All of Paul"s ministries to and for the Corinthians had been for God"s glory and their welfare. [source][source][source]
What Paul meant by the charge of being beside himself, and its opposite, being of sound mind, could and probably does include all the following possibilities. Some critics apparently attacked him for his teaching that differed from mainstream Judaism, his ecstatic experiences, and his ceaseless service. To this his response was, "That is for God to judge" (cf. 2 Corinthians 5:9-11). Other critics may have thought him crazy for speaking in tongues and having visions (cf. Acts 22:17-21). For Paul, that was a matter between him and God (cf. 1 Corinthians 14:2). Occasionally Paul may have appeared carried away with his emotions, but that conduct only resulted in God"s glory. His self-commendation may have looked like lunacy to some in Corinth, but Paul was only defending God"s cause. In Paul"s culture people considered self-commendation inappropriate except in certain particular circumstances. [1] To the Jews the apostle"s conversion marked him as a madman, but that change of mind was a totally rational decision. [2] Jesus" critics had misjudged Him too. [source][source][source]
Context Summary
2 Corinthians 5:11-19 - Constrained By The Love Of Christ
It was of small importance in Paul's eyes what his critics thought of him. He desired only to please his supreme Lord, whether he lived or died, was considered cold and staid or hot and impassioned. He was overmastered by his love of Christ. This may have been the sense of Christ's love to his unworthy self, or the emotion that burned in his soul toward Christ, or the very love of Christ received into his heart, as a tiny creek on the shore receives the pulse of the ocean tide.
The Apostle had arrived at the deliberate conclusion and judgment that the "all" who realized what Christ had done for them (and he among them) must live with as much devotion toward Him as others toward themselves. A new world had been opened by Christ's resurrection. All things had become new. Let us live in daily touch with that world of faith and glory, refusing to be judged by the old standards. It is clear that the reconciliation of the world is as complete as God can make it, but it is for us to urge men to fall in with and accept God's proposals. [source]
Chapter Summary: 2 Corinthians 5
1That in his assured hope of immortal glory, 9and in expectation of it, he labors to keep a good conscience; 12not that he may boast of himself, 14but as one that, having received life from Christ, 17endeavors to live as a new creature to Christ only, 18and by his ministry of reconciliation, to reconcile others also in Christ to God
Greek Commentary for 2 Corinthians 5:13
Whether we are beside ourselves [ειτε εχεστημεν] Second aorist active indicative of εχιστημι existēmi old verb, here to stand out of oneself (intransitive) from εκστασις ekstasis ecstasy, comes as in Mark 5:42. It is literary plural, for Paul is referring only to himself. See note on 2 Corinthians 1:6 for ειτεειτε eite -eite It is a condition of the first class and Paul assumes as true the charge that he was crazy (if I was crazy) for the sake of argument. Festus made it later (Acts 26:24). He spoke with tongues (1 Corinthians 14:18) and had visions (2 Corinthians 12:1-6) which probably the Judaizers used against him. A like charge was made against Jesus (Mark 3:21). People often accuse those whom they dislike with being a bit off. [source]
We are beside ourselves [ἐξέστημεν] See on Luke 24:22; see on Acts 2:7; and see on the kindred ἔκστασις astonishment Mark 5:42. Some such charge appears to have been made, as at Acts 26:24. [source]
Reverse Greek Commentary Search for 2 Corinthians 5:13
