Exegetical and Hermeneutical Commentary of 2 Corinthians 5:13
For whether we be beside ourselves, [it is] to God: or whether we be sober, [it is] for your cause.
13. For whether we be besides ourselves ] Literally, were beside ourselves, i.e. when we were with you. The reproach of madness was afterwards cast upon St Paul by Festus (Act 26:24), and may well have been cast upon him before this. Cf. Acts 17.
it is to God ] Better, for God, i.e. for His cause. See ‘for your cause’ below. Literally, for you.
or whether we be sober ] The word here used signifies the quiet self-restraint characteristic of the Christian. Its original meaning is to have one’s thoughts safe, and hence to be of sound, healthy mind (cf. the Latin salvus and our ‘safe and sound’). Cf. Mar 5:15; Luk 8:35 (where the word is opposed to the idea of madness). Also Rom 12:3; Tit 2:2; Tit 2:4; Tit 2:6, &c.
Fuente: The Cambridge Bible for Schools and Colleges
For whether we be beside ourselves – This is probably designed to meet some of the charges which the false teachers in Corinth brought against him, and to furnish his friends there with a ready answer, as well as to show them the true principles on which he acted, and his real love for them. It is altogether probable that he was charged with being deranged; that many who boasted themselves of prudence, and soberness, and wisdom, regarded him as acting like a madman. It has not been uncommon, by any means, for the cold and the prudent; for formal professors and for hypocrites to regard the warm-hearted and zealous friends of religion as maniacs. Festus thought Paul was deranged, when he said, Paul, thou art beside thyself; much learning doth make thee mad, Act 26:24; and the Saviour himself was regarded by his immediate relatives and friends as beside himself, Mar 3:21. And at all times there have been many, both in the church and out of it, who have regarded the friends of revivals, and of missions, and all those who have evinced any extraordinary zeal in religion, as deranged. The object of Paul here is to show, whatever might be the appearance or the estimate which they affixed to his conduct, what were the real principles which actuated him. These were zeal for God, love to the church, and the constraining influences of the love of Christ, 2Co 5:14-15. The word rendered here as be beside ourselves ( exestemen, from existemi) means properly, to put out of place; to be put out of place; and then to be put out of oneself, to astonish, to fill with wonder; Luk 24:22; Act 8:9, Act 8:11; and then to be out of ones mind, to be deranged. Here it means that they were charged with being deranged, or that others esteemed, or professed to esteem Paul and his fellow-laborers deranged.
It is to God – It is in the Cause of God, and from love to him. It is such a zeal for him; such an absorbing interest in his cause; such love prompting to so great self-denial, and teaching us to act so much unlike other people as to lead them to think that we are deranged. The doctrine here is, that there may be such a zeal for the glory of God, such an active and ardent desire to promote his honor, as to lead others to charge us with derangement. It does not prove however that a man is deranged on the subject of religion because he is unlike others, or because he pursues a course of life that differs materially from that of other professors of religion, and from the man of the world. He may be the truly sane man after all; and all the madness that may exist may be where there is a profession of religion without zeal; a professed belief in the existence of God and in the realities of eternity, that produces no difference in the conduct between the professor and other people; or an utter unconcern about eternal realities when a man is walking on the brink of death and of hell. There are a few people that become deranged by religion; there are millions who have no religion who act as madmen. And the highest instances of madness in the world are those who walk over an eternal hell without apprehension or alarm.
Or whether we be sober – Whether we are sane, or of sound mind; compare Mar 5:15. Tyndale renders this whole passage: For if we be too fervent, to God we are too fervent; if we keep measure, for our cause keep we measure. The sense seems to be, if we are esteemed to be sane, and sober-minded, as we trust you will admit us to be, it is for your sake. Whatever may be the estimate in which we are held, we are influenced by love to God, and love to man. In such a cause, we cannot but evince zeal and self-denial which may expose us to the charge of mental derangement; but still we trust that by you we shall be regarded as influenced by a sound mind. We seek your welfare. We labor for you. And we trust that you will appreciate our motives, and regard us as truly sober-minded.
Fuente: Albert Barnes’ Notes on the Bible
Verse 13. Beside ourselves] Probably he was reputed by some to be deranged. Festus thought so: Paul, thou art beside thyself; too much learning hath made thee mad. And his enemies at Corinth might insinuate not only that he was deranged, but attribute his derangement to a less worthy cause than intense study and deep learning.
