2 Corinthians 5:11

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.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

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.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

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 GOD’S 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, ἐν προσώπῳ], 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, ὥστε] 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, ὡς ὅτι] 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 Christ’s 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 τοῦ κυρίου 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 Christ’s 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 Paul’s writings, where it evidently signifies the fear we have for God. And yet with this latter meaning εἰδότες—[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 ἕχοντες. Rückert’s 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. εἰδέναι 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 (συνιστάντες ἑαυτοὺς πρὸς πᾶσαν συνείδησιν ἀνθρώπ). 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. Ἐλπίζειν 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 (ἐιδότες), as if he had said: “Since we know” (a form which would best suit Luther’s translation: “So fahren wir schön mit den Leuten,” [also Tyndale’s and Cranmer’s 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 πείθομεν, 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 τοῦ κυρίου 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 γὰρ, which some important manuscripts insert after οὐ, 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 γάρ, 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 ἑαυτοὺς συνιστάνομεν, we conclude that λέγομεν ταῦτα (not ἐσμέν) must be supplied before ἀλλὰ—διδόντες. The word ἀφορμή 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, καύχημα must mean, not the matter respecting which one glories, but only the honor or glory which is the result of the glorying. The words ὑπὲρ ἡμῶν 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 ἵνα ἔχητε, either τί or λέγειν τί must be understood. The sense of ἔχειν here is: to have in readiness (1Co_14:26), and πρός must signify: against. They should have something with which they might meet the Apostle’s 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 ἐν προσώπῳ καὶ οὐ καρδίᾳ. By ἐν προσώπω 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, πρόσωπῳ and καρδίᾳ would stand in contrast with one another, as the external and the internal. Πρόσωπον 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 man’s 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 πρόσωπον may be taken as equivalent to the person (whether it were a man’s own or other people’s person), personal relations, connections, leaders, ancestors, and particularly his external relations to Christ (2Co_5:16; 2Co_11:18 f.; 1Co_1:12); and καρδία, 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 πρόσωπον 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 εἴτε ἐξέστημεν and εἴτε σωφρονοῦμεν. [They referred to his former (ἐξέστημεν) and to his present (σωφρονοῦμεν) 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 one’s senses, an insanity in contrast with being of good mind, reasonable (σωφρονεῖν). In like manner ἐξέστη is used in Mar_3:21, and μαίνεσθαι in Act_26:25. The objection to him was not that he had commended himself, as in 2Co_11:17 f.), in which case σωφρονεῖν 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 adds—whether 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 Apostle’s 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 ἐξέστη, 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 τοῦ Χριστοῦ 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 ἀγάπη is introduced by εἰς 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 Christ’s 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 συνέχει means either, it presses, it drives, or, it holds together. The pronoun ἡμᾶς, 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 God’s honor and your welfare (θεῷ and ὑμῖν). 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 adds—we having formed this judgment—he 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 εἰ after ὅτι, we must regard ὅτι ἄρα—ἀπέθανον 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 εἰ be left out, ὅτι 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). Τοῦτο 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 οἱ πάντες ἀπέθανον 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 ὅτι 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 ἄρα. 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 ὑπέρ 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 ἀντί. (Passow s. v. ὑπέρ, A. II. 1. p. 2064 a. b.), [Stanley contends that although ὑπὲρ πάντων 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 ἀντί. (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 περὶ ἁμαρτίας or ἁμαρτιῶν, as in Rom_8:3; 1Pe_3:18; 1Jn_2:2; 1Jn_4:10. The preposition περί, 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 Apostle’s inference that all were dead because Christ died, except on the idea of Christ’s representing or standing in the place of those who died with Him. See some excellent remarks of Trench (Synn. 2 Series, pp. 163–166) and Tischendorf, Doctr. Pauli de vi mor. Chr.]. But as in the final sentence (2Co_5:15) ὑπὲρ πάντων would belong also to ἐγερθέντι, 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., Christ’s 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 Christ’s 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 Christ’s atoning death, or which makes out that all are both morally and legally dead by virtue and in consequence of Christ’s 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 πάντες 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 (οἱ ζῶντες), whereas no limitation is put to the all (οἱ πάντες) 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 adds—but to him who died and rose again for them—i. 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 οί ζῶντες. These are such as have entered into the fellowship of Christ’s death; but, as the invariable consequence, are also in the fellowship of his new life: ἐκ νεκρῶν ζῶντες. Comp. Rom_6:4 ff. Rom_6:13. We regard as defective not only the interpretation which renders ὁι ζῶντες 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 ζῶντες 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 (ἀποθανεῖν) 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 (ἀποθαν. κ. ἐγερθέντι). We may also ask, how it follows from Christ’s 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 ἀπέθανον 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 Apostle’s 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 Christ’s 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 ὁι ζῶντες 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 (κατὰ σάρκα). The σάρξ 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 (εἰδέναι) 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 Christ—even if we have known Christ according to the flesh, nevertheless now know we Him (according to the flesh) no longer.—In the protasis εἰ καί is used by way of concession, and in the apodosisἀλλά 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 ἐγνώκαμεν, which on this account is placed first in the sentence); but he asserts that for the present, now νῦν, comp. ἀπὸ τοῦ νῦν in the preceding clause), he knew Christ thus (i.e., κατὰ σάρκα) no longer. The emphasis cannot be laid upon Χριστόν on account of its position and the relation between the protasis and the apodosis in the sentence. [In such a case χριστόν should have stood before κατὰ σάρκα]. But κατὰ σάρκα, 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 (Χριστόν 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 κατὰ σάρκα bring us. [Although the word ἐγνωκέναι 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 (οἴδαμεν) 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]. Νῦν describes his present position as a Christian, commencing with his conversion: ἀπὸ τοῦ νῦν signifies from that time onwards. With respect to the objective or subjective acceptation of κατὰ σάρκα, 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 (ἕι τις ἐν Χριστῷ, καινὴ κτίσις). Since the flesh is no more to determine the nature of a believer’s knowledge or judgments, it follows that if any man is in Christ, i.e., is in the sphere of Christ’s 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. Kτίσις 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 sentence—Old things have passed away—that 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, [τὰ ἀρχαῖα 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 καινὴ κτίσις 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 (ἰδού) 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 τὰ πάντα should be left out of the text, γέγονεν καινά must have its subject in τὰ ἀρχᾶια (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 (παρῆλθεν) indicates that the old things passed away at a particular time, while the perfect γέγονε 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 change—who