2Corinthians 5:11 "Knowing therefore the terror of the Lord, we persuade men; but we are made manifest unto God; and I trust also are made manifest in your consciences."
The Terror of the Lord
“Knowing therefore the terror of the Lord, we persuade men” (2 Cor. 5. 11).
What is this “terror” of the Lord? Any idea that the Lord endeavours to frighten men into conversion by fear of the consequences of refusal is out of the question. A conversion motivated by fear is not worth anything to God. He will have His creatures’ loyalty and allegiance by love and gratitude or not at all. In this respect some of the old-time revivalists who tried to scare men into repentance by lurid descriptions of the fate awaiting the unrepentant were, however sincere, grievously in error. The text must be understood in relation to Paul’s argument and in harmony with the known purpose and character of God.
The main theme of 2 Cor. 5:11 is that a spiritual body, adapted to the conditions of life in another world, a “house eternal in the heavens”, is waiting for the believer after the termination of this life, and that this is an object of keenest anticipation to the Christian. Nevertheless we are content in this present life labouring, whether absent from the Lord or present with Him, to be acceptable in His sight, knowing that we must ultimately appear before the Bema, the place of judgment, where our Lord will review the life’s work of each believer and give His verdict. It is in the knowledge of the solemnity and majesty of that “Last Assize”, says Paul, that we “persuade men”— conduct our missionary work.
The word “terror” in the text is phobos which is generally used for fear or terror in the N.T. According to Thayer the word has two main meanings, (1) Fear, dread or terror in a subjective sense (2) Reverence or respect for rank, authority or dignity. It is easy to understand how the second meaning was derived from the first in an age when respect for authority normally had an element of fear associated. The extent to which this element has to be given weight in any given instance must depend upon the nature of the case. When Paul says “Rulers are not a terror to good works, but to the evil” (Rom. 13:3) the usage is terror or fear in its most elemental sense. When on the other hand he says “Let the wife see that she reverence her husband” (Eph. 5:33 ‘reverence” here is phobos) the idea of respect is uppermost and that of fear entirely absent. Likewise 1 Pet. 2:18 “Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward.” (ie with the respect due to their position). The injunction of Rom.13:7 is “Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour." where the word ‘respect’ is from the Greek ‘phobos’ and is translated ‘fear’ in the AV. In just the same way the numerous references to the “fear of God” in the N.T. have to be understood as referring to that respect and reverence which is due to God on account of His high authority.
The KJV rendering of the passage in question is perhaps the most helpful. “We must all have our lives laid open before Christ, where each must receive what is due to him for his conduct in the body. good or bad. With this fear of the Lord before our eyes we address our appeal to men”. It is to be noted that the softer word “fear” is substituted for “terror.” “Terror” came into the A.V. from the Geneva Bible which was the only one of the pre-A.V. versions to adopt the word - some say due to the influence of John Knox, who had much to do with that version. It is probably true that “terror” was adopted in view of the close relation of the text to St. Paul’s words regarding the “judgment seat of Christ”, at a time when the Last Judgment was looked upon as a day of foreboding and dread. The character of the Most High is better understood to-day; so far from being a stern and merciless despot He is in reality an all-wise Creator, who will by no means loose His hold of any one of His creatures whilst any hope remains that such can be persuaded to turn from sin and serve the living God. It was with this kind of “godly fear” in his mind that the Apostle Paul went about his business of “persuading men”.
“Knowing therefore the terror of the Lord, we persuade men” (2 Cor. 5. 11).
What is this “terror” of the Lord? Any idea that the Lord endeavours to frighten men into conversion by fear of the consequences of refusal is out of the question. A conversion motivated by fear is not worth anything to God. He will have His creatures’ loyalty and allegiance by love and gratitude or not at all. In this respect some of the old-time revivalists who tried to scare men into repentance by lurid descriptions of the fate awaiting the unrepentant were, however sincere, grievously in error. The text must be understood in relation to Paul’s argument and in harmony with the known purpose and character of God.
