For we are not commending ourselves to you again, but speak as giving you occasion of boasting on our behalf, that you may have something to answer those who boast in appearance, and not in heart.
Parallel Translations
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For we are not commending ourselves to you again, but speak as giving you occasion of boasting on our behalf, that you may have something to answer those who boast in appearance, and not in heart.
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We prayse not oure selves agayne vnto you but geve you an occasion to reioyce of vs that ye maye have some what agaynst the whych reioyce in the face and not in the hert.
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For we prayse not our selues againe vnto you, but giue you an occasion to reioyce of vs, that ye may haue to answere against them, which reioyce in the face, and not in the heart.
Cross-references (11)
Passages linked to 2 Corinthians 5:12 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 2 Corinthians 3:1 Are we beginning again to commend ourselves? Or do we need, as do some, letters of commendation to you or from you?
- 2 Corinthians 1:14 as also you acknowledged us in part, that we are your boasting, even as you also are ours, in the day of our Lord Jesus.
- Galatians 6:12-14 As many as desire to make a good impression in the flesh compel you to be circumcised; just so they may not be persecuted for the cross of Christ. For even they who receive circumcision don’t keep the law themselves, but they desire to have you circumcised, that they may boast in your flesh. But far be it from me to boast, except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.
- 2 Corinthians 10:18 For it isn’t he who commends himself who is approved, but whom the Lord commends.
- 2 Corinthians 11:12-16 But what I do, that I will do, that I may cut off occasion from those who desire an occasion, that in which they boast, they may be found even as we. For such men are false apostles, deceitful workers, masquerading as Christ’s apostles. And no wonder, for even Satan masquerades as an angel of light. It is no great thing therefore if his servants also masquerade as servants of righteousness, whose end will be according to their works. I say again, let no one think me foolish. But if so, yet receive me as foolish, that I also may boast a little.
- Proverbs 27:2 Let another man praise you, and not your own mouth; a stranger, and not your own lips.
- 2 Corinthians 6:4 but in everything commending ourselves, as servants of God, in great endurance, in afflictions, in hardships, in distresses,
- 2 Corinthians 10:8 For even if I boast somewhat abundantly concerning our authority, which the Lord gave for building you up, and not for casting you down, I will not be ashamed,
- 2 Corinthians 10:12 For we are not bold to number or compare ourselves with some of those who commend themselves. But they themselves, measuring themselves by themselves, and comparing themselves with themselves, are without understanding.
- 2 Corinthians 12:1-9 It is doubtless not profitable for me to boast. For I will come to visions and revelations of the Lord. I know a man in Christ, fourteen years ago (whether in the body, I don’t know, or whether out of the body, I don’t know; God knows), such a one caught up into the third heaven. I know such a man (whether in the body, or outside of the body, I don’t know; God knows), how he was caught up into Paradise, and heard unspeakable words, which it is not lawful for a man to utter. On behalf of such a one I will boast, but on my own behalf I will not boast, except in my weaknesses. For if I would desire to boast, I will not be foolish; for I will speak the truth. But I refrain, so that no man may think more of me than that which he sees in me or hears from me. By reason of the exceeding greatness of the revelations, that I should not be exalted excessively, a thorn in the flesh was given to me: a messenger of Satan to torment me, that I should not be exalted excessively. Concerning this thing, I begged the Lord three times that it might depart from me. He has said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” Most gladly therefore I will rather glory in my weaknesses, that the power of Christ may rest on me.
- 2 Corinthians 12:11 I have become foolish in boasting. You compelled me, for I ought to have been commended by you, for I am in no way inferior to the very best apostles, though I am nothing.
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain 12. For we commend not ourselves. He confirms what…
12. For we commend not ourselves. He confirms what he had said immediately before, and at the same time anticipates a calumny that might be brought against him. For it might seem as if he were too careful as to his own praise, inasmuch as he spoke so frequently respecting himself. Nay, it is probable that this reproach had been cast upon him by the wicked. For when he says — We commend not ourselves again, he says this as if speaking in his own person. To commend is taken in a bad sense, as meaning to boast, or to brag.
