For we commend not ourselves again unto you.
Paul’s self-commendation
1. St. Paul has been magnifying his ministry. It had been, he says, a ministry of the Spirit, not of the letter (2 Corinthians 3:6). Its authority had been that of the truth (2 Corinthians 4:2). It had been a suffering and a martyr ministry (2 Corinthians 4:8-10); representative, too, of Christ in word and deed (2 Corinthians 4:5; 2 Corinthians 10:1-18); unworldly (2 Corinthians 5:2; 2 Corinthians 5:8-9); and persuasive (2 Corinthians 5:11).
2. But when a man speaks thus, we are apt to call it boasting, and Paul anticipates such a charge (2 Corinthians 3:1; 2 Corinthians 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 (2 Corinthians 5:12).
I. The apostle’s 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 Christ’s. This corresponds with the fact that Christian ministers are prophets, not priests. The priest said: “I am ordained God’s 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 prophet’s words were rarely believed till he was slain: and this because men glory in appearances, not in heart. Now St. Paul’s credentials were those of the heart (2 Corinthians 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 apostle’s 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 God’s 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 Christian’s only defence. So it was in our Saviour’s life.
II. The general principles of life with which the apostle’s 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 Christ’s death, and risen in Christ’s resurrection.
3. The new aspect of humanity in Christ, “a new creation.” A Christian is human nature revolutionised (2 Corinthians 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 Redeemer’s 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 (Ephesians 1:8; Ephesians 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 (Matthew 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
Paul’s 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 world’s 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 world’s 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 world’s 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 apostle’s 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 Saviour’s 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 apostle’s 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.)