Mark 3:21His friends [οι παρ αυτου] The phrase means literally “those from the side of him (Jesus).” It could mean another circle of disciples who had just arrived and who knew of the crowds and strain of the Galilean ministry who now come at this special juncture. But the idiom most likely means the kinspeople or family of Jesus as is common in the lxx. The fact that in Mark 3:31 “his mother and his brothers” are expressly mentioned would indicate that they are “the friends” alluded to in Mark 3:21. It is a mournful spectacle to think of the mother and brothers saying, He is beside himself Second aorist active indicative intransitive. The same charge was brought against Paul (Acts 26:24; 2 Corinthians 5:13). We say that one is out of his head. Certainly Mary did not believe that Jesus was in the power of Beelzebub as the rabbis said already. The scribes from Jerusalem are trying to discount the power and prestige of Jesus (Mark 3:22). See notes on Matthew 9:32-34; and note on Matthew 10:25; and note on Matthew 12:24 for Beelzebub and Beelzebul. Mary probably felt that Jesus was overwrought and wished to take him home out of the excitement and strain that he might get rest and proper food. See my The Mother of Jesus: Her Problems and Her Glory. The brothers did not as yet believe the pretensions and claims of Jesus (John 7:5). Herod Antipas will later consider Jesus as John the Baptist redivivus, the scribes treat him as under demonic possession, even the family and friends fear a disordered mind as a result of overstrain. It was a crucial moment for Jesus. His family or friends came to take him home, to lay hold of him (kratēsai), forcibly if need be. [source]
Romans 12:3Not to think of himself more highly than he ought to think [μη υπερπρονειν παρ ο δει προνειν] Indirect negative command after λεγω legō (I say). Play on the two infinitives προνειν phronein to think, and υπερπρονειν huperphronein (old verb from υπερπρων huperphrōn over-proud, here only in N.T.) to “over-think” with παρ ο par' ho (beyond what) added. Then another play on προνειν phronein and σωπρονειν sōphronein (old verb from σωπρων sōphrōn sober-minded), to be in one‘s right mind (Mark 5:15; 2 Corinthians 5:13). Self-conceit is here treated as a species of insanity. [source]
1 Timothy 2:9With shamefacedness and sobriety [μετὰ αἰδοῦς καὶ σωφροσύνης] Ἁιδώς N.T. ( αἰδοῦς in Hebrews 12:28is an incorrect reading). In earlier Greek, as in Homer, it sometimes blends with the sense of αἰσχύνη shamethough used also of the feeling of respectful timidity in the presence of superiors, or of penitent respect toward one who has been wronged (see Homer, Il. i. 23). Hence it is connected in Homer with military discipline (Il. v. 531). It is the feeling of a suppliant or an unfortunate in the presence of those from whom he seeks aid; of a younger man toward an older and wiser one. It is a feeling based upon the sense of deficiency, inferiority, or unworthiness. On the other hand, it is the feeling of a superior in position or fortune which goes out to an unfortunate. See Homer, Il. xxiv. 208; Od. xiv. 388; Soph. Oed. Col. 247. In the Attic period, a distinction was recognised between αἰσχύνη and αἰδώς : αἰδώς representing a respectful and reverent attitude toward another, while αἰσχύνη was the sense of shame on account of wrong doing. Thus, “one αἰδεῖται isrespectful to his father, but αἰσχύνεται isashamed because he has been drunk.” Trench (N.T. Synon. § xix.) remarks that “ αἰδώς is the nobler word and implies the nobler motive. In it is involved an innate moral repugnance to the doing of the dishonorable act, which moral repugnance scarcely or not at all exists in the αἰσχύνη . Let the man who is restrained by αἰσχύνη alone be insured against the outward disgrace which he fears his act will entail, and he will refrain from it no longer.” The A.V. shamefacedness is a corruption of the old English shamefastness. So Chaucer:“Schamefast chastite.”Knight's T. 2057.Shakespeare:“'Tis a blushing shamefast spirit that mutinies in a man's bosom.”Richard III. i. 4.It is one of a large class of words, as steadfast, soothfast, rootfast, masterfast, handfast, bedfast, etc. Shamefaced changes and destroys the original force of the word, which was bound or made fast by an honorable shame. Σωφροσύνη