2 Corinthians 5:13
Verse
Context
Ambassadors for Christ
12We are not commending ourselves to you again. Instead, we are giving you an occasion to be proud of us, so that you can answer those who take pride in appearances rather than in the heart.13If we are out of our mind, it is for God; if we are of sound mind, it is for you.14For Christ’s love compels us, because we are convinced that One died for all, therefore all died.
Sermons
Norman Meeten
Stephen Kaung
G.W. North
Thomas Bradbury
A.W. TozerSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Beside ourselves - Probably he was reputed by some to be deranged. Festus thought so: Paul, thou art beside thyself; too much learning hath made thee mad. And his enemies at Corinth might insinuate not only that he was deranged, but attribute his derangement to a less worthy cause than intense study and deep learning. It is to God - If we do appear, in speaking of the glories of the eternal world, to be transported beyond ourselves, it is through the good hand of our God upon us, and we do it to promote his honor. Whether we be sober - Speak of Divine things in a more cool and dispassionate manner, it is that we may the better instruct and encourage you.
Jamieson-Fausset-Brown Bible Commentary
be--rather as Greek, "have been." The contrast is between the single act implied by the past tense, "If we have ever been beside ourselves," and the habitual state implied by the present, "Or whether we be sober," that is, of sound mind. beside ourselves--The accusation brought by Festus against him (Act 26:24). The holy enthusiasm with which he spake of what God effected by His apostolic ministry, seemed to many to be boasting madness. sober--humbling myself before you, and not using my apostolic power and privileges. to God . . . for your cause--The glorifying of his office was not for his own, but for God's glory. The abasing of himself was in adaptation to their infirmity, to gain them to Christ (Co1 9:22).
John Gill Bible Commentary
For the love of Christ constraineth us,.... Or "containeth us"; holds and keeps us in our station and duty, as soldiers are held and kept together under a banner, or ensign displayed; to which the church refers, when she says, "his banner over me was love", Sol 2:4. Nothing more effectually keeps ministers, or other believers, in the work and service of their Lord, or more strongly obliges and constrains them to a cheerful discharge of their duty to him, and one another, than his love displayed in his covenant engagements, in his assumption of human nature, and particularly in his dying for them, which is the instance given in the text: because we thus judge; having well weighed, and maturely considered the affair, that if one died for all, then were all dead; or "seeing one died for all"; for it is rather an assertion than a supposition, upon which the apostle reasons. The person designed, who died for all, is Jesus Christ, though not mentioned, and is to be supplied from the former clause. The doctrine of Christ's dying for men was well known, so that there was no need to mention his name; he is called "one", in distinction to the "all" he died for, and as exclusive of all others, he being sufficient of himself to answer the ends of his death; and therefore is to be looked unto, and believed on, alone for salvation, and to have all the glory of it. The manner of his dying is for, or in the room and stead of all; so that he died not merely as a martyr, or by way of example, or only for their good, but as their substitute, in their room and stead, having all the sins of his people upon him, for which he made satisfaction; and this the nature of his death shows, which was a sacrifice, a ransom, a propitiation and atonement. The persons for whom Christ died are all; not every individual of mankind, but all his people, all his sheep, all the members of his church, or all the sons he, as the great Captain of salvation, brings to glory. Wherefore this text does not make for the doctrine of general redemption; for it should be observed, that it does not say that Christ died for "all men", but for "all"; and so, agreeably to the Scriptures, may be understood of all the persons mentioned. Moreover, in the latter part of the text it is said, that those for whom Christ died, for them he rose again; he died for no more, nor for others, than those for whom he rose again: now those for whom he rose again, he rose for their justification; wherefore, if Christ rose for the justification of all men, all would be justified, or the end of Christ's resurrection would not be answered; but all men are not, nor will they be justified, some will be condemned; hence it follows, that Christ did not rise from the dead for all men, and consequently did not die for all men: besides, the "all" for whom Christ died, died with him, and through his death are dead both to the law and sin; and he died for them, that they might live, not to themselves, but to him; neither of which are true of all the individuals of mankind: to which may be added, that the context explains the all of such who are in Christ, are new creatures, are reconciled to God, whose trespasses are not imputed to them, for whom Christ was made sin, and who are made the righteousness of God in him; which cannot be said of all men. The conclusion from hence is, then were all dead; meaning, either that those for whom Christ died, were dead in Adam, dead in law, dead in trespasses and sins, which made it necessary for him to die for them; otherwise, there would have been no occasion for his death; yet it does not follow from hence, that Christ died for all that are in such a condition; only that those for whom Christ died were dead in this sense, admitting this to be the sense of the passage; though death in sin seems not to be intended, since that all men are dead in sin, would have been a truth, if Christ had died for none; and much less is this an effect, or what follows upon the death of Christ; nor does it capacitate, but renders men incapable of living to Christ: wherefore a mystical death in, and with Christ, seems rather to he meant; and so the Ethiopic version reads it, "in whom everyone is dead". Christ died as the head and representative of his people, and they all died in him, were crucified with him, and through his death became dead to the law, as to its curse and condemnation; and to sin, as to its damning power, being acquitted, discharged, and justified from it; the consequence of which is a deliverance from the dominion of it, whereby they become capable of living to the glory of Christ. The sense of the passage is not, that Christ died for all that were dead, but that all were dead for whom he died; which is true of them, whether in the former, or in the latter sense: the article is anaphorical or relative, as Beza and Piscator observe; and the meaning is, that if Christ died for all, then all "those" were dead for whom he died.
