 . We speak persuasively to this purpose, but it is God only that persuades.
11 13. ] Having this , being a genuine fearer of God (see below) he endeavours to make his plain dealing EVIDENT TO MEN, as it IS EVIDENT TO GOD. He will give the Corinthians whereof to boast concerning him in reply to his boastful adversaries: this his conduct being, whatever construction may be put on it, on behalf of God and them .
11. ] Being then conscious of (‘ no strangers to :’ so Homer freq., e.g. ) the fear of the Lord (not, as Chrys. and most of the ancient Commentators = . ., so also Beza and Estius, ‘ terrorem Domini,’ and E. V., ‘the terror of the Lord;’ but as Vulg., ‘ timorem Domini,’ this wholesome fear of Christ as our Judge: see reff. The expression is particularly appropriate for one who had been suspected of double dealing and insincerity: he was inwardly conscious of the principle of the fear of God guiding and leading him), we persuade men (the stress on , ‘ it is MEN that we attempt to persuade.’
Of what? 2Co 5:11-13 . REITERATION OF HIS SINCERITY OF PURPOSE.
2Co 5:11 . . . .: knowing, therefore, sc. , because of the conviction expressed in 2Co 5:10 , the fear of the Lord, sc. , as Judge ( cf. Heb 10:31 ), we persuade men, sc. , of our sincerity, but we have been (already) made manifest to God , as we shall be at the Day of Judgment (see 2Co 5:10 ). To regard ( cf. Act 12:20 , Gal 1:10 ) as referring to a “persuading” of the truths of Christianity is to depart from the context. He is now returning to the question at 2Co 3:1 , and he has explained the motives of his ministry and the obligations to sincerity of speech which bind him. We should expect (in classical Greek) . . . ., but the omission of does not destroy, though it obscures, the antithesis. It would be out of place to speak of “persuading” God of our sincerity; to Him we are “made manifest” whether we will or no. . . .: and I hope (as we say, “I trust”) we have been made manifest also in your consciences ; see 2Co 4:2 for a similar appeal.
NASB (UPDATED) TEXT: 2Co 5:11-15
11Therefore, knowing the fear of the Lord, we persuade men, but we are made manifest to God; and I hope that we are made manifest also in your consciences. 12We are not again commending ourselves to you but are giving you an occasion to be proud of us, so that you will have an answer for those who take pride in appearance and not in heart. 13For if we are beside ourselves, it is for God; if we are of sound mind, it is for you. 14For the love of Christ controls us, having concluded this, that one died for all, therefore all died; 15and He died for all, so that they who live might no longer live for themselves, but for Him who died and rose again on their behalf.
2Co 5:11 “the fear of the Lord” This phrase relates to the judgment seat of Christ mentioned in 2Co 5:10. There is a respect and awe (cf. Act 5:11; Act 9:31) due the Judge of the Universe (cf. Heb 10:31; Heb 12:29; Jud 1:22-23)! Believers are motivated to live godly lives and share the gospel by the knowledge that each will give an account to God.
The title “Lord” can refer to YHWH or Jesus. The phrase “fear of the Lord” is common in the Septuagint, referring to YHWH. However, it is also a common NT title for Jesus. Judgment belongs to YHWH, but He has allocated it to His incarnated Son.
“we persuade men” In context this could refer to several specific groups of people.
1. unbelievers (cf. 2Co 5:10)
2. false teachers (cf. 2Co 5:12)
3. weak believers (cf. 2Co 5:11-12)
Paul’s ministry fulfilled the Great Commission both in evangelism (cf. Mat 28:19) and also discipleship (cf. Mat 28:20).
“we are made manifest to God” This is a perfect passive indicative. Paul boldly asserts that God fully and completely knows his motives and intents (cf. 2Co 4:2). See note at 2Co 2:14.
“we are made manifest also in your consciences” This is a perfect passive infinitive. Paul is returning to a previous thought expressed in 2Co 4:2. His ministry with them had been completely open and honest. Paul wanted this church to understand his ministry motives and actions as clearly as God knew them.
“consciences” See full note at 2Co 1:12.
2Co 5:12 “commending ourselves” See full note at 2Co 3:1.
“so that you will have an answer for those who take pride in appearance and not in heart” Ministry motives and methods are crucial! Apparently Paul is comparing his with other leaders in the Corinthian church (cf. 2Co 4:2, also note 1Co 3:10-15). Some leaders were all show and no substance.
“proud. . .pride” These are both forms of the term kauchma. There is an appropriate boasting (i.e., the church is proud of Paul) and inappropriate pride (i.e., the boasting of the false teachers). See SPECIAL TOPIC: BOASTING at 1Co 5:6.
“appearance” See full note at 2Co 1:11.
2Co 5:13 “if. . .if” These are both first class conditional sentences, which are assumed true from the author’s perspective or for his literary purposes.
NASB, NKJV,
NRSV”besides ourselves”
TEV”really insane”
NJB”unreasonable”
This is the Greek term “stand” (histmi, see Special Topic at 1Co 15:1) with the preposition “out of” (ek). It can be used of
1. amazement (cf. Mat 12:23; Mar 5:42)
2. fear (cf. Mar 16:8; Luk 5:26)
3. a trance (cf. Act 10:10; Act 11:5; Act 22:17)
4. loss of senses or mad (cf. Mar 3:21; 2Co 5:13)
It is difficult to know exactly to what Paul is referring. Many commentators relate it to 2Co 11:1; 2Co 11:16; 2Co 12:11. However, a different word is used: “foolish.” In these chapters Paul compares his spiritual experience and qualifications to the charismatic false teachers. Possibly this is a comment that these fake teachers had made referring to Paul.
“we are of sound mind, it is for you” Paul certainly had his moments of spiritual ecstacy (cf. Acts 9; 1Co 14:5; 1Co 14:18; 2 Corinthians 12), but for ministry he lived and presented the gospel with clarity and thoughtfulness, in line with the cultural expectations of the group to which he ministered (cf. 1Co 9:19-23).
2Co 5:14 “For the love of Christ” Grammatically this is either: “Christ’s love for us” (i.e., subjective genitive) or “our love for Christ” (i.e., objective genitive). In this context option #1 is best.
NASB”controls”
NKJV”constrains”
NRSV”urges”
TEV”ruled”
NJB”overwhelms”
This term means “to hold together tightly.” Love constrains our options and actions. The nature of the gospel mandates appropriate action; in this case death to selfish ambitions and lifestyle.
“one died for all” The universal love of God is seen in Christ as He died for Jew and Gentile (cf. Eph 2:11 to Eph 3:13). All humans are potentially saved in Christ (cf. 2Co 5:19; Joh 3:16-18; Joh 4:42; Rom 5:18; 1Ti 2:4; 2Pe 3:9; 1Jn 2:2; 1Jn 4:14). 2Co 5:14-15 are in a parallel relationship. Christ’s vicarious atonement (cf. Isaiah 53) is emphasized three times. This same truth is expressed in Rom 5:12-21. It is often called the Adam/Christ typology (cf. 1 Corinthians 15).
“therefore all died” Theologically believers are joined with Christ’s death at their baptism. His death gives us forgiveness and eternal life (cf. Romans 6).
As we are identified in His death we are also to be identified in His sacrificial life for others (cf. 1Jn 3:16). Selfish, self-centered living is inappropriate for blood-bought believers (cf. 2Co 5:15).
In Synonyms of the Old Testament, Robert B. Girdlestone has a good discussion on this new connotation of “death” for believers.
“Our Lord said to His disciples (Mat 16:28), ‘There are some standing here who shall not taste of death until they see the Son of Man coming in his kingdom.’ The words are given in another form by St. Mark (9. 1), ‘There are some who shall not taste of death until they see the kingdom of God come with power.’ See also Luk 9:27.
The object of this passage was to prepare the minds of the disciples for the grand truth that death, which had been hitherto the terror of the world, was to lose its taste or sting in the case of those who united themselves to the Lord by faith. Christ Himself was to die, He was to suffer the pains of death, His soul was to be exceeding sorrowful even unto death, and to deliver them who through fear of death had been all their lives subject to bondage. He thus introduced a new view of life and death, telling His disciples that he who would save his life by denying the Lord, should lose it, whilst he who was willing to lose his life for the Lord’s sake, the same should save it. The Lord would be ashamed of the one on the Great Day, but would confess the other.
The entrance into a new life which takes place through faith in Christ involves death in another sense. It is a cutting off of human nature from its old modes and principles of existence-in other words, it is death to sin. Just as in physical dissolution the body ceases to feel, the heart to beat, the hands to work, and the feet to walk, so in this mystical death the body and all its members are to be no longer servants to sin; the same breach or gulf is to be made between the Christian and sin as there is between a dead man and the outer world in which he used to live and move and have his being. This death is related to the crucifixion of Christ, who ‘died to sin.’ The believer is baptized into Christ’s death, he dies with Christ, is made conformable to His death, is crucified with Christ (Rom 6:5; 2Co 5:14; Gal 2:19-20; Col 2:20; Col 3:3)” (pp.285, 286).