When he adds — that he gives them occasion of glorying, he intimates in the first place, that he pleads their cause rather than his own, inasmuch as he gives up all with a view to their glory, and he again indirectly reproves their ingratitude, because they had not perceived it to be their duty to magnify, of their own accord, his Apostleship, so as not to impose upon him this necessity; and farther, because they had not perceived, that it was their interest rather than that of Paul himself, that his Apostleship should be accounted honorable. We are here taught, that Christ’s servants ought to be concerned as to their own reputation, only in so far as is for the advantage of the Church. Paul affirms with truth, that he is actuated by this disposition. Let others see that they do not on false grounds pretend to follow his example. We are taught farther, that that alone is a minister’s true praise, that is common to him with the whole Church, rather than peculiar to himself exclusively — in other words, that redounds to the advantage of all.
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That ye may have something in opposition to those He intimates, in passing, that it is necessary to repress the vanity of those that make empty boasts, and that it is the duty of the Church to do so. For as ambition of this nature is a peculiarly destructive pestilence, it is dangerous to encourage it by dissimulation. As the Corinthians had not taken care to do this, Paul instructs them how they should act for the future.
To glory in appearance, not in heart, is to disguise one’s self by outward show, and to regard sincerity of heart as of no value; for those that will be truly wise will never glory but in God. (1 Corinthians 1:31.) But wherever there is empty show, there is no sincerity, and no integrity of heart.
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.
Geneva Bible translators 1599 · Public Domain He removeth all suspicion of pride, by a new…
He removeth all suspicion of pride, by a new reason, because it is behoovable, not for his part, but for theirs, that his Apostleship be counted sincere against the vain ostentation of a few others.
In outward disguising, and that colored show of man’s wisdom and eloquence, and not in true godliness, which is sealed in the heart.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 12 For we commend not ourselves again unto you,…
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.
Ver. 12. Which glory in appearance] Gr. εν προσωπω, in the face. Hypocrites, as they repent in the face, Mat 6:16, so they rejoice in the face, not in the heart. Their joy is but skin deep, it is but the hypocrisy of mirth; they do not laugh, but grin; their hearts ache many times when their faces counterfeit a smile; their mirth is frothy and flashy, such as smooths the brow but fills not the breast, such as wets the mouth but warms not the heart.
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.
Matthew Poole 1685 · Public Domain I do not speak this to commend myself unto…
I do not speak this to commend myself unto you; he had before declared, that he trusted that he was made manifest to their consciences, and so needed not further to commend himself. But (saith he) I speak it only
to give you occasion to glory, to glory in me as the apostle of Christ unto you, or to defend me against the scandals and reproaches of those that reproach me, when themselves have no true inward cause of glorying, though they have in outward appearance, in respect of their riches, wit, wisdom, or the like.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain As if our apostle had said, "We commend not…
As if our apostle had said, "We commend not ourselves to you upon our own account, as if there were any need of it, with respect to us; but only to give you an occasion to vindicate us; and to glory to others on our behalf, when need requires, that you may have wherewith to answer the calumnies of the false apostles, who gloried much in outward appearance of piety and zeal, but not in purity of heart and upright intentions."
Learn hence, That though the ministers of Christ have no itching desire to exalt themselves in a way of self-commendation, yet they are sometimes constrained to it in a way of self-vindication, and this is not only lawful but a duty; because scandals cast upon a good man reach farther than himself, yea, they reflect upon God himself: therefore to be wiped off and rolled away.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain Here observe, I. The apostle makes an apology for…
Here observe, I. The apostle makes an apology for seeming to commend himself and his fellow-labourers (Co2 5:13), and tells them, 1. It was not to commend themselves, nor for their own sakes, that he had spoken of their fidelity and diligence in the former verses; nor was he willing to suspect their good opinion of him. But, 2. The true reason was this, to put an argument in their mouths wherewith to answer his accusers, who made vain boastings, and gloried in appearances only; that he might give them an occasion to glory on their behalf, or to defend them against the reproaches of their adversaries. And if the people can say that the word has been manifested to their consciences, and been effectual to their conversion and edification, this is the best defence they can make for the ministry of the word, when they are vilified and reproached.
