14 A Ministry of Integrity

(2 Corinthians 5:11–17)

Therefore, knowing the fear of the Lord, we persuade men, but we are made manifest to God; and I hope that we are made manifest also in your consciences. We are not again commending ourselves to you but are giving you an occasion to be proud of us, so that you will have an answer for those who take pride in appearance and not in heart. For if we are beside ourselves, it is for God; if we are of sound mind, it is for you. For the love of Christ controls us, having concluded this, that one died for all, therefore all died; and He died for all, so that they who live might no longer live for themselves, but for Him who died and rose again on their behalf. Therefore from now on we recognize no one according to the flesh; even though we have known Christ according to the flesh, yet now we know Him in this way no longer. Therefore if anyone is in Christ, he is a new creature; the old things passed away; behold, new things have come. (5:11–17)

Though there is variety in leadership styles, several common qualities are indispensable, especially for effective spiritual leaders.

First, leaders who make an impact are focused. They have a clearly defined mission, which they pursue with unrelenting clarity of purpose.

Second, leaders who have an impact are internally motivated. They do not usually depend on favorable external factors to achieve.

Third, leaders who impact are courageous. They are usually so dedicated to their tasks and goals that they refuse to back down in the face of adversity or be stopped by hindrances or obstacles.

Fourth, leaders who succeed are knowledgeable. They understand what they need to know, are sure of what they believe, and are eager to learn more.

Fifth, leaders who make an impact are strong. They have the strength to endure the arduous, difficult labor that achievement demands.

Sixth, for leaders to have an impact they need to be optimistic, to believe the best about their plans and their people.

Seventh, leaders who ennoble others are enthusiastic and persuasive. They generate a contagious excitement about their visions and ministries that enables them to enlist the eager support of others.

Eighth, effective leaders are willing to take risks. They put everything on the line for what they believe must be done.

Ninth, leaders who have an impact are skilled communicators. They can articulate their visions, ideas, and plans effectively so as to motivate those with them.

Tenth, leaders who impact are imaginative. They are usually not content with maintaining the status quo but pursue greater things.

Finally, impactful leaders tend to be independent, strong enough to stand and survive on their own.

Tying all those essential qualities together is consistency or integrity. Without it, the rest of the above-mentioned leadership qualities add up to nothing more than superficiality. Integrity solidifies and unites all the other qualities; it is the glue that holds all attitudes and actions together.

Integrity (from the Latin word integer, “entire”) may be defined as the condition or quality of being undivided. It describes those who adhere to their ethical or moral standards without hypocrisy or duplicity. People with integrity lead lives that are one with their stated convictions; they “practice what they preach.” They are honest, sincere, and incorruptible. In biblical terms, those with integrity are “above reproach”—a quality that is to characterize all believers (Phil. 2:15; 1 Tim. 5:7), but especially elders (1 Tim. 3:2; Titus 1:6–7).

The Bible stresses the value of integrity by condemning hypocrisy. Jesus repeatedly denounced the religious leaders of His day as hypocrites (Matt. 6:2, 5, 16; 15:7; 22:18; Luke 12:1, 56; 13:15). Matthew 23 records His blistering malediction on the scribes and Pharisees for their lack of integrity, because “they say things and do not do them” (v. 3). After a series of curses, each introduced by the phrase “woe to you” (vv. 13–16, 23, 25, 27, 29), and after repeatedly denouncing them as hypocrites, Jesus concluded with a stern rebuke: “You serpents, you brood of vipers, how will you escape the sentence of hell?” (v. 33).

In Romans 12:9 Paul commanded that “love be without hypocrisy,” and he did not hesitate to condemn Peter and Barnabas when they lapsed into hypocrisy (Gal. 2:11–13). He warned in 1 Timothy 4:2 about “the hypocrisy of liars” (lit., “hypocritical lie-speakers”) who would deceive many. James noted that godly, biblical wisdom is “without hypocrisy” (James 3:17) and that God gives blessing (1:5–8) and grace (4:8) to those whose lives are not duplicitous (“double-minded”); Peter also taught that hypocrisy has no place in believers’ lives (1 Peter 2:1).