2Co 5:15 2Co 5:15 parallels and defines 2Co 5:14. This is such an important truth. Salvation is free, but Christlike living costs everything we are and have (cf. Gal 2:20)!
NASB, NKJV”rose again”
NRSV, TEV,
NJB”was raised”
This is an aorist passive participle with an unexpressed agent. The NT often attributes the works of redemption to all three persons of the Godhead.
1. God the Father raised Jesus (cf. Act 2:24; Act 3:15; Act 4:10; Act 5:30; Act 10:40; Act 13:30; Act 13:33-34; Act 13:37; Act 17:31; Rom 6:4; Rom 6:9; Rom 8:11; Rom 10:9; 1Co 6:14; 2Co 4:14; Gal 1:1;Eph 1:20; Col 2:12; 1Th 1:10)
2. God the Son raised Himself (cf. Joh 2:19-22; Joh 10:17-18)
3. God the Spirit raised Jesus (cf. Rom 8:11)
terror = fear, as in Act 9:31.
persuade. App-150.
men. App-123
made manifest. Same as “appear”, 2Co 5:10,
trust = hope.
also. To follow “manifest”.
11-13.] Having this ,-being a genuine fearer of God (see below)-he endeavours to make his plain dealing EVIDENT TO MEN, as it IS EVIDENT TO GOD. He will give the Corinthians whereof to boast concerning him in reply to his boastful adversaries: this his conduct being, whatever construction may be put on it, on behalf of God and them.
2Co 5:11. [28], we persuade) We bear ourselves so, by acting as well with vehemence, as also with sobriety [Whether we be beside ourselves,-or whether we be sober] 2Co 5:13, that men, unless they be unwilling, may be able to give us their approbation. Comp. what he says on conscience presently after, and at 2Co 4:2.-, are opposed; see at Chrysost. de Sacer, p. 396, 392, 393.-, we are made manifest) we show and bear ourselves as persons manifest [to God and in your consciences]. Those, who have this character, may be made manifest without terror in the judgment, [], 2Co 5:10.-, I hope) To have been made manifest is past, whereas hope refers to a thing future. Paul either hopes for the fruit of the manifestation, which has been already made; or else hopes, that the manifestation itself will still take place.-, in your consciences) The plural gives greater weight. [It sometimes happens, that a man may be made manifest to the conscience even of such, as attempt to conceal the fact.-V. g.]
[28] , the terror) Ecc 12:13.-V. g.-, men). By many the things which God Himself does are not approved; and how can His servants be approved by any with regard to those things which they do? What is the counsel which His servants give []? Thou hearest, reader, in this very passage.-V. g.
2Co 5:11
2Co 5:11
Knowing therefore the fear of the Lord,-[The awe or reverent fear which the Lord excites or of which he is the object. Hence, it often stands for true devotion to God. The fear of Jehovah is the beginning of wisdom. (Pro 9:10). So the church . . . walking in the fear of the Lord . . . was multiplied. (Act 9:31). Subjecting yourselves one to another in the fear of Christ. (Eph 5:21). Fear in all these passages means reverence and devotion. Pauls earnest desire to meet with the approval of Christ caused him to always deport himself in a becoming manner. So it is clear that Christ was to Paul the object of his devotion; and that he felt himself responsible to him for his conduct.]
we persuade men,-The awe, the reverent fear which comes from the thought of the fearful retribution the Lord will inflict on evil caused him to make such diligent efforts to persuade men to turn from their sins so as to escape the wrath. [His untiring effort was to convince men of the truth. He reasoned in the synagogue every sabbath, and persuaded Jews and Greeks. (Act 18:4). That is, he endeavored to convince them of the truth concerning Jesus Christ. (Act 28:23). Hence in the case before us, he means that he was really governed by the fear of the Lord and was sincere and honest, which the false teachers in Corinth had unjustly called in question.]
but we are made manifest unto God;-In doing this for them he commended himself to God as his servant.
and I hope that we are made manifest also in your consciences.-What commended him to God would commend him to the Corinthians, if their consciences were enlightened by the will of God. [His integrity of purpose and life was made manifest to God, and he desired that it should be also in view of the enlightened consciences of men, and under reverential fear of the Lord in full view of the account to be given before him, he would persuade men of this honesty of heart when, like some of the Corinthians, they were disposed to misjudge him.]
Constrained by the Love of Christ
2Co 5:11-19
It was of small importance in Pauls eyes what his critics thought of him. He desired only to please his supreme Lord, whether he lived or died, was considered cold and staid or hot and impassioned. He was overmastered by his love of Christ. This may have been the sense of Christs love to his unworthy self, or the emotion that burned in his soul toward Christ, or the very love of Christ received into his heart, as a tiny creek on the shore receives the pulse of the ocean tide.
The Apostle had arrived at the deliberate conclusion and judgment that the all who realized what Christ had done for them (and he among them) must live with as much devotion toward Him as others toward themselves. A new world had been opened by Christs resurrection. All things had become new. Let us live in daily touch with that world of faith and glory, refusing to be judged by the old standards. It is clear that the reconciliation of the world is as complete as God can make it, but it is for us to urge men to fall in with and accept Gods proposals.
the terror: Gen 35:5, Job 6:4, Job 18:11, Job 31:23, Psa 73:19, Psa 76:7, Psa 88:15, Psa 88:16, Psa 90:11, Isa 33:14, Nah 1:6, Mat 10:28, Mat 25:46, Mar 8:35-38, Mar 9:43-50, Luk 12:5, Heb 10:31, Jud 1:23, Rev 20:15
we persuade: 2Co 5:20, 2Co 6:1, Luk 16:31, Act 13:43, Act 18:4, Act 18:13, Act 19:26, Act 20:18-27, Act 26:26, Act 28:23, Gal 1:10, Col 1:28, Col 1:29, 2Ti 2:24-26
but: 2Co 1:12-14, 2Co 2:17, 2Co 4:1, 2Co 4:2, 1Co 4:4, 1Co 4:5, 1Th 2:3-12
Reciprocal: Jos 22:22 – Israel 2Sa 22:24 – upright Neh 5:10 – I pray you Job 20:25 – terrors Job 24:17 – in the terrors Jer 15:15 – thou Jer 38:20 – Obey Eze 3:17 – hear Eze 18:30 – every Eze 32:32 – General Dan 4:27 – let Amo 3:6 – and the people Mat 18:23 – which Mar 12:14 – we know Luk 14:23 – compel Joh 16:11 – judgment Rom 2:15 – their conscience Rom 14:18 – and 1Co 10:27 – for 2Co 1:13 – than 2Co 6:9 – well 2Co 11:6 – but we Gal 6:5 – General 1Th 2:4 – not 1Th 2:10 – witnesses Heb 13:17 – give account 2Pe 2:9 – unto
2Co 5:11. Terror is from PHOBOS, and Thayer defines it virtually the same as Robinson. but the latter gives a somewhat fuller definition which is, “fear, reverence, respect, honor,” and he explains it at our passage to mean, “a deep and reverential feeling of accountability to God or Christ.” Paul knew that such a feeling should be had toward the Lord, and it caused him to persuade men to prepare for the judgment day. Made manifest unto God. Everything a man does is known to God, which is one of the reasons Paul was constrained to do his duty by warning his fellow creatures against the day of final accounts. He believed that his work was so well known to the Corinthians that they could conscientiously commend him.
2Co 5:11. Knowing therefore the fear of the Lordthe Lord Christ who is to be our Judge,we (in the exercise of our ministry) persuade men; but we are made manifest unto God (who knoweth our hearts), and I hope that we are made manifest also in your consciencesto which we willingly leave all charges against ourselves and our work (see on 2Co 4:2).
That is, knowing the terror and dread of that terrible and dreadful day in which Christ will judge the whole race of mankind; and being persuaded of the truth and certainty of it ourselves, we endeavour to persuade all men by all means to fly from the wrath to come, by repentance and faith, that they may be found of God in peace in that solemn hour.
Learn hence, That the knowledge and consideration of the present terrible judgments of God, and the future terrors of that great day, should move the ministers of God to persuade, and the people to be persuaded, to a careful and serious preparation for it. Such ministers as know and consider the terrors of the Lord, will both persuade others, and be persuaded themselves, to look after reconciliation and acceptance with God; that when Christ comes terribly, they may appear comfortably: Knowing the terrors of the Lord, we persuade men. It follows, But we are made manifest unto God; and I trust also are made manifest in your consciences. As if he had said, We hope God hath discovered our sincerity unto you in some measure, as he is an observer of it, and witness to it himself.