It is to God] If we do appear, in speaking of the glories of the eternal world, to be transported beyond ourselves, it is through the good hand of our God upon us, and we do it to promote his honour.
Whether we be sober] Speak of Divine things in a more cool and dispassionate manner, it is that we may the better instruct and encourage you.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
It should seem, that some amongst the Corinthians, amongst other reproaches, had reproached Paul for a madman; either taking advantage of the warmth and fervour of his spirit, or of those ecstasies in which he sometimes was; or of his speaking things which they could not apprehend and understand: as the Roman governor, in the Acts, told him:
Much learning hath made thee mad. The apostle tells them, that if indeed he was beside himself in any of their opinion, it was
to God, that is, for the honour and glory of God: or if he was sober, it was for their sake; in what temper soever he was, it was either for service to God, or them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
13. berather as Greek,“have been.” The contrast is between the single act impliedby the past tense, “If we have ever been besideourselves,” and the habitual state implied by the present, “Orwhether we be sober,” that is, of sound mind.beside ourselvesThe accusation brought by Festus against him (Ac26:24). The holy enthusiasm with which he spake of what Godeffected by His apostolic ministry, seemed to many to be boastingmadness.
soberhumbling myselfbefore you, and not using my apostolic power and privileges.
to God . . . for yourcauseThe glorifying of his office was not for his own, but forGod’s glory. The abasing of himself was in adaptation to theirinfirmity, to gain them to Christ (1Co9:22).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For whether we be besides ourselves,…. As some took them to be, and as Festus thought the Apostle Paul was, because of the doctrines they preached, and the self-commendation they were obliged to enter into through the calumnies of their adversaries; in which they did not so much seek their own reputation, as the honour and glory of God, which was struck at through them:
it is to God; it is for his glory, and not our own, that we act this part, for which we are condemned as madmen.
Or whether we be sober; think and speak meanly of ourselves, and behave with all modesty and lowliness of mind: it is for your cause; for your instruction and imitation. The glory of God, and the good of his churches, were what concerned them in every part of life. Some refer this to the apostle’s being, or not being, in an ecstasy or rapture. Others to his speaking, either of the more sublime doctrines of the Gospel, on account of which he was reckoned mad, though in the delivering of them he had nothing else but the glory of God in view; or of the lower and easier truths of it, which were more accommodated to meaner capacities; in doing which he sought their edification and advantage.
Fuente: John Gill’s Exposition of the Entire Bible
Whether we are beside ourselves ( ). Second aorist active indicative of , old verb, here to stand out of oneself (intransitive) from , ecstasy, comes as in Mr 5:42. It is literary plural, for Paul is referring only to himself. See on 1:6 for —. It is a condition of the first class and Paul assumes as true the charge that he was crazy (if I was crazy) for the sake of argument. Festus made it later (Ac 26:24). He spoke with tongues (1Co 14:18) and had visions (2Co 12:1-6) which probably the Judaizers used against him. A like charge was made against Jesus (Mr 3:21). People often accuse those whom they dislike with being a bit off.
Fuente: Robertson’s Word Pictures in the New Testament
We are beside ourselves [] . See on Luk 24:22; Act 2:7; and on the kindred ekstasiv astonishment, Mr 5:42. Some such charge appears to have been made, as at Act 26:24.
Fuente: Vincent’s Word Studies in the New Testament
1) “For whether we be beside ourselves,” (eite gar ekrestemen) “For whether we are mad (beside ourselves) “, Festus later accused Paul of being mad, Act 26:24. Some at Corinth may also have made such charges because of his disclosed visions and his speaking in tongues more than they all, 2Co 12:1-6; 1Co 14:18.
2) “It is to God,” (theo) “it is to or toward God,” a similar charge was made against the Lord in His service to His Father, Mar 3:21. Service is to be done to the glory of God, without regards to what men may say, 1Co 10:31.
3) “Or whether we be sober,” (eite sophrounothemen) or whether we be in our senses;” prudent, wise in methods of dealing with souls of men, as he was, catching them vvith guile, yet not depending on guile to help them, but the Word of God, 1Co 9:20; 2Co 12:16; Mat 10:16.
