Whether we are beside ourselves. This is said by way of concession; for Paul's glorying was sane, or it was, if we may so term it, a sober and most judicious madness; [1] but as he appeared foolish in the eyes of many, he speaks according to their views. Now he declares two things: in the first place, that he makes no account of himself, but has this one object in view -- that he may serve God and the Church; and, secondly, that he fears not the opinion of men, so that he is prepared for being reckoned either sane or insane, provided only he transacts faithfully the affairs of God and the Church. The meaning, therefore, is this: "As to my making mention so frequently of my integrity, persons will take this as they choose. It is not, however, for my own sake that I do it, but, on the contrary, I have God and the Church exclusively in view. Hence I am prepared to be silent and to speak, according as the glory of God and the advantage of the Church will require, and I shall be quite contented that the world reckon me beside myself, provided only it is not to myself, but to God, that I am beside myself." [2] This is a passage that is deserving not merely of notice, but also of constant meditation; for unless we shall have our minds thus regulated, the smallest occasions of offense will from time to time draw us off from our duty.

Footnotes

1 - "Estoit bonne, et procedoit d'vn esprit prudent: ou si ainsi faut parler, sa folie estoit d'vn sens rassis, et pleine de sagesse;" -- "Was good, or proceeded from a prudent mind; or, if we may speak so, his folly was from a settled judgment, and full of wisdom."

2 - "The Apostle, in these words -- For whether we be beside ourselves, it is to God, or whether we be sober, it is for your cause, (2-Corinthians 6:13,) defends his speaking so much of his integrity. Though some men would count him out of his wits for it, yet he regards not their judgment; for if he were in an ecstasy, or beside himself, his purpose was to serve God and his Church, and therefore he did not regard the opinion of men, whether he were accounted mad or sober, so he might perform the end of his Apostleship. The sense, therefore, of it, as Calvin renders it, is this -- 'Let men take it as they will, that I speak so much of my integrity, I do it not upon my own account, but have respect to God and the Church in speaking of it; for I am as ready to be silent as to speak, when my silence may glorify God and advantage the Church as much as my speech.'" -- Charnock's Works, (Lond. 1684,) volume 2, p. 65. -- Ed.

For whether we be beside ourselves - This is probably designed to meet some of the charges which the false teachers in Corinth brought against him, and to furnish his friends there with a ready answer, as well as to show them the true principles on which he acted, and his real love for them. It is altogether probable that he was charged with being deranged; that many who boasted themselves of prudence, and soberness, and wisdom, regarded him as acting like a madman. It has not been uncommon, by any means, for the cold and the prudent; for formal professors and for hypocrites to regard the warm-hearted and zealous friends of religion as maniacs. Festus thought Paul was deranged, when he said, "Paul, thou art beside thyself; much learning doth make thee mad," Acts 26:24; and the Saviour himself was regarded by his immediate relatives and friends as beside himself, Mark 3:21. And at all times there have been many, both in the church and out of it, who have regarded the friends of revivals, and of missions, and all those who have evinced any extraordinary zeal in religion, as deranged. The object of Paul here is to show, whatever might be the appearance or the estimate which they affixed to his conduct, what were the real principles which actuated him. These were zeal for God, love to the church, and the constraining influences of the love of Christ, 2-Corinthians 5:14-15. The word rendered here as "be beside ourselves" (ἐξέστημεν exestēmen, from ἐξίστημι existēmi) means properly, to put out of place; to be put out of place; and then to be put out of oneself, to astonish, to fill with wonder; Luke 24:22; Acts 8:9, Acts 8:11; and then to be out of one's mind, to be deranged. Here it means that they were charged with being deranged, or that others esteemed, or professed to esteem Paul and his fellow-laborers deranged.
It is to God - It is in the Cause of God, and from love to him. It is such a zeal for him; such an absorbing interest in his cause; such love prompting to so great self-denial, and teaching us to act so much unlike other people as to lead them to think that we are deranged. The doctrine here is, that there may be such a zeal for the glory of God, such an active and ardent desire to promote his honor, as to lead others to charge us with derangement. It does not prove however that a man is deranged on the subject of religion because he is unlike others, or because he pursues a course of life that differs materially from that of other professors of religion, and from the man of the world. He may be the truly sane man after all; and all the madness that may exist may be where there is a profession of religion without zeal; a professed belief in the existence of God and in the realities of eternity, that produces no difference in the conduct between the professor and other people; or an utter unconcern about eternal realities when a man is walking on the brink of death and of hell. There are a few people that become deranged by religion; there are millions who have no religion who act as madmen. And the highest instances of madness in the world are those who walk over an eternal hell without apprehension or alarm.
Or whether we be sober - Whether we are sane, or of sound mind; compare Mark 5:15. Tyndale renders this whole passage: "For if we be too fervent, to God we are too fervent; if we keep measure, for our cause keep we measure." The sense seems to be, "if we are esteemed to be sane, and sober-minded, as we trust you will admit us to be, it is for your sake. Whatever may be the estimate in which we are held, we are influenced by love to God, and love to man. In such a cause, we cannot but evince zeal and self-denial which may expose us to the charge of mental derangement; but still we trust that by you we shall be regarded as influenced by a sound mind. We seek your welfare. We labor for you. And we trust that you will appreciate our motives, and regard us as truly sober-minded."