Learn hence, That then a minister has the full assurance of his sincerity, when he has the approbation of God and his own conscience, and also a testimony in the consciences of his people. This is gained by the purity of our doctrine, by piety of our lives, and by the prudence of our conduct. When these are evident and manifest to the consciences of our people, how convincing is it to them, and comfortable unto us!
Verse 11 Fearing the Lord because of his power to judge all deeds, Paul sought to please the Lord by persuading men. God would know his right intentions, since he saw all, and Paul hoped the Corinthians could now also see his good intentions and actions.
2Co 5:11-12. Knowing therefore the terror of the Lord The strict judgment which must then pass on all impenitent sinners; we the more earnestly persuade men To repent and believe the gospel, that, instead of being objects of the divine wrath, they may live and die happy in his favour. But, as we are made manifest to God And he knows our integrity; I trust also it is evident to you. For we commend not ourselves We do not say this as if we thought there was any need of again recommending ourselves to you, but give you occasion to glory To rejoice and praise God, and furnish you with an answer to those false apostles; who glory in appearance, but not in heart We may infer from this, and from the beginning of chap. 3., that some of the Corinthians were disposed to represent the care which Paul took to vindicate himself, as pride and vainglory. On the other hand, it seems they would have interpreted his silence as the effect of guilt and confusion. He therefore plainly and very properly tells them, that he said this only in his own necessary defence; and to furnish his friends with an answer to those whose consciences condemned them, while they endeavoured to asperse him.
Knowing therefore the fear of the Lord, we persuade men, but we are made manifest unto God; and I hope that we are made manifest also in your consciences. [Knowing therefore what reason there is to fear displeasing God, we do not court his displeasure by abandoning our ministry because men misjudge and slander us, nor by letting our ministry lose its force and power through our indifference to the good opinion of men concerning us; but, on the contrary, we continue in our ministry, and patiently persuade our opponents of our sincerity and integrity when we assert (2Co 5:9) that our sole ambition is to please God. But we do not need to persuade God in this matter, for our hearts are known and manifest to him, and I trust that they are also in like manner manifest to you by reason of this apology which you have caused me to make.]
2Co 5:11-19. The emphasis is on the opening words of 2Co 5:11. Among the clouds of misrepresentation to which he was exposed was the sneering assertion that in some unworthy sense he persuades or gets round men (cf. Gal 1:10). If it can be said of him with any truth at all, this, which he has just stated, is the reason. In any case both his motives and his methods are plain to Godand (he will never let go the hope) plain also to the inward judgment of the Corinthians. This does not mean that he is justifying another charge made against him, the charge of commending himself. He is really inviting them to be proud of him, as they will be if they do him justice. So will they be able to face his opponents, who found their claim on outward things such as eloquence (2Co 10:10), or on letters of commendation (2Co 3:1), or their Jewish blood (2Co 11:22), or on their personal acquaintance with Jesus, rather than upon inward motive or disposition. In the case of Paul, all experience, all action even, has lost any merely personal reference. His periods of ecstasy are for the glory of God; his times of sober consciousness are for the benefit of others. For he is governed by Christs love and by the form in which it had been manifested. Christ had died for all. It followed that all died with Himdied to the old life. Christ had risen again; it follows that those who live (with the new life) in Him, live not to themselves but to Him. And so real is this new life, so completely is it cut off from the old one, that all relationships on the plane of human life are transcended. Even a claim to have known the historical Jesus (such as was probably made by some of Pauls opponents) was irrelevant. Christs true followers knew Him in another and a higher way, not according to the flesh but according to the Spirit. It is not possible to decide whether Paul waives the fact or only the supposition that he had known Jesus in the flesh. But since he was probably in Jerusalem at the time of the Crucifixion, the possibility of his having at least seen Him cannot be excluded. In fact, those who live because they are in Christ, are actually new beings. And all this comes from God. It is He who has reconciled men to Himself, He who has appointed Paul to a ministry of reconciliation. For all his magnifying of the glory and sacrifice of Christ, Paul never loses sight of God as the primal Author and Source of salvation (1Co 3:23). And this is the burden of his message, that God in Christ has brought humanity into a relation of peace with Himself. In doing this God must have cancelled the record of human offences against Himself (Rom 3:23), and to give effect to it He had committed to the apostles and teachers the message of reconciliation.
[2Co 5:16 to know Christ after the flesh may mean to hold the old Jewish Messianic ideas.A. J. G.]
Verse 11
Knowing therefore the terror of the Lord; experiencing the fear of the Lord,–that is, being influenced by it,–we are faithful in our duty of persuading men.–Are made manifest unto God; our fidelity is fully known to him. The latter clause of the verse would seem to refer to false teachers in the Corinthian church, whose piety was apparent only, not heartfelt and sincere.
SECTION 8. THE LOVE OF CHRIST AND PAULS COMMISSION FROM GOD MOVE HIM TO ACT AS BECOMES AN AMBASSADOR OF GOD. CH. 5:11-6:10.
Knowing then the fear of the Lord we persuade men, but to God we have been made manifest. And I hope also in your consciences to be made manifest. Not again are we recommending ourselves to you, but I write this giving occasion to you for matter of exultation on our behalf, that you may have it in view of those who exult in appearance and not in heart. For both if we have gone out of our mind, it is for God; and if we have sound sense, it is for you. For the love of Christ holds us fast, we having judged this, that One died on behalf of all, therefore all died, and on behalf of all He died in order that they who live may no longer live for themselves but for Him who on their behalf died and rose. So then we henceforth know no one according to flesh. If even we have known Christ according to flesh, nevertheless now no longer do we know men thus. So that if any one be in Christ he is a new creature: the old things have gone by; behold they have become new. And all things are from God who reconciled us to Himself through Christ and gave to us the ministry of the reconciliation. Because that God was, in Christ, reconciling to Himself the world; seeing that He is not reckoning to them their trespasses and has put in us the word of the reconciliation. On behalf of Christ then we are ambassadors, as though God were exhorting through us: we beg, on behalf of Christ, Be reconciled to God. Him who knew no sin, on our behalf He made to be sin, that we may become righteousness of God in Him. And working together with Him we also exhort that not in vain you accept the grace of God. For He says, At an acceptable season I have listened to thee: and in a day of salvation I have helped thee. (Isa 49:8.) Behold now is the well-accepted season, behold now is the day of salvation.
And this we do, in nothing causing stumbling, that the ministry be not blamed: but in everything recommending ourselves as Gods ministers, in much endurance, in afflictions, in necessities, in positions of helplessness, in beatings, in prisons, in tumults, in toils, in watchings, in fastings; in purity, in knowledge, in longsuffering, in kindness, in the Holy Spirit, in love without hypocrisy, in the word of truth, in the power of God; with the weapons of righteousness on the right hand and on the left, with glory and dishonour, with bad report and good report; as deceivers and true, as unknown and becoming well-known, as dying and behold we live, as being chastised and not being put to death, as being made sorrowful but ever rejoicing, as poor but enriching many, as having nothing and possessing all things.
In Section 7 Paul explained why a ministry so glorious was surrounded by constant and deadly peril, viz. because this peril gave opportunity for a constant manifestation of divine power; and stated the motive which led him forward even in face of such peril, viz. his belief of Gods word that He will raise the dead, that death leads at once to the presence of Christ, and that in the Day of Judgment due recompense will be given. Having thus told us the power which saves him from fear of death he now tells us the motive of his efforts to save men, viz. the love of Christ who died for them and his own divine commission to be an ambassador for Christ; and concludes his exposition, begun in Section 4, of the apostolic ministry, its credentials, its grandeur, its perils, its hopes, and its recompense, by a graphic picture of the circumstances and the spirit in which he discharges it.
2Co 5:11. Then: in view of the judgment-seat of Christ.
Fear of the Lord: cp. Rom 3:18. Reverent fear of Christ is a state of mind familiar to Paul. Cp. know sin, 2Co 5:21; Rom 7:7; know grief, Isa 53:3.
Persuade men: to be reconciled to God, 2Co 5:20. This was his chief work. The persuasion denied in the question of Gal 1:10 had a different motive, as is implied in the following words. This persuading of men was prompted by remembrance of the great assize and by desire to please the Judge. But, although men are the direct objects of his persuasion, yet in persuading them he stands before the eye of God.
Manifest: as in 2Co 5:10.
Made-manifest; more vivid than manifest, picturing the act of God setting us permanently under His own eye.
And I hope etc.; reminds us that Section 4-8 were written in self-defence. [There is nothing to demand the rendering (A.V. and R.V.) that we are made manifest. For the aorist after always refers in the N.T. to something future. And the perfect tense (cp. 1Ti 6:17) merely adds to the aorist the idea of permanent results. Paul does not say whether the manifestation he hopes for is present or future. But the word hope suggests the latter.]