Scripture also affirms the importance of integrity, both by precept and example. Despite the terrible suffering he endured, Job maintained his integrity. In Job 2:3, “The Lord said to Satan, ‘Have you considered My servant Job? For there is no one like him on the earth, a blameless and upright man fearing God and turning away from evil. And he still holds fast his integrity, although you incited Me against him to ruin him without cause.’” Though foolish, his wife’s advice to him nonetheless affirmed Job’s integrity: “Do you still hold fast your integrity? Curse God and die!” (2:9). Though they falsely accused him of harboring unrepentant sin, Job’s would-be counselors acknowledged his claim to integrity. In 4:6 Eliphaz said, “Is not your fear of God your confidence, and the integrity of your ways your hope?” Job never gave in to the accusations of his carping critics but steadfastly maintained his integrity: “Far be it from me that I should declare you right; till I die I will not put away my integrity from me” (27:5); “Let Him weigh me with accurate scales, and let God know my integrity” (31:6).

Like Job, David was also a man of integrity, as God Himself affirmed:

Now it came about when Solomon had finished building the house of the Lord, and the king’s house, and all that Solomon desired to do, that the Lord appeared to Solomon a second time, as He had appeared to him at Gibeon. The Lord said to him, “I have heard your prayer and your supplication, which you have made before Me; I have consecrated this house which you have built by putting My name there forever, and My eyes and My heart will be there perpetually. As for you, if you will walk before Me as your father David walked, in integrity of heart and uprightness, doing according to all that I have commanded you and will keep My statutes and My ordinances, then I will establish the throne of your kingdom over Israel forever, just as I promised to your father David, saying, ‘You shall not lack a man on the throne of Israel.’” (1 Kings 9:1–5)

In Psalm 78:72 the psalmist declared, “So [David] shepherded them according to the integrity of his heart.”

David repeatedly testified to his integrity in the Psalms: “Vindicate me, O Lord, according to my righteousness and my integrity that is in me” (7:8); “Let integrity and uprightness preserve me, for I wait for You” (25:21). “Vindicate me, O Lord, for I have walked in my integrity” (26:1); “But as for me, I shall walk in my integrity” (26:11); “As for me, You uphold me in my integrity” (41:12); “I will walk within my house in the integrity of my heart” (101:2).

Scripture also describes the blessings of integrity: “O Lord, who may abide in Your tent? Who may dwell on Your holy hill? He who walks with integrity, and works righteousness, and speaks truth in his heart” (Ps. 15:1–2); “He stores up sound wisdom for the upright; He is a shield to those who walk in integrity” (Prov. 2:7); “He who walks in integrity walks securely, but he who perverts his ways will be found out” (Prov. 10:9); “The integrity of the upright will guide them, but the falseness of the treacherous will destroy them” (Prov. 11:3); “Better is a poor man who walks in his integrity than he who is perverse in speech and is a fool” (Prov. 19:1); “A righteous man who walks in his integrity—how blessed are his sons after him” (Prov. 20:7); “Better is the poor who walks in his integrity than he who is crooked though he be rich” (Prov. 28:6).

Since integrity is essential to spiritual life and leadership, obviously it must be protected. In 1 Corinthians 9:24–27 Paul described the intense self-discipline he practiced to avoid being disqualified from the ministry by sin:

Do you not know that those who run in a race all run, but only one receives the prize? Run in such a way that you may win. Everyone who competes in the games exercises self-control in all things. They then do it to receive a perishable wreath, but we an imperishable. Therefore I run in such a way, as not without aim; I box in such a way, as not beating the air; but I beat my body and make it my slave, so that, after I have preached to others, I myself will not be disqualified.

True spiritual leadership belongs to those whose lives are pure, blameless, and above reproach (1 Tim. 3:2; Titus 1:6–7; cf. Ps. 101:6).

But leaders must also protect their integrity against the false accusations that could destroy it. It is this second aspect of guarding integrity that prompted Paul to write. He knew the importance not only of guarding his life against sin but also of guarding his reputation against lies. As has been noted in previous chapters of this volume, the theme of this epistle is Paul’s defense of his integrity (cf. 2 Cor. 1:12–13; 2:17; 3:5; 4:2, 5; 5:9–10; 6:3–4, 11; 7:2; 8:20–21; 10:7; 11:5–6, 30; 12:11–12; 13:5–6). The apostle’s credibility was under attack from false teachers who had infiltrated the church at Corinth (cf. 6:8). Before they could get a hearing for their lies, they first had to tear down Paul’s credibility in the minds of the people. Though their accusations were false, they were nonetheless dangerous; if the Corinthians believed the allegations, confidence in the Word of God through Paul would be destroyed.

Sadly, the false teacher’s slanderous lies had convinced many in the Corinthian assembly that Paul was not a man of integrity. His usefulness as an authoritative messenger of divine truth hung in the balance. It was that danger that motivated Paul to defend himself for the sake of the truth and the God of truth.