sobrietysoP. Once in Acts, Acts 26:25. The kindred verb σωφρονεῖν tobe of sound mind, Romans 12:3-5; 2 Corinthians 5:13; Titus 2:6. Several representatives of this family of words appear in the Pastorals, and with the exception of σωφροσύνη and σωφρονεῖν , nowhere else in N.T. Such are σωφρονίζειν tobe soberminded (Titus 2:4); σωφρονισμός discipline(2 Timothy 1:7); σωφρόνως soberly(Titus 2:12); σώφρων soberminded(1 Timothy 3:2). The word is compounded of σάος or σῶς safesound, and φρήν mindIt signifies entire command of the passions and desires; a self-control which holds the rein over these. So Aristotle (Rhet. i. 9): The virtue by which we hold ourselves toward the pleasures of the body as. the law enjoins.” Comp. 4Macc. 1:31. Euripides calls it “the fairest gift of the gods” (Med. 632). That it appears so rarely in N.T. is, as Trench remarks, “not because more value was attached to it in heathen ethics than in Christian morality, but because it is taken up and transformed into a condition yet higher still, in which a man does not command himself, which is well, but, which is better still, is commanded by God.” The words with shamefastness and sobriety may either be taken directly with adorn themselves, or better perhaps, as indicating moral qualities accompanying ( μετὰ with) the modest apparel. Let them adorn themselves in modest apparel, having along with this shamefastness and sobermindedness. [source]
What do the individual words in 2 Corinthians 5:13 mean?
Ifforwe are beside ourselves[it is] to Godor ifwe are sober-minded[it is] for you
Greek Commentary for 2 Corinthians 5:13
Second aorist active indicative of εχιστημι existēmi old verb, here to stand out of oneself (intransitive) from εκστασις ekstasis ecstasy, comes as in Mark 5:42. It is literary plural, for Paul is referring only to himself. See note on 2 Corinthians 1:6 for ειτεειτε eite -eite It is a condition of the first class and Paul assumes as true the charge that he was crazy (if I was crazy) for the sake of argument. Festus made it later (Acts 26:24). He spoke with tongues (1 Corinthians 14:18) and had visions (2 Corinthians 12:1-6) which probably the Judaizers used against him. A like charge was made against Jesus (Mark 3:21). People often accuse those whom they dislike with being a bit off. [source]
See on Luke 24:22; see on Acts 2:7; and see on the kindred ἔκστασις astonishment Mark 5:42. Some such charge appears to have been made, as at Acts 26:24. [source]
Reverse Greek Commentary Search for 2 Corinthians 5:13
The phrase means literally “those from the side of him (Jesus).” It could mean another circle of disciples who had just arrived and who knew of the crowds and strain of the Galilean ministry who now come at this special juncture. But the idiom most likely means the kinspeople or family of Jesus as is common in the lxx. The fact that in Mark 3:31 “his mother and his brothers” are expressly mentioned would indicate that they are “the friends” alluded to in Mark 3:21. It is a mournful spectacle to think of the mother and brothers saying, He is beside himself Second aorist active indicative intransitive. The same charge was brought against Paul (Acts 26:24; 2 Corinthians 5:13). We say that one is out of his head. Certainly Mary did not believe that Jesus was in the power of Beelzebub as the rabbis said already. The scribes from Jerusalem are trying to discount the power and prestige of Jesus (Mark 3:22). See notes on Matthew 9:32-34; and note on Matthew 10:25; and note on Matthew 12:24 for Beelzebub and Beelzebul. Mary probably felt that Jesus was overwrought and wished to take him home out of the excitement and strain that he might get rest and proper food. See my The Mother of Jesus: Her Problems and Her Glory. The brothers did not as yet believe the pretensions and claims of Jesus (John 7:5). Herod Antipas will later consider Jesus as John the Baptist redivivus, the scribes treat him as under demonic possession, even the family and friends fear a disordered mind as a result of overstrain. It was a crucial moment for Jesus. His family or friends came to take him home, to lay hold of him (kratēsai), forcibly if need be. [source]
