[43] The true rendering here is that in the margin of the R.V.
[44] This translation is Schmiedel's. For the use of διὰ cf. Rev. xxi. 24: Καὶ περιπατήσουσιν τὰ ἔθνη διὰ τοῦ φωτὸς αὐτης. It cannot mean "by" faith, in the sense of "according to" faith, or as faith directs. Nor can it be proved that εῖδος ever means "sight."
"Knowing therefore the fear of the Lord, we persuade men, but we are made manifest unto God; and I hope that we are made manliest also in your consciences. We are not again commending ourselves unto you, but _speak_ as giving you occasion of glorying on our behalf, that ye may have wherewith to answer them that glory in appearance and not in heart. For whether we are beside ourselves, it is unto God; or whether we are of sober mind, it is unto you. For the love of Christ constraineth us; because we thus judge, that One died for all, therefore all died; and He died for all, that they which live should no longer live unto themselves, but unto Him who for their sakes died and rose again."--2 COR. v. 11-15 (R.V.).
The Christian hope of immortality is elevated and solemnised by the thought of the judgment-seat of Christ. This is no strange thought to St. Paul; many a time he has set himself in imagination in that great presence, and let the awe of it descend upon his heart. This is what he means when he writes, "Knowing the fear of the Lord." Like the pastors addressed in the Epistle to the Hebrews, he exercises his office as one who must render an account. In this spirit, he says, he persuades men. A motive so high, and so stern in its purifying power, no minister of Christ can afford to dispense with. We need something to suppress self-seeking, to keep conscience vigorous, to preserve the message of reconciliation itself from degenerating into good-natured indifference, to prohibit immoral compromises and superficial healing of the soul's hurts. Let us familiarise our minds, by meditation, with the fear due to Christ the judge, and a new element of power will enter into our service, making it at once more urgent and more wholesome than it could otherwise be.
The meaning of the words "we persuade men" is not at once clear. Interpreters generally find in them a combination of two ideas--we try to win men for the Gospel, and we try to convince them of our own purity of motive in our evangelistic work. The word is suitable enough to express either idea; and though it is straining it to make it carry both, the first is suggested by the general tenor of the passage, and the second seems to be demanded by what follows. "We try to convince men of our disinterestedness, but we do not need to try to convince God; we have been manifested to Him already;[45] and we trust also that we have been manifested in your consciences." Paul was well aware of the hostility with which he was regarded by some of the Corinthians, but he is confident that, when his appeal is tried in the proper court, decision must be given in his favour, and he hopes that this has really been done at Corinth. Often we do not give people in his position the benefit of a fair trial. It is not in our consciences they are arraigned--_i.e._, in God's sight, and according to God's law--but at the bar of our prejudices, our likes and dislikes, sometimes even our whims and caprices. It is not their _character_ which is taken into account, but something quite irrelevant to character. Paul did not care for such estimates as these. It was nothing to him whether his appearance made a favourable impression on those who heard him--whether they liked his voice, his gestures, his manners, or even his message. What he did care for was to be able to appeal to their consciences, as he could appeal to God, to whom all things were naked and opened, that in the discharge of his functions as an evangelist he had been absolutely simple and sincere. In speaking thus, he has no intention of again recommending himself. Rather, as he says with a touch of irony, it is for their convenience he writes; he is giving them occasion to boast on his behalf, that when they encounter people who boast in face and not in heart they may not be speechless, but may have something to say for themselves--and for him. It is easy to read between the lines here. The Corinthians had persons among them--Jewish and Judaising teachers evidently--who boasted "in face"; in other words, who prided themselves on outward and visible distinctions, though as Paul asserts, they had nothing within to be proud of. There are suggestions of these distinctions elsewhere, and we can imagine the claims men made, the airs they gave themselves, or at least the recognition they consented to accept, on the ground of them. Their eloquence, their knowledge of the Scriptures, their Jewish descent, their acquaintance with the Twelve, above all acquaintance with Jesus Himself--these were their credentials, and of these their followers made much. Perhaps even on their own ground Paul could have met and routed most of them, but meanwhile he leaves them in undisturbed possession of their advantages, such as they are. He only sums up these advantages in the disparaging word "face," or "appearance"; they are all on the outside; they amount to "a fair show in the flesh," but no more. He would not like if _his_ disciples could make no better boast of their master, and all the high things he has written, from chap. ii. 14 on to chap. v. 10, especially his vindication of the absolute purity of his motives, furnish them, if they choose to take it so, with grounds of counter-boasting, far deeper and more spiritual than those of his adversaries. For _he_ boasts, not "in appearance, but in heart." The ironical tone in this is unmistakable, yet it is not merely ironical. From the beginning of Christianity to this day, Churches have gathered round men, and made their boast in them. Too often it has been a boast "in face," and not "in heart"--in gifts, accomplishments, and distinctions, which may have given an outward splendour to the individual, but which were entirely irrelevant to the possession of the Christian spirit. Often even the imperfections of the natural man have been gloried in, simply because they were his; and the Lutheran and Calvinistic Churches, for example, owe some of their most distinctive features to an exaggerated appreciation of those very characteristics of Luther and Calvin which had no Christian value. The same thing is seen every day, on a smaller scale, in congregations. People are proud of their minister, not for what he is in heart, but because he is more learned, more eloquent, more naturally capable, than other preachers in the same town. It is a pity when ministers themselves, like the Judaists in Corinth, are content to have it so. The true evangelist or pastor will choose rather, with St. Paul, to be taken for what he is as a Christian, and for nothing else; and if he _must_ be spoken about, he will be spoken of in this character, and in no other. Nay, if it really comes to glorying "in face," he will glory in his weaknesses and incapacities; he will magnify the very earthenness of the earthen vessel, the very coarseness of the clay, as a foil to the power and life of Christ which dwell in it.