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

“And if, saith he, we have uttered any great thing, (for this is what he here calls being beside himself, as therefore in other places also he calls it folly) for God's sake we do this, lest ye thinking us to be worthless should despise us and perish; or if again any modest and lowly thing, it is for your sakes that ye may learn to be lowly-minded. Or else, again, he means this. If any one thinks us to be mad, we seek for our reward from God, for Whose sake we are of this suspected; but if he thinks us sober, let him reap the advantage of our soberness. And again, in another way. Does any one say we are mad? For God's sake are we in such sort mad.”

“Having shown how the saints prepare themselves for the reward of eternal glory by pleasing God, here he shows consequently how they prepare themselves for this by benefiting their neighbor. And concerning this he does two things. First he shows his solicitude, which he has for the salvation of his neighbors; second, he assigns the cause of this solicitude, where he says "the charity of Christ," etc. Concerning the first he does three things. First he sets forth the care he has for the salvation of his neighbors by persuading them; second he excludes a certain false suspicion, where he says "not again do we," etc.; third he shows that even in the manner of teaching he intends the benefit of his neighbors, where he says "for whether in mind," etc. Concerning the first he does two things. First, he sets forth his zeal for the benefit of his neighbors; second, he makes this manifest, where he says "but to God," etc. He says therefore: I say that we must be made manifest before the judgment seat, etc., and this consideration leads men to fear the judgment. And therefore he says "knowing therefore the fear of the Lord," that is, how purely and chastely the Lord Jesus Christ is to be feared, "we persuade men," that they may fear and believe. Job 23:15: considering him I am beset with fear. Jeremiah 10:7: who will not fear you, O king of the nations? Isaiah 8:13: the Lord of hosts, him sanctify, etc. But because someone could say that it was not from a good conscience, but for his own advantage, that he persuaded men, he therefore shows this to be false by a twofold testimony, namely of God, whence he says "but to God we are manifest," namely that we speak from the fear of God. For God sees the intention of our heart. Jeremiah 17:9: the heart of man is perverse and unsearchable, and who shall know it? I am the Lord, etc. John 2:25: he himself knew, etc. Likewise by the testimony of their own consciences, whence he says "but I hope in your consciences," etc. And truly I hope, because I have shown myself in such a way that you can know that we are approved, and firmly hold this even if you do not confess it with your mouth. Above, 4:2: commending ourselves to every conscience, etc. Consequently, because they might believe that the apostle said this for his own commendation, he removes this false suspicion, saying "not again do we commend ourselves to you," that is, we do not say this for our own commendation, as though we wished to commend ourselves again: for above, in chapter 3, and also in 1 Corinthians 3, he had said certain things for his own commendation. And therefore he says "again." Below, 10:18: for not he who commends himself, etc. But we say this for your benefit, as if to say, we give you occasion of glorying, that is, matter for glorying. For the pseudo-apostles gloried through arrogance, saying that they had been taught by the apostles who were from the Lord, namely by Peter and James, who were the pillars of the faith, disparaging in this the apostle, as though he had not been with the Lord Jesus, and wishing to destroy his teaching. In order therefore that the Corinthians too might have something in which to glory against these pseudo-apostles, namely concerning the grace given to the apostle, so that they might both refute them and not be seduced by them, he therefore says this. Whence he adds "that you may have against them," that is, against them, or for repressing them, something you can say. Against those, I say, who glory in appearance, and not in heart. This is explained in three ways, thus: "they glory in appearance," that is, in external legal observances, because they taught according to the letter to keep the legal precepts. And "not in heart," that is, in the power of Christ, which is in the heart, because in spiritual things, as the apostle, who by the power of the cross of Christ said: "but far be it from me to glory," etc. Likewise "they glory in appearance," that is, in the sight of men, as hypocrites do, and "not in heart," that is, in the testimony of conscience, as the apostle does. Whence he says: "this is our glory," etc. Or "they glory in appearance," because they pretended certain things outwardly, which nevertheless they did not so feel inwardly in the heart, namely that they said they had been taught by the apostles, and that they followed their teaching, which nevertheless they were striving to destroy. It is clear, therefore, how the apostle, in teaching, procured the salvation of his neighbors. It remains to see how he procured their salvation also in the manner of teaching. Whence he says "for whether in mind," etc., which is explained in two ways. In one way, thus: the apostle says he exceeds when he speaks to them, commending himself; and that he is sober when he does not speak of his own commendation. According to this he says: in whatever way we teach, it is either the honor of God or the benefit of the neighbor, because if we exceed in mind—that is, we commend ourselves—it is to God, that is, for the honor of God, or with a view to keeping the judgment of God; or we are sober, that is, we do not say lofty things about ourselves, this is for you, that is, for your benefit. But otherwise, and this is