reconciled us to Himself by Christ—Καταλλάσσειν, according to one class of interpreters is simply the accomplishment in man’s 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 God’s treatment of men, in which He no longer regards them with disfavor, and causes His wrath (ὀργή) 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 (χαρίζεσθαι) and forgiveness of sins (ἀφιέναι τὰς ἁμαρτίας ); 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 καταλλάξαι, 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 man’s enemy, but only of man as God’s 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 man’s 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 Christ’s work of redemption. The wrath of God (ὀργή θεοῦ) the check which has been given to man’s moral development in consequence of sin, cannot cease until it is removed by the redemption through Christ’s 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 γὰρ 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 καταλλάσσω 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 καταλλαγή) could be uniformly distinguished from ἱλασμός 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; Stanley’s Obss. on the result of our passage; C. F. Schmid’s Bibl. Theol. Vol. II. p. 316 ff. Ebrard’s 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 (ἡμᾶς) 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 sentence—and 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 Paul’s representation. One might much rather take ἡμᾶς 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 (θεός) 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 λόγος, and still others the Triune God), and εῖ̓ναι ἐν would designate an habitual and substantial presence, and not merely a transient dynamic fellowship (Osiander). Or is ἦν καταλλάσσωνan 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 καταλλάξαι 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 Christ’s work engaged in a scheme to reconcile the whole world unto Himself. The words μὴ λογιζόμενος 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 coördinated with but subordinated to καταλλάσσων, etc., and that μἡ λογιζόμενος 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 (καὶ θέμενος, 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 ῆ̔ν καταλλάσσ. (“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 ῆ̓ν—καταλλάσσων 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 (διὰ) 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 men’s sins to them, and He has committed unto us the word of reconciliation.” Not imputing men’s 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 (αὐτοῖς). 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 (θέμενος), 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 (ῆ̓ν—καταλλάσσων). As we do not think that this refers exclusively to the objective facts of the redeeming work, the objection which de Wette urges, that καὶ θέμενος, 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. Κόσμος, 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 (παραπτώματα), 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 ἡμῖν. [The use of the aorist participle δέμενος, here, is remarkable. We should have expected καὶ ἔθετο, and a slight anacoluthon cannot be denied (Olshausen). The word cannot be connected back with θεὸς ῆ̓ν, 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 (θέμενος ἐν ἡμῖν) 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 (Jelf’s 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 δὲσθαι 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 θέμενος with ῆ̔ν, comp. Meyer. The word (λόγος) of reconciliation in this passage is similar to ὁ λὄγος τοῦ σταυροῦ (the word of the cross) in 1Co_1:18, and it signifies here the word, the substance of which is the reconciliation. The particles ὡς ὄτι 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 γὰρ, 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 οῦ̔ν (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 (καταλλ.) was in fact communicated to men through Christ, and had its origin in Him (2Co_5:18 f.); and of course it was Christ’s cause which the Apostles represented among men. The verb πρεσβεύειν 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 ὑπερ 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 Father’s 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 ὑπεπ̔ χριστοῦ, 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 Christ’s behalf: Be reconciled to God.—We pray (δεόμεθα) 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 καταλλάγητε 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 ἐχθροί and objects of the Divine ὀργή), 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 (Rückert). 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 γάρ (asyndeton), a motive which should induce his readers to comply with his prayer or exhortation. This was the work which God’s holy love had accomplished in Christ for effecting reconciliation. Now enters the notion of the ἱλασμός, the propitiation. Comp. Rom_3:25; Rom_8:3; 1Jn_2:2; 1Jn_4:10; Heb_2:17. By τὸν μὴ γνόντα ἁμαρτίαν he means Christ in His perfect sinlessness (what Chrysostom calls in the positive sense τὸν αὐτοδικαιοσύνην ὄντα), 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 μή is here required [instead of οὐ] 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. [Winer’s 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 Apostle’s 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 (ὑπὲρ ἡμῶν ἁμαρτίαν ἐποιήσεν), ὑπὲρ ἡμῶν 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 ύπὲρ is here therefore to be taken as equivalent to: for our good, and finds its explanation in the final sentence beginning with ἵνα. 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 (ἁμαρτωλὸς), or was given up to the fate of those who were sinners. The interpretation of ἁμαρτίαν as a sin offering is consistent neither with usage, with the context ( τὸν μὴ γνόντα ἁμαρτίαν) ), nor with the contrast (δικαιοσύνη). 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 ὑπὲρ ἡμῶν is further carried out when it is added: that we might become God’s righteousness in Him.—The righteousness of God is probably equivalent to being righteous with God (δίκαιοι παρὰ θεῷ); or, provided we take θεοῦ in the sense of ἐκ θεοῦ as in Php_3:9, it would have the meaning of being made righteous by God (δικαιωθέντες ὑπὸ τοῦ θεοῦ). 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 God’s sight δίκαιοι ἐν Χριστῷ; 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 δικαιοσύνη 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 (γινώμεθα) instead of the aorist (γενώμεθα)]. 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 ἐν αὐτῷ 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 (τὸν μὴ γνόντα ἀμαρτίαν ὑπὲρ ἡμῶν ἁμαρτ. ἐποίησεν) 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 God’s 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 ἁμαρτία 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 God’s prerogatives. It necessarily provokes a reaction of these prerogatives. This reaction is the Divine ὀργή, 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 God’s 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 (γνόντας ἁμαρτίαν). We justify God in His opposition to us, condemn ourselves, confess our absolute unworthiness and Christ’s 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 God’s 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 God’s 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 Christ’s 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 Luther’s translation: schön 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 God’s 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 God’s 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 Spirit’s 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 God’s 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 Lord’s 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 Christ’s 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 God’s 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 God’s ministering servant remember that it is God’s 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 God’s 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 one’s 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 Christ’s kingdom, and what will be disgraceful or honorable to Christ’s cause. It makes him compliant and submissive to his Lord’s 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 Christ’s 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. Christ’s 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 Christ’s 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. God’s 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. God’s 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 Father’s 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 God’s 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 God’s 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 God’s 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 God’s 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 another’s heart; and yet we may see enough of a Christian brother to give him our unreserved confidence.