The main theme of 2 Cor. 5:11 is that a spiritual body, adapted to the conditions of life in another world, a “house eternal in the heavens”, is waiting for the believer after the termination of this life, and that this is an object of keenest anticipation to the Christian. Nevertheless we are content in this present life labouring, whether absent from the Lord or present with Him, to be acceptable in His sight, knowing that we must ultimately appear before the Bema, the place of judgment, where our Lord will review the life’s work of each believer and give His verdict. It is in the knowledge of the solemnity and majesty of that “Last Assize”, says Paul, that we “persuade men”— conduct our missionary work.
The word “terror” in the text is phobos which is generally used for fear or terror in the N.T. According to Thayer the word has two main meanings, (1) Fear, dread or terror in a subjective sense (2) Reverence or respect for rank, authority or dignity. It is easy to understand how the second meaning was derived from the first in an age when respect for authority normally had an element of fear associated. The extent to which this element has to be given weight in any given instance must depend upon the nature of the case. When Paul says “Rulers are not a terror to good works, but to the evil” (Rom. 13:3) the usage is terror or fear in its most elemental sense. When on the other hand he says “Let the wife see that she reverence her husband” (Eph. 5:33 ‘reverence” here is phobos) the idea of respect is uppermost and that of fear entirely absent. Likewise 1 Pet. 2:18 “Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward.” (ie with the respect due to their position). The injunction of Rom.13:7 is “Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour." where the word ‘respect’ is from the Greek ‘phobos’ and is translated ‘fear’ in the AV. In just the same way the numerous references to the “fear of God” in the N.T. have to be understood as referring to that respect and reverence which is due to God on account of His high authority.
The KJV rendering of the passage in question is perhaps the most helpful. “We must all have our lives laid open before Christ, where each must receive what is due to him for his conduct in the body. good or bad. With this fear of the Lord before our eyes we address our appeal to men”. It is to be noted that the softer word “fear” is substituted for “terror.” “Terror” came into the A.V. from the Geneva Bible which was the only one of the pre-A.V. versions to adopt the word - some say due to the influence of John Knox, who had much to do with that version. It is probably true that “terror” was adopted in view of the close relation of the text to St. Paul’s words regarding the “judgment seat of Christ”, at a time when the Last Judgment was looked upon as a day of foreboding and dread. The character of the Most High is better understood to-day; so far from being a stern and merciless despot He is in reality an all-wise Creator, who will by no means loose His hold of any one of His creatures whilst any hope remains that such can be persuaded to turn from sin and serve the living God. It was with this kind of “godly fear” in his mind that the Apostle Paul went about his business of “persuading men”.
The Terror of God by David Stewart
"Those without Christ reap what they have sown on earth
and those in Christ reap what they have not sown on earth."
"Therefore, Knowing the Terror of the Lord, We Persuade Men"
The Bible teaches that the eternal rewards of Christians are those rewards--and only those rewards--which are--are earned by Christ. It is Christ's obedience to the will and law of the Father that obtains for God's adopted children our inheritance. It is Christ's perfect obedience which brings to sinners the Father's enduring favor and guarantees for us our position as co-heirs with Christ. As the Apostle Paul eloquently writes, "Now if we are children, then we are heirs--heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory. (Romans 8:17). Trusting the performance of Christ for God's favor is the most freeing, the most liberating, and the most life-changing doctrine of Scripture. But what about the biblical teaching that God rewards people for good, moral and self-less behavior in this life? What about God judging people for the things done in the body, whether good or bad, and giving to those who have done good the fruit of what they have sown? The Bible teaches that God does judge some people in this manner. He judges sinners apart from Christ in this fashion. Sinners without faith in the Savior will be judged and rewarded by God for every public deed (both good and bad), every secret thought (both good and bad), and every word (both idle and profound). This judgment and reward is for those who are not in Christ. This is why hell will differ in terms of punishment and rewards, consistent with how moral a person has been on earth. Hell will not be as severe for some sinners as it is for others (see Jesus' words in Matthew 10:15). The experience of righteous imprisonment will vary in intensity according to the depth and number of unrighteous actions of those who die without Christ. God will not be mocked. Whatever a sinner sows in life on earth, that will he reap in judgment (Galatians 6:7). Hitler will experience the wrath of God in a measure greater than a girl who dies in her teens without Christ. The sinner reaps what he sows. If a sinner is without a personal Savior, then the sinner will be doing himself a favor to live as moral of a life on earth as possible. We've all heard the jokes about homes in heaven being different sizes, but the principle upon which these jokes are founded (the reward for moral behavior), is a principle that is associated with hell, not heaven.