Your consciences: the faculty which contemplates a mans inner life. See under Rom 2:15. Paul hopes that through his labors spiritual results have been attained in his readers, results which will appear to them as they contemplate their own inner life. Cp. 2Co 4:2. Such results will thus be a proof, clearly visible to the eye of conscience, of Pauls divine commission. These words recall the argument of 2Co 3:2 f.
Pauls mention of the judgment-seat reminds him that to the eye of God the real worth of his apostolic service lies open. And he hopes that it will lie permanently open also in the heart of hearts of those among whom he has labored. He thus suitably introduces a further exposition of the motives of his work.
2Co 5:12. Like 2Co 2:17; 2Co 5:11 b might seem to be self-recommendation. With delicate tact Paul says that he is only giving his readers an argument with which they may defend him; thus implying that they are not his opponents, but are ready to defend him.
Again recommending ourselves: as in 2Co 3:1. The repetition suggests that these were words of his opponents.
Occasion: or starting point, as in Rom 7:8.
Giving you etc.: while speaking about being made manifest in their consciences, Paul was really putting them on a track towards a matter of exultation in his favor which they might remember and use against his opponents. These last he designates as exulting in appearance (or in face) and not in heart. What our face is, we seem to be: what our heart is, we are. For the heart is the inmost center of our real life.
2Co 5:13. Pauls real motives, which are a matter of exultation for his readers.
Gone-out-of-our-mind: become mad. These strange words can be accounted for only as being actually spoken by his enemies. The relatives of Christ said (Mar 3:21) the same of Him. We can well conceive that Pauls ecstatic visions, (2Co 12:2 ff,) his transcendental teaching, which to many would seem absurd, his reckless daring in face of peril, and his complete rejection of all the motives which rule common men, would lead some to say and even to believe that he was not in full possession of his senses. The same has been said in all ages about similar men.
For God: to work out His purposes.
Of sound mind: exact opposite of madness. Same contrast in Mar 5:15; Act 26:25.
For you: to do you good. If, as our enemies say, we are mad, we have become so in order to serve God and do His work. And, therefore, our very madness claims respect. If we are men of sound sense we use our sense, not, as most others do, to enrich ourselves, but to do you good. Paul thus appeals to his readers observation of his conduct. They knew that where human prudence might condemn his recklessness his purpose was to serve God; and that whatever mental power he possessed was used for the good of others.
2Co 5:14-15. The motive of this unsparing devotion to God and to the interests of his readers. The love of Christ towards men, revealed in His death for them, holds us so fast that we cannot forbear to devote ourselves to the service of God, even to an extent which some call madness, and to use all our powers for your good.
Having judged this: practically the same as reckon in Rom 6:11. Since this judgment rests solely on the word of God, it is an expression of faith. And only so far as it is firm and broad do we feel the binding influence of the love of Christ.
One on behalf of all: conspicuous contrast. A name written on every heart, it was needless to mention. To this statement of the purpose of the death of Christ Paul gives emphasis by the change from us to all, thus directing attention to a general truth. But, since he does not say all men, we cannot appeal to this verse in proof that He died for all men. This, Paul asserts elsewhere in plainest terms. See notes under Rom 5:18-19. Therefore, although the compass of this verse is indefinite, each one may place himself within it, and pronounce this judgment about himself.
Therefore all died: Pauls inference from one died on behalf of all. Virtually they for whom He died themselves died in His death. For the full result of His death belongs to them. This inference rests upon the broad truth that Christ died that we may be so united to Him as to share all that He has and is. Cp. Rom 6:3. Now Christ by His death escaped completely from the burden and curse of sin. Paul reckons therefore that the former life of sin of those for whom Christ died has come to an end on His cross, and that, like Him, they too are dead to sin. See Rom 6:10 f. Objectively and virtually they died to sin when Christ died: they died subjectively and actually only when and so far as in faith they pronounced touching themselves the judgment of this verse, i.e. when they reckoned themselves to be dead to sin. Paul says that all died, because the subjective and actual death to sin of those who dare pronounce this judgment is a direct outworking and communication of the objective and historic death of Christ and of our divinely ordained union with His death.
The rest of 2Co 5:15 is a further inference, expounding one on behalf of all.
Who live: not needful to complete the sentence, but thrust in conspicuously to tell us that though their old life of sin has ceased they are not lifeless but are living a new resurrection life.
No longer for themselves; implies that apart from the death of Christ self is the aim of life to all men; and that therefore all men need a radical change.
Who on their behalf etc.: emphatic repetition of the chief idea of 2Co 5:15. Christ died in order that we may live a life in which every thought and purpose and effort point to Him, and all our powers and opportunities are used to please and exalt Him and to do His work. Thus Christ will be, what self once was, the one aim of life.
And rose: i.e. on our behalf. It is expounded in Rom 4:25.
He died for all, i.e. to reconcile their salvation with (Rom 3:26) the justice of God: He rose for all, i.e. to give them ground for the faith which saves. At the beginning of the sentence His death only is mentioned, to confine our attention to the costliness of the means used to secure our devotion to Himself. 2Co 5:14-15 are a close parallel to Rom 6:10-11. In each passage the historic fact of Christs death and His abiding devotion to the Father produce their counterparts in us. In each the counterpart is produced by the mental reckoning or judgment of faith.
This judgment Paul and his colleagues had pronounced. They knew that they were among the all for whom Christ died. They therefore ventured to believe that in His death their own former life of sin and self had died, and was therefore a thing of the past. They knew that He died in order that they might live a life of absolute devotion to Him. And, as they contemplated the infinite cost of the means used to secure their devotion, and the love thus manifested, they felt the power of that love; and felt themselves compelled to serve, with a self-abnegation which some called madness, the God who gave His Son to die for them, and to toil for those He died to save.
That to secure our devotion to Himself Christ must needs die, proves how completely selfishness is inwoven into human nature; and proves the earnestness of His purpose to destroy it. The need of so costly a means can be explained only on the principle that surrender to selfishness is a punishment of sin, and that the punishment cannot be remitted without a corresponding and adequate manifestation of divine justice. If so, 2Co 5:14-15 imply, and thus support the great foundation doctrine of Rom 3:24-26. Moreover, that our life of devotion to Christ is stated here to be an aim of his death, implies that only in proportion as we thus live do we and shall we obtain the blessings which result from His death.
2Co 5:16. Result of Pauls judgment that Christ died that men may live a life altogether new.
We: emphatic. Paul returns now, after the foregoing general statement, to himself and his colleagues who have pronounced the judgment of 2Co 5:14 and have felt the constraining power of the love of Christ.
Henceforth: from the time of this judgment, which was an era in their lives, an era ever present to their thought.
According to flesh; may refer either to the persons known, i.e. to the appearance and circumstances of their bodily life, as in 2Co 11:18; Php 3:4; or to those who know them with a knowledge determined and limited by their bodily life, as in 2Co 1:17; 1Co 1:26. These senses coalesce here. For they who look at others from the point of view of their own bodily life, with its needs, desires, and pleasures, see them only as men of flesh and blood like themselves. But to Paul the former life has so completely ceased that to him men around are no longer judged of thus. He sees them not as rich or poor, Jews or Gentiles, enemies or friends, but as men for whom Christ died.
If even we have known etc.: a conspicuous contrast to the foregoing, from Pauls own past life.
Known Christ etc.: an extreme case of knowing men according to flesh. At one time Paul was so accustomed to look upon men according to bodily appearance and surroundings that even upon Christ he looked thus: he thought of Him as a mere Jew from Nazareth, a feeble man of flesh and blood. This does not imply that he had actually seen Christ. For, while persecuting Christians, Christ was present to his thought, but only as a mere man whose teaching he could crush out. And all the disciples knew Christ first as a man; till through the veil of flesh they saw His real dignity.
Nevertheless: in spite of having gone so far in knowing men according to flesh as to know even Christ thus.
Now no longer: emphatic note of change.
We know: without saying whom they know. Paul cannot refer to his no longer knowing Christ (so A.V. and R.V.) according to flesh. Surely this would not need emphatic and contrasted assertion. He simply repeats the general assertion which is the chief matter of this verse. In consequence of Pauls judgment about the death of Christ he no longer looks upon men according to their appearance in flesh and blood. Yet he admits that he did so once, even in the case of Christ. But so completely is he changed that, in spite of this aggravated case in his past life, he no longer knows men according to flesh.
2Co 5:17. A logical result, or inference, from 2Co 5:16. Nothing less than a new creation, and a passing away of old surroundings, is implied in the new light in which we now see our fellow-men.
In Christ: see under Rom 6:11. Christ is Himself the life-giving element in which His people are and live and think and act.
New creature, or creation: Gal 6:15; Eph 2:10; Eph 4:24. To those who are in Christ, the power of the Creator has wrought a change analogous to the creation of Adam out of dust of the earth.
