2 Corinthians 5:13

← 2 Corinthians 5:12 2 Corinthians 5:14 →

2 Corinthians 5:13 in Multiple Translations

Berean Standard Bible BSB

If we are out of our mind, it is for God; if we are of sound mind, it is for you.

King James Version KJV

For whether we be beside ourselves, it is to God: or whether we be sober, it is for your cause.

American Standard Version ASV

For whether we are beside ourselves, it is unto God; or whether we are of sober mind, it is unto you.

Bible in Basic English BBE

For if we are foolish, it is to God; or if we are serious, it is for you.

Free Bible Version FBV

If we are “crazy people,” it's for God. If we make good sense, it's for you.

Geneva Bible 1599 GNV

For whether we be out of our wit, we are it to God: or whether we be in our right minde, we are it vnto you.

Young's Literal Translation YLT

for whether we were beside ourselves, [it was] to God; whether we be of sound mind — [it is] to you,

World English Bible WEB

For if we are beside ourselves, it is for God. Or if we are of sober mind, it is for you.

Noah Webster Bible WBS

For whether we are beside ourselves, it is to God: or whether we are sober, it is for your cause.

Douay-Rheims 1899 DRV

For whether we be transported in mind, it is to God; or whether we be sober, it is for you.

Translation for Translators T4T

Some of them say that after God has enabled me to see visions, I talk like a crazy person. If that is so, I want you to realize that I talk that way in order to please God. On the other hand, if you think that I speak and act wisely, that is good. I want you to know that I do speak and act wisely in order to help you.

Study Highlights

Key words in the translations above are automatically highlighted. Names of God and Jesus are marked in purple, the Holy Spirit in orange, divine action verbs are underlined, and repeated key words are highlighted in yellow.

Enable Study Highlights

God & Jesus

Holy Spirit

Divine Actions

Repeated Words

Berean Amplified Bible — 2 Corinthians 5:13

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

2 Corinthians 5:13 Interlinear (Deep Study)

BIB

GRK ειτε γαρ εξεστημεν θεω ειτε σωφρονουμεν υμιν

ειτε eite G1535 whether Conj

γαρ gar G1063 for Conj

εξεστημεν existēmi G1839 to amaze Verb-2AAI-1P

θεω theos G2316 God Noun-DSM

ειτε eite G1535 whether Conj

σωφρονουμεν sōphroneō G4993 be of sound mind Verb-PAI-1P

υμιν su G4771 you Pron-2DP

Greek Word Study

Select any word above to explore its original meaning, root, and usage across Scripture.

Use ← → arrow keys to navigate between words.

Greek Word Reference — 2 Corinthians 5:13

ειτε eite G1535 "whether" Conj

This word means 'whether' or 'if', used in conditions and questions, like in Matthew 11:14 and Romans 8:25. It helps us understand choices and possibilities in the Bible.