Beside ourselves - Probably he was reputed by some to be deranged. Festus thought so: Paul, thou art beside thyself; too much learning hath made thee mad. And his enemies at Corinth might insinuate not only that he was deranged, but attribute his derangement to a less worthy cause than intense study and deep learning.
It is to God - If we do appear, in speaking of the glories of the eternal world, to be transported beyond ourselves, it is through the good hand of our God upon us, and we do it to promote his honor.
Whether we be sober - Speak of Divine things in a more cool and dispassionate manner, it is that we may the better instruct and encourage you.

(7) For whether we be beside ourselves, [it is] to God: or whether we be sober, [it is] for your cause.
(7) The meaning is: even when I am mad (as some men think of me), while I seem as a fool to boast about myself, I do it for your profit, to the same extent that I do when I preach only the Gospel to you.

For whether we be besides ourselves,.... As some took them to be, and as Festus thought the Apostle Paul was, because of the doctrines they preached, and the self-commendation they were obliged to enter into through the calumnies of their adversaries; in which they did not so much seek their own reputation, as the honour and glory of God, which was struck at through them:
it is to God; it is for his glory, and not our own, that we act this part, for which we are condemned as madmen.
Or whether we be sober; think and speak meanly of ourselves, and behave with all modesty and lowliness of mind: it is for your cause; for your instruction and imitation. The glory of God, and the good of his churches, were what concerned them in every part of life. Some refer this to the apostle's being, or not being, in an ecstasy or rapture. Others to his speaking, either of the more sublime doctrines of the Gospel, on account of which he was reckoned mad, though in the delivering of them he had nothing else but the glory of God in view; or of the lower and easier truths of it, which were more accommodated to meaner capacities; in doing which he sought their edification and advantage.

be--rather as Greek, "have been." The contrast is between the single act implied by the past tense, "If we have ever been beside ourselves," and the habitual state implied by the present, "Or whether we be sober," that is, of sound mind. beside ourselves--The accusation brought by Festus against him (Acts 26:24). The holy enthusiasm with which he spake of what God effected by His apostolic ministry, seemed to many to be boasting madness.
sober--humbling myself before you, and not using my apostolic power and privileges.
to God . . . for your cause--The glorifying of his office was not for his own, but for God's glory. The abasing of himself was in adaptation to their infirmity, to gain them to Christ (1-Corinthians 9:22).

For if we are transported beyond ourselves - Or at least, appear so to others, treated of, 2-Corinthians 5:15-21, speaking or writing with uncommon vehemence. It is to God - He understands (if men do not) the emotion which himself inspires. If we be sober - Treated of, 2-Corinthians 6:1-10. If I proceed in a more calm, sedate manner. It is for your sakes - Even good men bear this, rather than the other method, in their teachers. But these must obey God, whoever is offended by it.