2Co_5:12. A minister’s 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 Christian’s 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 Christ’s 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, God’s; for as He speaks in God’s 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 Christ’s 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 Apostle’s “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. Christ’s death was an act of reconciliation, for it was in fact His own act.

2Co_5:20. As the king’s 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. Man’s 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. Man’s redemption by Christ. 1. This originated wholly in God’s love (2Co_5:18); 2. Christ was made sin for us (2Co_5:21); 3. Man’s 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, God’s 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 Christ’s priestly work, to which man can add nothing; and secondly, the work of the ministry, which consists in declaring God’s 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 γὰρ 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 μὴ ἐν before καρδίᾳ [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 [Winer’s Gram, § 59,1. In D. (1st. Cor.) E. F. we have instead οὑκ έν].

[6]2Co_5:15.—The εἰ before εἷς 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 εί, 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.—Δὲ after εἰ was probably inserted for the sake of the connection, but strong testimony is against it. Some MSS. have εἰ δὲ, and others καὶ εἰ. [Lachm. and Alford have εἰ καὶ; Rec. has εἰ δὲ καἰ].

[8]2Co_5:17—Lachm. throws out τὰ πάντα on the authority of B. C. et. al., and by others these words are placed before καινά. Meyer thinks that transcribers passed over them on account of the following τὰ δέ πάντα. [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 Ἰησοῦ before χριστοῦ, 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. γὰρ is wanting.

[11]2Co_5:21.—Authorities are decidedly in favor of γενώμεθα. Rec. has γινώμεθα, [Alford says, “with none of our MSS.; ” but it has many cursives to sustain it].

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

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 ειτε εξεστημεν. 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, ἐξέστη} 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 εξεστημεν is decisive against it. Those who think it is point to the change to the present tense in the next clause, ειτε σωφρονουμεν, and allege that this would have no motive unless εξεστημεν were a true past. But this may be doubted. On the one hand, εξεστη 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 εξισταμεθα 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 εξεστημεν 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. ἐν ἐκστάσει, Act_11:5; ἐγένετο ἐπ´ αὐτὸν ἔκστασις, 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 εξεστημεν, but the use of θεω: "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 εξισταμαι 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 υπερ not αντι, 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 υπερ. 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.

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

5:11–7:4 Paul now explains the main theme of his message, which is reconciliation—the turning of enemies into friends and the restoration of relationships. Paul’s thinking is rooted in what God has done through Christ to reconcile sinners to himself (5:18-21). This exposition is framed by a defense of his own ministry (5:11-17) and an application of his message to the situation in Corinth (6:1–7:4).

5:11 One motive for Paul’s ministry is fearful responsibility to the Lord—not a cringing dread, but a healthy reverence (see Prov 1:7).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

2Co 5:11. [28]Πείθομεν, 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.—Πείθειν, ἀναγκάζειν are opposed; see at Chrysost. de Sacer, p. 396, 392, 393.—πεφανερώμεθα, 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, [φανερωθῆναι], 2Co 5:10.—ἐλπίζω, 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.—συνειδήσεσιν, 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] Τὸν φόβον, the terror) Ecc 12:13.—V. g.—ἀνθρώπους, 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 [πείθομεν]? Thou hearest, reader, in this very passage.—V. g.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

2Co_5:11. Οὖν] in pursuance of what has just been said, that we all before the judgment-seat of Christ, etc., 2Co_5:10.

τ. φόβον τ. κυρίου] The genitive is not genitivus subjecti (equivalent to τὸ φοβερὸν τ. κυρ.), 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 יְהֹוָה יִרְאַת (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.

ἀνθρώπους πείθομεν] we persuade men, but God we do not need to persuade, like men; to Him we are manifest. The ἀνθρ. πειθ. 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 πείθομεν 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 πείθω 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 πεφανερ. 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 πείθομεν. In defining the object of πείθομεν, the only course warranted by the context is to go back to the immediately preceding self-witness in 2Co_5:9, φιλοτιμ. εὐάρεστοι αὐτῷ εἶναι. Of this we bring men to the conviction through our teaching and working, not: of the fact, that we fear the Lord (Zachariae, Rückert), since εἰδότες τ. φόβ. τ. κυρ. 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 ἀνθρώπους there is no omission of μέν (Rückert); but the putting of the clause ἀνθρ. πείθ. without indicating its relation makes the following contrast appear surprising and thereby rhetorically more emphati.