the more literal sense. I say that we give you occasion of glorying on our behalf, because we, in all things that we do and also in the manner of doing them, intend your good. Whence it must be known that the apostles are intermediaries between God and the people. Deuteronomy 5:5: I was the go-between and mediator, etc. It was necessary therefore that they should draw from God what they would pour out to the people. And therefore it was necessary that at one time they should raise themselves up through contemplation into God, to perceive heavenly things, at another time conform themselves to the people, to hand on what they had received from God, and all this redounded to their benefit. And therefore he says "for whether we exceed in mind," that is, we are raised up so that we may perceive the gifts of graces, and this in order that we may be united to God, which happens through a going-beyond of temporal things. Psalm 115:11: I said in my excess. Dionysius: for divine love is ecstasy-making, etc. Or "whether we are sober," that is, we measure ourselves to you, in handing on the divine precepts, this is for you, that is, for your benefit. For sobriety is the same as commensuration. For "Bria" in Greek is the same as measure. This sobriety is not opposed to the drunkenness that is from wine, which draws to wars on earth, but is opposed to the drunkenness that is from the Holy Spirit, which snatches man up to divine things, of which it is said, Song of Songs 5:1: drink, friends, and be inebriated, dearest ones. For that sobriety, namely, is for the benefit of the neighbor, but this drunkenness is for the love of God. But a descent of this kind is signified by the descent of the angels by the ladder which Jacob saw, Genesis 28:12, and John 1:51: you shall see heaven opened, etc. Consequently, when he says "but the charity of Christ," etc., the apostle subjoins the cause of the aforesaid solicitude, which indeed is the charity of Christ. Concerning this, however, he does two things. First he shows that he is urged by the charity of Christ to procure the salvation of his neighbors; second he shows whence the charity of Christ is provoked in him, where he says "judging this," etc. He says therefore: I say that whether we exceed, to God, or are sober, to you, it is for your benefit. And the cause of this is that the charity of Christ urges us to this. And he says "urges," because to urge is the same as to goad; as if to say: the charity of Christ, like a goad, goads us to do those things which charity commands, namely that we procure the salvation of our neighbors. This is the effect of charity. Romans 8:14: who are led by the Spirit of God, that is, are driven, etc. Song of Songs 8:6: her lamps are as lamps of fire, etc. But whence this goad of charity arises, he shows consequently, adding "judging this, that if one," etc., and first he assigns the reason for this; second he explains it, where he says "and died for all," etc. He says therefore: I say that we do all things for you, because the charity of Christ urges us, because we judge that if one, namely Christ, died for all, that we too should so live, that is, for your benefit, that we should also be dead to ourselves, that is, we should care nothing for ourselves, but for Christ and for the things that are Christ's. And this is what he means by "if one." Romans 5:8: God commends his charity in us, etc. 1 Peter 2:21: Christ suffered for us, etc. What therefore is inferred, "therefore all have died," is explained in three ways. First, so that it is said "all have died," by the death of sin in Adam. For it would not have been necessary for Christ to die for all, unless all had died the death of sin in Adam. 1 Corinthians 15:22: as in Adam all, etc. Second, so that it is said "all have died," namely to the old life. For Christ died to blot out sins, therefore all ought to die to the old life, namely of sin, and live the life of justice, Romans 6:10: for in that he died, he died to sin, etc., so also reckon yourselves to be dead, etc. Third, and more literally, "therefore all have died," that is, each one ought to reckon himself as if he were dead to himself. Colossians 3:3: you are dead, etc. And he explains this manner consequently when he says "and Christ died for all," 1 John 2: he died that we might live to Christ. Whence he adds "that he who lives," namely, by natural life, "may now live not to himself," that is, not for himself and for his own good alone, "but to him who died for them and rose again," namely to Christ, that is, that he should order his whole life to the service and honor of Christ. Galatians 2:20: I live, now not I, etc. Ecclesiasticus 29:20: forget not the kindness of your surety, etc. And the reason for these things is that everyone who acts takes the rule of his work from the end. Whence if Christ is the end of our life, we ought to regulate our life not according to our own will, but according to the will of Christ. For thus also Christ said, John 6:38: I came down from heaven, not to do my own will, etc. Note, however, that he says two things, namely that Christ died and that he rose again for us; whereby two things are required of us. For because he died for us, we too ought to die to ourselves, that is, for his sake to deny ourselves. Whence he said, Luke 9:23: whoever wishes to come after me, let him deny himself, etc. Which is the same as if he said: let them die to themselves. But because Christ rose again for us, we too ought so to die to sin and to the old life and to ourselves, that nevertheless we may rise again to the new life of Christ. Romans 6:4: as Christ rose from the dead through the glory of the Father, so we also in newness, etc. And for this reason the Lord did not say only: let him deny himself and take up his cross, but added "and follow me," namely in newness of life, advancing in the virtues. Psalm 83:8: they shall go from virtue to virtue, etc.”