But Paul faced a dilemma. If he did not defend himself, the Corinthians might abandon him in favor of the false teachers. Yet if he did defend himself, he left himself open to the charge that he was pridefully commending himself. To refute the false accusation that he was guilty of self-commendation, Paul was forced to give a defense of himself.

The key to understanding this passage lies in the meaning of the verb peith? (persuade). Some commentators believe that it refers to persuading people of the truth of the gospel, as it does in Acts 17:4; 18:4; 19:8, 26; 26:28; and 28:23–24. But the gospel is not the issue in 2 Corinthians; this is not primarily an evangelistic epistle. Paul was not trying to persuade the Corinthian believers of the truth of the gospel, but rather of the truth of his integrity. Therefore, peith? could be better rendered “seek the favor of,” as it is in Galatians 1:10. Paul sought a favorable judgment from the Corinthians on his integrity.

Though the Corinthians may have questioned it, Paul’s true spiritual condition was already made manifest to God; his sincerity, honesty, and genuineness were perfectly evident to Him. Paul’s bold declaration manifests the absence of the Holy Spirit convicting him of sin through an accusing conscience and was convincing proof of his integrity (cf. 2 Cor. 1:12; Acts 23:1; 24:16; 2 Tim. 1:3).

It was Paul’s hope that his integrity would be made manifest also in the Corinthians’ consciences, as it was in his. As he wrote earlier, he had “renounced the things hidden because of shame, not walking in craftiness or adulterating the word of God, but by the manifestation of truth commending [himself] to every man’s conscience in the sight of God” (2 Cor. 4:2). The choice the Corinthians faced was simple: Were they going to listen to the testimony of their consciences or to the lies of Paul’s critics? Their consciences were well informed; they knew of his godly life and impeccable moral character because he had ministered daily among them for at least eighteen months (Acts 18:11). That firsthand observation should have left no doubts regarding Paul’s integrity.

As he defended his integrity against the vicious liars who were attacking him, Paul gave six motives for his defense: reverence for the Lord, concern for the church, devotion to the truth, gratitude to the Savior, desire for righteousness, and burden for the lost.

REVERENCE FOR THE LORD

Therefore, knowing the fear of the Lord (5:11a)

To fear God is to have reverence, awe, and respect for Him resulting in worship, adoration, and service (cf. 7:1; Job 28:28; Pss. 19:9; 22:23; 111:10; Prov. 1:7; 8:13; 9:10). Acts 9:31 records that “the church throughout all Judea and Galilee and Samaria enjoyed peace, being built up; and going on in the fear of the Lord and in the comfort of the Holy Spirit, it continued to increase.” Thus, the “fear of the Lord” does not refer to dread or terror, since that type of fear would not result in “peace” and “comfort.”

Paul was deeply disturbed that someone might think he misrepresented the Lord whom he intensely loved and reverently served. He was appalled to be viewed by some as dishonoring the name of Jesus Christ (cf. Rom. 2:24). It was unacceptable that people would think him to be living a life that was the opposite of what he lived for—to glorify God (1 Cor. 10:31; cf. Rom. 12:1). Nor could he remain silent while he was falsely accused of dishonoring Him, for such slander would render his ministry useless and unfruitful. Therefore he was obligated to defend his integrity, though he did so with humble reluctance (cf. 2 Cor. 10:12–18).

CONCERN FOR THE CHURCH

We are not again commending ourselves to you but are giving you an occasion to be proud of us, so that you will have an answer for those who take pride in appearance and not in heart. (5:12)

Not only did Paul defend himself for God’s sake but also for the church’s sake. He knew that the false accusations against him, if left unchallenged, could devastate the church. If enough of the Corinthians believed the false teachers’ lies about him, the congregation could split into pro-Paul and anti-Paul factions. The church’s unity, which was so precious to the apostle (12:20; Eph. 4:3, 13; Col. 3:14; cf. John 17:20–23), would be shattered; nothing will split a church faster than attacks on the reputation of its leaders.

The assaults on Paul’s integrity threatened not only to split the church but also to stunt its spiritual growth. He was the channel through which God’s revelation came to them, and if the Corinthians lost their trust in him, that apostolic source would be rejected. Worse, it would be replaced by the demon doctrines of the false teachers. The result would be devastating evangelistically.