ἐν ταῖς συνειδ. ὑμῶν] Calvin aptly says: Conscientia enim longius penetrat, quam carnis judicium. In the syllogism of the conscience (law of Godact of manmoral judgment on the same) the action of a third party is here the minor premiss. The individualizing plural of συνείδ. is not elsewhere found; yet comp. 2Co_4:2.

πεφανερῶσθαι] The perfect infinitive after ἐλπίζω, 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: ἢδη γὰρ νῦν ἔλπομʼ Ἄρηΐ γε πῆμα τετύχθαι, 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 ἐξέστημεν, ver. 13, where the literal sense in itself points to an accusation of the opponents; but this is not the case with πείθομεν.

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).

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

2Co 5:11-13 . REITERATION OF HIS SINCERITY OF PURPOSE.

2Co 5:11 . εἰδότες οὖν τὸν φόβον κ . τ . λ .: 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 πείθομεν ( 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) ἀνθρώπους μὲν πείθ . κ . τ . λ ., but the omission of μέν 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. ἐλπίζω δὲ κ . τ . λ .: 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.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Now he passeth over, and taking occasion of the former sentence, returneth to 4:16, confirming his own sincerity and his fellows’.

That terrible judgment.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

terror of the Lord--the coming judgment, so full of terrors to unbelievers [ESTIUS]. ELLICOTT and ALFORD, after GROTIUS and BENGEL, translate, "The fear of the Lord" (Co2 7:1; Ecc 12:13; Act 9:31; Rom 3:18; Eph 5:21).

persuade--Ministers should use the terrors of the Lord to persuade men, not to rouse their enmity (Jde 1:23). BENGEL, ESTIUS, and ALFORD explain: "Persuade men" (by our whole lives, Co2 5:13), namely, of our integrity as ministers. But this would have been expressed after "persuade," had it been the sense. The connection seems as follows: He had been accused of seeking to please and win men, he therefore says (compare Gal 1:10), "It is as knowing the terror (or fear) of the Lord that we persuade men; but (whether men who hear our preaching recognize our sincerity or not) we are made manifest unto God as acting on such motives (Co2 4:2); and I trust also in your consciences." Those so "manifested" need have no "terror" as to their being "manifested (English Version, 'appear') before the judgment-seat" (Co2 5:10).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 11. Knowing therefore the terror of the Lord] This, I think, is too harsh a translation of ειδοτες ουν τον φοβον του κυριου, 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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. He declares, therefore, that he discharges his apostleship faithfully and with a pure conscience, (2 Timothy 1:3,) as one that walks in the fear of the Lord, (Acts 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 among men, if his heart is not right in the sight of God, (Acts 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.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(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 Lord”—the 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). Tyndale’s and Cranmer’s 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 Apostle’s 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. Paul’s 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 acknowledge—perhaps, also, in the estimate which their illumined judgment passes on his own conduct—he has been made manifest as indeed he is, as he is sure that he will be before the judgment-seat of Christ.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For we commend not ourselves again to you,.... We have no need to do so, being well known to you; nor do we intend it when we thus speak of ourselves, and of our ministrations:

but give you occasion to glory on our behalf; suggest some things to you which you may make use of in our favour, for the vindicating of our characters and conduct:

that you may have somewhat to answer them which glory in appearance, and not in heart; by whom are meant the false apostles who gloried in an outward show, in their learning, eloquence, and popular applause they had acquired, and not in the sincerity of their hearts, and the testimony of a good conscience, things which the true apostles of Christ were most ambitious of.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Knowing, therefore, the fear of the Lord, and how dreadful a thing it is to appear at his tribunal, we endeavour to exhort men to fear and to worship him: and this intention is made known to God, who sees our heart: and I hope our sincere manner of asking and preaching is also known to your consciences. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 11-19. Self-devotion of the ministry of reconciliation.

Knowing therefore the terror of the Lord, we persuade men. Multitudes of texts have been torn from their context and grossly abused and misinterpreted, but few more so than this. It is the text usually chosen by those who wish to excuse a setting forth of God under the attributes of Moloch. With any such views it has not the remotest connection. It simply means, "Knowing therefore the fear of the Lord, we persuade men," either "to keep in view the same fear of the Lord as ourselves," or (reverting to his last assertion of his own sincerity and integrity in ver. 9), "that our sole ambition is to please God." The rendering, "the terror of the Lord," for the every day expression, "the fear of the Lord," was wantonly intruded into modem versions by Beza, and has not a single word to be said in its favour. The phrase means (as always) not the dread which God inspires, but the holy fear which mingles with our love of him. To teach men to regard God with terror is to undo the best teaching of all Scripture, which indeed has too often been the main end of human systems of theology. We persuade men. Not in a bad sense. (Gal_1:10) The attacks and calumnies of enemies make it necessary to vindicate our integrity is men; but we have no need to do so to God, because he already knows us (comp. persuading Blastus,". (Act_12:20) We are made manifest unto God; rather, but to God we have been (and are) manifested. He needs no self defence from us. Are made manifest in your consciences; but I hope that I have been, and am now, made manifest in your consciences. In other words, I trust that this apology into which you have driven me has achieved its ends; and that, whatever may be your prejudices and innuendoes, before the bar of the individual conscience of each of you we now stand clear. (comp. 2Co_4:2)

Vers. 11-18.