II. He gives good reasons for their great zeal and diligence. Some of Paul's adversaries had, it is likely, reproached him for his zeal and fervour, as if he had been a madman, or, in the language of our days, a fanatic; they imputed all to enthusiasm, as the Roman governor told him, Much learning has made thee mad, Act 26:24. But the apostle tells them, 1. It was for the glory of God, and the good of the church, that he was thus zealous and industrious: "Whether we be beside ourselves, or whether we be sober (whether you or others do think the one or the other), it is to God, and for his glory: and it is for your cause, or to promote your good," Co2 5:13. If they manifested the greatest ardour and vehemency at some times, and used the greatest calmness in strong reasonings at other times, it was for the best ends; and in both methods they had good reason for what they did. For, 2. The love of Christ constrained them, Co2 5:14. They were under the sweetest and strongest constraints to do what they did. Love has a constraining virtue to excite ministers and private Christians in their duty. Our love to Christ will have this virtue; and Christ's love to us, which was manifested in this great instance of his dying for us, will have this effect upon us, if it be duly considered and rightly judged of. For observe how the apostle argues for the reasonableness of love's constraints, and declares, (1.) What we were before, and must have continued to be, had not Christ died for us: We were dead, Co2 5:14. If one died for all, then were all dead; dead in law, under sentence of death; dead in sins and trespasses, spiritually dead. Note, This was the deplorable condition of all those for whom Christ died: they were lost and undone, dead and ruined, and must have remained thus miserable for ever if Christ had not died for them. (2.) What such should do, for whom Christ died; namely, that they should live to him. This is what Christ designed, that those who live, who are made alive unto God by means of his death, should live to him that died for them, and rose again for their sakes also, and that they should not live to themselves, Co2 5:15. Note, We should not make ourselves, but Christ, the end of our living and actions: and it was one end of Christ's death to cure us of this self-love, and to excite us always to act under the commanding influence of his love. A Christian's life should be consecrated to Christ; and then do we live as we ought to live when we live to Christ, who died for us.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain For whether we be besides ourselves,.... As some took…
For whether we be besides ourselves,.... As some took them to be, and as Festus thought the Apostle Paul was, because of the doctrines they preached, and the self-commendation they were obliged to enter into through the calumnies of their adversaries; in which they did not so much seek their own reputation, as the honour and glory of God, which was struck at through them:
it is to God; it is for his glory, and not our own, that we act this part, for which we are condemned as madmen.