The old things: everything around and within us. Through our union with Christ, and so far as we live in spiritual contact with Him, the world in which we live, and we ourselves are altogether changed. For to us the world has lost its power to allure and terrify and control. The old multifarious influence which our surroundings once exercised over us, an influence which ruled our entire life, has altogether passed away. Consequently, the old things, in the widest sense possible, have gone by.
Behold: as if a sudden discovery. The old things have gone by; but not in every sense. For they are still here, but completely changed. The world with its men and things is still around us: but in its influence upon us it is become entirely new. Our fellowmen are objects now for Christian effort: wealth is but an instrument with which to serve God: and the world is a school for our spiritual education, a place in which we may do Gods work, and a wisely chosen path to heaven. Thus inward contact with Christ changes completely our entire surroundings in their aspect, and in their influence upon us. This change is therefore a measure of our spiritual life. And it is a logical result of our deeper knowledge of our fellow-men, a knowledge no longer determined by their outward appearance. We see them as they really are; powerless to injure us, in peril of eternal death, but within reach of the salvation which God has bidden us proclaim. All this is a result of the power of Christs love over those who have comprehended the purpose of His death. And it explains (2Co 5:17) Pauls unreserved devotion to Gods work and to the welfare of men.
2Co 5:18-19. After explaining the motives stated in 2Co 5:13, by tracing them to their source in the death and love of Christ, Paul now traces them further, as his wont is, to their source in God.
All things: the complete change wrought through the death of Christ. That this change has its origin in God, and how He wrought it, the rest of 2Co 5:18 proves and explains.
Reconciled to Himself: see under Rom 5:1. By means of the cross and word of Christ, God has removed the hostility between Himself and us, so that there is now peace with God through Christ.
Us: true of all believers; but Paul thinks specially of himself and colleagues, as the following words show.
The ministry of the reconciliation: same as the ministry of righteousness, of the Spirit, in 2Co 3:8 f. The whole difference between Saul of Tarsus and the character described in 2Co 5:14 ff results from two facts, viz. that God has reconciled an enemy and has given him the office of conveying to others the reconciliation he has received. Consequently the whole change just described is from God.
Through Christ: as in Rom 5:1. While rising from the Son to the Father Paul keeps the Son still before us.
2Co 5:19. Lends importance to the foregoing facts in the life of Paul, by tracing them to their source and cause in a world-embracing purpose of God. [The word , which cannot here be reproduced in English, represents this fact in a subjective aspect, i.e. as contemplated in its bearings by the mind of Paul.]
Reconciling the world: not reconciled, which would not be true. Paul tells us the work in which God was engaged when He gave Christ to die. Similarly, in Rom 2:4, God is leading all men to repentance.
For although, as this verse implies, reconciliation is entirely Gods work, its accomplishment depends entirely upon each mans acceptance of it. [The absence of the article before world leaves us to contemplate the abstract significance of this word. It was a world that God was reconciling to Himself.]
In Christ: as in Rom 3:24. It keeps before us through Christ in 2Co 5:18.
Was; refers to the past event of Christs death. The emphatic words of this clause are God and world; the former keeping before us from God in 2Co 5:18, and the latter revealing the wide bearing of Gods action.
Seeing that etc.: double proof of the foregoing. [A similar construction in 2Co 3:3; 2Co 3:14.]
Not reckoning trespasses: forgiving them, as in Rom 4:8.
To them: a general expression. That it refers only to believers, to whom alone God forgives sin, Paul leaves his readers to observe. That through the death of Christ God forgives mens sins, a fact of constant occurrence, is proof that in giving Christ to die God was at work making peace between Himself and mankind.
And has put etc.: another proof of the same, viz. that God has bid Paul proclaim peace for all who believe. Notice that he assumes that the forgiveness which already from time to time takes place and which he is commissioned to proclaim is designed for all men. Else it would not be proof that in Christ God was reconciling the world. See note, Rom 5:19.
The word of the reconciliation: like word of the cross in 1Co 1:18 : the word announcing reconciliation by faith. To proclaim this word is the ministry of the reconciliation, 2Co 5:18. Notice the importance with which Paul invests these two facts by appealing to them twice in argument, once to prove that the change in himself was wrought by God, and then to prove the world-embracing purpose of this divine activity. As usual, the second statement is fuller than the first. Us is widened into world: and ministry of reconciliation is explained by its great instrument, the word of the reconciliation.
2Co 5:20. Inference from 2Co 5:19, showing its bearing on Pauls work. Since he has received the word of reconciliation, he is an ambassador: since the reconciliation is in Christ, his embassy is on behalf of Christ.
We are ambassadors: Eph 6:20 : messengers sent formally by a king, especially to make peace. Very appropriate to apostles sent formally and personally by Christ: Joh 17:18; Joh 20:21; Act 26:17, Gal 1:1.
On behalf of Christ: to do the work in which He is so deeply interested.
As though God etc.: another view of the same embassy.
God exhorting through us. The earnest entreaty of an ambassador is ever received as the earnest entreaty of the king he represents. [, as in 2Co 5:19. We must remember that in the earnest pleading of Paul God Himself is pleading.]
On behalf of Christ: emphatic repetition.
We beg; develops the word exhort with pathetic emphasis. For to beg is usually a mark of the earnestness of an inferior. Cp. Act 21:39; Act 26:3.
Be reconciled to God: accept by faith the offered reconciliation. We cannot reconcile ourselves: this is Gods work. But this exhortation implies that it rests with us whether we are reconciled. Notice the double parallel in this verse, keeping before us the relation of Pauls ministry to Christ and to God. He is an ambassador, sent to do Christs business: his earnest voice is therefore the voice of God, who gave Christ to die and sent Paul to proclaim reconciliation through Christ. The ambassador almost prostrates himself before those to whom he is sent and begs them to accept peace. And in this self-humiliation he is doing Christs work, and seeking to lead men to peace with God. To reject such an embassy, is to set at nought the mission of Christ, the earnest entreaty of God, and the tremendous power of Him with whom the unsaved are at war.
2Co 5:21. Pauls comment on his own entreaty, Be reconciled to God; giving a strong reason for yielding to it. As in 2Co 5:19, he goes back to the great historic fact on which our reconciliation rests, and to its meaning and purpose.
Him who knew etc.: with emphatic prominence.
Knew no sin: as in Rom 7:7. He had not the acquaintance with sin which comes from committing sin.
On our behalf: in emphatic prominence: see under Rom 5:6.
Made to be sin: in some sense, an impersonation and manifestation of sin. Cp. Gal 3:13. Practically the same as, but stronger than, made to be a sinner. By laying upon Christ the punishment of our sin, God made Him to be a visible embodiment of the deadly and far-reaching power of sin. Through Gods mysterious action, we now learn what sin is by looking at the Sinless One. Cp. Rom 5:19 : through one mans sin, the many were constituted sinners inasmuch as they suffer the threatened punishment of his sin. But the cases differ in that the many received in themselves the moral and spiritual effects of the one mans sin; whereas, even while revealing in His own sufferings the awful nature of sin, Christ remained unstained by sin. Augustine* (*In Sermons 134, 155. ) and others expound sin to be sin-offering. This use of the word is found in the Hebrew text of Lev 6:25 : this is the law of the sin the sin shall be slaughtered before Jehovah; Lev 6:30, every sin whose blood shall be brought etc. But it is not found in the LXX. or in the New Testament; is in no way suggested here; and is forbidden by the contrast of sin and righteousness. Rather, the sacrificial use of the word is explained by, and is an anticipation of, this verse. The sacrificed animals were embodiments of sin.
That we may become etc.: expounds on our behalf. This purpose is accomplished as each one receives the righteousness which is from God by faith, Php 3:9.
Righteousness of God: see under Rom 1:17. By accepting us as righteous, God makes us an embodiment of divinely-given righteousness. By looking at us men learn what it is to enjoy the approval of the great Judge.
In Him: as in 2Co 5:19. In virtue of Christs death, and by spiritual contact with Him, we have the righteousness which God gives.
This verse asserts in plainest language that God gave Christ to die in our stead. For the Sinless One was put so completely in the sinners place and thereby delivered us so completely from our position as sinners that He is said to have been made sin in order that we who have no righteousness of our own may become an impersonation of righteousness. So Gal 3:13 : Christ redeemed us from the curse of the Law, having become on our behalf a curse. Cp. Heb 9:28; 1Pe 2:24; Joh 1:29. All this is explained in Rom 3:26. For if Christ died in order to make our justification consistent with the justice of God, and thus possible, his death was the price of our forgiveness. And, since death is the threatened punishment of sin, it may be correctly said that God laid on Christ our punishment that we may escape from it. In this sense He died, by Gods ordinance, in our stead.