Definition: εἴτε, see: εἰ. εἰ, conjunctive particle, used in conditions and in indirect questions. __I. Conditional, if; __1. with indic, expressing a general assumption; __(a) pres.: before indic, pres., Mat.11:14, Rom.8:25, al.; before imperat., Mrk.4:23 9:22, Jhn.15:18, 1Co.7:9, al.; before fut. indic., Luk.16:31, Rom.8:11, al.; before pf. or aor., with negation in apodosis, Mat.12:26, Rom.4:14, al.; similarly, before impf., Luk.17:6, Jhn.8:39; before quæst., Mat.6:23, Jhn.5:47 7:23 8:46, 1Pe.2:20; __(b) fut.: Mat.26:33, 1Pe.2:20; __(with) pf.: Jhn.11:12, Rom.6:5, al.; __(d) aor.: Luk.16:11 19:8, Jhn.13:32, 18:23, Rev.20:15, al. __2. Where the assumption is certain = ἐπεί: Mat.12:28, Jhn.7:4, Rom.5:17, al. __3. Of an unfulfilled condition, with indic, impf., aor. or plpf., before ἄν, with imp. or aor. (see: ἄν, I, i). __4. C. indic., after verbs denoting wonder, etc., sometimes, but not always, coupled with an element of doubt: Mrk.15:44, 1Jn.3:13, al. __5. C. indic., as in LXX (Num.14:3o, 1Ki.14:45, al. = Heb. אִם), in oaths, with the formula of imprecation understood in a suppressed apodosis (WM, 627; Burton, §272): Mrk.8:12, Heb.3:11" (LXX) 4:3 (LXX). __6. Rarely (cl.) with optative, to express a merely possible condition: Act.24:19 27:39, 1Co.14:10 15:37, I Pe3:14, 17. __II. Interrogative, if, whether. __1. As in cl., in indir. questions after verbs of seeing, asking, knowing, saying, etc.: with indic. pres., Mat.26:63, Mrk.15:36, Act.19:2, 2Co.13:5, al.; fut., Mrk.3:2, Act.8:22, al.; aor., Mrk.15:44, 1Co.1:16, al.; with subjc. aor. (M, Pr., 194), Php.3:12. __2. As in LXX (= Heb. אִם and interrog. הֲ, Gen.17:17, al.; see WM, 639f.; Viteau, i, 22), in direct questions: Mrk.8:23 (Tr., WH, txt.), Luk.13:23, 22:49, Act.19:2, al. __III. With other particles. __1. εἰ ἄρα, εἴγε, εἰ δὲ μήγε, see: ἄρα, γε. __2. εἰ δὲ καί, but if also: Luk.11:18; but even if, 1Co.4:7, 2Co.4:3 11:16. __3. εἰ δὲ μή, but if not, but if otherwise: Mrk.2:21, 22 Jhn.14:2, Rev.2:5, al. __4. εἰ καί, if even, if also, although: Mrk.14:29, Luk.11:8, 1Co.7:21, 2Co.4:16, Php.2:17, al. __5. καὶ εἰ, even if, see: καί __6. εἰ μή, if not, unless, except, but only: Mat.24:22, Mrk.2:26 6:5, Jhn.9:33, 1Co.7:17 (only), Gal.1:19 (cf. ἐὰν μή, 2:16; see Hort., Ja., xvi); ἐκτὸς εἰ μή, pleonastic (Bl., §65, 6), 1Co.14:5 15:2, 1Ti.5:19. __7. εἰ μήν = cl. ἦ μήν (M, Pr., 46), in oaths, surely (Eze.33:27, al.): Heb.6:14. __8. εἴ πως, if haply: Act.27:12, Rom.1:10. __9. εἴτε . . . εἴτε, whether . . . or; Rom.12:6-8, 1Co.3:22 13:8, al. (AS)

Usage: Occurs in 29 NT verses. KJV: if, or, whether See also: 1 Corinthians 3:22; 2 Corinthians 5:10; 1 Peter 2:13.

γαρ gar G1063 "for" Conj

For is a word used to explain or give a reason, often introducing a justification or clarification, as seen in Matthew 4:18 and Romans 7:1. It's a conjunction that connects ideas and provides additional information.

Definition: γάρ, co-ordinating particle, contr. of γε ἄρα, verily then, hence, in truth, indeed, yea, then, why, and when giving a reason or explanation, for, the usage in NT being in general accord with that of cl.; __1. explicative and epexegetic: Mat.4:18 19:12, Mrk.1:16 5:42 16:4, Luk.11:3o, Rom.7:1, 1Co.16:5, al. __2. Conclusive, in questions, answers and exclamations: Mat.9:5 27:23, Luk.9:25 22:27, Jhn.9:30, Act.8:31 16:37 19:35, Rom.15:26, 1Co.9:10, Php.1:18 (Ellic., in l.), 1Th.2:20, al. __3. Causal: Mat.1:21 2:2, 5, 6, 3:23, Mrk.1:22, 9:6, Luk.1:15, 18, Jhn.2:25, Act.2:25, Rom.1:9, 11, 1Co.11:5, Rev.1:3, al.; giving the reason for a command or prohibition, Mat.2:20 3:9, Rom.13:11, Col.3:3, 1Th.4:3, al.; where the cause is contained in an interrog. statement, Luk.22:27, Rom.3:3 4:3, 1Co.10:29; καὶ γάρ, for also, Mrk.10:45, Luk.6:32, 1Co.5:7, al. id. as in cl. = etenim, where the καί loses its connective force (Bl., §78, 6; Kühner 3, ii, 854f.), Mrk.14:70, Luk.1:66 22:37, 2Co.13:4. The proper place of γάρ is after the first word in a clause, but in poets it often comes third or fourth, and so in late prose: 2Co.1:19. Yet "not the number but the nature of the word after which it stands is the point to be noticed" (see Thayer, see word). (AS)

Usage: Occurs in 1011 NT verses. KJV: and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet See also: 1 Corinthians 1:11; 1 John 2:19; 1 Peter 2:19.