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Or whether we be sober; think and speak meanly of ourselves, and behave with all modesty and lowliness of mind: it is for your cause; for your instruction and imitation. The glory of God, and the good of his churches, were what concerned them in every part of life. Some refer this to the apostle's being, or not being, in an ecstasy or rapture. Others to his speaking, either of the more sublime doctrines of the Gospel, on account of which he was reckoned mad, though in the delivering of them he had nothing else but the glory of God in view; or of the lower and easier truths of it, which were more accommodated to meaner capacities; in doing which he sought their edification and advantage.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain We do not say this, as if we thought…
We do not say this, as if we thought there was any need of again recommending ourselves to you, but to give you an occasion of rejoicing and praising God, and to furnish you with an answer to those false apostles who glory in appearance, but not in heart, being condemned by their own conscience.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 12. For we commend not ourselves?] I do…
Verse 12. For we commend not ourselves?] I do not say these things to bespeak your good opinion, to procure your praise; but to give you an occasion to glory - to exult on our behalf; and to furnish you with an answer to all those who either malign us or our ministry, and who only glory in appearance - have no solid ground of exultation, and whose heart is dishonest and impure. St. Paul probably speaks here concerning the false apostle, who had been dividing the Church and endeavouring to raise a party to himself, by vilifying both the apostle and his doctrine.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain For we commend not ourselves again unto you -…
For we commend not ourselves again unto you - This refers to what he had said in the previous verse. He had there said that he had such a consciousness of integrity that he could appeal to God, and that he was persuaded that the Corinthians also approved his course, or admitted that he was influenced by right motives. He here states the reason why he had said this. It was not to commend himself to them. It was not to boast of his own character, nor was it in order to secure their praise or favor. Some might be disposed to misrepresent all that Paul said of himself, and to suppose that it was said for mere vain-glory, or the love of praise. He tells them, therefore, that his sole aim was necessary self-defense, and in order that they might have the fullest evidence that he, by whom they had been converted, was a true apostle; and that he whom they regarded as their friend and father in the gospel was a man of whom they need not be ashamed.
But give you occasion - This is a very happy turn of expression. The sense is, “You have been converted under my labors. You profess to regard me as your spiritual father and friend. I have no reason to doubt of your attachment to me. Yet you often hear my name slandered, and hear me accused of wanting the evidence of being an apostle, and of being vain-glorious, and self-seeking. I know your desire to vindicate my character, and to show that you are my friends. I, therefore, say these things in regard to myself in order that you may be thus able to show your respect for me, and to vindicate me from the false and slanderous accusations of my enemies. Thus doing, you will be able to answer them; to show that the man whom you thus respect is worthy of your confidence and esteem.”
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On your behalf - For your own benefit, or as it were in self-vindication for adhering to me, and evincing attachment to me.
That ye may have somewhat to answer them - That you may be furnished with a ready reply when you are charged with adhering to a man who has no claims to the apostleship, or who is slandered in any other way.
Which glory in appearance - The false teachers in Corinth. Probably they boasted of their rank, their eloquence, their talents, their external advantages; but not in the qualities of the heart - in sincerity, honesty, real love for souls. Their consciences would not allow them to do this; and they knew themselves that their boasting was mere vain pretence, and that there was no real and solid ground for it. The margin is, “in the face.” The meaning is, probably, that their ground of boasting was external, and was such as can be seen of people, and was not rather the secret consciousness of right, which could exist only in the conscience and the heart. Paul, on the other hand, gloried mainly in his sincerity, his honesty, his desire for their salvation; in his conscious integrity before God; and not in any mere external advantages or professions, in his rank, eloquence, or talent. Accordingly, all his argument here turns on his sincerity, his conscious uprightness, and his real regard for their welfare. And the truth taught here is, that sincerity and conscious integrity are more valuable than any or all external advantages and endowments.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain We commend not, nor desire to commend ourselves, but…
We commend not, nor desire to commend ourselves, but they who may do harm to others, and to the progress of the gospel, make it necessary to speak what may give you an occasion to answer their objections, and even to glory in my behalf against those who glory in face, in outward appearances of learning and talents, but not in heart, being sensible themselves that they have no solid grounds of boasting in this manner. (Witham)
For whether we be transported in mind, and out of zeal for the good of others seem to exceed in speaking of ourselves, it is to God, for God’s honour and that of his ministers: or whether we be more moderate,[3] (literally, sober ) that is, if I speak not, even what with truth I might, of my own actions, it is to you, to give you an example of modesty and humility.
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain For--the reason why he leaves the manifestation of his…
For--the reason why he leaves the manifestation of his sincerity in preaching to their consciences (Co2 3:1), namely, his not wishing to "commend" himself again.
occasion to glory-- (Co2 1:14), namely, as to our sincerity.