4) “It is for your cause,” (humin) “It is for you all,” in the interest of you all. He sought their continuing welfare, even as the Lord, Rom 1:11; 1Th 2:8; 1Co 1:10; 1Co 2:2; 1Co 2:5.
Fuente: Garner-Howes Baptist Commentary
13. Whether we are beside ourselves. This is said by way of concession; for Paul’s glorying was sane, or it was, if we may so term it, a sober and most judicious madness; (542) but as he appeared foolish in the eyes of many, he speaks according to their views. Now he declares two things: in the first place, that he makes no account of himself, but has this one object in view — that he may serve God and the Church; and, secondly, that he fears not the opinion of men, so that he is prepared for being reckoned either sane or insane, provided only he transacts faithfully the affairs of God and the Church. The meaning, therefore, is this: “As to my making mention so frequently of my integrity, persons will take this as they choose. It is not, however, for my own sake that I do it, but, on the contrary, I have God and the Church exclusively in view. Hence I am prepared to be silent and to speak, according as the glory of God and the advantage of the Church will require, and I shall be quite contented that the world reckon me beside myself, provided only it is not to myself, but to God, that I am beside myself. ” (543) This is a passage that is deserving not merely of notice, but also of constant meditation; for unless we shall have our minds thus regulated, the smallest occasions of offense will from time to time draw us off from our duty.
(542) “ Estoit bonne, et procedoit d’vn esprit prudent: ou si ainsi faut parler, sa folie estoit d’vn sens rassis, et pleine de sagesse;” — “Was good, or proceeded from a prudent mind; or, if we may speak so, his folly was from a settled judgment, and full of wisdom.”
(543) “The Apostle, in these words —
For whether we be beside ourselves, it is to God, or whether we be sober, it is for your cause, (2Co 6:13,)
defends his speaking so much of his integrity. Though some men would count him out of his wits for it, yet he regards not their judgment; for if he were in an ecstasy, or beside himself, his purpose was to serve God and his Church, and therefore he did not regard the opinion of men, whether he were accounted mad or sober, so he might perform the end of his Apostleship. The sense, therefore, of it, as Calvin renders it, is this — ’Let men take it as they will, that I speak so much of my integrity, I do it not upon my own account, but have respect to God and the Church in speaking of it; for I am as ready to be silent as to speak, when my silence may glorify God and advantage the Church as much as my speech.’” — Charnock’s Works, (Lond. 1684,) volume 2, p. 65. — Ed.
Fuente: Calvin’s Complete Commentary
(13) For whether we be beside ourselves.The recollection of one sneer leads on to another. This also had been said of him, and the intense sensitiveness of his nature made him wince under it. Some there were at Corinth who spoke of his visions and revelations, his speaking with tongues as in ecstasy, his prophecies of future judgment, as so many signs of madness. He was beside himself. (Comp. Agrippas words in Act. 26:24, and Note there.) Others, or, perhaps, the same persons, pointed to his tact, becoming all things to all men, perhaps even insinuated that he was making money by his work (2Co. 9:12; 2Co. 12:10): he was shrewd enough when it served his turn. He answers accordingly both the taunts. What people called his madnessthe ecstasy of adoration, the speaking with tongues (1Co. 14:18-23)that lay between himself and God, and a stranger might not intermeddle with it. What people called his sober-mindednesshis shrewd common sense, his sagacitythat he practised not for himself, but for his disciples, to win them to Christ, remove difficulties, strengthen them in the faith.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
13. Beside ourselves The Greek word is the one from which our term ecstasy is derived. See note on Act 10:10. The apostle here, apparently, ironically alludes to the sneers of his assailant. His extraordinary conversion, his visions of Christ, his trances, as well as his sublimated heroism of character, were the pretext for imputations of mania. So King Agrippa subsequently charged him with madness. And so at the present day an insensible, dying world esteems all intense feeling in regard to eternity as fanaticism. Revivals of religion they will condemn as periods of madness. Yet over some great commercial crisis these very men nay, whole communities, peoples, and nations are excited in every nerve and fibre to an all but frenzy. If we could have once in four years a revival in religion as great as we have a revival in politics at every presidential election, we should think the millennium was dawning.