Tyndale Open Study Notes
5:13 If . . . we are crazy: This statement might imply a charge on Paul’s previous visit to Corinth (2:1-2) that he was out of his mind when he proclaimed the simple Good News there (1 Cor 2:2).
2 Corinthians 5:13
Ambassadors for Christ
12We are not commending ourselves to you again. Instead, we are giving you an occasion to be proud of us, so that you can answer those who take pride in appearances rather than in the heart.13If we are out of our mind, it is for God; if we are of sound mind, it is for you.14For Christ’s love compels us, because we are convinced that One died for all, therefore all died.
- Scripture
- Sermons
- Commentary
Where the Spirit Is
By Norman Meeten1.6K1:16:01Spirit Of God2CO 1:182CO 3:12CO 3:32CO 5:12CO 5:13GAL 5:1GAL 5:13In this sermon, the preacher begins by highlighting the harsh realities of life for children in China and Cameroon, emphasizing the bondage and darkness that exists even in sophisticated villages in the United Kingdom. He then focuses on the concept of liberty, explaining that true freedom is not the ability to do whatever one wants, but rather the freedom to live a holy and godly life centered on God and Christ. The preacher emphasizes that this freedom comes from being set free from the manipulation of Satan and the grip of habitual sin. He concludes by emphasizing the role of the Holy Spirit in making the promises of God a reality in the lives of believers, guaranteeing and guaranteeing the ongoing working of what Christ has accomplished.
Ephraim Is a Cake Not Turned
By Stephen Kaung1.1K59:502SA 6:22PSA 36:9HOS 7:8MAT 2:5MAT 22:291CO 14:152CO 5:13In this sermon, the speaker emphasizes the importance of maintaining a balance between life and knowledge. He warns against being extreme in either direction, as it can lead to negative consequences. The speaker uses various illustrations, such as the story of the seducer in Matthew 22, to highlight the significance of knowing the Scriptures and the power of God. He also cautions against being self-important and critical, and emphasizes the need for knowledge to be balanced with life. Additionally, the speaker encourages listeners to be open and flexible to what God may lead them to next, rather than restricting the Lord's work in their lives.
Normal Life
By G.W. North1451:37:23Christian LifeJOL 2:28ACT 2:16ACT 3:16ACT 8:14ACT 10:442CO 3:62CO 5:13In this sermon, the preacher emphasizes the importance of being filled with the Holy Spirit after salvation. He describes the experience of being flooded with the love, knowledge, and glory of God. The preacher encourages the audience to continually seek spiritual growth and understanding, not just relying on their initial baptism in the Spirit. He references biblical examples of people being filled with the Holy Spirit, highlighting the need for believers to be fully immersed in the Spirit's power.
Unfailing Grace
By Thomas Bradbury0ACT 9:4ROM 8:321CO 1:71CO 12:32CO 5:13GAL 2:20EPH 3:1PHP 1:212TI 1:9JAS 1:5Thomas Bradbury preaches about the remarkable life of the apostle Paul, emphasizing his thoroughness and unwavering commitment once he encountered the love of Christ. Paul's devotion to Jesus was fueled by a deep love for the Savior, leading him to endure trials and persecutions with unfeigned love. His life was a testament to the power of living for Christ, with love as the driving force behind his abundant labors and sufferings. Paul's writings to the Corinthians reflect his deep association with Jesus Christ, acknowledging Him as the source of all grace and blessings.
Adoring Worship
By A.W. Tozer0AdorationLove for God2CO 5:13A.W. Tozer emphasizes the profound nature of adoration in worship, noting that while the term may not appear in the King James Bible, the essence of loving God is vividly present. He reflects on the passionate love that biblical figures like David and Paul exhibited towards God, suggesting that true love for Christ can lead to actions that may seem irrational to outsiders. Tozer critiques modern Christianity for lacking this deep, personal love for Christ, arguing that much of the worship in conservative circles is often insincere and lacks genuine fervor. He calls for a revival of heartfelt adoration that transcends mere ritualistic praise.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Beside ourselves - Probably he was reputed by some to be deranged. Festus thought so: Paul, thou art beside thyself; too much learning hath made thee mad. And his enemies at Corinth might insinuate not only that he was deranged, but attribute his derangement to a less worthy cause than intense study and deep learning. It is to God - If we do appear, in speaking of the glories of the eternal world, to be transported beyond ourselves, it is through the good hand of our God upon us, and we do it to promote his honor. Whether we be sober - Speak of Divine things in a more cool and dispassionate manner, it is that we may the better instruct and encourage you.
