2 Corinthians 5:11Meaning & Commentary from the Church Fathers

That is, although in general I do nothing personally for myself, as the Apostle might say, nevertheless I sometimes seem to go beyond the limits of modesty and am carried toward self-praise. What is the reason?

"For the love of Christ constrains us," the Apostle explains, "as we judge thus: if One died for all, then all died." That is, the contemplation of Christ's love, who died for the whole universe lying in evil, kindles our heart also with love (St. Chrysostom).

This very love, which moved the Lord Jesus to die for me and for all, also constrains me. It teaches me faithfully where and when, without regard for human judgment, I must boldly defend my rights for the glory of God, or by humility build up the salvation of my brethren.

Further, the Apostle appeals to the testimony of God and of the Corinthians themselves. In their souls, in pure consciences, they ought to have felt, and undoubtedly did feel, that they had seen and knew nothing insincere in the Apostle. For they had already become sufficiently acquainted with him.

To speak this way about oneself is not altogether fitting. Therefore the Apostle qualifies his words, saying that he does this in order to move them to speak the truth about him before the false teachers. These boasted in outward appearance, though in actual worth they were in no way comparable to the Apostle.

The hypocritical false teachers sometimes forced the Apostle into actions and words which seemed to some to go beyond measure. Thus the Apostle says: "If we are beside ourselves, it is for God."

Here Bishop Theophan presents the Apostle as though speaking thus: "Although I know that I am acting foolishly, and as though going out of myself by speaking this way about myself, nevertheless I speak because through this God is glorified by my word and by the salvation of others. Let them consider me mad for this. I gladly bear it for God's sake."

"But if we speak humbly and with self-abasement, we do this for you, so that you may learn humility of mind" (Chrysostom). "The Apostle says this not for his own glory, but to stop the mouths of the false teachers. To the harm of the Corinthians, they boast of their works and boast in the face, that is, in outward deeds performed for show."

"We persuade men," πειθομεν. In what? In what they were sent to persuade. They persuade men to believe, to be sanctified by the mysteries, and through them to receive the grace-filled power to live according to God's commandments.

Thus, at the Lord's coming, they may appear pure and without blemish. This embraces the whole content of the apostolic exhortations. Yet often they were compelled to deal with secondary questions as they arose.

Especially often it was necessary to assure believers of the truthfulness and sincerity of their word. Certain bad thoughts about the Apostles would steal into the midst of believers and disturb them.

Through this the action of faith in their souls was diminished or ceased altogether. The Apostles considered it their duty to dispel such thoughts, so that the action of faith might have room.

Our interpreters understand the word πειθομεν in this place precisely in that sense. Theophylact writes: "We persuade men" stands for: we heal scandals. "Even if you have done nothing bad, yet if you have given some occasion for suspicion, and can dispel the scandal but do not, you are subject to condemnation."

Theodoret says the same: "We strive to correct those who hold false opinions about us and to provide knowledge of ourselves as we truly are."

So also Chrysostom: "Thus, says the holy Apostle, knowing this, namely that fearful judgment, we do everything so as not to give you any occasion even to suspect us falsely of insincerity in our action.

"Do you see the strict exactness in fulfilling duties and the care of a soul concerned for the good of others? For, he says, we are subject to condemnation not only if we have in fact done something bad.

"We are also subject to it when, though we have done nothing bad, we are suspected of evil and, having the power to remove the suspicion, do not care to do so."

"But we are manifest to God." "God knows everything. We do not need to assure Him of our sincerity" (Oecumenius). "Before God we are open. He sees the manner of our action.

"It is not fitting to offer Him explanations, as though He had received something scandalous against us" (Theophylact). The Apostle's aim in this word is not to present God's omniscience and all-seeing knowledge.

Rather, he says that their conviction of God's omniscience does not allow them to admit anything insincere in themselves. We walk, speak, and act with the awareness of God's presence.

This awareness keeps us pure in everything, like the prophet David, who says: "I foresaw the Lord always before me, for He is at my right hand, that I should not be moved" (Ps 15:8).

"And I trust," ελπιζω, meaning "I hope." It seems to express expectation, yet at the same time it expresses his full assurance. By this assurance he dispels any perplexity, if any still lay hidden among them.

It is as though he says: "You have no need of our assurances, for you know our aim exactly" (Theodoret). "As we are in deed, so you know us, and you know us exactly, in a pure and clear conscience" (Oecumenius).

"You know all our affairs well. We are open before you, and there is no need for us to dispel your scandals and suspicions" (Theophylact).

Thus the Apostle speaks about the majority of them, about the body of the Corinthian Church. That there were also certain ill-disposed people there, he says in the final part of the epistle.