A New Creation
5: 11-17
A new creation DIG: What does the fear of the Lord mean to you? If you defend yourself against lies, does that mean you lack faith? Why? Why not? What does integrity look like? What story in your life might illustrate your integrity? What are you most grateful to the Lord for? What examples can you give that you are a new creation after you were saved?
REFLECT: How have you changed since being saved? How did your family, friends, and co-workers take the change? What has been the cost of your faith? If you were arrested and tried for being a believer would there be enough evidence to find you guilty? How so? Why not? When have you had to defend your integrity? How is your walk with the Lord going?
If anyone is in Messiah, they are a new creation,
the old has passed; look, what has come is fresh and new!
Although there is a variety of leadership styles, several common qualities are indispensable, especially for effective leaders (see the commentary on Ezra-Nehemiah, to see link click Bt – The Third Return: Nehemiah – A Manual for Leaders). But the basic common characteristic is integrity. Without it, all of the supposed leadership qualities add up to nothing more than hot air. Integrity solidifies and unites all the other qualities; it is the glue that holds all attitudes and actions together.
True spiritual leadership belongs to those whose lives are pure, blameless, and above reproach (First Timothy 3:2; Titus 1:6-7; Psalm 101:6). But leaders must also protect their integrity against false accusations that could destroy it. This is what prompted Paul to write. He knew the importance of not only guarding his life against sin, but also guarding his reputation against lies. Actually, the central theme of Second Corinthians is Paul’s defense of his integrity. The apostle’s integrity was under attack from the false apostles who had infiltrated the church at Corinth (see Af – The Problem of False Apostles). Before they could get people to listen to them, they first had to tear down Paul’s credibility. Although their accusations were false, they were nonetheless dangerous; if the Corinthians believed their lies, confidence in the Word of God through Paul would be destroyed.
But Paul was on the horns of a dilemma. If he didn’t defend himself, the Corinthians might abandon him in favor of the false apostles. Yet, if he did defend himself, he left himself open to the charge that he was pridefully puffing himself up. To refute the false accusation that he was guilty of being prideful and conceited, Paul was forced to defend himself.
The key to understanding this passage rests in the meaning of the word persuade (Greek: peitho). It does not refer to persuading people of the truth of the gospel as it does in Acts 17:4, 18:4, 19:8, 26:28 and 28:23-24. The gospel is not the issue in Second Corinthians, it is not an evangelistic letter. Paul was not trying to persuade the Corinthian believers of the truth of the gospel, but rather of the truth of his integrity. Therefore, peitho could better be interpreted to seek the favor of. Paul sought a favorable judgment from the Corinthians in the matter of his integrity. Therefore, as he defended his integrity against the vicious liars who were attacking him, Paul gave six motives for his defense.
Reverence for the Lord (5:11a): Therefore, knowing the fear of the Lord (5:11a). To fear ADONAI is to have reverence, awe, and respect for Him resulting in worship, adoration, and service (Job 28:28; Psalms 19:9, 22:23, 111:10; Proverbs 1:7, 8:13, 9:10). Acts 9:31 states that the Messianic community throughout Judea and Galilee and Sumaria enjoyed peace and was built up. They lived in the fear of the Lord, with the comfort of the Ruach Ha’Kodesh, and their numbers kept multiplying. 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 anyone would think that he misrepresented the Lord whom he loved and served with reverence. He was appalled to be viewed by some as dishonoring the name of Yeshua Messiah. It was unacceptable that people would think he was living a lie, opposite of his real reason for living – to glorify God (First Corinthians 10:31; Romans 12:1). Nor could Paul remain silent while he was falsely accused of dishonoring the Lord, for such slander would result in his ministry being useless and unfruitful. As a result, he was obligated to defend his own integrity, though he did so with humble reluctance (10:12-18).
Concern for the Church (5:12): Paul not only defended himself for God’s sake, but also for his concern for the Church. The assaults on Paul’s integrity threatened not only to split the church in Corinth, but also to stunt its spiritual growth. Thus Paul declared: We are not recommending (Greek: kauchaomai, meaning to take pride in ) ourselves. Paul had stated previously how he and his co-laborers didn’t need to recommend themselves, as the changed lives of the Corinthians was the evidence that their ministry was genuine (3:1). Actually, Paul was the last person to boast about himself (First Corinthians 4:4). The only boasting he did was about his weakness (see Ca – Foolish Boasting).
Further clarifying his motives, Paul said that the reason he wrote this defense of his integrity was to give the Corinthians a reason for them to be proud of him in the right sense. Proud can refer to sinful boasting, but here it refers to their confidence in his spiritual integrity (Galatians 6:4; Hebrews 3:6). Rather than respond to their accusations himself, Paul wisely chose to arm his friends to defend him. He knew that replying directly to his enemies was pointless because they would merely twist his words to fit their own evil purposes (Proverbs 26:4, 29:9). Therefore, it was more effective for him to equip his supporters in Corinth so that they would be able to answer his detractors (Proverbs 27:2).