Those who have faith in Christ will never appear at any future judgment of God, or be rewarded for their good behavior. Our sins were judged at the cross, and the behavior for which we are rewarded is Christ's behavior. If a sinner's name is found in the Book of Life--the book which contains all the names of those who have trusted God's Son--then that named sinner is guaranteed that the books that contain the enumerations of his works on earth will be forever sealed and never opened for judgment (see Revelation 20:11-13). The Scapegoat has removed our sins into the desert of forgetfulness (Lev. 16:22). Those in Christ never answer for our sins or shortcomings because "God sees no sin in His people." That does not mean God is not aware of our sins; it means that God has dealt judicially with our sin at the cross of Christ, and all 'the righteous wrath of God due our sins' (the definition of hell) has been born by Christ, and all the blessings and favor and glory obtained by Christ is shared by us. Someone might say, "But I wish to be rewarded for the good I have done as a Christian!" I respond: "The good Christ has done is far superior to your good, and the rewards He has earned are far greater than any rewards you may earn. God makes you a co-heir with Christ because of your faith. It is much better to be a co-heir with Christ than to reap what you have sown on earth." It's more pleasing to sit at a table with nice fine linen than filthy rags for napkins, and your works next to Christ's invite the same comparison. So....
The Biblical principle of God's judgment can be stated as follows: Those without Christ reap what they have sown on earth and those in Christ reap what they have not sown on earth. To be a co-heir with Christ means that you receive from God the inheritance Christ has earned by His obedience during His life, death and resurrection. The perfect righteousness of our Lord and Savior Jesus Christ in His complete and perfect obedience to God's law has obtained for us the unsearchable riches of God's great grace (Ephesians 3:8). Heaven is the eternal unfolding and enjoyment of these riches fpr all the ages to come (Ephesians 2:7). Again: We Christians reap what we have not sown. One of the tell-tale signs of the legalist is the inability to totally rest in the knowledge that the riches of God's favor are earned by Christ's obedience, not his own. It is impossible to be a co-heir with Christ if the rewards of God's people are dependent on our performance. God's favor and our eternal rewards are dependent on Christ. The Savior has guaranteed (to the uttermost!) that we will never be cut-off from God's goodness (Hebrews 7:25). It is indeed an awesome and scary thing to fall into the hands of the living God without a Savior. This is why the good news of Christ is such good news. He saves sinners from the coming wrath of God. It is the knowledge of God's impending wrath and the terror of future judgment for sinners that causes us to be ambassadors for Christ. I make an appeal to sinners to be reconciled to God through faith in Christ.
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The Terror of God
"Knowing, therefore, the terror of the Lord, we persuade men; but we are well known to God, and I also trust are well known in your consciences." 2 Corinthians 5:11
The fear of God is the greatest deterrent for sin (Exod. 20:20; Prov. 16:6). Those who perceive God as a benevolent and gentle grandfather will treat their sin superficially. They will worship halfheartedly. They will live life on their own terms rather than God’s. But a reverent fear of holy God will dramatically affect the way a person lives. Even though Paul was an apostle of Jesus Christ, he feared God and knew that one day he would stand in judgment to give an account for everything he had done (2 Cor. 5:10).
Our world does not applaud fearfulness. We teach our children to love God, but not to fear Him. We want to present a loving and nonthreatening image of God to nonbelievers in the hope that Christianity will be more appealing to them. One of the great condemnations of our day may be that we have lost the fear of God. We promote Him as a “best friend” who saves us and “lives in our hearts,” but we do not fear Him. It is true that we are God’s adopted children and that we are fellow heirs, even friends, with Jesus (Rom. 8:16-17; John 15:14-15), but we are not His equals. He has forgiven us, but we are still His creatures. He is God, and we are not!
If you find that you have become complacent with God’s commands and have become comfortable in your sin, you are completely isolated from God’s holiness. Take time to meditate upon the awesome holiness of God and allow the Holy Spirit to instill into your life a proper reverence for almighty God (Isa. 40:12-26). A deep sense of awe is essential to knowing God.
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