2Co 6:1. After saying what God has done for mans salvation, Paul adds what he and his colleagues are doing for the same object.
Working together with Him: not with Christ, but with Him who gave Christ to be sin for us. So 1Co 3:9. For in 2Co 5:18 ff we read of the activity of the Father rather than of the Son. Paul works with God by urging men to accept, and make good use of, the favor of God.
Accept the grace of God: claim by faith the various spiritual benefits which God in undeserved favor offers us.
Not in vain, or not for an empty thing: Gal 2:2; Php 2:16 : put prominently forward as the special matter of Pauls exhortation. If we fail to put to practical use in the details of life the spiritual benefits received by the favor of God, even His favor becomes to us a useless and empty thing. An unread Bible, a wasted Sunday, and such knowledge of the truth as does not mold our life, are the grace of God received in vain. Paul bids his readers so to lay hold of the grace of God that it shall not be in vain. He thus sums up the whole matter of his teaching to believers.
2Co 6:2. A quotation of Isa 49:8, word for word from the LXX., supporting the exhortation of 2Co 6:1. The prophet says, Thus says Jehovah, in a time of favour I have heard thee: and in a day of salvation I have helped thee; and thus proclaims a definite time coming when God will listen with favor to His people and save them. His words are evidently fulfilled in the Gospel. The change from time of favour to acceptable season, is unimportant. And the Gospel was announced to the world at a time which God thought fit to accept for this purpose. Cp. Isa 59:2, quoted in Luk 4:19.
Behold now etc.: Pauls comment on the words of Isaiah.
Well-accepted: stronger than acceptable. Paul supports his exhortation in 2Co 6:1 by reminding his readers that they lived in a time looked forward to by the ancient prophets with bright expectation. The quotation was prompted by a consciousness of the great privilege of living in gospel days, in that time which from the beginning of the world God chose for His great salvation.
2Co 6:3-10. Graphic description of the manner and circumstances in which Paul and his companions give the exhortation of 2Co 6:1. It concludes his long exposition and defence, occupying Sections 4-8, of his ministry.
2Co 6:3-4 a. No cause of stumbling: Rom 9:32; 1Co 8:9 : anything which might overthrow a mans faith.
In nothing: in no part of his work and life so acting as to cause others to fall. For an example, see 1Co 9:12.
The ministry: the important office held by Paul and his companions. See under Rom 12:7. He felt that the influence of Christianity upon the world depended very much upon the collective impression made by its prominent advocates; and that this impression would be determined in no small measure by his own personal conduct. He was therefore careful so to act in everything as to cause no spiritual injury to any one, lest such injury might lessen the collective influence of the leaders of the church.
But in everything: positive counterpart of in nothing giving etc. In everything they so act as to claim respect; remembering that they are Gods ministers.
2Co 6:4-5. In much endurance: see under Rom 2:7 : amid much hardship they pursue their course, and thus claim respect.
In afflictions etc.: nine points, describing the variety of these hardships.
Helplessness: as in 2Co 4:8.
Necessities: as in 1Co 7:26.
Beatings, prisons, tumults: three specific cases all coming under each of the three foregoing general descriptions, and caused by enemies. Examples are found in Act 16:19-23; Act 21:28-32, etc. Cp. 2Co 11:23 ff.
Toils, watchings, fastings: three more specific hardships, not necessarily caused by enemies.
Toils: 2Co 11:23 : in preaching the word; and in Pauls labor to support himself and his companions, 1Co 4:12; 1Th 2:9; 2Th 3:8; Act 20:34.
Watchings: absence of sleep, through bread-winning or evangelical labor continued into the night.
Fastings: 2Co 11:27 : want of food, as in Mat 15:32. For it is unlikely that Paul would enumerate voluntary abstinence for his own spiritual good among the apostolic hardships mentioned here: whereas want of food is naturally suggested by want of sleep. Cp. 1Co 4:11. By the accidents of travel or through sheer want Paul may have been occasionally without food: and, if so, this was the climax of his hardships.
2Co 6:6-8. Further specification of matters in which Paul claims respect, viz. four personal characteristics, followed by their divine source and their one foundation excellence.
Purity: absence of sin and selfishness. Knowledge: acquaintance with the things of God. Longsuffering, kindness: as in 1Co 13:4.
The Holy Spirit: whose presence was revealed in his conduct.
Love-without-hypocrisy: Rom 12:9 : the human, as the Holy Spirit was the divine, source of his actions. After these delineations of personal character, the word of truth and power of God direct us to his work as an evangelist. By speaking words which men felt to be true, (2Co 4:2,) and which were accompanied by the power of God sometimes working miracles to confirm them and always working results in mens hearts, Paul and his colleagues claimed respect and acted as ministers of God.
With the weapons etc.: further description of the apostles work, looked upon as a warfare. So 2Co 10:3.
The righteousness: in Pauls usual sense of righteousness by faith, as in 2Co 5:21. Cp. Eph 6:14, breastplate of righteousness. This great doctrine gave to Paul, as to Luther, powerful weapons with which to fight for God.
On the right hand and left: complete equipment on both sides. With a sword in his right hand the soldier struck his foe: with a shield in his left he defended himself. Justification by faith is to the preacher both sword and shield.
With (or amid) glory etc.: see under Rom 1:21; Rom 3:23. Both by the approbation which his conduct evokes in good men, and by the dishonor it provokes from the bad, Paul recommends himself. For the approval of the good and the hostility of the bad alike proved that he was doing Gods work. This last point, Paul develops into the climax of 2Co 6:9-10; for which he prepares a way by the exact antithesis good report and bad report.
2Co 6:9-10. Exposition of this antithesis. After developing in 2Co 6:4-7 a in everything of 2Co 6:4 a, Paul now develops as Gods ministers. Between these, 2Co 6:7-8 are a connecting link. In the evil report of their enemies they are deceivers: and good men know that they are true. It is objected that they are obscure and unknown. And really they are daily becoming well-known, and the principles of their conduct are day by day better understood. So great is their peril that they seem to be actually falling into the grave. Cp. 2Co 4:11; 1Co 15:31; Rom 8:36. Yet, in the moment of apparent destruction, suddenly comes deliverance.
And behold we live: graphic picture, retaining even the exclamation of wonder at unexpected rescue.
As chastised: to some men they seem to be put by God under special discipline. So seemed a more illustrious Sufferer: Isa 53:4. But the chastisement does not come to the extreme form of death.
As sorrowful: examples in 2Co 2:4; Rom 9:1. This sorrow might be made a reproach, as though their lot were wretched. But under their sorrow shone a changeless rejoicing, kindled by the brightness of the coming glory and the brightness of their Fathers smile.
Poor: toiling for a living and sometimes (2Co 11:8) in want.
Enriching many: by making them heirs of the wealth of heaven. Thus Paul followed the example of Christ: 2Co 8:9.
Having nothing: stronger than poor.
All things: as in Rom 8:32; 1Co 3:22. The whole wealth of God is theirs, and will be their eternal enjoyment. Wonderful climax, and counterpart to the picture in 2Co 6:4-5.
Each side of these contrasts commends the apostles as ministers of God. That men whom some decry as deceivers are found to be true, that men set aside as unknown become day by day more fully known, that men who seem to be in the jaws of death are rescued and men apparently smitten by God live still, that underneath visible sorrow there is constant joy, and that utter poverty is but a mask hiding infinite wealth, is abundant proof that they in whom these contradictions meet are indeed servants of God. Thus amid many and various hardships, in a spotless and kindly life animated by the Holy Spirit and by sincere love to men, and armed with a word which commends itself as the truth and is confirmed by the manifested power of God, in everything Paul and his companions claim respect and act as becomes ministers of God.
FROM THIS POINT we will review 4-8, which contain Pauls exposition and defence of his apostolic ministry, and are thus the kernel of DIV. I. and of the whole Epistle. This exposition was suggested by thoughts about his deadly peril in Asia and about the anxiety which drove him from Troas and gave him no rest even on his arrival in Macedonia. But it was written under the influence of a wonderful rescue from peril, and of his joyful meeting with Titus who brought good news about the Corinthian church. Consequently, the exposition begins and ends with an outburst of triumph. Paul praises God that his weary toil, among both good and bad men, makes Christ known and is a pleasant perfume to God. His readers spiritual life proves to them that he is a servant of God. And, as imparting a life-giving Spirit instead of a death-bringing Law, his ministry is more glorious than that of Moses. Yet, in spite of Pauls unreserved proclamation of it, the Gospel remains hidden to many, both Jews and Gentiles. But this only proves that their hearts are veiled or blinded. The grandeur of the Apostles work is not lessened by the deadly perils amid which it is performed, and which are every moment ready to destroy him. For these perils do but reveal the power of Him who ever provides a way of escape. And they cannot silence the preachers: for moved by the Spirit, they believe God; and therefore know that death will be followed by resurrection, and indeed by immediate entrance into the presence of Christ, and that beyond death due reward awaits them. Their efforts to save men are prompted by the love manifested in the death of Christ, and by their commission as ambassadors of God. With this commission their whole life accords.