εξεστημεν existēmi G1839 "to amaze" Verb-2AAI-1P

This word means to amaze or astound someone, like in Luke 24:22. It's about being shocked or confused. It's used to describe a strong reaction.

Definition: ἐξ-ίστημι (also in Hellenistic -ιστάνω, Act 8:9), [in LXX for H2730, etc. (29 words in all) ;], __1. causal in Pres., impf., fut., 1 aor., to put out of its place; metaphorically, ἐ. τινά φρενῶν (Eur.), to drive one out of his senses, hence, absol., to confound, amaze: with accusative of person(s), Luk.24:22, Act.8:9, 11. __2. Intr. in pass. and mid., also in 2 aor., pf., plpf. act., before ἐκ or with genitive, to stand aside from, retire from; esp. τ. φρενῶν, to lose one's senses (Eur.), hence, absol.; __(a) to be beside oneself, be mad: Mrk.3:21, 2Co.5:13 (opposite to σωφρονεῖν); __(b) to be amazed, confounded: Mat.12:23, Mrk.2:12 Mrk.5:42 Mrk.6:51, Luk.2:47 Luk.8:56, Act.2:7, 12 Act.8:13 Act.9:21 Act.10:45 Act.12:16 (Cremer, 309).† (AS)

Usage: Occurs in 17 NT verses. KJV: amaze, be (make) astonished, be beside self (selves), bewitch, wonder See also: 2 Corinthians 5:13; Acts 12:16; Matthew 12:23.

θεω theos G2316 "God" Noun-DSM

This word simply means God, referring to the one true deity. It is used throughout the New Testament, including in Matthew 27:46 and Acts 14:11, to describe the supreme being and creator of the universe.

Definition: θεός, -οῦ, ὁ, ἡ (Act.19:37 only; see M, Pr., 60, 244), late voc., θεέ (Mat.27:46; cf. Deu.3:24, al.), [in LXX chiefly for אֱלֹהִים, also for אֵל and other cognate forms, יהוה, etc. ;] a god or deity, God. __1. In polytheistic sense, a god or deity: Act.28:6, 1Co.8:4, 2Th.2:4, al.; pl., Ac. 14:11 19:26, Gal.4:8, al. __2. Of the one true God; __(a) anarthrous: Mat.6:24, Luk.20:38, al.; esp. with prep. (Kühner 3, iii, 605), ἀπὸ θ., Jhn.3:2; ἐκ, Act.5:39, 2Co.5:1, Php.3:9; ὑπό, Rom.13:1; παρὰ θεοῦ, Jhn.1:6; παρὰ θεῷ, 2Th.1:6, 1Pe.2:4; κατὰ θεόν, Rom.8:27, 2Co.7:9, 10; also when in genitive dependent on an anarth. noun (Bl., §46, 6), Mat.27:43, Luk.3:2, Rom.1:17, 1Th.2:13; as pred., Lk 20:38, Jhn.1:1, and when the nature and character rather than the person of God is meant, Act.5:29, Gal.2:6, al. (M, Th., 14); __(b) more freq., with art.: Mat.1:23, Mrk.2:7, al. mult.; with prep., ἀπὸ τ. θ., Luk.1:26; ἐκ, Jhn.8:42, al.; παρὰ τοῦ θ., Jhn.8:40; π. τῷ θ., Rom.9:14; ἐν, Col.3:3; ἐπὶ τῷ θ., Luk.1:47; ἐπὶ τὸν θ., Act.15:19; εἰς τ. θ., Act.24:15; πρὸς τ. θ., Jhn.1:2; with genitive of person(s), Mat.22:32, Mrk.12:26, 27, Luk.20:37, Jhn.20:17, al.; ὁ θ. μου, Rom.1:8, Php 1:3, al.; ὁ θ. καὶ πατήρ κ. τ. λ., Rom.15:6, Eph.1:3, Phi 4:20, al.; with genitive of thing(s), Rom.15:5, 13, 33, 2Co.1:3, 1Th.5:23; τὰ τ. θεοῦ, Mat.16:23, Mrk.12:17, 1Co.2:11; τὰ πρὸς τὸν θ., Rom.15:17, Heb.2:17 5:1; τ. θεῷ, as a superl. (LXX, Jos.3:3), Act.7:20, 2Co.10:4; Hebraistically, of judges (Psa.81(82):6), Jhn.10:34" (LXX), 35. (AS)