To God It is the mania of a perfect consecration to the Divine.
For your cause In order to bring the gospel of salvation to you.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For whether we are beside ourselves, it is to God; or whether we are of sober mind, it is to you.’
Indeed some of his opponents may say that they were mad. Probably this has reference to his constant statement that they must share the sufferings of Christ, and to the constant dangers they were willing to face, claiming that they were of God. Not being themselves willing to face such outlandish dangers (such as Paul will describe in the following chapters) their opponents rather declared that Paul and his fellow-workers must be ‘mad’ to face them and take up that attitude. Would not God have kept them out of danger? Well, says Paul, we do it ‘to God’. It is God Who leads us and requires this of us, and we can only follow. So they do ‘mad things’ for Him because that is what He has showed them, and because loving Him they are ready to behave with such ‘madness’. It was not the last time that those who heard the call of God and forsook all for him were to be called mad. For some it is true today.
‘Or whether we are of sober mind, it is to you.’ On the other hand their ‘madness’ as they obey God is in contrast with the sober-minded way they deal with God’s people. Their ‘madness’ as described, can be contrasted with a sober mind in ministry. Both arise because of their sole purpose, which is in order to be able to bring benefit to God’s people, including the Corinthians. So let them recognise that while they might be described by some as somewhat ‘mad’ in what they do, let that be left to God’s judgment. It is not a madness that affects their ministry. That is carried out in full sober-mindedness towards its beneficiaries. For you, he says, we are totally sober-minded. Our thought is concentrated on what will benefit you the most.
The suggestion that ‘beside ourselves’ refers to ecstatic worship is countered by the fact that Paul nowhere sees spiritual gifts as any other than controlled. Their use does not result for him in the kind of behaviour that is likened to madness. And as he only uses tongues in private they would not know how he prayed. He would not therefore be likely to speak of them as suggesting he is beside himself for this reason. (Unless of course someone had seized on his statement that he prayed in tongues more than all, and seen it in the light of the behaviour of some in the Corinthian church meetings).
Fuente: Commentary Series on the Bible by Peter Pett
2Co 5:13. Whether we be beside ourselves, From this verse to ch. 2Co 6:12. St. Paul gives another reason for his disinterested carriage in preaching the gospel; and that is, his love to Christ, who by his death having given him life, who was dead, he concludes, that in gratitude he ought not to live to himself any more: and therefore, being as in a new creation, he had now no longer any regard to the things of this world; but being made by God a minister of the gospel, he minded only the faithful discharge of his duty in that ministry, and pursuant thereunto took care that his behaviour should be such as he describes, ch. 2Co 6:3-10. Beside ourselves means, “in speaking well of myself in my own justification.” Whoever observes what St. Paul says, ch. 2Co 11:1; 2Co 11:16; 2Co 11:21 2Co 12:6; 2Co 12:11 will scarcely doubt but that the speaking of himself as he did, was, by his enemies, called glorying, and imputed to him as folly and madness.
Fuente: Commentary on the Holy Bible by Thomas Coke
2Co 5:13 . And you have reason for making your boast on our behalf over against the adversaries!