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in appearance--Greek, "face" (compare Sa1 16:7). The false teachers gloried in their outward appearance, and in external recommendations (Co2 11:18) their learning, eloquence, wisdom, riches, not in vital religion in their heart. Their conscience does not attest their inward sincerity, as mine does (Co2 1:12).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 12. For—Rather, but; as if the self-commending were the…
12. For—Rather, but; as if the self-commending were the opposite of the visible transparency.
Again—2Co_3:1.
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Give you—By our manifest purity.
In appearance—In personal impressiveness.
In heart— In genuine piety.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 12. For we commend not ourselves] ‘For’ is omitted…
12. For we commend not ourselves] ‘For’ is omitted by the best editors, and its omission clears the sense. “We are not endeavouring once more to recommend ourselves to you by what we have said. (For ‘again’ see note on ch. 2Co_3:1.) That is quite needless (ch. 2Co_3:2-3). We simply give you an opportunity of ‘answering the fool according to his folly,’ of shewing to those who judge by the appearance only, that we, too, have some fruits at least of our ministry to shew.”
occasion to glory] The word here translated ‘to glory’ means, here as elsewhere in the N. T. (see note on ch. 2Co_1:14 and on 1Co_5:6), cause of glorying or boasting. According to its strict meaning (which probably ought not to be pressed here) it should be rendered ‘supplying you with a source whence you may find a cause of boasting on our behalf.’
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in appearance] Literally, in face, i.e. in that which is visible. See ch. 2Co_10:7.
and not in heart] Who have no ground for boasting in the purity of their motives, because self-interest is the only spring of their actions. Cf. 1 Corinthians 3. throughout, and ch. 2Co_11:12-13; Gal_4:17.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain (12) For we commend not ourselves again unto you.—The…
(12) For we commend not ourselves again unto you.—The better MSS. omit “For,” which may have been inserted for the sake of an apparent sequence of thought. In reality, however, what follows is more intelligible without it. He has scarcely uttered the words that precede this sentence when the poison of the barbed arrow of the sneer to which he had referred in 2Co_3:1 again stings him. He hears his enemies saying, “So he is commending himself again;” and these words are the answer to that taunt. “No,” he says, “it is not so, but in appealing to the witness of the work done in your consciences we give you an ‘occasion’ (or starting-point) of a boast which we take for granted that you, the great body of the Church of Corinth, will be ready to make for us.”
That ye may have somewhat to answer.—The opponents, of whom we are to hear more hereafter (see Notes on 2Co_10:7-18; 2Co_11:12-33), rise up once more in his thoughts. “That such as these should be boasting of their work and their success!” What did they glory in? In appearance. The words may apply to anything external—claims of authority, training, knowledge, and the like. The use of the word, however, in 2Co_10:1 seems to imply a more definite meaning. Men contrasted what we should call the dignified “presence” of his rivals with his personal defects, the weakness of his body, the lowness of his stature. “Take your stand,” he seems to say, “against that boast, on the work done by us in your consciences.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain For we commend not ourselves again unto you. Still…
For we commend not ourselves again unto you. Still reverting to the charge that he was guilty of self praise, he says that his object is not this, for it was needless. (2Co_3:2, 2Co_3:3) But give you occasion to glory on our behalf. But we speak as we have done to give you a starling-point for something to boast of on our behalf. He has already said (2Co_1:4) that the teachers and the taught in their mutual affection ought to have some ground for "boasting" (i.e. for speaking with some praise and exultation) of each other. The Corinthians were being robbed of this by the interested lies of St. Paul"s opponents, who thought only about outward appearances. This is why no has set forth to them the aim and glory of his ministry. Nothing could be more gentle and forbearing than such a mode of stating his object. Yet for those who were sufficiently finely strung to understand it, there was an almost pathetic irony involved in it. Which glory in appearance, and not in heart; literally, in face. The grounds of their boasting, whatever they were, were superficial and external, (2Co_10:7) not deep and sincere. But those who would judge of Paul aright must look into his very heart, and not on his face.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain For we commend not ourselves again unto you.