Turning the tables on his accusers, Paul denounced them as those who boast about a person’s appearance rather than his inner qualities (5:12). Because their outward religious appearance didn’t match the corruption that was in their hearts, they, and not Paul, were the hypocrites lacking integrity. They were like those Yeshua 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 (Mt 23:27-28). With Paul, however, there was no difference between what he 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 Paul.141
Devotion to the truth (5:13): One of the false apostles’ slanderous charges against Paul was that he was a fool who had lost his mind (Greek: existemi, meaning to stand outside oneself). Existemi is the root verb translated lost his mind is used in Mark 3:21 to describe Yeshua’s relatives’ mistaken belief that He was out of His mind. Paul was so devoted to the truth that his enemies thought that he was fanatical to the point of being crazy. Incredibly, instead of being immediately rejected, those false and outrageous allegations generated a debate in the Corinthian church with those who insisted that he was merely zealous. If I acted crazy, I did it for God; if I acted zealous, I did it for you (5:13 The Message).
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, who had been sent by
the Great Sanhedrin to observe John, he said to them, “You brood of vipers, who warned you to flee from the wrath to come” (Mark 3:7 NASB)? As a result, in predictable fashion, they ridiculed him, claiming: He has a demon (Matthew 11:18)!
And as far as Paul was concerned, this wasn’t the only time that his commitment to the truth had caused someone to question his sanity. After he gave a dramatic testimony of his conversion and a powerful, straightforward presentation of the Good News before King Agrippa, that the Roman governor Festus shouted at the top of his voice, “Paul, you’re out of your mind! So much learning is driving you crazy! But Paul was not insane, as his calm, dignified reply demonstrated: No, I am not crazy, Festus, your Excellency; on the contrary, I am speaking words of truth and sanity (Acts 26:24-25).
If Paul acted zealous, he did it for the Corinthians. They were his sheep and he was their shepherd (see Au – A Competent Shepherd). If other people thought he was acting far too zealous, it was of no consequence to him (see Ax – Light out of Darkness). The issue for Paul was that ADONAI be honored by him proclaiming the truth. So that’s what he did. Faithfully. For the sake of the Corinthians, however, he was at the same time, gentle, humble, and patient (Second Corinthians 10:1 and Second Timothy 4:2).
Gratitude to the Savior (5:14): For the Messiah’s love controls us, because we are convinced that one man died on behalf of all mankind (see the commentary on Romans Ae – My Position on T.U.L.I.P. or Calvinism: Limited Atonement). While Paul’s love for his Lord certainly compelled him, the phrase Messiah’s love is best seen in this context as Messiah’s love for Paul – a love most certainly seen in His sacrificial death, which is the subsequent theme. Paul never lost his sense of the wonder of Messiah’s love (see the commentary on Romans Cm – The Certainty of Redemption). Messiah’s incomprehensible, unbreakable, unconditional love overwhelmed him. But more than that, it controlled (Greek: sunecho, meaning a pressure that produces action) him. The magnitude of Messiah’s love for believer’s like Paul compelled him to serve the Lord wholeheartedly, as an act of grateful worship. If he were discredited and his ministry lost, he would lose the opportunity to express his gratitude to Messiah through his ministry. That threat was a key factor that compelled Paul to defend his integrity.
Desire for righteousness (5:15): This point is inextricably linked to the previous one. The reason that Messiah died on behalf of all mankind was so that those who live should not live any longer for themselves but for the One who on their behalf died and was raised (5:15). The marvelous miracle of salvation includes not only believers’ union with Messiah in His death, but also in His resurrection (see the commentary on Romans Bp – The Messianic Mikvah). Therefore, in Messiah, believers experience not only death to sin, but also resurrection in righteousness. As a result, we are no longer to live for ourselves, but for Him who died and rose again on our behalf (Ephesians 2:10; Titus 2:14; First Peter 2:24).