That Paul is here dealing, and that not without irony, with an odious accusation of his opponents (perhaps of an overseer of the church, according to Ewald), is evident, since otherwise the peculiar mode of expression used by him would appear quite uncalled for. It must have been asserted that he had gone out of his senses , that he had become mad (observe the aorist ), an assertion for which narrow-mindedness as well as malice might find cause enough, or seize pretext, in the extraordinary heroism and divine zeal of his working in general, and especially in his sudden and wonderful conversion, in the ecstasies and visions [225] which he had had, in his anti-Judaism at times unsparing, in his ideal demands on the Christian life, in the prominence given to his consciousness of apostleship, to his sufferings, and the like. In reference to this accusation he now says: “ For be it, that we have become mad (as our enemies venture to assert), it is a madness standing at the service of God (a holy mania, which deserves respect, not blame!); or be it, that we are of sound understanding, we are so for your service (which can only be found by you praiseworthy).” Comp. Aretius, Rckert, de Wette, Osiander, Hilgenfeld (in his Zeitschr. 1864, p. 170), who, however, abides only by the apostle’s assertion, that he had seen Christ and was a full apostle, as the ground for this opinion of his opponents. As early as the time of Chrysostom (he quotes an explanation: . . .) it was recognised that a glance at a hostile accusation was contained in , and this is remarked by most of the older and the modern commentators; but there should have been the less hesitation at taking the word in its full sense (see on Mar 3:21 ; comp. Act 26:24 ), whereas it was often weakened into: ultra modum agere , [226] or into: to be foolish (Chrysostom, Morus, Billroth), to seem to act foolishly (Flatt), and the like, in spite of the following , which is the exact opposite of having become mad (Plato, Phaedr. p. 244 A). Comp. Act 26:25 . As regards the subject-matter , . was mostly (as by Chrysostom and Theodoret) referred to the self-praise , [227] in which case was taken as: to the honour of God , and then was referred either to the salutary example ( , Chrysostom, Flatt) or to the salutary condescension . So Erasmus, [228] Vatablus, Menochius, Estius, Bengel, Emmerling, Olshausen. Billroth takes it differently: “If, however, you put a rational construction on it (this boasting), in my case, I wish to have myself boasted of only for your advantage; I do it only in order that you may not be deceived by my opponents regarding me.” But the whole reference to the self-praise is after 2Co 5:12 , where Paul has absolutely negatived the , contrary to the context; and those references of to the example shown, or to the apostolic condescension, or to a deception of the readers to be prevented, are not in keeping with the parallel ; and there is no reason in the context for sacrificing the uniformity in compass of meaning of the two datives, so that is not to be taken otherwise than with Grotius in the comprehensive sense of in vestros usus . According to Hofmann, . is to be referred to the self-testimony expressed loftily and in the most exalted tone at 2Co 2:14 ff.: “If it might there be said that he had gone out of himself , on the other hand, the succeeding explanation (begun in 2Co 3:1 ) could only produce the impression of sober rationality.” But in this way there is in fact assumed a retrospective reference for ., which no reader and, excepting Hofmann, no expositor could have conjectured, and this all the less that from 2Co 3:1 to the present passage Paul has been speaking of himself in a tone to a great extent lofty and exalted ( e.g . 2Co 3:2 f., 2Co 3:12 ff., the whole of chap. 4, particularly after 2Co 5:7 ; also 2Co 5:1 ff.); so that we do not see on what so great a difference of judgment is to be based, as would be yielded by . and . It remains far from clear, we may add, what more precise conception Hofmann has of “ gone out of himself ” (whether as insanity or merely as extravagance of emotion).
] does not here mark off two different conditions (Baur in the theol. Jahrb. 1850, p. 182 ff.) and times, nor the actual change of moods and modes of behaviour (Osiander) which Paul would scarcely have designated according to different references of aim (comp. rather , 2Co 4:15 ), but two different modes of appearance of the same state, which are both assumed as possibly right, but the latter of which is in 2Co 5:14 proved to be right and the former excluded.
[225] Grotius limits the reference of . to the trances alone; but the word in itself does not justify this.
[226] So Bengel; and earlier Luther, who gives as gloss: “If we do too much, i.e. if we deal at once sharply with the people, we still serve God by it; but if we act gently and moderately with them, we do so for the people’s good, so that in every way we do rightly and well.”
[227] Comp. Pindar, Ol . ix 58: , Plato, Protag . p. 323 B: , , .
[228] “Si quid gloriatur P., id non ad ipsius, sed ad Dei gloriam pertinet; si mediocria loquitur, id tribuit infirmioribus, quorum affectibus et capacitati se accommodat.” Rckert also, who in other respects takes . and . rightly in their pure and full sense, refers to accommodation.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
13 For whether we be beside ourselves, it is to God: or whether we be sober, it is for your cause.
Ver. 13. It is to God ] i.e. When to the world we seem mad of pride and vain glory, yet then we respect only God’s glory.
