2 Corinthians 5:11
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, he says, these things, that terrible seat of judgment, we do every thing so as not to give you a handle nor offense, nor any false suspicion of evil practice against us. Do you see the strictness of life, and zeal of a watchful soul? ‘For we are not only open to accusation,’ he says ‘if we commit any evil deed; but even if we do not commit, yet are suspected, and having it in our power to repel the suspicion, brave it, we are punished.‘
2 Corinthians 5:12
We are not again commending ourselves unto you, but speak as giving you occasion of glorying in our behalf.
See how he is continually obviating the suspicion of appearing to praise himself. For nothing is so offensive to the hearers as for any one to say great and marvellous things about himself. Since then he was compelled in what he said to fall upon that subject, he uses a corrective, saying, ‘we do this for your sakes, not for ours, that you may have somewhat to glory of, not that we may.’ And not even this absolutely, but because of the false Apostles. Wherefore also he added, To answer them that glory in appearance, and not in heart. Do you see how he has detached them from them, and drawn them to himself; having shown that even the Corinthians themselves are longing to get hold of some occasion, whereby they may have it in their power to speak on their behalf and to defend them unto their accusers. For, says he, ‘we say these things not that we may boast, but that you may have wherein to speak freely on our behalf;’ which is the language of one testifying to their great love: ‘and not that you may boast merely: but that you may not be drawn aside.’ But this he does not say explicitly, but manages his words otherwise and in a gentler form, and without dealing them a blow, saying,
That ye may have somewhat to glory towards those which glory in appearance. But neither this does he bid them do absolutely, when no cause exists, but when they extol themselves; for in all things he looks out for the fitting occasion. He does not then do this in order to show himself to be illustrious, but to stop those men who were using the thing improperly and to the injury of these. But what is in appearance? In what is seen, in what is for display. For of such sort were they, doing every thing out of a love of honor, while they were both empty inwardly and wore indeed an appearance of piety and of venerable seeming, but of good works were destitute.
2 Corinthians 5:13
- For whether we are beside ourselves, it is to God; or whether we are of sober mind, it is unto you.
And if, says he, we have uttered any great thing, (for this is what he here calls being beside himself, as therefore in other places also he calls it folly) for God’s sake we do this, lest ye thinking us to be worthless should despise us and perish; or if again any modest and lowly thing, it is for your sakes that you may learn to be lowly-minded. Or else, again, he means this. If any one thinks us to be mad, we seek for our reward from God, for Whose sake we are of this suspected; but if he thinks us sober, let him reap the advantage of our soberness. And again, in another way. Does any one say we are mad? For God’s sake are we in such sort mad. Wherefore also he subjoins;
2 Corinthians 5:14
For the love of God constrains us, because we thus judge.
‘For not the fear of things to come only,’ he says, ‘but also those which have already happened allow us not to be slothful nor to slumber; but stir us up and impel us to these our labors on your behalf.’ And what are those things which have already happened?
That if one died for all, then all died. ‘Surely then it was because all were lost,’ says he. For except all were dead, He had not died for all. For here the opportunities of salvation exist; but there are found no longer. Therefore, he says, The love of God constrains us, and allows us not to be at rest. For it comes of extreme wretchedness and is worse than hell itself, that when He has set forth an act so mighty, any should be found after so great an instance of His provident care reaping no benefit. For great was the excess of that love, both to die for a world of such extent, and dying for it when in such a state.