Paul repeated the disclaimer he had made earlier in this epistle (2 Cor. 3:1), reminding the Corinthians, We are not again commending ourselves to you. He was well aware that “It is not he who commends himself that is approved, but he whom the Lord commends” (10:18). And, as he reminded them in 12:11, “Actually I should have been commended by you.” He was not trying to vindicate himself for his sake, but for theirs. Paul’s repeated declarations that he was not commending himself suggests, as noted earlier, that he had been accused of doing just that. The false apostles wrongly accused Paul of blowing his own horn, of boosting his own ego, of advancing his own selfish agenda. They were doing so in his absence and likely did so during his sorrowful or painful visit to Corinth (2:1).

Actually, Paul was the last person to boast about himself. In 1 Corinthians 4:4 he wrote, “For I am conscious of nothing against myself, yet I am not by this acquitted; but the one who examines me is the Lord.” Twice he reminded the Corinthians, “Let him who boasts, boast in the Lord” (1 Cor. 1:31; 2 Cor. 10:17). The only boasting he did was about his weakness (11:30; 12:9–10). He would not even take credit for what he had accomplished in his ministry; in his first epistle to the Corinthians he wrote, “If I preach the gospel, I have nothing to boast of, for I am under compulsion; for woe is me if I do not preach the gospel” (1 Cor. 9:16).

Further clarifying his motives, Paul wrote that he intended this defense of his integrity to give the Corinthians an occasion to be proud of him in the right sense, so that they would have an answer for those false apostles who take pride in appearance and not in heart. Rather than commend himself to his enemies, Paul wisely chose instead to arm his friends to defend him. He knew that replying directly to his enemies was pointless; they would twist his words to fit their own evil purposes (cf. Prov. 26:4; 29:9). Therefore it was more effective for him to equip his supporters at Corinth so that they would have an answer for his detractors (Prov. 27:2). By so doing Paul also gave them an occasion or opportunity to be proud of him. Kauchēma (proud) can refer to improper, sinful boasting (Rom. 4:2; 1 Cor. 5:6), but here it refers to their confidence in his spiritual integrity (cf. 2 Cor. 1:14; 9:3; Gal. 6:4; Phil. 1:26; 2:16; Heb. 3:6).

Turning the tables on his accusers, Paul denounced them as those who take pride in appearance and not in heart. Because their outward religious appearance did not match the corruption that was in their hearts they, not Paul, were the hypocrites lacking integrity. They were like those whom Jesus denounced as “whitewashed tombs which on the outside appear beautiful, but inside they are full of dead men’s bones and all uncleanness … [who] outwardly appear righteous to men, but inwardly … are full of hypocrisy and lawlessness” (Matt. 23:27–28), and those whom Paul exposed as “desir[ing] to make a good showing in the flesh” (Gal. 6:12).

There was no dichotomy, however, between what Paul appeared to be on the outside and what he really was on the inside. That truth was evident not only to God, but also to the Corinthians’ consciences as they responded to what they knew to be true of the apostle.

DEVOTION TO THE TRUTH

For if we are beside ourselves, it is for God; if we are of sound mind, it is for you. (5:13)

One of the false teachers’ scurrilous charges against Paul was that he was a fool, bereft of a sound and sober mind (cf. 11:1, 16–17; 12:6, 11; 1 Cor. 4:10). Existēmi, the root of the verb translated we are beside ourselves, is used in Mark 3:21 to describe Jesus’ relatives’ mistaken belief that He had “lost His senses.” The verb literally means “to stand outside of oneself,” or “to be beside oneself” in the sense of being “out of one’s mind.” Such was Paul’s passionate devotion to the truth that his enemies deemed him fanatical to the point of being imbalanced mentally. Incredibly, instead of being rejected outright, those false and outrageous allegations generated a debate in the Corinthian church with those who insisted that he was of sound mind. That term means to be sane, sensible, and in control of one’s faculties.

The world often looks unfavorably on people who are dogmatic and zealous about the truth, like John the Baptist, who denounced the hypocritical Jewish religious leaders in no uncertain terms: “When he saw many of the Pharisees and Sadducees coming for baptism, he said to them, ‘You brood of vipers, who warned you to flee from the wrath to come?’ ” (Matt. 3:7). As a result, in predictable fashion, they derided him, claiming, “He has a demon!” (Matt. 11:18).