“For whether we be beside ourselves , it is to God: or whether we be sober , it is for your cause. The Greek verb translated beside ourselves denotes a rapt state, when the mind is carried out of itself, whether by some strong influence of nature, of disease, of melancholy, or of apprehension of new and unwonted objects ; or when God throws it into deep contemplation and ecstasy, or when frenzy and insanity drive it into delirious folly. All these senses are applicable here; nay, the Syriac, Chrysostom, Theophylact, Vatablus, and Erasmus render it “ whether we be mad.” S. Paul opposes “ whether we be beside ourselves ” to “ whether we be sober,” as if he meant whether we be foolish or wise. The same contrast is found in Acts xxvi. 25. The same word is applied by His relations to Christ in S. Mark iii. 21. Again, this rapture and folly may be understood either of selfpraise or of the love and contemplation of God. The Apostle seems to be speaking primarily of self-praise, according to Ambrose and Chrysostom, and this is supported by what has just gone before. But since this praise has for its object the excellence of the ministry of the New Testament, and the height of love and clear knowledge of God attained under it, the word may be equally well referred to this latter. He seems indeed to be alluding to the vision of Moses, when he saw the glory of God on Mount Sinai at the reception of the law. Cf. 2 Cor. iii. 7, 18, where a comparison is drawn between Moses and S. Paul. Hence, in chaps, iv. and v., S. Paul praises himself for the tribulations and labours he had undergone for the sake of the Gospel, by which he was striving after the glorious presence of God. The meaning, therefore, is — (1.) If, forgetful of ourselves, we are FOOLS FOR GOD’S SAKE 73 carried away by the vehemence of our zeal, which the world regards as folly, so that, like fools, we give way to praising our ministry, and speak of ourselves too highly and too boastfully (for to praise one’s self, as S. Ambrose says, is pride, and boasting, and folly), it is to God's glory that we do it. If we are sober in our words and praises of ourselves, it is to teach you modesty. Hence (2.) follows the explanation of S. Augustine, Anselm, Theophylact, and others. If we are hurried into excess or ecstasy of love, knowledge, and speech of God, as, eg 9 in iii. 18, v. 8, 9, so that we seem to boast and sing our own praises, or, as Chrysostom renders it, if we seem drunken and foolish with love and contemplation (as in Acts il 13 ; xxvi. 24), it is to God’s glory that we do it Plato in Phsedrus says that frenzy or folly is fourfold — that of poets, of mystics, of seers, of lovers — and that the fourth is the best and most blessed. “ Of Divine frenzy or madness there are? he says, li four kinds laid down , over which as many gods preside . The inspiration of the seer is attributed to Apollo , of the mystic to Liber , of the poet to the Muses , while the frenzy of lovers comes from Venus and Cupid. We hold that the last of these is the best and most excellent Theophylact says that this last kind of frenzy was S. Paul’s, inasmuch as he was one who lived not in himself, but was carried out of himself and lost in Christ, his Beloved, and wished to be anathema from Christ for his brethren’s sake. The soul of one who loves is not where it lives but where it loves. Theophylact says : " If we are beside ourselves because of God it is that we may bring you. to Him. So S. Paul loved God with a lover’s frenzy , and lived for Him alone 9 and by Him he loved was carried out of himself and wholly given to God. The life that he lived was not his own but the life of Him that he loved beloved and precious for His sake only? But S. Augustine, Bede, and Anselm understand this verse, not of frenzy, but of S. Paul’s being carried up to the third heaven, and their explanation is this : " What is ‘ that whether we be beside ourselves, it is to God,’ but seeing things which it is not lawful for a man to utter ? What is that * whether we be sober, it is for your cause,’ 74 SECOND EPISTLE TO THE CORINTHIANS, G V. but what he says elsewhere, ‘ I determined not to know anything among you save Jesus Christ, and Him crucified?’” S. Augustine again ( Enarr . in Ps. civ.) says : “ What is meant by 1 whether we be beside ourselves , it is to God/ but leaving all carnal things , and being unable to speak of what we have seen ? What is meant by ‘ whether we be sober , it is for your cause / but we speak so as you can understand ? For Christ by His birth and Passion made Himself such that men might be able to speak of Him.” The being out of one’s mind is, says S. Anselm, the having it fixed on things above, so that things below