Usage: Occurs in 1170 NT verses. KJV: X exceeding, God, god(-ly, -ward) See also: 1 Corinthians 1:1; 1 John 4:2; 1 Peter 1:2.

ειτε eite G1535 "whether" Conj

This word means 'whether' or 'if', used in conditions and questions, like in Matthew 11:14 and Romans 8:25. It helps us understand choices and possibilities in the Bible.

Usage: Occurs in 29 NT verses. KJV: if, or, whether See also: 1 Corinthians 3:22; 2 Corinthians 5:10; 1 Peter 2:13.

σωφρονουμεν sōphroneō G4993 "be of sound mind" Verb-PAI-1P

To be of sound mind means being sane and moderate. In Mark 5:15, Jesus healed a man and made him sane. It's about being self-controlled and discreet.

Definition: σωφρονέω, -ῶ (σώφρων), __(a) to be of sound mind or in one's right mind: Mrk.5:15, Luk.8:35; opposite to ἐκστῆναι, 2Co.5:13 (Hdt.); __(b) to be temperate, discreet, self-controlled (opposite to μαίνεσθαι, ὑβρίζειν, etc.; sch., Thuc., al.): Tit.2:6; opposite to ὑπερφρονεῖν, Rom.12:3; σ. καὶ νήφειν, 1Pe.4:7.† (AS)

Usage: Occurs in 6 NT verses. KJV: be in right mind, be sober (minded), soberly See also: 1 Peter 4:7; Mark 5:15; Romans 12:3.

υμιν su G4771 "you" Pron-2DP

This Greek word means 'you' and is used to address someone directly, like in John 1:30 and Matthew 26:64. It's a way to emphasize or contrast the person being spoken to. The KJV Bible translates it as 'thou'.

Definition: σύ, pron. of 2nd of person(s), thou, you, genitive, σοῦ, dative, σοί, accusative, σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mat.25:39). Nom. for emphasis or contrast: Jhn.1:30, 4:10, 5:33, 39, 44, Act.4:7, Eph.5:32; so also perhaps σὺ εἶπας, Mat.26:64, al. (M, Pr., 86); before voc., Mat.2:6, Luk.1:76, Jhn.17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also in cl., but esp. as rendering of Heb. phrase, e.g. υἱός μου εἶ σύ (בְּנִי־אַתָּה, Psa.2:7), Act.13:33. The genitive (σοῦ, ὑμῶν) is sometimes placed bef. the noun: Luk.7:48, 12:30, al.; so also the enclitic σοῦ, Mat.9:6; on τί ἐμοὶ κ. σοί, see: ἐγώ. (AS)

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

Study Notes — 2 Corinthians 5:13

Show Verse Quote Highlights

Context
Cross References
2 Corinthians 5:13 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 2 Corinthians 5:13
Jamieson-Fausset-Brown on 2 Corinthians 5:13
Matthew Poole's Commentary on 2 Corinthians 5:13
Trapp's Commentary on 2 Corinthians 5:13
Ellicott's Commentary on 2 Corinthians 5:13
Adam Clarke's Commentary on 2 Corinthians 5:13
Cambridge Bible on 2 Corinthians 5:13
Barnes' Notes on 2 Corinthians 5:13
Whedon's Commentary on 2 Corinthians 5:13
Sermons on 2 Corinthians 5:13

Context — Ambassadors for Christ

11Therefore, since we know what it means to fear the Lord, we try to persuade men. What we are is clear to God, and I hope it is clear to your conscience as well. 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. 15And He died for all, that those who live should no longer live for themselves, but for Him who died for them and was raised again.