More than once (2Co 3:1; 2Co 5:12) Paul tells his readers that it is not they whom he seeks to convince-for this is needless: they are themselves as proof of what he says-but that he is giving them a weapon which he takes for granted they will use to defend him against others. Also, throughout the whole, the words we and us imply that his dignity, peril, and faithfulness, as ambassador for Christ, are shared by others. He certainly includes Timothy, his fellow-laborer in founding the church at Corinth and a faithful companion in peril and toil, and joint-author of the Epistle; and probably Titus (2Co 12:18) and other similar helpers.
5:11 {5} Knowing therefore the {i} terror of the Lord, we persuade men; but we are made manifest unto God; and I trust also are made manifest in your consciences.
(5) Now he moves on, and taking occasion of the former sentence returns to 2Co 4:16 , confirming his own and his associates sincerity.
(i) That terrible judgment.
The constraining love of Christ 5:11-15
Respect for the Lord since He would be his judge ("the fear of the Lord," 2Co 5:10) motivated Paul to carry out his work of persuading people to believe the gospel. A healthy sense of our accountability to God should move us to fulfill our calling as Christians (Mat 28:19-20).
"According to 2Co 5:11, the judgment seat is the place where the ’terror of the Lord’ will be manifested. The word ’terror’ in this verse is a translation of the Greek word phobos, referring to ’that which causes fear,’ ’terror,’ ’apprehension.’ This is the same word translated ’fearful’ in Heb 10:31 . . . another reference to events at the judgment seat." [Note: Chitwood, p. 31.]
Paul had a double purpose. The NEB translates "we persuade men" as "we address our appeal to men." Paul tried to persuade people of the truth of the gospel but also of the truth about himself. His motives were pure (2Co 1:12), and his conduct had been consistent with his apostleship (cf. 2Co 3:1-6; 2Co 4:1-6). Paul’s knowledge that his life was an open book to God led him to voice the hope that it would be transparent to all the Corinthians too.
"The ministry is ultimately responsible to God. Christian ministers are servants of the Lord (1Co 3:5), attendants of Christ and stewards of God (1Co 4:1); they discharge their ministry ’in the sight of God’ (2Co 4:2; cf. 1Co 4:5) as ’knowing the fear of the Lord’ (2Co 5:11)." [Note: Ronald Y. K. Fung, "The Nature of the Ministry according to Paul," Evangelical Quarterly 54 (1982):138.]
4. The life of a minister of Christ 5:11-6:10
The section of this epistle that expounds the glory of the Christian ministry (2Co 2:14 to 2Co 6:10) builds to a climax in the following verses (2Co 5:11 to 2Co 6:10). Here Paul clarified the driving motive, the divine mission, the dynamic message, and the diverse ministries of the New Covenant. He did so to inspire the Corinthians to recognize his ministry as Spirit-led and to follow his example in their ministries.
Chapter 14
THE MEASURE OF CHRISTS LOVE.
2Co 5:11-15 (R.V)
THE Christian hope of immortality is elevated and solemnized by the thought of the judgment-seat of Christ. This is no strange thought to St. Paul; many a time he has set himself in imagination in that great presence, and let the awe of it descend upon his heart. This is what he means when he writes, “Knowing the fear of the Lord.” Like the pastors addressed in the Epistle to the Hebrews, he exercises his office as one who must render an account. In this spirit, he says, he persuades men. A motive so high, and so stern in its purifying power, no minister of Christ can afford to dispense with. We need something to suppress self-seeking, to keep conscience vigorous, to preserve the message of reconciliation itself from degenerating into good-natured indifference, to prohibit immoral compromises and superficial healing of the souls hurts. Let us familiarize our minds, by meditation, with the fear due to Christ the judge, and a new element of power will enter into our service, making it at once more urgent and more wholesome than it could otherwise be.
The meaning of the words “we persuade men” is not at once clear. Interpreters generally find in them a combination of two ideas-we try to win men for the Gospel, and we try to convince them of our own purity of motive in our evangelistic work. The word is suitable enough to express either idea; and though it is straining it to make it carry both, the first is suggested by the general tenor of the passage, and the second seems to be demanded by what follows. “We try to convince men of our disinterestedness, but we do not need to try to convince God; we have been manifested to Him already; and we trust also that we have been manifested in your consciences.” Paul was well aware of the hostility with which he was regarded by some of the Corinthians, but he is Confident that, when his appeal is tried in the proper court, decision must be given in his favor, and he hopes that this has really been done at Corinth. Often we do not give people in his position the benefit of a fair trial. It is not in our consciences they are arraigned-i.e., in Gods sight, and according to Gods law-but at the bar of our prejudices, our likes and dislikes, sometimes even our whims and caprices. It is not their character which is taken into account, but something quite irrelevant to character. Paul did not care for such estimates as these. It was nothing to him whether his appearance made a favorable impression on those who heard him-whether they liked his voice, his gestures, his manners, or even his message. What he did care for was to be able to appeal to their consciences, as he could appeal to God, to whom all things were naked and opened, that in the discharge of his functions as an evangelist he had been absolutely simple and sincere.
In speaking thus, he has no intention of again recommending himself. Rather, as he says with a touch of irony, it is for their convenience he writes; he is giving them occasion to boast on his behalf, that when they encounter people who boast in face and not in heart they may not be speechless, but may have something to say for themselves-and for him. It is easy to read between the lines here. The Corinthians had persons among them-Jewish and Judaizing teachers evidently-who boasted “in face”; in other words, who prided themselves on outward and visible distinctions, though, as Paul asserts, they had nothing within to be proud of. There are suggestions of these distinctions elsewhere, and we can imagine the claims men made, the airs they gave themselves, or at least the recognition they consented to accept, on the ground of them. Their eloquence, their knowledge of the Scriptures, their Jewish descent, their acquaintance with the Twelve, above all acquaintance with Jesus Himself-these were their credentials, and of these their followers made much. Perhaps even on their own ground Paul could have met and routed most of them, but meanwhile he leaves them in undisturbed possession of their advantages, such as they are. He only sums up these advantages in the disparaging word “face,” or “appearance”; they are all on the outside; they amount to “a fair show in the flesh,” but no more. He would not like if his disciples could make no better boast of their master, and all the high things he has written, from 2Co 2:14 on to 2Co 5:10, especially his vindication of the absolute purity of his motives, furnish them, it they choose to take it so, with grounds of counter-boasting, far deeper and more spiritual than those of his adversaries. For he boasts, not “in appearance, but in heart.” The ironical tone in this is unmistakable, yet it is not merely ironical. From the beginning of Christianity to this day Churches have gathered round men, and made their boast in them. Too often it has been a boast “in face,” and not “in heart”-gifts, accomplishments, and distinctions, which may have given an outward splendor to the individual, but which were entirely irrelevant to the possession of the Christian spirit. Often even the imperfections of the natural man have been gloried in, simply because they were his; and the Lutheran and Calvinistic Churches, for example, owe some of their most distinctive features to an exaggerated appreciation of those very characteristics of Luther and Calvin which had no Christian value. The same thing is seen every day, on a smaller scale, in congregations. People are proud of their minister, not for what he is in heart, but because he is more learned, more eloquent, more naturally capable, than other preachers in the same town. It is a pity when ministers themselves, like the Judaists in Corinth, are content to have it so. The true evangelist or pastor will choose rather, with St. Paul, to be taken for what he is as a Christian, and for nothing else; and if he must be spoken about, he will be spoken of in this character, and in no other. Nay, if it really comes to glorying “in face,” he will glory in his weaknesses and incapacities; he will magnify the very earthenness of the earthen vessel, the very coarseness of the clay, as a foil to the power and life of Christ which dwell in it.