Not surprisingly, those same hypocrites blasphemously accused the Lord Jesus Christ, truth incarnate (John 1:14, 17; 14:6; Rev. 3:7; 19:11), of having lost touch with reality. In Matthew 11:19 Jesus referred to their scornful denunciation of him as “a drunkard,” under the control of alcohol. As they had John the Baptist, they accused Jesus of being demon possessed, asking Him mockingly, “Do we not say rightly that You are a Samaritan and have a demon?” (John 8:48; cf. 7:20; 8:52; 10:20). But taking their evil reviling a step further, they demeaned Him as being possessed by Satan himself, insisting, “This man casts out demons only by Beelzebul the ruler of the demons” (Matt. 12:24; cf. 10:25). They thereby committed the most wicked act of sacrilege conceivable, the unpardonable sin of blasphemy against the Holy Spirit (Matt. 12:31–32).

This was not the only time that Paul’s commitment to the truth had caused some to question his sanity. After he gave the dramatic testimony of his conversion and a powerful, straightforward presentation of the gospel before King Agrippa, the Roman governor Festus “said in a loud voice, ‘Paul, you are out of your mind! Your great learning is driving you mad’” (Acts 26:24). But Paul was not insane, as his calm, dignified reply demonstrated: “I am not out of my mind, most excellent Festus, but I utter words of sober truth” (v. 25).

If Paul was zealous it was for God. He was a steward (1 Cor. 4:1; 9:17; Eph. 3:2; Col. 1:25), entrusted with the precious truth of God’s Word and ambitious to glorify Him. He could not preach that truth without passion and conviction, because he understood that God is honored when His Word is so proclaimed. Even if Paul were out of control, as his enemies claimed, it was because of his desire that God’s truth be heard, believed, and exalted (cf. Eph. 6:19; Col. 4:3; 2 Thess. 3:1).

On the other hand, if he was of sound mind, thinking sensibly, it was for the Corinthians’ sake. Whether people thought him beside himself or of sound mind was of no consequence to him (cf. 1 Cor. 4:1–5). The issue for Paul was that God be honored by the truth proclaimed, so he faithfully did that. But for the Corinthians’ sake he was at the same time gentle, humble, and patient (2 Cor. 10:1; 2 Tim. 4:2).

GRATITUDE TO THE SAVIOR

For the love of Christ controls us, having concluded this, that one died for all, therefore all died; (5:14)

While Paul’s love for his Lord certainly compelled him, the phrase the love of Christ is best seen in this context as Christ’s love for Paul—a love most clearly seen in His sacrificial death, which is the subsequent theme. It was that magnanimous, free, unmerited love that controlled, drove, and motivated Paul to defend himself. Since Christ loved him savingly, he wanted to be certain that nothing hindered his ability to serve Him.

Paul never lost his sense of wonder at Christ’s love, as he expressed so monumentally in Romans 8:35–39:

Who will separate us from the love of Christ? Will tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? Just as it is written, “For Your sake we are being put to death all day long; we were considered as sheep to be slaughtered.” But in all these things we overwhelmingly conquer through Him who loved us. For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.

He expressed the sacrificial aspect of Christ’s love in the familiar words of Galatians 2:20, “I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me.” To the Ephesians he wrote that “the love of Christ … surpasses knowledge” (Eph. 3:19; cf. 5:25). Christ’s incomprehensible, unbreakable, unconditional love overwhelmed Paul.

More than that, it controlled him. Sunech? (controls) describes pressure that produces action. The magnitude of Christ’s love for believers like Paul compelled him to serve Him wholeheartedly, as an act of grateful worship. If he were to be discredited and his ministry lost, he would lose that opportunity to express his gratitude to Christ through his ministry. That threat was a key factor that constrained the apostle to defend his integrity.

Christ’s love controlled Paul because he had concluded in a deep and profound way the reality of his identification with Christ. His confidence was that one died for all, therefore all died. Under the old covenant the deaths of countless thousands of sacrificial animals could not provide full and complete pardon for sin, “for it is impossible for the blood of bulls and goats to take away sins” (Heb. 10:4). There never was any efficacy in the death of an animal. All such deaths incessantly testified to the old covenant’s futility as a means of salvation. But in sharp contrast Jesus Christ, “by one offering … has perfected for all time those who are sanctified” (Heb. 10:14; cf. 9:14, 28; 10:10, 12, 19; 13:12; Rom. 3:24–25; 5:9; Eph. 1:7; 1 Peter 1:18–19; 1 John 1:7; Rev. 1:5).

The preposition huper (for) could be translated “in behalf of,” or “for the benefit of,” but the best rendering seems to be “in the place of.” It introduces the essential and irreplaceable truth of the substitutionary atonement; that is, that Christ died in the place of all who put their faith in Him. By His death He “redeemed us from the curse of the Law, having become a curse for us” (Gal. 3:13) because God “made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him” (2 Cor. 5:21).