Jamieson-Fausset-Brown Bible Commentary
be--rather as Greek, "have been." The contrast is between the single act implied by the past tense, "If we have ever been beside ourselves," and the habitual state implied by the present, "Or whether we be sober," that is, of sound mind. beside ourselves--The accusation brought by Festus against him (Act 26:24). The holy enthusiasm with which he spake of what God effected by His apostolic ministry, seemed to many to be boasting madness. sober--humbling myself before you, and not using my apostolic power and privileges. to God . . . for your cause--The glorifying of his office was not for his own, but for God's glory. The abasing of himself was in adaptation to their infirmity, to gain them to Christ (Co1 9:22).
John Gill Bible Commentary
For the love of Christ constraineth us,.... Or "containeth us"; holds and keeps us in our station and duty, as soldiers are held and kept together under a banner, or ensign displayed; to which the church refers, when she says, "his banner over me was love", Sol 2:4. Nothing more effectually keeps ministers, or other believers, in the work and service of their Lord, or more strongly obliges and constrains them to a cheerful discharge of their duty to him, and one another, than his love displayed in his covenant engagements, in his assumption of human nature, and particularly in his dying for them, which is the instance given in the text: because we thus judge; having well weighed, and maturely considered the affair, that if one died for all, then were all dead; or "seeing one died for all"; for it is rather an assertion than a supposition, upon which the apostle reasons. The person designed, who died for all, is Jesus Christ, though not mentioned, and is to be supplied from the former clause. The doctrine of Christ's dying for men was well known, so that there was no need to mention his name; he is called "one", in distinction to the "all" he died for, and as exclusive of all others, he being sufficient of himself to answer the ends of his death; and therefore is to be looked unto, and believed on, alone for salvation, and to have all the glory of it. The manner of his dying is for, or in the room and stead of all; so that he died not merely as a martyr, or by way of example, or only for their good, but as their substitute, in their room and stead, having all the sins of his people upon him, for which he made satisfaction; and this the nature of his death shows, which was a sacrifice, a ransom, a propitiation and atonement. The persons for whom Christ died are all; not every individual of mankind, but all his people, all his sheep, all the members of his church, or all the sons he, as the great Captain of salvation, brings to glory. Wherefore this text does not make for the doctrine of general redemption; for it should be observed, that it does not say that Christ died for "all men", but for "all"; and so, agreeably to the Scriptures, may be understood of all the persons mentioned. Moreover, in the latter part of the text it is said, that those for whom Christ died, for them he rose again; he died for no more, nor for others, than those for whom he rose again: now those for whom he rose again, he rose for their justification; wherefore, if Christ rose for the justification of all men, all would be justified, or the end of Christ's resurrection would not be answered; but all men are not, nor will they be justified, some will be condemned; hence it follows, that Christ did not rise from the dead for all men, and consequently did not die for all men: besides, the "all" for whom Christ died, died with him, and through his death are dead both to the law and sin; and he died for them, that they might live, not to themselves, but to him; neither of which are true of all the individuals of mankind: to which may be added, that the context explains the all of such who are in Christ, are new creatures, are reconciled to God, whose trespasses are not imputed to them, for whom Christ was made sin, and who are made the righteousness of God in him; which cannot be said of all men. The conclusion from hence is, then were all dead; meaning, either that those for whom Christ died, were dead in Adam, dead in law, dead in trespasses and sins, which made it necessary for him to die for them; otherwise, there would have been no occasion for his death; yet it does not follow from hence, that Christ died for all that are in such a condition; only that those for whom Christ died were dead in this sense, admitting this to be the sense of the passage; though death in sin seems not to be intended, since that all men are dead in sin, would have been a truth, if Christ had died for none; and much less is this an effect, or what follows upon the death of Christ; nor does it capacitate, but renders men incapable of living to Christ: wherefore a mystical death in, and with Christ, seems rather to he meant; and so the Ethiopic version reads it, "in whom everyone is dead". Christ died as the head and representative of his people, and they all died in him, were crucified with him, and through his death became dead to the law, as to its curse and condemnation; and to sin, as to its damning power, being acquitted, discharged, and justified from it; the consequence of which is a deliverance from the dominion of it, whereby they become capable of living to the glory of Christ. The sense of the passage is not, that Christ died for all that were dead, but that all were dead for whom he died; which is true of them, whether in the former, or in the latter sense: the article is anaphorical or relative, as Beza and Piscator observe; and the meaning is, that if Christ died for all, then all "those" were dead for whom he died.
Tyndale Open Study Notes
5:13 If . . . we are crazy: This statement might imply a charge on Paul’s previous visit to Corinth (2:1-2) that he was out of his mind when he proclaimed the simple Good News there (1 Cor 2:2).