slip from the memory. In this state were all the Saints to whom the secrets of God that pass this world’s understanding were revealed. So here the Apostle, being mentally set free from all human frailty and from all the perishing and changeable things of this world, lived in heart in an ineffable contemplation of those things, of which he says that he had heard unspeakable things which it was not lawful for a man to utter. But for the sake of others he descends, and says : “ Whether we be sober, it is for your cause” — although we may contemplate high things, yet we speak soberly of them, that you may be able to take . them in. This is Anselm’s explanation. S. Bernard (de Nat. et Dignit. Arnoris , g iii.) describes beautifully this frenzy of S. Paul’s. He says: “ Hear this holy frenzy : 1 Whether we be beside ourselves , it is to God : whether we be sober , it is for your cause.' Do you wish to hear further frenzy t ‘ Yet nmv if thou wilt forgive their sin — and if not , blot me , I pray Thee , out of Thy Book of Life' Do you wish for more ? Listen to the Apostle himself: ( / could wish that myself were accursed from Chnst for my brethren. ' Does not this sound like the wholesome frenzy of a mind well affected , viz., that he is firmly affected to what cannot possibly be effected , viz., to be anathema from Christ for Chrisfs sake t This was the drunkenness of the Apostles at the coming of the Holy Ghost ; this was the madness of Paul when Festus said to him : * Paul, thou art beside thyself' The reason follows: Was it wonderful that he should be pronounced mad, who, when in danger of death, was endeavouring to convert to Christ his judges, by whom he was being CONSTRAINING LOVE 75 judged for Chris fs sake f It was not much learning that gave this madness , as the king said concealing the truth that he perceived; but , as was said , it was the Holy Spirit , with which he was drunken , who made him wish to make those who were judging him like himself in all things . And, to pass over all other instances , what greater madness could be conceived than that a man who had left the world from an ardent desire to cling closely to Christ should again lay hold of the world at the call of obedience and brotherly love , and descend from the sky to the sty ? I speak of our young friend ’ Benjamin , who in his madness thinks nothing of himself but only of Him who has made him wholly beside himself With this same madness were the martyrs afflicted who smiled amid their tortures . So do we delight to be beside ourselves Again ( Serm . 85 in Cantic.) he says : u Perchance one may ask me what it is to enjoy the Word ’ Hear one who has had that experience , as he says , * Whether we be beside ourselves , it is to God or whether we be sober , it is for your cause.' By the mere will of God my relations with Him are one thing, my relations with you another It was allowed me to experience that ecstasy but not to speak of it; in my soberness I so condescend to you that you may be able to understand what I say . Whoever thou art that art anxious to know what enjoyment of the Word is, prepare for It thy mind and not thy ear . It is taught by grace and not by the tongue . It is hidden from the wise and prudent, and revealed unto babes I”

“For the love of Christ constraineth us,.... Or "containeth us"; holds and keeps us in our station and duty, as soldiers are held and kept together under a banner, or ensign displayed; to which the church refers, when she says, "his banner over me was love", Sol 2:4. Nothing more effectually keeps ministers, or other believers, in the work and service of their Lord, or more strongly obliges and constrains them to a cheerful discharge of their duty to him, and one another, than his love displayed in his covenant engagements, in his assumption of human nature, and particularly in his dying for them, which is the instance given in the text: because we thus judge; having well weighed, and maturely considered the affair, that if one died for all, then were all dead; or "seeing one died for all"; for it is rather an assertion than a supposition, upon which the apostle reasons. The person designed, who died for all, is Jesus Christ, though not mentioned, and is to be supplied from the former clause. The doctrine of Christ's dying for men was well known, so that there was no need to mention his name; he is called "one", in distinction to the "all" he died for, and as exclusive of all others, he being sufficient of himself to answer the ends of his death; and therefore is to be looked unto, and believed on, alone for salvation, and to have all the glory of it. The manner of his dying is for, or in the room and stead of all; so that he died