Man in Christ a new man.

whether we be beside ourselves," etc. To be "in Christ" is to be in his Spirit, in his character, to live in his ideas, principles, etc. Such a man is "a new creature.

I The man in Christ has a new IMPERIAL IMPULSE. "The love of Christ constraineth us," Whether the "love of Christ" here means his love to us or our love for him is of no practical import, The latter implies the former; his love is the flame that kindles ours. Now, this love was Paul"s dominant passion; it "constrained" him; it carried him on like a resistless torrent; it was the regnant impulse. Two thoughts in relation to this new imperial impulse.

1. It is incomprehensible to those who possess it not. "Whether we be beside ourselves, it is to God," etc. Probably Paul appeared as mad to his contemporaries. They saw him brave the greatest perils, oppose the greatest powers, make the greatest sacrifices. What was the principle that moved him to all? This they could not understand. Had it been ambition or avarice, they could have understood it. But "the love of Christ" they knew nothing of; it was a new thing in the world. Only the man who has it can understand it; love alone can interpret love.

2. It arises from reflection on the death of Christ. It is not an inbred passion, not a blind impulse, not something divinely transferred into the heart. No; it comes "because we thus judge, that if one died for all, then were all dead." Paul assumes as an undoubted fact that Christ died for all. Because of this fact he concludes:

(1) That the whole world were in a ruined condition: "Then were all dead.

(2) That this fact should inspire all to act with the same sacrificing spirit as Christ. "He died for all, that they which live should not henceforth live unto themselves, but unto him.

II The man in Christ has a new SOCIAL STANDARD. "Henceforth we know no man after the flesh." The world has numerous standards by which it judges men, birth, wealth, office, etc. To a man filled and fired with love to Christ these are nothing. He estimates man by his rectitude, not by his rank; by his spirit, not by his station; by his principles, not by his property. Paul might have said I once knew men after the flesh, Jew or Gentile, rich or poor, learned or ignorant; but now I know them so no more; I see them now in the light of the cross, sinners dead in trespasses and sins; "Yea, though we have known Christ after the flesh," etc., I think no more of his body, but of his mind, not of his station, but of his Spirit. The fact that this is the true standard serves:

1. As a test by which to try our own religion.

2. As a guide for us in the promotion of Christianity.

3. As a principle on which to form our friendships with men,

4. As a rule to regulate our social conduct.

III The man in Christ has a new SPIRITUAL HISTORY. "Therefore if any man be in Christ, he is a new creature." In what sense can this change be called a creation?

1. It is the production of a new thing. This passion for Christ is a new thing in the universe.

2. It is the production of a new thing by the agency of God. Creation is the work of God.

3. It is the production of a new thing according to a Divine plan. The almighty Maker works by plan in all.

IV The man in Christ has a sew STANDING. "All things are of God, who hath reconciled us," etc. That is, all things pertaining to this new creation. The great want of man is reconciliation to God. Man"s alienation or apostasy from his Maker is the sin of all his sins, and the source of all his miseries. His reconciliation is not the means to his salvation; it is his salvation. Friendship with him is heaven. On the other hand, alienation is hell. A river cut from the fountain dries up; a branch cut from the tree withers and dies; a planet cut from the sun rushes into ruin. Separate a soul from God its Fountain, its Root, its Centre, and it dies dies to all that makes existence tolerable. Such, then, is what Christianity does for us.

Vers. 11-21.

Person and ministry of the apostle further considered; his work as an ambassador.