The connection of 2Co 5:13 with what precedes is very obscure. Perhaps as fair a paraphrase as any would run thus: “And well may you boast of our complete sincerity; for whether we are beside ourselves, it is to God; or whether we are of sober mind; it is unto you; that is, in no case is self-interest the motive or rule of our conduct.” Connection apart, there is a further difficulty about . The Revised Version renders it “whether we are beside ourselves,” but in the margin gives “were” for “are.” It makes a very great difference which tense we accept. If the proper meaning is given by “are,” the application must be to some constant characteristic of the Apostles ministry. His enthusiasm, his absolute superiority to common selfish considerations such as are ordinarily supreme in human life, his resolute assertion of truths lying beyond the reach of sense, the unearthly flame which burned unceasingly in his bosom, and never more brightly than when he wrote the fourth and fifth chapters of the Second Epistle to the Corinthians-all these constitute the temper which is described as being “beside oneself,” a kind of sacred madness. It was in this sense that the accusation of being beside himself was brought on a memorable occasion against Jesus. {Mar 3:21, } The disciple and the Master alike seemed to those who did not understand them to be in an overstrained, too highly wrought condition of spirit; in the ardor of their devotion they allowed themselves to be carried beyond all natural limits, and it was not improper to speak of applying some kindly restraint. At first sight this interpretation seems very appropriate, and I do not think that the tense of is decisive against it. Those who think it is point to the change to the present tense in the next clause, , and allege that this would have no motive unless were a true past. But this may be doubted. On the one hand, in Mar 3:21 can hardly mean anything but “He is beside Himself”-i.e., it is virtually a present; on the other, the grammatical present would not unambiguously convey the idea of madness, and would therefore be inappropriate here. But assuming that the change of tense has the effect of making a real past, and that the proper rendering is “whether we were beside ourselves,” what is the application then? We must suppose that some definite occasion is before the Apostle and his readers, on which he had been in an ecstasy, {cf. , Act 11:5; , Act 10:10} and that his opponents availed themselves of this experience, in which he had passed, for a time, out of his own control, to whisper the malicious accusation that he had once not been quite right in his mind, and that this explained much. The Apostle, we should have to assume, admits the fact alleged, but protests against the inference drawn from it, and the use made of the inference. “I was beside myself,” he says; “but it was an experience which had nothing to do with my ministry; it was between God and my solitary self; and to drag it into my relations with you is a mere impertinence.” That the “ecstasis” in question was his vision of Jesus on the way to Damascus, and that his adversaries sought to discredit that, and the apostle, ship of Paul as grounded on that, is one of the extravagances of an irresponsible criticism. Of all experiences that ever befell him, his conversion is the very one which was not solely his own affair and Gods, but the affair of the whole Church; and whereas he speaks of his ecstasies and visions with evident reluctance and embarrassment, as in 2Co 12:1 ff., or refuses to speak of them at all, as here (assuming this interpretation to be the true one), he makes his conversion and the appearance of the Lord the very foundation of his preaching, and treats of both with the utmost frankness. It must be something quite different from this-something analogous perhaps to the speaking with tongues, in which “the understanding was unfruitful,” but for which Paul was distinguished {1Co 14:14-18} -that is intended here. Such rapt conditions are certainly open to misinterpretation; and as their spiritual value is merely personal, Paul declines to discuss any allusion to them, as if it affected his relation to the Corinthians.
The strongest point in favor of this interpretation seems to me not the tense of , but the use of : “it is unto God.” If the meaning were the one first suggested, and the madness were the holy enthusiasm of the Evangelist, that would be distinctly a thing which did concern the Corinthians, and it would not be natural to withdraw it from their censure as Gods affair. Nevertheless, one can conceive Paul saying that he was answerable for his extravagances, not to them, but to his Master; and that his sober-mindedness, at all events, had their interests in view. On a survey of the whole case, and especially with Mar 3:21, and the New Testament use of the verb before us, I incline to think that the text of the Revised Version is to be preferred to the margin. The “being beside himself” with which Paul was charged will not, then, be an isolated incident in his career-an incident which Jewish teachers, remembering the ecstasies of Peter and John, could hardly object to-but the spiritual tension in which he habitually lived and wrought. The language, so far as I can judge, admits of this interpretation, and it brings the Apostles experience into line, not only with that of his Master, but with that of many who have succeeded him. But how great and rare is the self-conquest of the man who can say that in his enthusiasm and his sobriety alike-when he is beside himself, and when his spirit is wholly subject to him-the one thing which never intrudes, or troubles his singleness of mind, is the thought of his own private ends.
In the verses which follow, Paul lets us into the secret of this unselfishness, this freedom from by-ends and ambition: “For the love of Christ constraineth us; because we thus judge, that One died for all, therefore all [of them] died.” “Constraineth” is one of the most expressive words in the New Testament; the love of Christ has hold of the Apostle on both sides, as it were, and urges him on in a course which he cannot avoid. It has him in its grasp, and he has no choice, under its irresistible constraint, but to be what he is, and to do what he does, whether men think him in his mind or out of his mind. That the love of Christ means Christs love to us, and not our love to Him, is shown by the fact that Paul goes on at once to describe in what it consists. “It constrains us,” he says, “because we have come to this mind about it: One died for all; so then all died.” Here, we may say, is the content of Christs love, the essence of it, that which gives it its soul-subduing and constraining power: He loved us, and gave Himself for us; He died for all, and in that death of His all died.
It may seem a hazardous thing to give a definition of love, and especially to shut up within the boundaries of a human conception that love of Christ which passes knowledge. But the intelligence must get hold somehow even of things inconceivably great, and the New Testament writers, with all their diversity of spiritual gifts, are at one as to what is essential here. They all find Christs love concentrated and focused in His death. They all find it there inasmuch as that death was a death for us. Perhaps St. Paul and St. John penetrated further, intellectually, than any of the others into the mystery of this “for”; but if we cannot give it a natural interpretation, and an interpretation in which an absolutely irresistible constraint is hidden for heart and will, we do not know what the Apostles meant when they spoke of Christs love. There has been much discussion about the “for” in this place. It is not , and many render it simply “on our behalf,” or “for our advantage.” That Christ did die for our advantage is not to be questioned. Neither is it to be questioned that this is a fair rendering of . But what does raise question is whether this interpretation of the “for” supplies sufficient ground for the immediate inference of the Apostle: “so then all died.” Is it logical to say, “One died for the benefit of all: hence all died?” From that premise is not the only legitimate conclusion “hence all remained alive?” Plainly, if Pauls conclusion is to be drawn, the “for” must reach deeper than this mere suggestion of our advantage: if we all died, in that Christ died for us, there must be a sense in which that death of His is ours; He must be identified with us in it: there, on the cross, while we stand and gaze at Him, He is not simply a person doing us a service; He is a person doing us a service by filling our place and dying our death. It is out of this deeper relation that all services, benefits, and advantages flow; and that deeper sense of “for,” in which Christ in His death is at once the representative and the substitute of man, is essential to do justice to the Apostles thought. Without the ideas involved in these words we cannot conceive, as he conceived it, the love of Christ. We cannot understand how that force, which exercised such absolute authority over his whole life, appealed to his intelligence. We do not mean what he meant even when we use his words; we gain currency, under cover of them, for ideas utterly inadequate to the spiritual depth of his.
If this were an exposition of St. Pauls theology, and not of the Second Epistle to the Corinthians, I should be bound to consider the connection between that outward death of Christ in which the death of all is involved, and the appropriation of that death to themselves by individual men. But the Apostle does not directly raise this question here; he only adds in the fifteenth verse a statement of the purpose for which Christ died, and in doing so suggests that the connecting link is to be sought, in part at least, in the feeling of gratitude. “He died for all, that they which live should no longer live unto themselves, but unto Him who died for them and rose again.” In dying our death Christ has done something for us so immense in love that we ought to be His, and only His, forever. To make us His is the very object of His death. Before we know Him we are naturally selfish; we are an end to ourselves, in the bad sense; we are our own. Even the sacrifices which men make for their families, their country, or their order, are but qualifications of selfishness; it is not eradicated and exterminated till we see and feel what is meant by this-that Christ died our death. The life we have after we have apprehended this can never be our own; nay, we ourselves are not our own; we are bought with a price; life has been given a ransom for us, and our life is due to Him “who died for us and rose again.” I believe the Authorized Version is right in this rendering, and that it is a mistake to say, “who for our sakes died and rose again.” The Resurrection has certainly significance in the work of Christ, but not in precisely the same way as His death; and Paul mentions it here, not to define its significance, but simply because he could not think of living except for One who was Himself alive.
One point deserves especial emphasis here-the universality of the expressions. Paul has been spearing of himself, and of the constraint which the love of Christ, as he apprehends it, exercises upon him. But he no sooner begins to define his thought of Christs love than he passes over from the first person to the third. The love of Christ was not to be limited; what it is to the Apostle it is to the world: He died for all, and so all died. Whatever blessing Christs death contained, it contains for all. Whatever doom it exhausts and removes, it exhausts and removes for all. Whatever power it breaks, it breaks for all. Whatever ideal it creates, whatever obligation it imposes, it creates and imposes for all. There is not a soul in the world which is excluded from an interest in that knowledge-surpassing love which made our death its own. There is not one which ought not to feel that omnipotent constraint which enchained and swayed the strong, proud spirit of Paul. There is not one which ought not to be pouring out its life for Him who died in its place, and rose to receive its service.
Fuente: Everett’s Study Notes on the Holy Scriptures
Fuente: The Popular Commentary on the Bible by Kretzmann
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Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Henry Alford’s Greek Testament
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: The Expositors Greek Testament by Robertson
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Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
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