It is for your sakes ] i.e. For your learning, that we are more modest and sparing in commending our apostleship. It is a good rule, Quicquid agas, propter Deum agas, do all for God’s sake.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
13. ] For (ye have good reason to boast of me as your teacher; seeing that) whether we have been mad (there is no need to soften the meaning to ‘ inordinately praise ourselves ,’ as Chrys., al.; or ‘ act foolishly ,’ as others; or ‘ ultra modum agimus ,’ as Bengel, Luther: , , was once said, Act 26:24 , and doubtless this charge was among the means taken to depreciate his influence at Corinth), it was to God (in God’s work and to His glory): [or] whether we be of sound mind, it is for you (on your behalf). ‘So that you have reason to glory in us either way; if you will ascribe to us madness, it is a holy madness, for God : if you maintain and are convinced of our sobriety, it is a soundness in your service .’
On the interpretation of Chrys. above, he explains the last clause, . ( ), , . Hom. xi. p. 513. But he gives our interpretation also, as an alternative: ; .
Fuente: Henry Alford’s Greek Testament
2Co 5:13 . . . .: for whether (see on 2Co 1:6 for constr.) we are beside ourselves, it is unto God; or whether we are of sober mind, it is unto you (note the dat. commodi ). At a later period Festus told Paul that he was mad (Act 26:24 ), so impressed was he with the Apostle’s enthusiasm; and it is probable that the anti-Pauline party at Corinth were not slow to point to the “visions and revelations of the Lord” which St. Paul claimed for himself (chap. 2Co 12:1-6 ), and to the facility with which he spoke “with tongues” (1Co 14:18 ), as proofs of his madness. A similar accusation was made against his Master (Mar 3:21 ). But St. Paul bids them (2Co 5:12 ) look a little deeper, and not judge by mere outward phenomena such as these. He repeatedly asks them to bear with his seeming foolishness (chap. 2Co 11:1 ; 2Co 11:16-17 , 2Co 12:6 ; 2Co 12:11 ). It is possible that a charge of a contrary nature had been also made by his opponents, and that his regard for other men’s prejudices (1Co 9:20 ), and the “craftiness” with which he caught the Corinthians “with guile” (chap. 2Co 12:16 ), were urged as savouring more of worldly wisdom than of true piety. His answer to both charges is contained in this verse. If he has exceeded the bounds of moderation, it is in his moods of highest devotion, when he is pouring out his soul to God and not to man; if he has exercised a sober prudence in his dealings with his converts, it is all for their sakes, and not for selfish ends.
Fuente: The Expositors Greek Testament by Robertson
whether, or whether. Greek. eite. App-118.
beside ourselves. See Act 2:7 (amazed).
be sober = be of sound mind. Greek. sophroneo. Here, Mar 5:15. Luk 8:35. Rom 12:3. Tit 2:6. 1Pe 4:7.
your cause = you.
Fuente: Companion Bible Notes, Appendices and Graphics
13.] For (ye have good reason to boast of me as your teacher; seeing that) whether we have been mad (there is no need to soften the meaning to inordinately praise ourselves, as Chrys., al.; or act foolishly, as others; or ultra modum agimus, as Bengel, Luther:-, , was once said, Act 26:24, and doubtless this charge was among the means taken to depreciate his influence at Corinth), it was to God (in Gods work and to His glory): [or] whether we be of sound mind, it is for you (on your behalf). So that you have reason to glory in us either way; if you will ascribe to us madness, it is a holy madness, for God: if you maintain and are convinced of our sobriety, it is a soundness in your service.
On the interpretation of Chrys. above, he explains the last clause,- . (), , . Hom. xi. p. 513. But he gives our interpretation also, as an alternative: ; .
Fuente: The Greek Testament
2Co 5:13. ) The former is treated of 2Co 5:15-21 :-the latter 2Co 6:1-10. The force of the one word is evident from the other, to act without or with moderation. Paul might seem to be without moderation from the Symperasma,[29] which he gave in the preceding verse [namely, adorning his office with so many encominiums.-V. g.]-, it is to God) viz., that we have acted without moderation, although men do not understand us.-, it is to you) Even godly men bear the moderation of their teachers with a more favourable feeling, than their , excessive enthusiasm; but it is their duty to obey the Spirit.
[29] See App. A brief and summary conclusion from the previous premisses.-T.
Fuente: Gnomon of the New Testament
2Co 5:13
2Co 5:13
for whether we are beside ourselves, it is unto God;-It is probable that this is in answer to charges made against him by the false teachers, saying that he was beside himself in his zeal and self-denial. If he was beside himself it was to promote the honor of God.
or whether we are of sober mind, it is unto you.-If he restrained his zeal, it was to secure their good. He became all things to all men. He here looks at the matter as they did, that he might sympathize with them, and help them in their difficulties.