How was he conducting this ministry, of which he had spoken so much and had yet more to say? It was in full view of accountability to the day of judgment. "Knowing therefore the terror of the Lord, we persuade men," adding motives to affect them, and not remaining content with arguments to convince their understandings. And in this work he now felt God"s approval; before he had declared, "we are confident," and he reaffirms it in the words, "we are made manifest unto God." Every hour he stood at the bar of his conscience an acquitted man, and this conscience was a manifestation of God. Honestly was he striving to please God, as honestly labouring to save them, and in this spirit he was ever seeking to manifest himself to their consciences. If he were a temporizer, a man pleaser, he might adopt worldly arts and captivate them. No; he would address their consciences; the best in them should come to his side or he must lose them. "Savour of life unto life" or "savour of death unto death;" no other alternative. But do not misunderstand us. Commendation is not our object. If we have, as we trust, manifested ourselves to your consciences, then let your consciences speak in our behalf, and let their voices boast in this that we are truthful in the sight of God and man. This is the way to answer our enemies who "glory in appearance and not in heart." Suffer he would rather than be wrongly vindicated. Do it in the highest way or not at all. "Your cause" is the great interest. No doubt we seem "beside ourselves," or we may appear "sober," but you may boast of this is for your cause." And in this devotion to your well being what motive presses with weight enough to make us endure all things for your sakes? "The love of Christ constraineth us." And wherein is this love so signally demonstrated as to embody and set forth all else that he did? It is love in death. Looking at this Divine death, we form this judgment or reach this conclusion, that he "died for all" because "all were dead dead under the Law of God, dead in trespasses and sins, dead legally, morally, spiritually. Nothing less than such an atoning death for all men so it seems to us the apostle meant could exert on him this constraining influence. And how should this influence operate? "They which live should not henceforth live unto themselves." The very self had been redeemed by Christ"s vicarious death; body, soul, and spirit had been bought with a price, and the price was Christ"s blood; and with such a constraining motive, the most potent that the Holy Ghost could bring to bear on the human mind, how could men live unto themselves? If, indeed, the constraining power had its legitimate effect, only one life could result, a life consecrated to "him which died for them and rose again." If, therefore, all being dead, one died for all, that all might live in freedom from selfishness and be the servants of him who had redeemed them from sin and death, we can know henceforth no man after the flesh. The very purpose of Christ"s death was that the fleshly life of sin might pass out of view (might be covered over and thus disappear from sight), and another life be entered on, a life in the redeeming Christ. Admitting that this passage presents the moral aspects of Christ"s death and the obligations consequent thereupon as they act on moral sentiment, yet the fundamental idea of the apostle is that Christ stood in the stead of sinners, took their guilt upon himself, and made an offering of his life for their rescue. To strengthen this doctrine, he says that, though he once knew Christ after the flesh (as a mere man), he knew him now in a very different way. We are not to suppose that he had seen him in his earthly life, but merely that he knew of him. St. Paul, after his conversion, had an experimental knowledge of Christ as his Redeemer through the sacrificial death of the cross; nor was there any room in his heart for moral sentiment, nor any spiritual force in Christ"s teaching and example, nor ground for any trust or hope, till he as "chief of sinners" had realized the righteousness of God in the atoning blood of Calvary. Such a change was a creation. He was "a new creature," and whoever experienced this power of the Lord"s death was a new creature. Old things had passed away the old self in taste and habit, the old unbelief rooted in the fleshly mind, the old worldliness and all things had become new. No wonder that "all things" had become "new;" for "all things" pertaining to this change in its cause, agency, instrumentalities, "are of God." Strong language this, which sounds even yet to many as the rhetoric of excited fancy; but not stronger than the blessed reality it represents. Nay; words cannot equal the fact. A man may overstate his own experience of Divine grace; never can he exaggerate the grace itself. "All things are of God;" and how is this fact manifested? In the method of reconciliation which is God"s act through Christ. "Who hath reconciled us to himself by Jesus Christ." To understand what is implied in reconciliation, we must remember that much more is involved in it than the moral state of a sinner"s mind toward God. The enmity of the carnal man has to be subdued, and in this sense he is "a new creature," but the possibility of this creation rests upon an antecedent fact, viz. a changed relation to the violated Law of God. What has been done for him must take precedence, as to time, of what is done in him. We must know how God as Sovereign stands to us, and by what means the sovereignty cooperates with the fatherhood of God, before we can accept the offered boon of mercy. There must be a reason why God should pardon in advance of a reason why we should seek pardon. A principle of righteousness must be established as preliminary and essential to the sentiment of Christianity, since it is impossible for us by the laws of the mind to appreciate the power of any great sentiment unless we have previously felt it as connected with a great principle. "Whom God set forth to be a Propitiation, through faith, by his blood, to show his righteousness, because of the passing over of the sins done aforetime, in the forbearance of God; for the showing, I say, of his righteousness at this present season: that he might himself be just, and the Justifier of him that hath faith in Jesus". (Rom_3:25, Rom_3:26, Revised Version) There is a "ministry of reconciliation" because "God was in Christ, reconciling the world unto himself, not imputing reckoning their trespasses unto them." Forgiveness through Christ, the Propitiation, is free to all who believe in him. Nor are we left in doubt as to the substance of our belief. It is faith in Christ, God in Christ, the Reconciler, who pardons our sins and makes us new creatures in him. To make this reconciliation known, to demonstrate its infinite excellence as the method of grace, to show its Divine results in the very men who proclaimed the gospel, Christ had instituted the ministry, and its title was, ministry of reconciliation." Recall, O Corinthians, what I have said in defence of my apostleship. Recall my sufferings in your behalf. See the reason of it all. Whom are these factious Judaizers fighting? Whom did those beasts at Ephesus try to destroy? Who is this man, troubled on every side, perplexed, persecuted, cast down, dying everywhere, dying always? This is the character he sustains, the office he fills an "ambassador for Christ." Has he manifested himself to your consciences? Does he look forward to the day of judgment as a day of revelation as well as a day of reward and punishment? Know we not a man, not even Christ, after the flesh! Behold your minister, your servant, as an "ambassador," commissioned to offer you the terms of reconciliation. "We pray you in Christ"s stead on behalf of Christ, be ye reconciled to God." Nothing remains to be done but tot you to accept the offered reconciliation. And he enforces this idea by stating that he who "died for all," since "all were dead," had been made "sin for us, who knew no sin." "Holy, harmless, undefiled, separate from sinners, and made higher than the heavens;" yet he was "made to be sin for us," made a substitute or ransom, an offering, whereby the wrath of God was turned away. Reconciliation is accomplished not by our repentance and confession of sin, nor by any suffering on our part, nor by any merit of our work, but altogether by the death of the Lord Jesus Christ in our behalf. God"s righteousness is thus set forth. The plan of salvation changed nothing in the character of Almighty God. Neither his righteousness nor his love was modified integrally by Christ"s atonement. God is righteous," God is love," are no truer facts now than they eternally were. What the gospel teaches is that the righteousness and the love of God have assumed special forms of manifestation and operative activity through the Lord Jesus Christ. It is righteousness, not in the normal relation of Law to the original transgressor, but in an instituted relation of Law to one who took the place of the transgressor. It is love as grace, the form of love that provided for the righteousness on which St. Paul lays such an emphasis. It is not a change in the Law, but in the administration of Law, and the glory of it lies in the fact that the Divine government presents in this higher form the resplendent spectacle of that progression from the "natural" to the spiritual," which St. Paul discusses in his argument on the resurrection. Whatever obstacles existed in the way of this sublime advance have been removed by Christ. Mercy and truth" have their existence as attributes of the Divine nature; they have met together." Righteousness and peace" are not to be confounded, but they have kissed each other. L.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Knowing therefore the terror of the Lord, we the more earnestly persuade men to seek his favour; and as God knoweth this, so, I trust, ye know it in your own consciences.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

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.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

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!

