2 Corinthians 5:11-17

Applebury's Comments

Motivating Forces
Scripture

2 Corinthians 5:11-17 Knowing therefore the fear of the Lord, we persuade men, but we are made manifest unto God; and I hope that we are made manifest also in your consciences. 12 We are not again commending ourselves unto you, but speak as giving you occasion of glorying on our behalf, that ye may have wherewith to answer them that glory in appearance, and not in heart. 13 For whether we are beside ourselves, it is unto God; or whether we are of sober mind, it is unto you. 14 For the love of Christ constraineth us; because we thus judge, that one died for all, therefore all died; 15 and he died for all, that they that live should no longer live unto themselves, but unto him who for their sakes died and rose again. 16 Wherefore we henceforth know no man after the flesh: even though we have known Christ after the flesh, yet now we know him so no more. 17 Wherefore if any man is in Christ, he is a new creature: the old things are passed away; behold, they are become new.

Comments

Knowing therefore the fear of the Lord.Paul turns from the thought of man's responsibility to God and the fact that all shall be made manifest before the judgment-seat of Christ to the responsibility that lay upon him in relation to his ministry of reconciliation. He discussed two basic motivating forces of that ministry: (1) the fear of the Lord and (2) the love of Christ.

A sense of reverence and awe arises from the fact that all must appear before the Judge of the universe to give account of the things done in the body. The guilty fear the punishment that is associated with wrong doing. The sincere servant of the Lord has a dread of doing that which is not pleasing to God. Paul wrote to the Ephesians and said, Grieve not the Holy Spirit of God, in whom ye were sealed unto the day of redemption (Ephesians 4:30). David prayed, Keep back thy servant also from presumptuous sins (Psalms 19:13). Paul mentioned his fear and trembling on coming to Corinth. See Studies in First Corinthians, page 34. Since children are to be like their fathers, Peter writes, If ye call on him as father, who without respect of persons judgeth according to each man's work, pass the time of your sojourning in fear: knowing that ye were redeemed, not with corruptible things, with silver or gold, from your vain manner of life handed down from your fathers: but with precious blood, as of a lamb without blemish and without spot, even the blood of Christ (1 Peter 1:17-18). John explained the fear of the disobedient in contrast to the love of those who do the will of God. See 1 John 4:17-19. The disobedient fear punishment, but perfect lovelove that is expressed in obedience to the commandments of Godcasts out fear. Our love for God springs from the fact that He first loved us.

Adam was afraid of God because he knew that he was guilty of transgressing His command. Anxiety caused the guilty one to attempt to cover his own sin. Adam used the fig leaf in a vain attempt to hide his disobedience from God. Ever since that day, man has been trying through his own schemes to blot out the effect of his sins, but the fact remains that only God can forgive sins.
The divine plan is to blot out sin by the blood of Christ. Paul was suddenly stopped in his mad effort to destroy the church of God when he accepted the mercy of God and got his sins washed away by submitting to baptism at the hand of Ananias. From that time forward, the love of Christ for him kept him aware of the need to obey His Lord as a faithful servant.

we persuade men.Opinions differ over the meaning of this statement. Some assume that Paul was attempting to persuade men of his own sincerity. He had been reminding the Corinthians that he was not indulging in self-glory. As to the charge of the false teachers on this issue, he rested his case on the truth of the gospel message which he proclaimed and the evidence of Christian character which his converts displayed.

It seems more likely, then, that Paul was referring to his ministry in which he was persuading men to be reconciled to God. His converts at Corinth were proof of his effectiveness. He was persuading men to obey Christ that they might be prepared to stand before the judgment-seat of Christ. At Corinth, Paul had reasoned in the synagogue every sabbath and persuaded Jews and Greeks (Acts 18:4). At Thessalonica, he had gone into the synagogue of the Jews and for three sabbath days reasoned with them from the scriptures, opening and alleging that it behooved Christ to suffer, and to arise from the dead; and that this Jesus, whom, said he, I proclaim unto you is the Christ (Acts 17:2-3).

Paul consistently presented the facts about Jesus in persuading men to believe that He was the Christ. He told them of the goodness of God that was leading them to repentance. He told them of the love of God who gave His Son to die for us while we were sinners. He told them about the judgment that all face and appealed to them to repent in preparation for that day. He told of the command to be baptized for the remission of sins as he urged men to obey God.

Paul's own conversion had followed this same persuasive pattern. Stephen's message profoundly affected the young man named Saul, He knew well the history of his people, the Jews, as Stephen related it. He knew of their stubborn disobedience that led some to attempt to go back to Egypt. He knew that the temple had taken the place of the tabernacle in the wilderness, and he was fully aware of the fact that God does not dwell in houses made with hands. He knew also that the fathers had persecuted the prophets and killed those who had showed beforehand the coming of the Righteous One. Stephen had burned this truth into the minds of his audience when he said, You have now become murderers of that One. But Stephen also presented the evidence of the resurrection of Christ when he said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God (Acts 7:55).

