2 Corinthians 3:5

5. The Greek is, "Not that we are (even yet after so long experience as ministers) sufficient to think anything OF ourselves as (coming) FROM ourselves; but our sufficiency is (derived) FROM God." "From" more definitely refers to the source out of which a thing comes; "of" is more general. to think--Greek, to "reason out" or "devise"; to attain to sound preaching by our reasonings [Theodoret]. The "we" refers here to ministers (2Pe 1:21). anything--even the least. We cannot expect too little from man, or too much from God.

Robert Jamieson, A. R. Fausset & David Brown, 1871 · public domain

Verse 5. Not that we are sufficient of ourselves. This is evidently designed to guard against the appearance of boasting, or of self-confidence. He had spoken of his confidence; of his triumph; of his success; of his undoubted evidence that God had sent him. He here says, that he did not mean to be understood as affirming that any of his success came from himself, or that he was able by his own strength to accomplish the great things which had,. been effected by his ministry. He well knew that he had no such self-sufficiency; and he would, not insinuate, in the slightest manner, that he believed himself to be invested with any such power. Jn 15:5.

To think any thing. λογισασθαιτι. The word here used means, properly, to reason, think, consider; and then to reckon, count to, or impute to any one. It is the word which is commonly rendered impute. See it explained more fully Rom 4:1. Robinson (Lexicon) renders it in this place, "To reason out, to think out, to find out by thinking." Doddridge renders it, "To reckon upon anything as from ourselves." Whitby renders it, "To reason;" as if the apostle had said, We are unable by any reasoning of our own to bring men to conversion. Macknight gives a similar sense. Locke renders it, "Not as if I were sufficient of myself, to reckon upon anything as from myself;" and explains it to mean that Paul was not sufficient of himself, by any strength of natural parts, to attain the knowledge of the gospel truths which he preached. The word may be rendered here, to reckon, reason, think, etc.; but it should be confined to the immediate subject under consideration. It does not refer to thinking in general; or to the power of thought on any, and on all subjects--however true it may be in itself; but to the preaching the gospel. And the expression may be regarded as referring to the following points, which are immediately under discussion:

(1.) Paul did not feel that he was sufficient of himself to have reasoned or thought out the truths of the gospel. They were communicated by God.

(2.) He had no power by reasoning to convince or convert sinners. That was all of God.

(3.) He had no right to reckon on success by any strength of his own. All success was to be traced to God. It is, however, also true, that all our powers of thinking and reasoning are from God; and that we have no ability to think clearly, to reason calmly, closely, and correctly, unless he shall preside over our minds and give us clearness of thought. How easy is it for God to disarrange all our faculties, and produce insanity! How easy to suffer our minds to become unsettled, bewildered, and distracted with a multiplicity of thoughts! How easy to cause everything to appear cloudy, and dark, and misty! How easy to affect our bodies with weakness, languor, disease, and through them to destroy all power of close and consecutive thought! No one who considers on how many things the power of dose thinking depends, can doubt that all our sufficiency in this is from God; and that we owe to him every clear idea on the subjects of common life, and on scientific subjects, no less certainly than we do in the truths of religion. Comp. the case of Bezaleel and Aholiab in common arts, Ex 31:1-6, Job 32:8.

(a) "sufficient of ourselves" Jn 15:5 (b) "but our sufficiency" 1Cor 15:10, Php 2:13

Albert Barnes, 1834 · public domain

Verse 5 Not that we are sufficient of ourselves - We do not arrogate to ourselves any power to enlighten the mind or change the heart, we are only instruments in the hand of God. Nor was it possible for us apostles to think, to invent, such a scheme of salvation as is the Gospel; and if we even had been equal to the invention, how could we have fulfilled such promises as this scheme of salvation abounds with? God alone could fulfill these promises, and he fulfils only those which he makes himself. All these promises have been amen-ratified and fulfilled to you who have believed on Christ Jesus according to our preaching; therefore, ye are God's workmanship and it is only by God's sufficiency that we have been able to do any thing. This I believe to be the apostle's meaning in this place, and that he speaks here merely of the Gospel scheme, and the inability of human wisdom to invent it; and the words λογισασθαι τι, which we translate to think any thing, signify, properly, to find any thing out by reasoning; and as the Gospel scheme of salvation is the subject in hand, to that subject the words are to be referred and limited. The words, however, contain also a general truth; we can neither think, act, nor be, without God. From him we have received all our powers, whether of body or of mind, and without him we can do nothing. But we may abuse both our power of thinking and acting; for the power to think, and the power to act, are widely different from the act of thinking, and the act of doing. God gives us the power or capacity to think and act, but he neither thinks nor acts for us. It is on this ground that we may abuse our powers, and think evil, and act wickedly; and it is on this ground that we are accountable for our thoughts, words, and deeds.

Adam Clarke, 1831 · public domain