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

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.]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

11. Knowing therefore the fear of the Lord. Fearing the Lord and accountable to him, he seeks to discharge his ministry by persuading men. See the Revision. We are made manifest to God. He sees our whole life and knows our motives as well as our deeds. I trust also. His life was known to God and approved. He hoped, too, that it was known to the saints at Corinth and that he had a witness in their conscience, in the effect of his preaching.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

knowing the fear of the Lord

"knowing what it means to fear the Lord"

we persuade people

Possible meanings are 1) "we persuade people of the truth of the gospel" or 2) "we persuade people that we are legitimate apostles." (See: Assumed Knowledge and Implicit Information)

What we are is clearly seen by God

This can be stated in active form. AT: "God clearly sees what kind of people we are" (See: Active or Passive)

that it is also clear to your conscience

"that you are also convinced of it"

so you may have an answer

"so you may have something to say to"

those who boast about appearances but not about what is in the heart

Here the word "appearances" refers to outward expressions of things like ability and status. The word "heart" refers to the inward character of a person. AT: "those who praise their own actions, but do not care about what they really are in their inner being" (See: Metonymy)

translationWords

fear

lord

God

conscience

proud

boast

heart

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

11. τὸν φόβον τοῦ κυρίου. The fear of the Lord; the fear which we feel before Christ as our Judge (Eph 5:21), not ‘the terror’ (A.V.) which He inspires. Comp. οὐκ ἕστι φόβος θεοῦ ἀπένατι τῶν ὀφθαλμῶν αὐτοῦ (Psa 35:1). S. Paul is conscious that his actions are determined by the conviction that he will have to answer for them before the judgment-seat of Christ.

ἀνθρώπους πείθομεν, θεῷ δὲ πεφανερώμεθα. The two clauses are in marked contrast, an effect which the A.V. spoils by bad punctuation. There should be only a comma after the first clause and more than a comma after the second: men we persuade (Gal 1:10), but to God we have been made manifest (1Co 4:5). Of what is it that the Apostle persuades men? Of his own integrity. This explanation brings out the contrast. ‘I have to persuade men that I am honest, but to God I have already been made manifest and remain so.’ The judgment passed by God on his conduct has been made with full knowledge. The prejudices of the Corinthians against him, being the result of misapprehension, can be removed by persuasion, and he hopes that they have been removed: I hope that in your consciences also we have been made manifest. After ἐλπίζω we commonly have the aor. infin. (1Co 16:7; Php 2:19; Php 2:23; &c.), but the perfect here answers the previous perfect, and both express what has been and remains manifested. The καί means ‘in your consciences as well as to God.’ He hopes that his self-vindication has been successful, and that he is seen by them as lie knows that he is seen by God.

There is another view with regard to πείθομεν, making it anticipate 2Co 5:18-20; ‘Realizing the awfulness of the thought of Christ who is the Judge of all, we do our work as an Evangelist; we persuade men to be reconciled to God and so be ready for that day.’ Then, partly perhaps because persuasion suggests the idea of artifice and recalls to his mind the charge of insincerity, he continues, ‘but to God we have been made manifest.’

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

11-13.] Having this φιλοτιμία,—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. ἀθεμίστια εἰδώς) the fear of the Lord (not, as Chrys. and most of the ancient Commentators = τὸ φοβερὸν τ. κυρ.,—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 ἀνθρώπους, ‘it is men that we attempt to persuade.’

Of what? Beza, Grot., al., of the truth of Christ’s religion; win them to Christ, which however suits the rendering ‘terrorem Domini,’ better than the right one:—Chrys., Theodoret, Theophyl., ‘of our own integrity,’ and so in the main, Estius, Bengel, Olsh., De Wette,—and Meyer, though he seems to object to it, for he connects the words with the φιλοτιμία of ver. 9:—Erasm., Luther, Wolf, Hammond, al., understand πείθομεν of the endeavour to make ourselves acceptable to men; Cornel.-a-Lapide, Le Clerc, al., ‘eundem hunc timorem hominibus suademus.’ But from the context, it must have reference to ourselves; and I therefore agree with Chrys., al., as above [I may remind the English reader that there are few texts so much perverted as this one, owing to the rendering of the E. V. It is frequently understood and preached upon, as if it meant, “Knowing how terrible God is, we persuade others to fear Him:” a meaning as far as possible from the Apostle’s mind]), but to God we are already manifested (we have no need to persuade Him of our integrity, for He knows all things);—and I hope (am confident) that we have been manifested (Meyer remarks, that ἐλπίζω in the N. T. elsewhere has only the inf. aor.; here however the inf. perfect is logically necessary. He hopes, that the manifestation is complete. Cf. Act 27:13, δόξαντες τῆς προθέσεως κεκρατηκέναι, and Hom. Il. ο. 110, ἤδη γὰρ νῦν ἔλπομʼ Ἄρηΐ γε πῆμα τετύχθαι) in your consciences also.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

11. Εἰδότες οὖν. ‘Therefore, because we are conscious of,’ ‘because we feel the influence of’; an appeal to actual experience. ‘We know what the fear of the Lord means.’ The οὖν refers to the contents of v. 10. Bachmann gives illustrations from papyri of this use of εἰδώς.

