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NASB (UPDATED) TEXT: 2Co_5:11-15
11Therefore, knowing the fear of the Lord, we persuade men, but we are made manifest to God; and I hope that we are made manifest also in your consciences. 12We are not again commending ourselves to you but are giving you an occasion to be proud of us, so that you will have an answer for those who take pride in appearance and not in heart. 13For if we are beside ourselves, it is for God; if we are of sound mind, it is for you. 14For the love of Christ controls us, having concluded this, that one died for all, therefore all died; 15and He died for all, so that they who live might no longer live for themselves, but for Him who died and rose again on their behalf.
2Co_5:11 "the fear of the Lord" This phrase relates to the judgment seat of Christ mentioned in 2Co_5:10. There is a respect and awe (cf. Act_5:11; Act_9:31) due the Judge of the Universe (cf. Heb_10:31; Heb_12:29; Jud_1:22-23)! Believers are motivated to live godly lives and share the gospel by the knowledge that each will give an account to God.
The title "Lord" can refer to YHWH or Jesus. The phrase "fear of the Lord" is common in the Septuagint, referring to YHWH. However, it is also a common NT title for Jesus. Judgment belongs to YHWH, but He has allocated it to His incarnated Son.
▣ "we persuade men" In context this could refer to several specific groups of people.
1. unbelievers (cf. 2Co_5:10)
2. false teachers (cf. 2Co_5:12)
3. weak believers (cf. 2Co_5:11-12)
Paul's ministry fulfilled the Great Commission both in evangelism (cf. Mat_28:19) and also discipleship (cf. Mat_28:20).
▣ "we are made manifest to God" This is a perfect passive indicative. Paul boldly asserts that God fully and completely knows his motives and intents (cf. 2Co_4:2). See note at 2Co_2:14.
▣ "we are made manifest also in your consciences" This is a perfect passive infinitive. Paul is returning to a previous thought expressed in 2Co_4:2. His ministry with them had been completely open and honest. Paul wanted this church to understand his ministry motives and actions as clearly as God knew them.
▣ "consciences" See full note at 2Co_1:12.
2Co_5:12 "commending ourselves" See full note at 2Co_3:1.
▣ "so that you will have an answer for those who take pride in appearance and not in heart" Ministry motives and methods are crucial! Apparently Paul is comparing his with other leaders in the Corinthian church (cf. 2Co_4:2, also note 1Co_3:10-15). Some leaders were all show and no substance.
▣ "proud. . .pride" These are both forms of the term kauchçma. There is an appropriate boasting (i.e., the church is proud of Paul) and inappropriate pride (i.e., the boasting of the false teachers). See hyperlink at 1Co_5:6.
▣ "appearance" See full note at 2Co_1:11.
2Co_5:13 "if. . .if" These are both first class conditional sentences, which are assumed true from the author's perspective or for his literary purposes.
NASB, NKJV,
NRSV "besides ourselves"
TEV "really insane"
NJB "unreasonable"
This is the Greek term "stand" (histçmi, see Special Topic at 1Co_15:1) with the preposition "out of" (ek). It can be used of
1. amazement (cf. Mat_12:23; Mar_5:42)
2. fear (cf. Mar_16:8; Luk_5:26)
3. a trance (cf. Act_10:10; Act_11:5; Act_22:17)
4. loss of senses or mad (cf. Mar_3:21; 2Co_5:13)
It is difficult to know exactly to what Paul is referring. Many commentators relate it to 2Co_11:1; 2Co_11:16; 2Co_12:11. However, a different word is used: "foolish." In these chapters Paul compares his spiritual experience and qualifications to the charismatic false teachers. Possibly this is a comment that these fake teachers had made referring to Paul.
▣ "we are of sound mind, it is for you" Paul certainly had his moments of spiritual ecstacy (cf. Acts 9; 1Co_14:5; 1Co_14:18; 2 Corinthians 12), but for ministry he lived and presented the gospel with clarity and thoughtfulness, in line with the cultural expectations of the group to which he ministered (cf. 1Co_9:19-23).