In the Old Testament, Isaiah prophesied that Messiah would die as a substitute for sinners:

Surely our griefs He Himself bore,
And our sorrows He carried;
Yet we ourselves esteemed Him stricken,
Smitten of God, and afflicted.
But He was pierced through for our transgressions,
He was crushed for our iniquities;
The chastening for our well-being fell upon Him,
And by His scourging we are healed.
All of us like sheep have gone astray,
Each of us has turned to his own way;
But the Lord has caused the iniquity of us all
To fall on Him….

As a result of the anguish of His soul,
He will see it and be satisfied;
By His knowledge the Righteous One, My Servant, will justify the many,
As He will bear their iniquities.
Therefore, I will allot Him a portion with the great,
And He will divide the booty with the strong;
Because He poured out Himself to death,
And was numbered with the transgressors;
Yet He Himself bore the sin of many,
And interceded for the transgressors. (Isa. 53:4–6, 11–12)

The concept of substitution, prophesied in the Old Testament, is elucidated in the New Testament. In one of the richest, most profound theological passages in all of Scripture the apostle Paul wrote,

For while we were still helpless, at the right time Christ died for the ungodly. For one will hardly die for a righteous man; though perhaps for the good man someone would dare even to die. But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us. Much more then, having now been justified by His blood, we shall be saved from the wrath of God through Him. For if while we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life. (Rom. 5:6–10; cf. John 6:51; 2 Cor. 5:21; Eph. 5:2; 1 Thess. 5:9–10; 1 Tim. 2:5–6; Titus 2:14; Heb. 2:9; 1 Peter 2:24; 3:18)

The substitutionary atonement of the Lord Jesus Christ is the heart of Christian theology (see the discussion of 5:21 in chapter 16 of this volume). All people are sinners (Rom. 3:23), for whom God’s justice demands the death penalty (Rom. 6:23). But Christ’s death fully satisfied God’s justice and propitiated His wrath (Rom. 3:22, 25–26; Heb. 2:17; 1 John 2:2; 4:10) for all those who put their faith in Him (Rom. 3:28, 30; 4:5; 5:1; Gal. 2:16; 3:8, 11, 24).

It is crucial to understand the identity of the all for whom Christ died. The phrase one died for all, if it stood alone, could imply that Christ died for every person who ever lived. But Paul clarified his meaning by adding the phrase therefore all died. He did not say, “all were dead,” which would have described every sinner who ever lived, since all are dead in sin (Eph. 2:1). He was not talking about a condition, however, but an event—believers’ union with Christ in His death. Together, the two phrases define the all for whom Christ died as the all who died in Him (cf. Rom. 6:1–4) through faith in Him (Rom. 3:24–26). Just as all who are in Adam (the whole race) became sinners because of his sin, so also all who are in Christ (those who believe savingly) become righteous because of His death (Rom. 5:19; 1 Cor. 15:21–22).

God is the “Savior of all men” (1 Tim. 4:10) in a physical and temporal sense in that He does not give sinners the death they deserve when they sin the first time and many times after. God’s patience and salvation from immediate death and hell show He is a Savior by nature. Consequently, all the unsaved benefit from common grace. God “causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous” (Matt. 5:45). He shows compassionate love for all men (cf. Jer. 48:35–37; Matt. 23:37; Mark 10:21; Luke 19:41–44), takes no pleasure in their death (Ezek. 18:30–32; 33:11), and offers them the gospel (Matt. 11:28–30; 22:2–14; Rev. 22:17; cf. Isa. 55:1–2). But though God “is the Savior of all men” temporally and physically, He is “especially [the Savior] of believers” eternally and spiritually (1 Tim. 4:10); the atonement is only substitutionary for those who by grace through faith died in Christ. If Christ died as a substitute for the whole human race, then every person who ever lived would be saved, because their sins would be paid for and divine justice satisfied. But that clearly is not the case, since most people will reject God’s salvation and be sent by Him to pay for their sins for eternity in hell (Matt. 25:41, 46; 2 Thess. 1:9; Rev. 14:9–11; 20:11–15; cf. Matt. 7:13–14; Luke 13:23–24).