When Saul met the Lord on the Damascus Road, his question was: What shall I do? Stephen had impressed him with the mercy and love of God, for Saul had heard him when he prayed, Lord, lay not this sin to their charge (Acts 7:60). See Paul's own comment in Acts 22:16-21 and 1 Timothy 1:12-14. The person who believes in the Lord Jesus and understands his love and mercy readily responds to the reasonable command to be baptized for the remission of sins. See Acts 9:17-19; Acts 22:16.

Immediately upon his conversion, Paul began to preach Christ, for he was not disobedient to the heavenly vision. See Acts 26:19-23. He urged Gentiles as well as Jews to repent and turn to God, doing works worthy of repentance.

we are made manifest unto God.On the Judgment Day, God will judge the secrets of men according to the gospel, by Jesus Christ. See Romans 2:16. Paul was aware of the fact that God knew his heart at all times and that no motive of his was hidden from Him. In this frame of mind he had carried on his ministry as an apostle of Christ. He had dealt frankly and sincerely with the Corinthians and believed that he had a right to hope that they were aware of his attitude. He had already called their attention to his sincerity in dealing with them in contrast to those who were corrupting the Word of God.

we are not again commending ourselves unto you.It seemed necessary for Paul to defend his sincerity because of false charges that were being made against him continually. See 2 Corinthians 10:8-9. He was not commending himself by what he said about his ministry of persuading men, but giving the Corinthians a reason for being proud of the fact that the gospel had been brought to them by the apostle of Jesus Christ. This gave them a substantial answer to the claims of false apostles who were really deceitful workers of Satan. See 2 Corinthians 11:12-13. Such deceitful workers were proud of their external appearance, but Paul gloried in the fact that the secrets of his heart were known to God.

for whether we are beside ourselves.If Paul were out of his mind, it would be evident to God, for God had placed His approval upon him in appointing him to the apostleship. Festus, listening to the defense that Paul made of the gospel before King Agrippa, cried out: Paul, thou art mad; thy much learning is turning thee mad (Acts 26:24). But Paul assured him that he was speaking only words of truth and soberness. He was sure that the king knew this too. The Corinthians had ample opportunity to know the mind of Paul for he had determined not to know anything among them except Jesus Christ and Him crucified. His appeal to them had been made on the basis of known facts of the gospel which were in accord with the Scriptures. See 1 Corinthians 15:1-4. He had sincerely proclaimed the message of Christ to them. As one sent from God to do this task, he was aware that what he did was done in the sight of God.

for the love of Christ constraineth us.Paul's reverence for God led him to a life of sincerity in his ministry of preaching the gospel. Christ's love for him became an irresistible force that held him on the true course. See Romans 5:6-8.

that one died for all.The doctrine of the vicarious or substitutionary atonement is based on the theory of a limited atonement. This doctrine of limited atonement springs from the doctrine of predestination which assumes that God predetermined that certain individuals would be saved and that others would be the objects of His wrath with no hope of salvation. According to the theory, those predetermined to be saved cannot resist the grace of God. They will persevere unto the final salvation of their soulsno chance of being lost! The doctrine of a limited atonement teaches that Christ died for these only, that is, He died in their stead and they will, therefore, be saved. The theory assumes that Paul's words, He died for all, means for all who were predetermined to be saved. The argument, among other things, is based upon the translation of the preposition that is rendered for, assuming that it means instead of. But the same preposition is rendered for their sake in the last clause of verse fifteen. Christ died and rose again for their sakes. This would seem to suggest that if He died instead of them, He also rose instead of them, which, of course, doesn-'t make sense. Since Paul uses the same preposition in the two phrases, consistency suggests that they be translated by the same words in each case. This leads to the conclusion that Christ's death and resurrection were for the benefit of all who believe on Him. In 1 Corinthians 15:3, Paul says, Christ died forthis is the same word which he used in 2 Corinthians 5:14-15our sins according to the Scriptures. His death concerned our sins. It was for the benefit of all sinners, for God so loved the world that He gave His only begotten Son that whosoever believeth on Him might not perish but have everlasting life. No limited atonement here! And the Spirit and the bride say, Come. And he that heareth, let him say, Come. And he that is athirst, let him come: he that will, let him take the water of life freely (Revelation 22:17). Rather than a limited and substitutionary atonement, the Scriptures indicate that Christ's death was for all sinners, that they might hear the gospel and repent and be baptized for the remission of their sins. Mark 16:15-16; Acts 2:38.

The standard by which Paul evaluated the death of Christ was the Scriptures. See 1 Corinthians 15:3. But through the centuries men have been influenced by the doctrines of predestination and total depravity which have led them to the theories of limited atonement, irresistible grace, and perseverance of saints.

The Scriptures clearly indicate that God predetermined that believers would be saved, whether Jews or Gentiles. See Romans 9:24; Romans 9:30; Romans 5:8; John 3:16. The Scriptures teach that as a result of Adam's sin physical death passed to all men. See Romans 5:12; 1 Corinthians 15:22 and Hebrews 9:27. Spiritual death, on the other hand, is the result of one's own personal sins. See John 8:21; John 8:34; Ephesians 2:1-6; Romans 6:23. To assume that the human being, as a result of Adam's sin, is in a state of depravity which renders him incapable of doing or thinking anything good in the spiritual realm is to make the preaching of the gospel for the salvation of the lost a meaningless gesture. But Paul declared that it was the good pleasure of God through the foolishness of what was preached to save those who believe. See 1 Corinthians 1:21. If it requires a regenerating act of the Holy Spirit before man can believe, then the Word of the Cross truly is in vain. But Jesus clearly indicated that sinners for whom He died were to hear the Word through the inspired apostles and believe. See John 17:20-21.