2Co_5:12-17
For we commend not ourselves again unto you.
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Pauls self-commendation
1. St. Paul has been magnifying his ministry. It had been, he says, a ministry of the Spirit, not of the letter (2Co_3:6). Its authority had been that of the truth (2Co_4:2). It had been a suffering and a martyr ministry (2Co_4:8-10); representative, too, of Christ in word and deed (2Co_4:5; 2Co_10:1-18); unworldly (2Co_5:2; 2Co_5:8-9); and persuasive (2Co_5:11).
2. But when a man speaks thus, we are apt to call it boasting, and Paul anticipates such a charge (2Co_3:1; 2Co_5:12). You say you commend yourself to our consciences. Now if all this is so plain, why commend yourself? The reply is: I do not commend myself for my own sake. It is not a personal boast. It is the only possible reply to those who require a ministry with splendid external credentials, instead of the inward witness of the heart (2Co_5:12).
I. The apostles defence of his self-approval. It was founded on two reasons.
1. We give you occasion to glory on our behalf, that ye may have somewhat to answer them which glory in appearance, and not in heart. The false teachers gloried in appearance, in outward demonstration, such as eloquence or spiritual gifts. On the contrary, St. Paul says that the true apostolic credentials are those of the heart--his truth, sufferings, simplicity, boldness, and his life as being an image of Christs. This corresponds with the fact that Christian ministers are prophets, not priests. The priest said: I am ordained Gods messenger: therefore, what I say is to be received. The prophet said: What I say is truth; therefore, I am to be received as from God. Consequently, the priest was always heard; the prophets words were rarely believed till he was slain: and this because men glory in appearances, not in heart. Now St. Pauls credentials were those of the heart (2Co_4:2). First, we declare our message, and from it we deduce our apostleship. This is the Christian ministry.
2. Whether we be beside ourselves it is to God, etc.
(1) The apostles defence might seem like that of one deranged, as once before it appeared to Festus. Well, said St. Paul, we adopt the words beside ourselves. Be it so! it is for Gods cause. We boast of our qualifications for the sake of God, to whom they all belong. Or again, Whether we be sober--that is, restrain ourselves--our moderation is an example of humility to you.
(2) There are, then, cases in which it is wise for a Christian to vindicate himself; there are others in which it is wiser to remain silent. It is sometimes false humility, and moderation, to lie under an undenied slur on our character or our words. Samuel vindicated himself, Whose ox have I taken? etc. On the other hand, some charges are delicate, complicated, and shadowy, that public defence leaves the matter worse than before. It is better, then, to let time and character defend you. For there are cases in which dignified silence is the Christians only defence. So it was in our Saviours life.
II. The general principles of life with which the apostles self-approval was connected.
1. Love, the main principle of Christian life. Christian liberty is a loving servitude to God. Just as if a slave were made free, and then felt himself bound in gratitude to toil with tenfold vigour for a master whom he loved instead of fearing; or just as the mother is the slave to her sick child, and would do almost impossibilities, not because it is her duty, but because she loves her child; so the whole moral law is abrogated to us as a law, because obedience to it is ensured in the spirit.
2. The law of redeemed humanity, If one died for all, then all died. There are two kinds of death--one in sin, before redemption; the other to sin, which is redemption. Here it is of the death to sin. If one died as the representative of all, then in that death all died. This is the great thought throughout this Epistle. Every Christian is dead in Christs death, and risen in Christs resurrection.
3. The new aspect of humanity in Christ, a new creation. A Christian is human nature revolutionised (2Co_5:17). (F. W. Robertson, M. A.)