τὸν φόβον τοῦ Κυρίου. The fear excited by the thought of standing before the judgment-seat of Christ and having one’s whole life exposed and estimated. In O.T., ‘the fear of the Lord’ or ‘the fear of God’ is the whole of piety. It is ‘wisdom’ (Job 28:28) and ‘the whole duty of man’ (Ecc 12:13); cf. Deu 10:12; Pro 1:7, Pro 9:10, Pro 16:6. St Paul makes ‘the fear of Christ’ a principle of conduct (Eph 5:21), and here he states that he knows that his own actions are guided by it. It is the fear which he feels (7:1; Rom 3:18), not ‘the terror’ (AV) which Christ inspires, terrorem illum Domini (Beza), τὸ φοβερόν (Heb 10:27, Heb 10:31, Heb 10:12:21) τοῦ Κυρίου (Chrys.), that is meant. Vulg. is right with timorem Domini. To translate, ‘We persuade men as to the fear of the Lord,’ i.e. teach them to fear Him, is perverse misconstruction.

ἀνθρώπους πείθομεν, Θεῷ δὲ πεφανερώμεθα. ‘We persuade men, but we are made manifest to God.’ The AV loses the antithesis by separating the second clause from the first and attaching it to what follows; ‘We persuade men; but we are made manifest to God, and I trust also, etc.’ The antithesis is effective and ought to be preserved; ‘God knows all about us through and through, but we have to persuade men to believe in our sincerity’ ;τοὺς περὶ ἡμῶν ψευδεῖς ἔχοντας δόξας ἐπανορθοῦν πειρώμεθα (Thdrt.). The omission of μέν after ἀνθρώπους is not owing to inadvertence in dictation. The contrast between men’s mistrust and God’s full knowledge is all the more forcible because no μέν prepares the reader for what is coming. That τὸν φόβον does not mean τὸ φοβερόν is confirmed by πείθομεν. He does not say ‘we frighten,’ but ‘we persuade.’ The thought that he will have to answer for all that he does in his ministry makes him anxious to convince men that they need not hesitate to accept his ministry. He appeals to God’s knowledge of him; Deo notum esse qua animi sinceritate agat (Calv.); in Him there are no prejudices to be removed. And the perfect has its full force; ‘have been made manifest and remain so,’ ‘all along we have been open to God’s view’; at any given moment the manifesting is complete.

Gal 1:10 should be compared; ἄρτι γάρ ἀνθρώπονς πείθω ἢ τόν Θεόν; ‘For am I now trying to win men over or to win God over?’ This may be a reply to a charge that he was always trying to get people over to his side. ‘Yes,’ he says; ‘yet it is not men, but God, that I wish to have on my side.’ Strictly speaking, to talk of persuading God is inadmissible, but by a kind of zeugma he uses the expression in answer to an accusation. Here also he may be replying to criticism, such as, ‘You know how to talk men over, but you will not be able to talk God over.’ ‘Certainly,’ he says, ‘I try to induce men to believe in me; the fear of a judgment to come makes me do so; but to God I am perfectly transparent. The conviction that He sees me and that I must one day give account compels me to be sincere.’ Here he avoids using πείθειν of God and takes the verb used in v. 10: πείθειν may be the word used by his critics.

Others interpret, ‘We persuade men that we strive to please Christ who is to be our Judge.’ This is not very different from ‘we persuade men that we are sincere.’ Chrys. points out that it is a duty to remove unjust suspicions from ourselves. A minister is hindered in his work by being credited with misdeeds of which he is innocent.

It is not likely that ἀνθρώπους πείφομεν means ‘we persuade men to become Christians,’ homines ad fidem adducimus (Beza). Such an interpretation is foreign to the context, and it makes the contrast between persuading men and being fully known to God pointless.

ἐλπίζω δέ καί ἐν ταῖς συνειδήσεσιν ὑμῶν πεφανερῶσφαι. ‘And I hope that in your consciences also we have been made manifest.’ Against the mistrust of men he has appealed to God, who sees him through and through. He trusts that he may appeal also to what his converts know about him. After all that he has explained about his motives and actions, is he not as transparent to them as he is to God? The rapidity with which he alternates between 1st pers. plur. and 1st pers. sing. is here conspicuous,— πείθομεν, ἐλπίζω, συνιστάνομεν. We cannot safely infer that all three have exactly the same meaning. The plur. may mean the Apostle as the representative of other ministers, while the sing. is strictly personal; his hopes are his own.

After ἐλπίζω we commonly have the aor. infin. (1Co 16:7; Php 2:19, Php 2:23; 1Ti 3:14), but here the previous perf. determines the case, the meaning in both cases being the same, —that his character has been, and still is, laid bare. Blass (§ 61 note) says that ‘hope’ here means ‘think’ (as often in English) and hence the perf.

ταῖς συνειδήσεσιν ὑμῶν. Their consciences, rather than their intellects, on which they prided themselves: conscientia enim longius penetrat quam carnis judicium; conscience goes deeper than criticism (Calv.). St Paul says ‘consciences’ and not ‘conscience,’ because he appeals to the individual conscience of each of them: pluralis habet gravitatem (Beng.). Nowhere else in Biblical Greek does the plural occur; contrast 1:12; 1Ti 3:9, 1Ti 3:4:2; etc.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Terror of the Lord [φοβον του κυριου] . Rev., better, the fear of the Lord. Not that which is terrible in the Lord, but being conscious of fearing the Lord.

We persuade [πειθομεν] . Convince of our integrity.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.