Cross References

	Reference	Text (BSB)
1	2 Corinthians 11:16–17	I repeat: Let no one take me for a fool. But if you do, then receive me as a fool, so that I too may boast a little. In this confident boasting of mine, I am not speaking as the Lord would, but as a fool.
2	2 Corinthians 11:1	I hope you will bear with a little of my foolishness, but you are already doing that.
3	2 Corinthians 12:6	Even if I wanted to boast, I would not be a fool, because I would be speaking the truth. But I refrain, so no one will credit me with more than he sees in me or hears from me,
4	Acts 26:24–25	At this stage of Paul’s defense, Festus exclaimed in a loud voice, “You are insane, Paul! Your great learning is driving you to madness!” But Paul answered, “I am not insane, most excellent Festus; I am speaking words of truth and sobriety.
5	Romans 12:3	For by the grace given me I say to every one of you: Do not think of yourself more highly than you ought, but think of yourself with sober judgment, according to the measure of faith God has given you.
6	1 Corinthians 4:10–13	We are fools for Christ, but you are wise in Christ. We are weak, but you are strong. You are honored, but we are dishonored. To this very hour we are hungry and thirsty, we are poorly clothed, we are brutally treated, we are homeless. We work hard with our own hands. When we are vilified, we bless; when we are persecuted, we endure it; when we are slandered, we answer gently. Up to this moment we have become the scum of the earth, the refuse of the world.
7	2 Corinthians 12:11	I have become a fool, but you drove me to it. In fact, you should have commended me, since I am in no way inferior to those “super-apostles,” even though I am nothing.
8	2 Samuel 6:21–22	But David said to Michal, “I was dancing before the LORD, who chose me over your father and all his house when He appointed me ruler over the LORD’s people Israel. I will celebrate before the LORD, and I will humiliate and humble myself even more than this. Yet I will be honored by the maidservants of whom you have spoken.”
9	1 Thessalonians 1:5	because our gospel came to you not only in word, but also in power, in the Holy Spirit, and with great conviction—just as you know we lived among you for your sake.
10	Colossians 1:24	Now I rejoice in my sufferings for you, and I fill up in my flesh what is lacking in regard to Christ’s afflictions for the sake of His body, which is the church.

2 Corinthians 5:13 Summary

[This verse means that as Christians, our love and devotion to God should be so great that it may seem crazy to those who do not understand, as seen in the life of the Apostle Paul who suffered greatly for the sake of the Gospel, but to those who do understand, it is a sign of our love for God and our desire to live for Him, as stated in 2 Corinthians 5:15.]

Frequently Asked Questions

What does it mean to be 'out of our mind' for God?

In 2 Corinthians 5:13, being 'out of our mind' for God means to be completely surrendered to His will, even if it seems irrational to others, as seen in the life of the Apostle Paul who suffered greatly for the sake of the Gospel, as described in 2 Corinthians 11:24-27.

How can we be 'of sound mind' for others?

Being 'of sound mind' for others means to be thoughtful and considerate of their needs, as demonstrated by the Apostle Paul in 1 Corinthians 9:19-23, where he became all things to all people in order to save some.

Is this verse suggesting that Christians should be irrational or crazy?

No, this verse is not suggesting that Christians should be irrational, but rather that our love and devotion to God should be so great that it may appear foolish to those who do not understand, as stated in 1 Corinthians 1:18, where the message of the cross is foolishness to those who are perishing.

How does this verse relate to the overall message of 2 Corinthians?

This verse fits into the larger context of 2 Corinthians, which emphasizes the importance of living for God and not for human approval, as seen in 2 Corinthians 5:15, where the Apostle Paul states that we should no longer live for ourselves, but for Him who died for us and was raised again.

Reflection Questions

What are some ways in which I can surrender my life to God, even if it seems irrational to others?
How can I balance being 'out of my mind' for God with being 'of sound mind' for others?
In what ways do I seek to please God versus seeking to please others?
What are some areas of my life where I need to trust God more and rely on my own understanding less?

Gill's Exposition on 2 Corinthians 5:13

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

Jamieson-Fausset-Brown on 2 Corinthians 5:13

For whether we be beside ourselves, it is to God: or whether we be sober, it is for your cause. Be , [ exesteemen (G1839)] - 'have been' in your opinion.

