2 Corinthians 5:11 Knowing therefore the terror of the Lord, we persuade men; but we are made manifest to God… We begin in order with the first, viz., the ministerial performance, wherein again two branches more. First, the work itself, and that is to persuade men. Secondly, the ground and principle of this working, or the motive that puts them upon it: "Knowing the terror of the Lord." Before we come to speak of these parts by themselves, it is requisite that we should first of all look upon them in their reference to one another. First, here is an account of their knowledge, what they did with that; we persuade men, we know the terror of the Lord. And this knowledge we do not keep to ourselves, but we communicate it to others, that they may know it as well as ourselves. Secondly, as here is an account of their knowledge what they did with that; so here is likewise an account of their practice, what put them upon that. What needs all this instruction, and exhortation, and admonition? Cannot ye as well let men be quiet? No, says he, we cannot do so. There is very good reason for it; and that is, "Knowing the terror of the Lord." We cannot know that, and not practise this. First, "knowing it" in a way of simple discovery, in opposition to ignorance, it is a great advantage to any man that undertakes to persuade any other to it, for himself to have an understanding of that which he speaks about. We are sensible of the thing itself, the day of judgment, and of the great danger which lies upon those which are neglectful of it. And therefore we cannot but speak of such things as these are. Secondly, knowing in a way of certainty, and in opposition to conjecture; "knowing," that is, knowing perfectly or exactly. There are many things which we have sometimes some kind of hint of, but we are not altogether sure of them, but only by guess. For men to vent their mere fancies, and conceits, and speculations for truths, may carry a great deal of weakness and imprudence in it, to say no worse of it; yea, but St. Paul here went upon a better ground and argument. Third, knowing, in a way of consideration, in opposition to forgetfulness or non-attendancy. There are many things which we know habitually, which yet we do not know actually. And thus have we seen the full emphasis of this word knowing, as it lies here before us in the text; as a word of intelligence, as a word of assurance, as a word of remembrance. For a further account yet still of the practice of the Apostle is here expressed in these words, "Knowing therefore the terror of the Lord, we persuade men." 1. The principle and foundation, whereupon this practice of the apostles in their persuading of men was laid; and that was knowledge. We then persuade most effectually when we persuade knowingly. Thus in the beginning of this chapter, "we know," etc., that we have a building of God, a house, etc. 2. Here was the matter which this his persuasion was conversant about, and that was of judgment to come, a fundamental point of Christian religion. 3. Here was the order and method of this practice; beginning first with the terror of the Lord, and laying a ground-work there; that is the right method of the ministry, to begin with the preaching of the law, and showing them their lost condition.And this again we may conceive them to have done upon a three-fold consideration. 1. Faithfulness to God, "Knowing the terror of the Lord, we persuade men," that we may discharge the duty to Him who has entrusted us with this message. 2. Affection to God's people. Knowing this terror we persuade men, that so thereby we may thus better secure them. 3. Respect to ourselves; that is another thing in it: and to ourselves, not in a corrupt sense, but in a good and warrantable sense: to ourselves, i.e., to our own souls, as we desire to tender them. This account of the apostle's practice may be further amplified from some other considerations which do likewise lie in the text.As first, from the principle and foundation whereupon it was laid, and that was knowledge. And indeed that is the best persuasion of all which does arise and proceed from hence. This is that which becomes a servant of Christ, as the best principle of all to work upon, namely, his own knowledge and experience of those things which he speaks of. 2. As here is an account of his practice from the principle of it, so likewise from the matter and the thing itself; which is by beginning with terror, and laying judgment before them. 3. We may likewise here take notice of the order and method which is observed by him in all this; which is first of all informing himself, and then instructing of others. First, knowing, and after that persuading. There are some which invert this order. Begin first with persuading, and then come to knowing afterwards. Which will be teachers before they are learners. First, the work itself, and that is, we persuade men. Secondly, the principle of this working, or the motive that put them upon it, "Knowing the terror of the Lord."We begin with the last. 1. I say here is the object propounded, "the terror of the Lord." This was that which the apostle knew, and desired also to make known unto them for their edification. It is called the terror of the Lord, emphatically and exclusively, as hereby shutting out any other terror which does not so well consist with this, for we must know that there are sometimes false terrors as well as true. The devil, as he has his false comforts and raptures, so he has likewise his false fears.What kind of terrors are those? 1. The terror of the Word, in the threatenings and comminations of it, wherein is revealed from heaven the wrath of God against all unrighteousness, as the apostle speaks in Romans 1:18. 2. The terror of Divine impression upon the heart and conscience. This is sometimes called in Scripture the terror of the Almighty, which Job, and David, Haman, and such as these did sometimes partake of, when God Himself appears as an enemy. 