For whether we be beside ourselves, it is to God.--
Missionary enthusiasm
I. The grand object of the efforts of the apostles, and of ours. The cause in which, as a missionary society, we are engaged, is the salvation of the human race. How much does this sentence comprehend! To emancipate the human race--to raise numerous hordes from barbarism to civilisation, etc. But this object will increase in magnitude if we consider--
1. The worth of the human soul.
2. The meaning of the word salvation. Deliverance from an infinite evil, and the enjoyment of an infinite good.
3. The immense multitudes who are hourly passing to their eternal destiny without a knowledge of the Saviour.
4. The lustre which their salvation will throw on the Redeemers glories to all eternity.
II. The most plausible grounds on which many pronounce the members of these societies to be enthusiasts. We admit the object to be good; but is it feasible--is it possible? We give you credit for your intentions; but you are beside yourselves.
1. From what region will you gather a sufficient number of missionaries? Missions to the Ottoman Empire alone would require more men than all your various societies can muster, and yet you talk of filling the world with converts!
2. Where will you find resources sufficient for the magnitude of your enterprise? What all the societies put together raise is but as a drop to the ocean. The finances of an empire would not satisfy your demand.
3. How formidable are your difficulties! from the peculiarities of governments, usages, customs, etc. How will you persuade the Jews to embrace the gospel of Christ; how break the adamantine barriers thrown across China; how overturn the venerable establishments of India; how civilise savages?
4. Look at your own land--here you have Bibles, ministers, means; and what effects are produced? Physicians, heal yourselves, before you apply your remedy to the maladies of the world.
III. The solid reasons which others, more candid, have for esteeming the zealous members of this society sober-minded. The question at issue is--Is this cause the cause of God? If so, all difficulties vanish. They take their stand--
1. On the decrees of God (Eph_1:8; Eph_1:10). Who shall contend against almighty power?
2. On this earth, which was formed in subserviency to the design of God. It is still preserved as the theatre on which the designs of redemption are carried on. Can that plan fail for which this universe was formed, and for which alone it is preserved?
3. On the hill of Calvary. There they see expiation made for the sins of the world. Now the channel is opened for salvation to the world. Redemption is purchased, and its application to the hearts of men is easy.
4. On the mount of Olives. And there from the lips of Christ they hear His last command, and motive to exertion (Mat_28:18-19).
5. With angels before the throne of glory. On the head of Christ is the crown of universal empire, and from all parts the shout is heard, Hallelujah! for the Lord God omnipotent reigneth! Cannot He break down every barrier and open the whole world to our labours? Shall He not have the heathen for His inheritance?
6. At Jerusalem on the day of Pentecost. And there they see the mighty power, on the success of which all their labours depend. Not by power, etc.
7. On the hill of Zion, fast by the throne of God; and looking into the vista of prophecy, they see these wonders actually accomplishing--the whole earth filled with the glory of God; the idols utterly abolished; Christ having dominion from sea to sea; all nations blessed in Him, etc. What, then, becomes of all cavils of sceptics and mere nominal Christians? On whom does the charge of madness rest?
IV. The motives by which the friends of missions are actuated.
1. Love to God. If we be beside ourselves, it is to God.
2. Benevolence to man. If we be sober, it is for your cause.
3. The constraining love of Christ. (W. Thorpe.)
Zeal in the cause of Christ
Pauls great purpose here is to impress upon us the fact that the cause of Christ should be furthered by every legitimate means; the soberest wisdom or the most impassioned zeal. He vindicates zeal in the cause of Christ.
I. From the condition of the world. He speaks of the world as in a state of spiritual death. This is by no means the worlds estimate. It is short-sighted, and therefore self-complacent. The discovery of its true position comes only when the mind is enlightened.
1. The Bible concludes all under sin. And out in the broad world you have abundant confirmation of this testimony. You have it in your own history. There are thousands around you who revel in undisguised corruption. You have it further away in the countries which own Mahometan rule, and then in the far-off regions of heathenism proper, where the nature, bad in itself, is made a thousand-fold worse by its religion. Death is everywhere.