Paul was overwhelmed with gratitude that the eternal, holy God sent His Son to die as a substitute to pay the penalty for his sins. That marvelous truth left him no room for self-congratulation, as if he had contributed something to his salvation. But Christ’s death did not merely put him in a position to be saved; it procured his salvation. From that reality flows reconciliation, justification, forgiveness of sin, peace with God, and deliverance from wrath and judgment. Paul desired above all else to live for the One who sovereignly and graciously redeemed him through His blood. Therefore the apostle defended his ministry, so as not to lose the opportunity to show his gratitude through his service.

DESIRE FOR RIGHTEOUSNESS

and He died for all, so that they who live might no longer live for themselves, but for Him who died and rose again on their behalf. (5:15)

This point is inextricably linked to the previous one. The reason Christ died for all who died in Him was so that they who live might no longer live for themselves, but for Him who died and rose again on their behalf. The marvelous miracle of salvation includes not only believers’ union with Christ in His death, but also in His resurrection:

Therefore we have been buried with Him through baptism into death, so that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life. For if we have become united with Him in the likeness of His death, certainly we shall also be in the likeness of His resurrection. … Now if we have died with Christ, we believe that we shall also live with Him. … For the death that He died, He died to sin once for all; but the life that He lives, He lives to God. Even so consider yourselves to be dead to sin, but alive to God in Christ Jesus. (Rom. 6:4–5, 8, 10–11)

For through the Law I died to the Law, so that I might live to God. I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me. (Gal. 2:19–20)

For you have died and your life is hidden with Christ in God. (Col. 3:3)

Thus, in Christ believers experience not only death to sin but also resurrection to righteousness. As a result, they are no longer to live for themselves, but for Him who died and rose again on their behalf (cf. Eph. 2:10; Titus 2:14; 1 Peter 2:24).

Like all true Christians, Paul lived for Jesus Christ. In his farewell address to the Ephesian elders, he affirmed, “I do not consider my life of any account as dear to myself, so that I may finish my course and the ministry which I received from the Lord Jesus, to testify solemnly of the gospel of the grace of God” (Acts 20:24). He reminded the Romans, “For if we live, we live for the Lord, or if we die, we die for the Lord; therefore whether we live or die, we are the Lord’s” (Rom. 14:8). Contrasting himself to the proud, boastful false teachers troubling the Galatians, Paul declared, “But may it never be that I would boast, except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world” (Gal. 6:14). To the Philippians he wrote, “For to me, to live is Christ and to die is gain” (Phil. 1:21), and “I press on toward the goal for the prize of the upward call of God in Christ Jesus” (Phil. 3:14). The Lord Jesus Christ was the apostle’s very life (Col. 3:4).

To be viewed as one who dishonored Christ would devastate Paul, for the most important thing in his life was to live for Him. Paul also defended his integrity so that he could continue to be a model of what it means to live for Christ. In 1 Corinthians 11:1 he urged the Corinthians, “Be imitators of me, just as I also am of Christ” (cf. 1 Cor. 4:1; 1 Thess. 1:6). If he allowed his integrity to be destroyed by lies, the Corinthians would not follow him, but the false apostles instead. Such a situation was intolerable to Paul and prompted his vigorous defense of his integrity.

BURDEN FOR THE LOST

Therefore from now on we recognize no one according to the flesh; even though we have known Christ according to the flesh, yet now we know Him in this way no longer. Therefore if anyone is in Christ, he is a new creature; the old things passed away; behold, new things have come. (5:16–17)

The overarching reason Paul defended his integrity, the one that incorporated all the rest, was so that he could continue to reach the lost. He passionately longed to see people come to saving faith in Christ. In the pagan cultural center of Athens, for example, Paul found that “his spirit was being provoked within him as he was observing the city full of idols” (Acts 17:16). To the Romans he wrote, “I do not want you to be unaware, brethren, that often I have planned to come to you (and have been prevented so far) so that I may obtain some fruit among you also, even as among the rest of the Gentiles” (Rom. 1:13). In his first inspired letter to them, Paul made it clear to the Corinthians that his mission was “to preach the gospel” (1 Cor. 1:17); in fact, as he wrote later in that epistle, “I am under compulsion; for woe is me if I do not preach the gospel” (1 Cor. 9:16).

But perhaps the most poignant glimpse of Paul’s burden for the lost comes in a shocking statement in his letter to the Romans:

I am telling the truth in Christ, I am not lying, my conscience testifies with me in the Holy Spirit, that I have great sorrow and unceasing grief in my heart. For I could wish that I myself were accursed, separated from Christ for the sake of my brethren, my kinsmen according to the flesh. (Rom. 9:1–3)

So intense was the apostle’s desire to see his lost fellow Israelites saved that he was willing to forfeit, were that possible, his own salvation to bring that about. Not surprisingly, his constant “desire and … prayer to God for them [was] for their salvation” (Rom. 10:1). Paul’s burden for the lost moved him to defend his integrity, lest he lose his credibility and with it his ability to effectively preach the gospel.