3. The terror of judgment, and more especially of the day of judgment. The second is the apprehension of this object, in reference to the mind and understanding; and that is knowing. We see here upon what terms we proceed in religion; not upon mere fancies only, but upon a certainty and good assurance. But how did Paul know this terror of the Lord? He knew it divers ways — First, by immediate revelation and inspiration from God Himself: "I have received from the Lord that which I have delivered unto you." Secondly, he knew it also by discourse and collection of one thing from another. There is very good reason for it. Thirdly, he knew it also by experience, and by some sense of it upon himself in his own heart. There is no man that knows what sin is but he consequently knows what judgment is. The second is the work itself. We persuade men, where again four things more. First, for the act, or what it is which is done, it is persuading. First, it is a word of endeavour; we persuade, that is, we labour to do so. Secondly, it is a word of mollification. We persuade men; we do not compel them. The work of the ministry it is not a physical work, but a moral, and so is to be looked upon by us. Thirdly, this expression, we persuade, it is moreover a word of efficacy. Last of all, it is a word of condescension. We persuade men; that is, we satisfy them; do what we can to content them, and to remove all occasion of cavil or exception against us. The second is the object, or the persons to whom this persuading does reach — "men." Men persuade men. This word "men" in the text is at once both a word of latitude and likewise a word of restriction. So that we persuade men — that is, we persuade none but men such as these, as having interest in it. But further, so it is a word of latitude and enlargement, extending itself to all men whosoever they be, and that also in any rank or condition which we may possibly conceive them in. First of all, by taking men in opposition to God Himself, who needs not to be persuaded. And, secondly, in opposition to angels.The third thing here pertinently considerable, is what we persuade unto. 1. If they be as yet unconverted, we persuade them to believe. 2. As for those which are believers, we persuade men. One persuasion reaches to such as these amongst other men, that they would walk answerable to their profession. The fourth is, upon what ground, and that is hinted unto us from the coherence, in the words that went before, "Knowing the terror of the Lord." This is not the only argument; but it is that only which is here expressed. The second is in reference to their acceptance in these words, "But we are made manifest to God; and I trust: also are made manifest in your consciences." This is added to prevent an objection. It is true, indeed, Paul, you have told us a fair tale of yourself and of the rest of your brethren; with what great matters you attempt to do: but who thinks the better of you for all this? Who gives you any thanks for your labour? or who gives any great credit to that which you deliver?To this the apostle answers very discreetly — "But we are made manifest to God; and I trust also are made," etc. I begin with the first, viz., his acceptance with God — "We are made manifest unto God." 1. For our calling and gifts; we are manifest to God, so we are manifest to Him, as we are appointed by Him. The ministry, it is not a human invention. But secondly, there is another manifestation — a manifestation of performances, as to the exercise and improvement of those gifts which God has bestowed. The Lord knows our faithfulness and integrity in this business. And the apostle seems to make mention of this for a threefold purpose. First, as his duty in regard of his endeavour; we are manifest to God, and it is that which lies upon us so to be; we could not satisfy ourselves if we did not do so. Secondly, he makes mention of it as his happiness or privilege. Thirdly, here is also his comfort and satisfaction of mind in the reflection. First, I say, in case of concealment and retiredness, which carries an opposition with it to the manifestation of knowledge and discovery; it is a comfort to be made manifest to God, and to be known to Him where we are manifest nowhere else. Again, secondly, it is comfortable likewise, as in men's ignorance, so likewise in their neglect, by taking the word manifestation by way of allowance. We are manifest to God, says the apostle — that is, we are approved of Him. This was that which comforted him, even when it was not so with him in regard of men. And so you have the first part of this acceptance, as it refers to God — "But we are made manifest to God." The second is as it refers to the Corinthians: "And I trust also are made manifest in your consciences." This likewise, as well as the other, is added to prevent an objection; for here some might have been ready to have replied, You talk how you are manifested to God. Well, but what are you to the eyes of men? and what satisfaction do you give to them? To this now he answers, "And I trust also are made manifest in your consciences." First, for the thing itself, "We are made manifest in your consciences." First, in a way of efficacy, from that success which our ministry hath found upon them. This is one way of manifestation. The faith and graces of the Corinthians were a sufficient testimony to the apostle's ministry. The second is in a way of conviction or approbation. We are made manifest in your consciences, that is, your consciences do bear witness with us. This is the privilege of goodness, that it shall have men's consciences where it has not their affections. Though they love it not, yet they shall inwardly like it, and in their hearts secretly approve it, and set their seals unto it. Herod, though he loved not John Baptist, yet he reverenced him, and in his heart did admire him. Secondly, if ye take this your consciences a little more strictly restraining it to true believers, and those amongst these Corinthians which were faithful, that St. Paul and the rest were made manifest in their consciences indeed. Howsoever others may think of us, yet those which are faithful will approve us. "We are made manifest in you," etc. The second is the word of transition or introduction, I trust or hope. We may take notice also of this; and it carries a double notion in it. First, there was his desire in it, as he wished it might be; he desired to approve his ministry, and himself in the execution of his ministry, to the hearts and consciences of those which were faithful, that they might be sure to close with him. Secondly, as there was his desire in it, so there was also his confidence and expectation. I hope or trust; that is, I believe, and make account of it. It is a word of triumphant expression, as you have another of the like nature with it (1 Corinthians 7:6). (T. Horton, D. D.) Parallel Verses KJV: 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. |
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