Fuente: Old and New Testaments Restoration Commentary
we be beside: 2Co 11:1, 2Co 11:16, 2Co 11:17, 2Co 12:6, 2Co 12:11, Act 26:24, Act 26:25, 1Co 4:10-13, 1Th 2:3-11
it is to: 2Sa 6:21, 2Sa 6:22
sober: Act 26:25, Rom 12:3
for: 2Co 7:12, Col 1:24, 1Th 1:5, 2Ti 2:10
Reciprocal: 2Ki 9:11 – this mad fellow 1Ch 15:29 – she despised Job 32:18 – the spirit Isa 59:15 – maketh himself a prey Jer 20:9 – was in Jer 29:26 – for every Hos 9:7 – mad Mar 3:21 – He is 2Co 12:19 – but 2Ti 1:7 – a sound Tit 2:2 – temperate 2Pe 1:8 – they
Fuente: The Treasury of Scripture Knowledge
2Co 5:13. Festus accused Paul of being beside himself (Act 26:24), and it is implied that he was so accused by some at Corinth. He affirms that if it is true, the matter is between himself and his God and so no one else needs be concerned about it, since no information for man would be at stake. On the other hand, his sober or serious conduct and speech would be maintained for the benefit of his brethren. Paul does not specifically deny either of the charges, but lets the conclusion be drawn that all of his manner of action and speech is such as to show respect for God and consideration for the needs of man.
Fuente: Combined Bible Commentary
2Co 5:13. For whether we are beside ourselves, it is unto God; or whether we are of sober mind, it is unto you:If tarried away by the glory of the message with which we are burdened, we at times seem beside ourselves (Act 26:24), it is our zeal for God that urges us on; but if at other times we change our course, and our speech and action seem suspiciously calm, it is to avoid prejudice to our message, and win you to receive it.
Fuente: A Popular Commentary on the New Testament
The holy apostle was sometimes so zealously transported and carried forth in his high actings for Jesus Christ, that the false apostles represented him as a frantic person, crazy, mad, and what not; “Be it so, (says the holy man,) it is unto God, in his cause, and to propagate his glory, and not my own: or if I be sober in my words and actions, it is for your benefit, not my own.”
Learn hence, That wicked and carnal men account and represent the holy servants of God as a sort of madmen. Workings of grace are sometimes so far above reason, that they seem to be without reason: there are several acts of holiness, which the profane world esteem as madness; as eminent self-denial, great seriousness in religion, their burning zeal, their holy singularity, their fervours of devotion, their patience and meekness under sufferings and reproaches. All these acts of holiness represent the saints as madmen to carnal men.
Fuente: Expository Notes with Practical Observations on the New Testament
Verse 13 Some opposing him might say he was mad. Yet, his madness was all directed in God’s service. Even if they saw a sane part of him also, it was aimed at the strengthening of the church. So, they could not accuse him of building up himself.