Indirect negative command after λεγω legō (I say). Play on the two infinitives προνειν phronein to think, and υπερπρονειν huperphronein (old verb from υπερπρων huperphrōn over-proud, here only in N.T.) to “over-think” with παρ ο par' ho (beyond what) added. Then another play on προνειν phronein and σωπρονειν sōphronein (old verb from σωπρων sōphrōn sober-minded), to be in one‘s right mind (Mark 5:15; 2 Corinthians 5:13). Self-conceit is here treated as a species of insanity. [source]
Ἁιδώς N.T. ( αἰδοῦς in Hebrews 12:28is an incorrect reading). In earlier Greek, as in Homer, it sometimes blends with the sense of αἰσχύνη shamethough used also of the feeling of respectful timidity in the presence of superiors, or of penitent respect toward one who has been wronged (see Homer, Il. i. 23). Hence it is connected in Homer with military discipline (Il. v. 531). It is the feeling of a suppliant or an unfortunate in the presence of those from whom he seeks aid; of a younger man toward an older and wiser one. It is a feeling based upon the sense of deficiency, inferiority, or unworthiness. On the other hand, it is the feeling of a superior in position or fortune which goes out to an unfortunate. See Homer, Il. xxiv. 208; Od. xiv. 388; Soph. Oed. Col. 247. In the Attic period, a distinction was recognised between αἰσχύνη and αἰδώς : αἰδώς representing a respectful and reverent attitude toward another, while αἰσχύνη was the sense of shame on account of wrong doing. Thus, “one αἰδεῖται isrespectful to his father, but αἰσχύνεται isashamed because he has been drunk.” Trench (N.T. Synon. § xix.) remarks that “ αἰδώς is the nobler word and implies the nobler motive. In it is involved an innate moral repugnance to the doing of the dishonorable act, which moral repugnance scarcely or not at all exists in the αἰσχύνη . Let the man who is restrained by αἰσχύνη alone be insured against the outward disgrace which he fears his act will entail, and he will refrain from it no longer.” The A.V. shamefacedness is a corruption of the old English shamefastness. So Chaucer:“Schamefast chastite.”Knight's T. 2057.Shakespeare:“'Tis a blushing shamefast spirit that mutinies in a man's bosom.”Richard III. i. 4.It is one of a large class of words, as steadfast, soothfast, rootfast, masterfast, handfast, bedfast, etc. Shamefaced changes and destroys the original force of the word, which was bound or made fast by an honorable shame. Σωφροσύνη sobrietysoP. Once in Acts, Acts 26:25. The kindred verb σωφρονεῖν tobe of sound mind, Romans 12:3-5; 2 Corinthians 5:13; Titus 2:6. Several representatives of this family of words appear in the Pastorals, and with the exception of σωφροσύνη and σωφρονεῖν , nowhere else in N.T. Such are σωφρονίζειν tobe soberminded (Titus 2:4); σωφρονισμός discipline(2 Timothy 1:7); σωφρόνως soberly(Titus 2:12); σώφρων soberminded(1 Timothy 3:2). The word is compounded of σάος or σῶς safesound, and φρήν mindIt signifies entire command of the passions and desires; a self-control which holds the rein over these. So Aristotle (Rhet. i. 9): The virtue by which we hold ourselves toward the pleasures of the body as. the law enjoins.” Comp. 4Macc. 1:31. Euripides calls it “the fairest gift of the gods” (Med. 632). That it appears so rarely in N.T. is, as Trench remarks, “not because more value was attached to it in heathen ethics than in Christian morality, but because it is taken up and transformed into a condition yet higher still, in which a man does not command himself, which is well, but, which is better still, is commanded by God.” The words with shamefastness and sobriety may either be taken directly with adorn themselves, or better perhaps, as indicating moral qualities accompanying ( μετὰ with) the modest apparel. Let them adorn themselves in modest apparel, having along with this shamefastness and sobermindedness. [source]