2Co_5:14 "For the love of Christ" Grammatically this is either: "Christ's love for us" (i.e., subjective genitive) or "our love for Christ" (i.e., objective genitive). In this context option #1 is best.
NASB "controls"
NKJV "constrains"
NRSV "urges"
TEV "ruled"
NJB "overwhelms"
This term means "to hold together tightly." Love constrains our options and actions. The nature of the gospel mandates appropriate action; in this case death to selfish ambitions and lifestyle.
▣ "one died for all" The universal love of God is seen in Christ as He died for Jew and Gentile (cf. Eph_2:11 to Eph_3:13). All humans are potentially saved in Christ (cf. 2Co_5:19; Joh_3:16-18; Joh_4:42; Rom_5:18; 1Ti_2:4; 2Pe_3:9; 1Jn_2:2; 1Jn_4:14). 2Co_5:14-15 are in a parallel relationship. Christ's vicarious atonement (cf. Isaiah 53) is emphasized three times. This same truth is expressed in Rom_5:12-21. It is often called the Adam/Christ typology (cf. 1 Corinthians 15).
▣ "therefore all died" Theologically believers are joined with Christ's death at their baptism. His death gives us forgiveness and eternal life (cf. Romans 6).
As we are identified in His death we are also to be identified in His sacrificial life for others (cf. 1Jn_3:16). Selfish, self-centered living is inappropriate for blood-bought believers (cf. 2Co_5:15).
In Synonyms of the Old Testament, Robert B. Girdlestone has a good discussion on this new connotation of "death" for believers.
"Our Lord said to His disciples (Mat_16:28), 'There are some standing here who shall not taste of death until they see the Son of Man coming in his kingdom.' The words are given in another form by St. Mark (9. 1), 'There are some who shall not taste of death until they see the kingdom of God come with power.' See also Luk_9:27.
The object of this passage was to prepare the minds of the disciples for the grand truth that death, which had been hitherto the terror of the world, was to lose its taste or sting in the case of those who united themselves to the Lord by faith. Christ Himself was to die, He was to suffer the pains of death, His soul was to be exceeding sorrowful even unto death, and to deliver them who through fear of death had been all their lives subject to bondage. He thus introduced a new view of life and death, telling His disciples that he who would save his life by denying the Lord, should lose it, whilst he who was willing to lose his life for the Lord's sake, the same should save it. The Lord would be ashamed of the one on the Great Day, but would confess the other.
The entrance into a new life which takes place through faith in Christ involves death in another sense. It is a cutting off of human nature from its old modes and principles of existence-in other words, it is death to sin. Just as in physical dissolution the body ceases to feel, the heart to beat, the hands to work, and the feet to walk, so in this mystical death the body and all its members are to be no longer servants to sin; the same breach or gulf is to be made between the Christian and sin as there is between a dead man and the outer world in which he used to live and move and have his being. This death is related to the crucifixion of Christ, who 'died to sin.' The believer is baptized into Christ's death, he dies with Christ, is made conformable to His death, is crucified with Christ (Rom_6:5; 2Co_5:14; Gal_2:19-20; Col_2:20; Col_3:3)" (pp.285, 286).
2Co_5:15 2Co_5:15 parallels and defines 2Co_5:14. This is such an important truth. Salvation is free, but Christlike living costs everything we are and have (cf. Gal_2:20)!
NASB, NKJV "rose again"
NRSV, TEV,
NJB "was raised"
This is an aorist passive participle with an unexpressed agent. The NT often attributes the works of redemption to all three persons of the Godhead.
1. God the Father raised Jesus (cf. Act_2:24; Act_3:15; Act_4:10; Act_5:30; Act_10:40; Act_13:30; Act_13:33-34; Act_13:37; Act_17:31; Rom_6:4; Rom_6:9; Rom_8:11; Rom_10:9; 1Co_6:14; 2Co_4:14; Gal_1:1;Eph_1:20; Col_2:12; 1Th_1:10)
2. God the Son raised Himself (cf. Joh_2:19-22; Joh_10:17-18)
3. God the Spirit raised Jesus (cf. Rom_8:11)