Some assume that the doctrine of substitutionary atonement is taught in Matthew 20:28 and Mark 10:45. Jesus gave His life as a ransom for, or on behalf of, the many. Some would translate, instead of many which is possible except for the fact that it does not harmonize with the whole teaching of Scripture on the subject. Paul's comment in 1 Timothy 2:6 explains the meaning of Matthew 20:28, for he says that Christ gave himself a ransom for all.

Out of the references to ransom, two more closely related theories of the atonement have come: (1) The ransom theory, and (2) the commercial theory. Based on the thought that we are redeemed by the blood of Christ (Ephesians 1:7) or bought with a price (1 Corinthians 6:20) some have taught that God paid the price of the blood of Christ to the devil to buy the release of the sinner. But the Scriptures simply state that we were bought with a price, the blood of Christ, without any assumption that it was paid to Satan. The commercial theory assumes that the death of Christ was exactly equal to the punishment that God would have inflicted on sinners, and that because of Christ's death He is just in forgiving them. The theory assumes that God in His purity and holiness was offended by the sinner and that only the death of Christ could change His attitude. The Scriptures state, however, that while we were yet sinners, God commended His own love toward us through the death of Christ. See Romans 5:8.

The Scriptures present the death of Christ in various relationships: (1) In relation to God, it shows His love and His justice in passing over the sins done under the first covenant. See 1 John 4:9-10; Hebrews 9:15; Rom. 3:35-36. (2) As to Christ, it was to destroy the works of the devil. See 1 John 3:8; Hebrews 2:14. (3) As to the sinner, it was to save him from the wrath of Godpunishment in the Day of Judgmentand restore him to fellowship with God. See Romans 2:5-11; Romans 5:9-11. (4) As to sin, it is the means of blotting out sin, Propitiation or expiation has to do with sin. The only way to escape the wrath of God is to obey the gospel. Under the New Covenant the blood of Christ cleanses the conscience from dead works to serve the living God. See Hebrews 9:14. God promises those who accept the terms of the New Covenant that He will be merciful to their iniquities and their sins He will remember no more. See Hebrews 8:12.

This brief glimpse of the teaching of the Scriptures about the death of Christ enables us to see something of the motivating power of love in the life of Paul.

therefore all died.In 1 Corinthians 15:22, Paul says: As in Adam all die so in Christ shall all be made alive. But this is a reference to the resurrection of the body which is to follow physical death. All who die physically will be raised from the dead, some to the resurrection of condemnation and some to the resurrection of life. See John 5:28-29. But in 2 Corinthians 5:14, Paul is dealing with spiritual death. Since he says that Christ died for allthat is, for all sinnersit is evident that all who have sinned have died spiritually. See Romans 5:16-18.

and he died for all.This does not teach universal salvation. It does indicate that an opportunity to be saved is provided for all men. See 1 Timothy 2:3-4. Paul speaks of God who is the Savior of all men, especially those who believe. See 1 Timothy 4:10. God has made it possible for all men to be saved through the death of Christ; those who accept His offer through belief expressed in obedience to His commands are saved. Those who are saved are no longer to live in selfishness; they are to commit themselves to Christ who for their sakes died and rose again.

no man after the flesh.The standard by which Paul recognized the value of a man was his relation to Christ. If any man is in Christ, he is a new creature. Paul said, For as many of you as were baptized into Christ did put on Christ. There can be neither Jew nor Greek, there can be neither bond nor free, there can be no male and female; for ye are all one in Christ Jesus (Galatians 3:27-28).

have known Christ after the flesh.Paul, speaking of his kinsmen according to the flesh, recognized the fact that Christ was of the Jews according to flesh. See Romans 9:3-5. He may have in mind the same concept here. In common with most Jews, he had probably expected Messiah to set up a political kingdom. He, as most Jews, had been unable to reconcile this view with the claims of Jesus of Nazareth who said He was Son of God. See John 10:34-35; Luke 22:66-71. When the apostles, however, on the Day of Pentecost preached the fact of the resurrection of Christ and His exaltation to the right hand of God, three thousand Jews were convinced and got themselves baptized in the name of Jesus Christ for the remission of their sins. See Acts 2:36-40. After Paul had seen the risen Lord, he argued with the Jews on the basis of the Scriptures that it was necessary for Christ to suffer and rise from the dead and that this Jesus whom he proclaimed was the Christ. See Acts 17:3.

There is no way of knowing whether or not Paul had seen Jesus before He appeared to him on the Damascus Road. Paul's relation to Christ was based on the gospel which he heard from Stephen and Ananias and the fact that he had actually seen the risen Lord.