2. Although a realising estimate of the worlds condition comes only when the judgment is enlightened from on high, the wise men of the world have felt an unsatisfactoriness for which they could hardly account. Each in his own way has guessed at the solution of the problem. The people are embruited; educate them. The nations are barbarous; civilise them. Men grovel in sensual pleasure; cultivate their aesthetic faculty. Amid all this tumult of the human, oh for something divine! And the divine is given--Christ has died for all men. There is hope for the worlds life. Oh, tell these tidings to the world, and it will live. On such a theme, tis impious to be calm! If we be beside ourselves, it is to God: and if we be sober, it is for your cause.
II. From the obligation of the church, in that He died for all, that they which live, should not henceforth live unto themselves, etc. In an age of organisation against idolatry there is one proud, rampant idolatry which retains its ascendancy amongst us--selfishness. Now it is against this principle in human nature throned within us all, that Christianity goes forth to combat. Have you obtained life from the dead through His name? Then you are bound to spend it for His honour, and watching with godly jealousy for every possible opportunity of doing good, to spend and be spent for them who have not yet your Master known. And then, as gratitude rises and the fire burns, and the heart is full, and the frame quivers with the intensity of its emotions, just remember that there is a world lying in the wicked one. Lift up your voice in the midst of them, lift it up, be not afraid. Say unto the cities of Judah, Behold your God. Men will call you mad, but you can give them the apostles answer, If we be beside ourselves, it is to God: if we be sober, it is for your cause.
III. From the master motive of the Saviours constraining love. The love of Christ constraineth us.
1. Ye, then, who need rousing to energy in the service of Christ, think of His love to you.
2. Take it as referring to your love to Christ, which the sense of His love has enkindled in the soul. The deepest affection in the believing heart will always be the love of Jesus. Oh, let this affection impel us, and who shall measure our diligence or repress our zeal? If meaner motive can prompt to heroic action--if from pure love of science astronomers dare encounter dangers just that they may watch in distant climes a transit, and if botanists can travel into inhospitable climes to gather specimens, and if, with no motive but love of country, and no recompense save bootless tears and an undying name, a Willoughby could sacrifice himself to blow up a magazine, and a Sarkeld could fire the Cashmere Gate at Delhi, surely we, with obligations incomparably higher, ought to present our lifeblood, if need be, for the cause of Christ, and for the good of souls. Let the scoffers spurn at us as they will; we are far superior to such poor contumely. Heaven applauds our enthusiasm, and we can vindicate it in the apostles words, If we be beside ourselves, it is to God: and if we be sober, it is for your cause. (W. M. Punshon, LL. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 12. We commend not ourselves, but rather gives them…
12. We commend not ourselves, but rather gives them an opportunity of glorying over his work and life so that they can answer the false teachers who assail him.
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.
J. W. McGarvey 1914 · Public Domain We are not again commending ourselves unto you, but…
We are not again commending ourselves unto you, but speak as giving you occasion [literally a "starting-point," or, in warfare, "a base of operations"] of glorying on our behalf, that ye may have wherewith to answer them that glory in appearance, and not in heart . [In thus speaking of his manifest righteousness in the sight of God and the church, the language of Paul might be construed as boastful and self-commendatory. To prevent such a misconstruction he tells them plainly that his purpose is to draw a contrast between himself and his opponents, a contrast which Paul's friends in Corinth might use with telling effect when contending for the superiority of the apostle. Paul's opponents gloried in those things which were outward, or which made an external show, taking pride in their letters of recommendation, their personal knowledge of Christ in the flesh, their learning and eloquence, their intercourse with the original apostles, their Hebrew descent, circumcision, etc. Paul, on the contrary, gloried in the vital religion of the heart, in that moral and spiritual imitation of Christ which is well pleasing to God, and which delights in the thought that it is constantly manifest to God.]
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.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 5:12 Paul’s opponents bragged about having a spectacular ministry…
5:12 Paul’s opponents bragged about having a spectacular ministry outwardly, but they did not have a sincere heart (cp. 1 Sam 16:7; Rom 2:28-29).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.