Fuente: Gary Hampton Commentary on Selected Books
2Co 5:13-15. For whether we be beside ourselves As they affirm we are, because we expose ourselves to so many sufferings, and even to the danger of imprisonment and death, by persevering in our work of preaching the gospel. Or whether we appear to be transported beyond ourselves By our speaking or writing with uncommon vehemence; it is to God It is zeal for his glory that animates us; and he understands, if men do not, the emotion which himself inspires. Or whether we be sober In shunning persecution as much as may be, or proceed in a more calm and sedate manner; it is for your cause We have your good in view, and proceed in our course in order to promote your best interests. In other words, love to God and benevolence to man, are the grand principles by which we are actuated; and we cannot be cold and unaffected, while we have such grand and noble subjects under our consideration as those which we treat of among you. Mr. Locke, from comparing 2Co 11:1; 2Co 11:16-21; 2Co 12:6; 2Co 12:11, is of opinion that the Corinthians censured Paul as a fool or madman, for what he said in commendation of himself. In that case the meaning is, You say I am distracted for my present conduct, but this is between God and myself; I am sure you Corinthians ought not to say it, for all my sober thoughts and most painful labours are for you. For the love of Christ So illustriously displayed toward us in our redemption, and our love to him in return; constraineth us , bears us on, with a strong, steady, prevailing influence, such as winds and tides exert when they waft the vessel to its destined harbour; , judging thus, or while we thus judge Thus consider and reflect; that if one died for all Which Jesus assuredly did, even gave himself a ransom for all mankind, without exception, (1Ti 2:6,) yea, tasted death for every man, for every human being; (Heb 2:9;) then were all dead Even the best of men were in a state of spiritual death entailed upon them by the sin of the first man, (see on Gen 2:17,) and liable to death eternal. For had it been otherwise with any man, Christ would not have had need to die for him. And that he died for all That all might be saved; that they who live That all who live upon the earth, or all who, believing in him, are put in possession of spiritual life through his death and grace procured thereby; should not henceforth From the moment they know and are united to him; live unto themselves Seek their own honour, profit, or pleasure, or do their own will; but live unto him who died for them And thereby procured for them pardoning mercy and renewing grace, to enable them so to live; and rose again That he might receive for them, and confer upon them, these inestimable blessings.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
For whether we are beside ourselves, it is unto God; or whether we are of sober mind, it is unto you. [Paul could not appeal to the approval of his character in the sight of God without bringing to his own mind and the mind of his readers the striking difference between the manifestations of divine communion, inspiration, etc., which characterized his own life, and the dry, barren formalism which characterized the lives of his critics; yet he well knew that if his friends gloried in those things wherein his life touched upon the divine, his enemies would sneer at them as mere evidences of insanity and madness. To answer this sneer the apostle sets forth his whole life in its two grand divisions or forms of manifestation, viz.: his insanity and sanity. That which his enemies knew as the insane part of it was wholly devoted to God, and that which was generally recognized as the sane part of it was wholly devoted to the church, and at this time especially directed toward Corinth. Hence it appeared that in neither department of his life was there any room for self-seeking. His friends therefore could answer his enemies thus: “Viewed in one aspect, Paul’s life is wholly devoted to the glory of God, and viewed in another it is utterly sacrificed for us and our salvation. It is evident, therefore, that having but these two ends in view, he can not be seeking self-exaltation.” Paul’s opponents looked upon his madness as commencing with his conversion, and in their eyes his ecstasies, visions, revelations, trances, inspiration and mystic intercourse with God and Christ were conclusive evidences that his mind was unbalanced. But the very nature of the phenomena showed a character void of all self-seeking. Paul’s sanity consisted in his sound judgment, forbearance, tact, consideration, charity, etc., in the handling of the churches as is displayed in all his epistles. It is true that in this field the apostle maintains his dignity and authority, but in every instance where he does so, it is for the obvious purpose of directing and benefiting others, and not with any design to exalt himself.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 13
Be beside ourselves; be carried away with ardent zeal.
Fuente: Abbott’s Illustrated New Testament
5:13 {7} For whether we be beside ourselves, [it is] to God: or whether we be sober, [it is] for your cause.
(7) The meaning is: even when I am mad (as some men think of me), while I seem as a fool to boast about myself, I do it for your profit, to the same extent that I do when I preach only the Gospel to you.
Fuente: Geneva Bible Notes
All of Paul’s ministries to and for the Corinthians had been for God’s glory and their welfare.
What Paul meant by the charge of being beside himself, and its opposite, being of sound mind, could and probably does include all the following possibilities. Some critics apparently attacked him for his teaching that differed from mainstream Judaism, his ecstatic experiences, and his ceaseless service. To this his response was, "That is for God to judge" (cf. 2Co 5:9-11). Other critics may have thought him crazy for speaking in tongues and having visions (cf. Act 22:17-21). For Paul, that was a matter between him and God (cf. 1Co 14:2). Occasionally Paul may have appeared carried away with his emotions, but that conduct only resulted in God’s glory. His self-commendation may have looked like lunacy to some in Corinth, but Paul was only defending God’s cause. In Paul’s culture people considered self-commendation inappropriate except in certain particular circumstances. [Note: Keener, p. 166.] To the Jews the apostle’s conversion marked him as a madman, but that change of mind was a totally rational decision. [Note: Harris, p. 351.] Jesus’ critics had misjudged Him too.