2 Corinthians 5

2 Corinthians 5:11

Touching again upon the zeal with which he prosecuted the gospel ministry, the apostle makes a kind of apology for it, by pleading the irresistible engagements of a Redeemer’s love, and the infinite importance of that message of reconciliation, with which he was charged; and which, while he recounts, he prosecutes in a pathetic address to the Corinthians. 2 Cor. V. 11, to the end. Chap. VI. 1, 2.

2 CORINTHIANS V. 11.

IX. I HAVE now touched upon a consideration, which animates us to that zeal in our ministrations, with which many are so much surprised, and some not a little displeased. We often reflect how near the solemn time is advancing, when we, and our hearers, shall appear before the tribunal of Christ; and knowing therefore the terror of the Lord, the strict judgment which must then pass on all impenitent sinners, we, for their sake, and for our own, labour to our utmost, to persuade men to take all necessary methods for escaping it. But as we are made manifest to God, and think of it with unutterable pleasure that he knows the integrity of our hearts, in prosecuting the work he hath assigned us, I hope also we are manifest to your consciences, and that I have already given, and shall continue to give, such proofs of the

Cor. V. 11.

KNOWING therefore the terror of the Lord, we persuade men; but we are made manifest unto God, and I trust also are made manifest in your consciences.

es an apology for speaking thus of himself;

implicity of my views, and uprightness of my conduct, that you will not be able to harbour any suspicion concerning it.

I say these things freely; for we do not, after the modesty and humility with which we have behaved hitherto, now begin to applaud ourselves, or recommend ourselves again unto you; as some have very unjustly charged us with doing in some former instances; but we are giving you occasion of rejoicing, and boasting on our account, as you have indeed cause to do; and are suggesting what may be sufficient, that ye may have something to [answer] those who glory in appearance, and not in heart; for that, I am persuaded, is the case with some of your opposing teachers, whose consciences must surely recoil upon them, and condemn them, while they pretend to vie with us in the discharge of the Christian ministry, and would challenge your regards in preference to us.

For if, as some injuriously insinuate, we be transported beyond ourselves, and the due exercise of sober reason, [it is] to God; a zeal for his glory that animates us; or if we be sober, as we hope you cannot but acknowledge us to be, [it is] for your sakes, that we take so much serious pains in the prosecution of a work in which your highest interest is concerned. On the whole, love to God, and benevolence to man, are the grand principles by which we are actuated; and we cannot be cold and unaffected, while we have such grand and noble subjects before us as those which we handle

a We do not recommend ourselves again unto you.] It appears from hence, and from the beginning of the third chapter, that the Corinthians were ready to misrepresent the care St. Paul took to vindicate himself, as pride and vain glory. On the other hand, they would have interpreted his silence as the effect of guilt and confusion. He therefore plainly, and very properly tells them, that he said this only in his own necessary defence, and to furnish his friends with an answer to those whose consciences condemned them, while they endeavoured to asperse him.

b Transported beyond ourselves] Mr. Locke thinks, from comparing chap. xi. 1, 16, 21; cha. xii. 6, 11; that the Cor-

inthians censured St. Paul as a fool or a madman, for what he said in commendation of himself; and then the meaning is, “you say, I am distracted for my present conduct; but this is between God and myself. I am sure you Corinthians ought not to say it; for all my sober thoughts and most painful labours are for you.” But I apprehend on the whole, that the divided clauses are to be taken in such a united view, as to give the sense with which the paraphrase concludes; that it was piety to God, and charity to them, which wrought up the apostle’s mind to that transport which some were so ready to censure; and that a lively view of the love of Christ produced such warm impressions of both.

and ascribes it to the constraints of Divine love;

ECT. among you, to awaken our piety and our char- 14 For the love of ix. ity. For the love of Christ, so illustriously dis- Christ constraineth Cor played in that redemption he hath wrought, us, because we thus v. 14 constraineth us; it bears us away like a strong judge, that if one and resistless torrent; while we thus judge, and died for all, then in our calmest and most rational moments. were all dead:

draw it as a certain consequence, from the im- 14 portant principles, which we assuredly know portant principles, which we assuredly know to be true, that if one, even Christ, died for the to be true, that if one, even Christ, died for the redemption and salvation of all who should redemption and salvation of all who should sincerely believe in him, and obey him, then sincerely believe in him, and obey him, then were all dead; for had not all, even the very were all dead; best of men, been in a state of condemnation best of men, been in and death, there would have been no need of v. 14 his giving for them. And now we know, that his dying for them. And now we know, that he died for all, that they who live only in conse- 15 he died for all, that they who live only in consequence of his dying love, should not henceforth, quence of his dying love, should not henceforth, from this remarkable period and era of their own, from this remarkable period and era of their lives (whatever they have formerly done) live to themselves, so as to make their own will their rule, or to seek any interest of their own, dis- 16 tinct from his; but that they should all agree, that they will live to the honour, glory, and in- 17 terest, of him who died for them; and when he rose again from the dead, retained the same 18 rose again affection for them, and is continually improving his recovered life for their security and 19 happiness. So that on the whole, we from happiness. So that on the whole, this time forward know not any man after the this time forward know not any man after the flesh; we have no longer any partial regard flesh; for any, on account of their being Jews by for any, on account of their being Jews by birth, or religion, or as to the aspect which 20 birth, or religion, or as to the aspect which their friendship for us may have on our secu- 21 lar interest; and if we have known Christ after farar interest; the flesh, and governed ourselves by any carnal 22 expectations from the Messiah, as a temporal expectations from the Messiah, as a temporal 23 Prince, who should render our nation the terror of the whole world, and raise us to univer- 24 sal monarchy, henceforth we know [him] in these views no more, but entertain quite different sen- 25 timents concerning him. And thus it will be views no more, but entertain quite different sen- 26 timents concerning him. And thus it will be with others, who enter truly into the genius of 27 with others, who enter truly into the gospel; so that if any man [be] really in the gospel; so that if any man [be] really in Christ Jesus, if he have a vital and prevailing Christ Jesus, if he have a vital and prevailing faith in him, [there is] a new creation in the

c Bears us away.] This is the beautiful simile, which few translations preserve. import of σνυχμ, which suggests a noble See the note on Phil. i. 23.

committed to him the ministry of reconciliation,

heart of that man ; so entirely are his principles, apprehensions, and pursuits changed ; old things are passed away, and with respect to him, behold, all things are become new ; he is brought as it were into another world, and is himself quite a different creature from what he before was. And as it is the work of God to create, so here it may properly be said, that all things [are] of God, who hath in his infinite condescension conquered our prejudices, and reconciled us to himself by Jesus Christ ; having by his grace in him, laid a proper and honourable foundation for the exercise of his mercy towards us, and for the subduing of our hearts to love and obedience. And in pursuance of this great and condescending design, he hath committed to us his ministers, and especially to his apostles, the ministry of reconciliation ; intrusting us with this important message, to proclaim it to the world, and so far as in us lies, to transmit it to the remotest ages. And this is an abstract and epitome of it all ; namely, that God was in Christ united to him, and manifesting himself by him, thereby reconciling the world both of Jews and Gentiles unto himself ; and in consequence of that, not imputing to them and charging to their account, with righteous inexorable severity, their various and aggravated offences : but setting forth an act of grace, and unlimited pardon, to all those who should believe in him. This is that great Divine truth on which our salvation depends ; and God hath committed unto us, as a trust of the highest importance, the gracious word, or message of reconciliation. Therefore we are to be considered by you, as sustaining the office and dignity of ambassadors for Christ,ᵈ on his account, and in his stead ; so that God is, as it were, entreating [you] by us, and we beseech [you] in Christ’s stead,ᵉ with the greatest importunity and tenderness of address, that, when

ᵈ Ambassadors for Christ.] The apostles were so in a peculiar sense ; but if it be the will of Christ, that ministers in all ages should press men to accept the treaty of reconciliation established in him, then it is evident, the ma be called his ambassadors, even

though such a phrase had never been used in scripture. ᵉ In Christ’s stead.] So ὑπρὶ Χριστὶ plainly signifies here. When Christ was in the world, he pressed this treaty of reconciliation ; and we rise up in his stead to urge it still farther.