To be viewed as one who dishonored Messiah would have devastated 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 role model for what it meant to live for Messiah. In his previous letter, Paul urged the Corinthians, “Be imitators of me, just as I am of Messiah” (First Corinthians 4:1 and First Thessalonians 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 (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 was passionate to see people come to saving faith in Yeshua. In fact, as he wrote in his first letter: Woe is me if I don’t proclaim the Good News (First Corinthians 9:16). But perhaps the most emotional glimpse of Paul’s burden for the lost come in a shocking statement in his letter to the Romans: I am speaking the truth – even as the apostle to the Gentiles, as one who belongs to the Messiah, I do not lie; and also bearing witness is my conscience, governed by the Ruach Ha’Kodesh. Since Paul’s ministry was to the Gentiles, perhaps some thought he would no longer be interested in the Jews. In this verse he affirms the sincerity of his grief over Isra’el’s failure, as a people, to honor their Messiah. My grief is so great, the pain in my heart so constant, always in the back of my mind, that I could wish myself, if it were possible, to actually be under God’s curse (Greek: anathema) and separated from Messiah, if it would help my brothers who have rejected Him, my own flesh and blood (Romans 9:1-3), the people of Isra’el! The Greek word anathema corresponds to the Hebrew word cherem, meaning, set apart for destruction. 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 next two verses define when Paul’s burden for the lost began. The conjunction therefore, points back to verses 14 and 15. Therefore, from now on, we do not look at anyone from a worldly viewpoint as the false apostles did. After his conversion, the way Paul viewed people changed radically. Not only did Paul’s view of people change, but also his view of Messiah. The apostle stated: I once regarded the Messiah from a worldly viewpoint (5:16a). He had made a human assessment of Him, concluding that He was merely a man. Worse, he had decided that Yeshua was a false messiah; a heretic and an enemy of Judaism, one worthy of death. As a result, Paul dedicated his life to persecuting His followers (Acts 26:9-11).
Yet after Paul’s conversion he no longer viewed Yeshua as an itinerant Galilean rabbi and self-appointed messianic imposter who was the enemy of Judaism (5:16b). Instead, he saw Him for who He really is, God incarnate, the Savior, the Lord of heaven, the true Messiah who alone fulfills all the promises of the TaNaKh, 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 (see the commentary on Acts Bc – Sha’ul Turns from Murder to Messiah). And when his assessment of Yeshua changed, so did his assessment of everyone else. He knew that the same profound change that took place in his life also took place in the lives of all those who put their trust in Messiah.
Therefore, in a conclusion also deriving from verse 15. Like the radical transformation of a caterpillar turning into a butterfly, Paul wrote about this metamorphosis, saying: If anyone is united with the Messiah, he is a new creation (5:17a). God’s grace and mercy are wide enough to encompass anyone, even the most vile, wicked sinner – even the foremost of sinners, as Paul described himself (First Timothy 1:15-16). But ADONAI is the One who makes people righteous on the basis of Yeshua’s faithfulness (Rom 3:26; Galatians 3:26). His substitutionary death becomes their death, and His resurrection life their life.
Paul’s familiar expression united with the Messiah (CJB), or in Messiah (NIV) succinctly and profoundly summarizes all the rich blessings of salvation (Romans 8:1, 16:3, 7:1; First Corinthians 1:30; Galatians 3:28; Ephesians 1:1; Philippians 1:1, 4:21; Colossians 1:2 and 28; Philemon 23). The word new (Greek: kainos) means new in quality, not just in sequence. The believers’ old self was crucified with Him (Romans 6:6 NIV), and thus have laid aside the old self and put on the new self (Eph 4:22 and 24; Colossians 3:9-10 NASB).
The transformation brought about by this new birth is not only an instantaneous miracle (see the commentary on The Life of Christ Bw – What God Does For Us at the Moment of Faith), but is also a lifelong process of sanctification. For those so transformed, everything changes . . . the old has passed away. Old values, ideas, plans, loves, desires, and beliefs will vanish. Fresh and new values, ideas, plans, loves, desires and beliefs have come (5:17)! The perfect tense of the verb have come (Greek: ginomai) indicates a past act with continuing results in the present. ADONAI plants new desires, loves and truths in us so that we can live in the midst of the old creation with a new creation perspective (Galatians 6:14). It is true, of course, that for the time being our old sin nature still persists and the new has not fully come (Romans 8:18-25; Galatians 5:15-26). That perspective takes a lifetime, but as it is nourished and developed, it helps us gain victory in the battle against sin and conforms us into the likeness of Messiah (Romans 8:29a).
So Paul defended his integrity in order to preach with boldness, knowing that he was a new creation. 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, “So don’t pronounce judgment prematurely, before the Lord comes; for he will bring to light what is now hidden in darkness; He will expose the motives of people’s hearts; and then each will receive from God whatever praise he deserves” (First Corinthians 4:5).142
Let’s be very practical about this. You may ask, “I know that this is a wonderful verse, but how do I know absolutely that I am a new creation in Messiah? Listen to what the Lord Yeshua says about this: Yes, indeed! I tell you that whoever hears what I am saying and trusts the One who sent me has eternal life (see the commentary on The Life of Christ Ms – The Eternal Security of the Believer); that is, he or she will not come up for judgment but has already crossed over from death to life (John 5:24)! Have you believed in the Lord Yeshua Messiah? Do you believe that He died for your sins and He was buried; and He was raised on the third day, in accordance with what the TaNaKh says (First Corinthians 15:3-4)? If you do, He assures you that you have eternal life and will not come into judgment; you have passed from death to life.
This makes you a new creation.
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