not merely as a martyr, or by way of example, or only for their good, but as their substitute, in their room and stead, having all the sins of his people upon him, for which he made satisfaction; and this the nature of his death shows, which was a sacrifice, a ransom, a propitiation and atonement. The persons for whom Christ died are all; not every individual of mankind, but all his people, all his sheep, all the members of his church, or all the sons he, as the great Captain of salvation, brings to glory. Wherefore this text does not make for the doctrine of general redemption; for it should be observed, that it does not say that Christ died for "all men", but for "all"; and so, agreeably to the Scriptures, may be understood of all the persons mentioned. Moreover, in the latter part of the text it is said, that those for whom Christ died, for them he rose again; he died for no more, nor for others, than those for whom he rose again: now those for whom he rose again, he rose for their justification; wherefore, if Christ rose for the justification of all men, all would be justified, or the end of Christ's resurrection would not be answered; but all men are not, nor will they be justified, some will be condemned; hence it follows, that Christ did not rise from the dead for all men, and consequently did not die for all men: besides, the "all" for whom Christ died, died with him, and through his death are dead both to the law and sin; and he died for them, that they might live, not to themselves, but to him; neither of which are true of all the individuals of mankind: to which may be added, that the context explains the all of such who are in Christ, are new creatures, are reconciled to God, whose trespasses are not imputed to them, for whom Christ was made sin, and who are made the righteousness of God in him; which cannot be said of all men. The conclusion from hence is, then were all dead; meaning, either that those for whom Christ died, were dead in Adam, dead in law, dead in trespasses and sins, which made it necessary for him to die for them; otherwise, there would have been no occasion for his death; yet it does not follow from hence, that Christ died for all that are in such a condition; only that those for whom Christ died were dead in this sense, admitting this to be the sense of the passage; though death in sin seems not to be intended, since that all men are dead in sin, would have been a truth, if Christ had died for none; and much less is this an effect, or what follows upon the death of Christ; nor does it capacitate, but renders men incapable of living to Christ: wherefore a mystical death in, and with Christ, seems rather to he meant; and so the Ethiopic version reads it, "in whom everyone is dead". Christ died as the head and representative of his people, and they all died in him, were crucified with him, and through his death became dead to the law, as to its curse and condemnation; and to sin, as to its damning power, being acquitted, discharged, and justified from it; the consequence of which is a deliverance from the dominion of it, whereby they become capable of living to the glory of Christ. The sense of the passage is not, that Christ died for all that were dead, but that all were dead for whom he died; which is true of them, whether in the former, or in the latter sense: the article is anaphorical or relative, as Beza and Piscator observe; and the meaning is, that if Christ died for all, then all "those" were dead for whom he died.”

“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 honor. 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.”

“For whether we be transported in mind, and out of zeal for the good of others seem to exceed in speaking of ourselves, it is to God, for God’s honour and that of his ministers: or whether we be more moderate, [3] (literally, sober ) that is, if I speak not, even what with truth I might, of my own actions, it is to you, to give you an example of modesty and humility.”

“be--rather as Greek, "have been." The contrast is between the single act implied by the past tense, "If we have ever been beside ourselves," and the habitual state implied by the present, "Or whether we be sober," that is, of sound mind. beside ourselves--The accusation brought by Festus against him (Act 26:24). The holy enthusiasm with which he spake of what God effected by His apostolic ministry, seemed to many to be boasting madness. sober--humbling myself before you, and not using my apostolic power and privileges. to God . . . for your cause--The glorifying of his office was not for his own, but for God's glory. The abasing of himself was in adaptation to their infirmity, to gain them to Christ (Co1 9:22).”