to beseech them in Christ’s stead to be reconcile

so much is done on God’s part to make up the breach, which must otherwise have been fatal to his offending creatures, ye would not, by your own obstinacy, reject the benefit of all these condescending overtures; but would be cordially and truly reconciled to God, and thankfully accept of that friendship and protection which he vouchsafes to offer you. And that your hearts may, if possible, be melted, we urge you by the most affecting of all arguments, even the blood and death of his incarnate Son: for we tell you, that he, that is, God, hath made him who knew no sin, but was perfectly innocent and perfectly holy, [a] sin [offering] for us; that by the sacrifice of himself, he might expiate the guilt of our transgressions, and that so we might be made accepted in him, and furnished with a plea, as prevalent for our justification and admission into the Divine favour, as if we had retained our innocence untainted, and in every respect conformed ourselves to the righteousness which the law of Godᶠ required and demanded. We then [as] the joint labourers [of God] in this important work, (compare 1 Cor. iii. 9, note f,) beseech [you] with the most earnest importunity, that you receive not the surprising grace of God in vain; that you do not so slight this merciful proclamation of pardon, righteousness and life, through the blood of his Son, as to lose the benefit of it. Again, let me urge immediate compliance with it on all who have not as yet secured its invaluable blessings; for he says, when represented as addressing himself to the Messiah,ᵍ in one of Isaiah’s prophecies, (Isa. xlix. 8,) I have heard thee in an acceptable time, and in a day of salvation have I helped and sustained thee. God there,

ᶠ Made the righteousness of God] That is, divinely righteous. It is a very strong hrase to signify our being accepted of God, as perfectly righteous, when considered as by faith united to him who was perfectly so. There is an evident and beautiful contrast, between Christ being made sin, and our being made righteousness, that is, treated as perfectly righteous.

ᵍ Addressing himself to the Messiah.] I think it evident that as these words

stand in Isaiah, they are a promise made to Christ; in which God engages to give him the Gentiles as an accession to his church, and reward of his mediatoria undertaking. And in this connection, it is as if the apostle had said, “since such a promise is made, see to it that you seek it, and you will find it an acceptable time.” You will come as it were in a go hour, as Christ is represented to have done.

Reflections on the love and grace of Christ, &c.

ed thee : behold, as you see, speaks of a limited time, in which now is the accepted the Messiah’s petition in favour of his people ed time ; behold, was welcome to him, and in which he was now is the day of ready to grant salvation ; and behold, now [is] salvation.) the accepted time ; behold, now [is] the day of salvation : this is the precious season, when, by the wonderful favour and goodness of God, complete forgiveness, and eternal felicity is freely offered. O, that you may all be so wise as to accept it !

IMPROVEMENT.

How adorable is the Divine condescension, that such an embassy of peace should ever be sent to any of the children of the fallen Adam ! How wonderful the Divine patience, that the accepted time, and the day of salvation, should, after so many slights, be so long protracted ! O, let us not receive such grace in vain, lest affronted mercy should forsake its seat, and give way to inexorable justice !

Surely if there be a sentiment, that may justly excite the heart to the greatest fervour of affection, and that will vindicate the most ardent transports of zeal to spread it in the world, it must be that of the love of Christ ; which may well bear us away, while we seriously consider, in how miserable a state he found us, dead in sin, and under a sentence of death by the Divine law ; especially, when we farther reflect, at how expensive a rate he redeemed us, even with the price of his own life. Who then, that has any remains of judgment at all, must not judge and determine in his own mind, that it is most fit, that our ransomed lives should be sacred to him that redeemed them ; that our breasts should be on fire, with the most earnest desires to promote his cause and kingdom ; that henceforth, from the time we come to the knowledge of this important truth, we should not live to ourselves, but to him who died for us, and rose again, resuming, with his renewed life, the same tender concern for our happiness, which engaged him continually to exert it in the most generous efforts for our recovery and salvation.

Let all secular views, therefore, be given up ; and let us labour to improve in that renovation of soul which is the essential character of the true Christian ; and as ever we desire to have any satisfactory evidence, that we are in Christ, let us see to it that we are new creatures ; and if we are indeed so, let us daily acknowledge our obligations to his transforming grace. From him are the first proposals of peace and reconciliation to offending creatures ; from him, the disposition of soul, humbly to submit ourselves to the terms so kindly proposed, and to sue out our pardon

The apostles approved themselves the ministers of God.

agreeably to the purposes of this grand act of indemnity. How ix. amazing the condescension that grants it ; and appoints ambassadors to urge us, to have compassion on our own souls, and not verse reject this counsel of God against ourselves ! May the ministers 19, 20 of the gospel often consider themselves in this view, as ambassadors and agents for Christ, by whom God beseecheth sinners to be reconciled ; and let them prosecute this embassy, with all holy importunity and earnest address. O, that the success of it might be more apparent ; that so that friendship might be established between earth and heaven, which may bring down daily anticipations of heaven to earth ! Amen.