These two verses define when Paul’s burden for the lost began. The conjunction hōste (therefore) points back to verses 14 and 15, which describe salvation. After his conversion, the way Paul viewed people changed radically. From then on, he did not recognize (oida; lit. “know,” or “perceive”) anyone according to the flesh; he no longer evaluated people based on external, worldly standards, as the false teachers did (cf. 2 Cor. 5:12; Gal. 6:12). The proud Pharisee, who once scorned Gentiles, and even those Jews outside of his group (cf. John 7:49), now looked beyond mere outward appearances. His prejudice and hatred gave way to a love for all, including “Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave and freeman” (Col. 3:11).

Not only did Paul’s view of people change but also his view of Christ. He had once known Him according to the flesh; he had made a human assessment of Him, concluding that He was merely a man. Worse, he had decided Jesus was a false messiah; a heretic and a rebel against Judaism; one worthy of death. As a result, Paul dedicated his life to persecuting His followers. As he later confessed,

So then, I thought to myself that I had to do many things hostile to the name of Jesus of Nazareth. And this is just what I did in Jerusalem; not only did I lock up many of the saints in prisons, having received authority from the chief priests, but also when they were being put to death I cast my vote against them. And as I punished them often in all the synagogues, I tried to force them to blaspheme; and being furiously enraged at them, I kept pursuing them even to foreign cities. (Acts 26:9–11)

Yet after his conversion Paul knew Him in this way no longer. The assessment of Paul the apostle was radically different than that of Saul the Pharisee. No longer did he view Jesus as an itinerant Galilean rabbi and self-appointed messianic impostor who was the enemy of Judaism. Instead, he saw Him for who He really is, God incarnate, the Savior, the Lord of heaven, the true Messiah who alone fulfills all Old Testament promises and provides forgiveness for sin. The transformation in Paul’s view took place in one blinding moment when he met the risen Lord on the road to Damascus. And when his assessment of Jesus changed, so did his assessment of everyone else. He knew that the same profound change that took place in his life would take place in the lives of all those who put their faith in Christ.

Therefore, in a conclusion also deriving from verse 15, Paul wrote, if anyone is in Christ, he is a new creature. God’s grace and mercy are wide enough to encompass anyone, even the most vile, wicked sinner—even the foremost of sinners (1 Tim. 1:15–16). But God is only “the justifier of the one who has faith in Jesus” (Rom. 3:26; cf. Gal. 3:26). His substitutionary death becomes their death, and His resurrection life their life.

The familiar Pauline expression in Christ succinctly and profoundly summarizes all the rich blessings of salvation (cf. Rom. 8:1; 16:3, 7; 1 Cor. 1:30; Gal. 3:28; Eph. 1:1; Phil. 1:1; 4:21; Col. 1:2, 28; Philem. 23). Everyone who is in Christ becomes a new creature (cf. Gal. 6:15). Kainos (new) means new in quality, not just in sequence; believers’ “old self was crucified with Him” (Rom. 6:6); they have therefore laid “aside the old self … and put on the new self” (Eph. 4:22, 24; Col. 3:9–10).

The transformation wrought by the new birth is not only an instantaneous miracle but also a lifelong process of sanctification. For those so transformed, everything changes; the old things have passed away. Old values, ideas, plans, loves, desires, and beliefs vanish, replaced by the new things that accompany salvation. The perfect tense of the verb ginomai (have come) indicates a past act with continuing results in the present. God plants new desires, loves, inclinations, and truths in the redeemed, so that they live in the midst of the old creation with a new creation perspective (cf. Gal. 6:14). That perspective, as it is nourished and developed, helps believers gain victory in the battle against sin and conforms them to the image of Jesus Christ.

So Paul defended his integrity in order to preach with boldness, knowing that he was trusted. In addition, his reverence and gratitude to the Savior who had done so much for him, his deep concern for the church, passionate devotion to the truth, desire for righteousness, and longing to see the lost come to the Savior compelled him to maintain his integrity. Because he did so, he could confidently challenge the Corinthians, “Therefore do not go on passing judgment before the time, but wait until the Lord comes who will both bring to light the things hidden in the darkness and disclose the motives of men’s hearts; and then each man’s praise will come to him from God” (1 Cor. 4:5).