Matthew Poole's Commentary on 2 Corinthians 5:13

It should seem, that some amongst the Corinthians, amongst other reproaches, had reproached Paul for a madman; either taking advantage of the warmth and fervour of his spirit, or of those ecstasies in which he sometimes was; or of his speaking things which they could not apprehend and understand: as the Roman governor, in the Acts, told him: Much learning hath made thee mad. The apostle tells them, that if indeed he was beside himself in any of their opinion, it was to God, that is, for the honour and glory of God: or if he was sober, it was for their sake; in what temper soever he was, it was either for service to God, or them.

Trapp's Commentary on 2 Corinthians 5:13

13 For whether we be beside ourselves, it is to God: or whether we be sober, it is for your cause. Ver. 13. It is to God] i.e. When to the world we seem mad of pride and vain glory, yet then we respect only God’ s glory. It is for your sakes] i.e. For your learning, that we are more modest and sparing in commending our apostleship. It is a good rule, Quicquid agas, propter Deum agas, do all for God’ s sake.

Ellicott's Commentary on 2 Corinthians 5:13

(13) For whether we be beside ourselves.—The recollection of one sneer leads on to another. This also had been said of him, and the intense sensitiveness of his nature made him wince under it. Some there were at Corinth who spoke of his visions and revelations, his speaking with tongues as in ecstasy, his prophecies of future judgment, as so many signs of madness. “He was beside himself.” (Comp. Agrippa’s words in Acts 26:24, and Note there.) Others, or, perhaps, the same persons, pointed to his tact, becoming all things to all men, perhaps even insinuated that he was making money by his work (2 Corinthians 9:12; 2 Corinthians 12:10): “he was shrewd enough when it served his turn.” He answers accordingly both the taunts. What people called his “madness”—the ecstasy of adoration, the speaking with tongues (1 Corinthians 14:18-23)—that lay between himself and God, and a stranger might not intermeddle with it. What people called his “sober-mindedness”—his shrewd common sense, his sagacity—that he practised not for himself, but for his disciples, to win them to Christ, remove difficulties, strengthen them in the faith.

Adam Clarke's Commentary on 2 Corinthians 5:13

Verse 13. 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 honour. 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.

Cambridge Bible on 2 Corinthians 5:13

13. For whether we be besides ourselves] Literally, were beside ourselves, i.e. when we were with you. The reproach of madness was afterwards cast upon St Paul by Festus (Acts 26:24), and may well have been cast upon him before this. Cf. Acts 17.it is to God] Better, for God, i.e. for His cause. See ‘for your cause’ below. Literally, for you.or whether we be sober] The word here used signifies the quiet self-restraint characteristic of the Christian. Its original meaning is to have one’s thoughts safe, and hence to be of sound, healthy mind (cf. the Latin salvus and our ‘safe and sound’). Cf. Mark 5:15; Luke 8:35 (where the word is opposed to the idea of madness). Also Romans 12:3; Titus 2:2; Titus 2:4; Titus 2:6, &c.

Barnes' Notes on 2 Corinthians 5:13

For whether we be beside ourselves - This is probably designed to meet some of the charges which the false teachers in Corinth brought against him, and to furnish his friends there with a ready

Whedon's Commentary on 2 Corinthians 5:13

13. Beside ourselves—The Greek word is the one from which our term ecstasy is derived. See note on Acts 10:10. The apostle here, apparently, ironically alludes to the sneers of his assailant.

Sermons on 2 Corinthians 5:13

	Sermon	Description
	(Guidelines for Winning Souls) Attitudes That Defeat Us in Soulwinning by Denny Kenaston	In this sermon, the speaker discusses the attitudes that hinder us from effectively winning souls for Christ. He emphasizes the importance of faith and taking action, rather than w
	Love of Christ Constraineth Me by William MacDonald	In this sermon, the speaker discusses the Apostle Paul's response to accusations of being beside himself. Paul explains that whether he appears zealous or sober, his actions are ei
	Where the Spirit Is by Norman Meeten	In 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 sophist
	Ephraim Is a Cake Not Turned by Stephen Kaung	In 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 neg
	Normal Life by G.W. North	In 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,
	Adoring Worship by A.W. Tozer	A.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.
	Worshiping God With All We Are by A.W. Tozer	A.W. Tozer emphasizes that true worship encompasses love, admiration, wonder, and adoration, with love being the essence of worship as taught in both the Old and New Testaments. He