The passage
      v16-18. In the opening verse Paul points out that he now views people differently. He didn't always see things the way he does now, in fact, there was a time when he even viewed Christ in human terms. He once saw Christ as a criminal rather than the messiah, but not so now. Paul views people differently, because he is now "in Christ", that is, he is in union with Christ, one with him, identified with Christ in his death, resurrection, and glorious ascension. As such, Paul is a "new creation", a new being. In Christ he has become part of a new order of things. As part of the new order of things he is becoming a new creature. The "old has gone" (a single past event), "the new has come" (an ongoing continuous). This is all God's doing and it is by means of reconciliation. God took rebellious humanity and restored the broken relationship that exists between himself and his creation and this through the cross and empty tomb.
      v19. So Paul, as one of the reconciled ones, one of the new creatures, was entrusted with the ministry of reconciliation. He now goes on to explain the substance of that reconciliation. Reconciliation is the work of God drawing to himself those who are far off, and this by means of their identification with the sin-bearing work of Christ. Christ's work on the cross enables God to no longer exact the penalty for an individual's sin. Since the penalty was paid by Christ, God no longer has to count "man's sins against them."
      v20. The ministry of reconciliation, committed to the apostles (in fact committed to all disciples), is a ministry of the word. It is a "message of reconciliation" that is committed to Paul. He is an "ambassador" with a message. He is a representative who is to speak accurately and authoritatively on behalf of his sovereign. As such, in v20b, he makes this appeal, he presents the gospel; "be reconciled to God".
      v21. Paul outlines, in more detail, the substance of the reconciliation wrought by God. It was achieved in Jesus, who being without sin (only a sinless man could pay the penalty for sinful mankind) was made "to be sin". That is, he was made to bear the punishment due our sins. Yet take note, Jesus was not made a sinner. Also, the word "made" seems to imply force, but Jesus freely gave his life, Jn.10:17f. Jesus acted in harmony with the will of the Father.
      Christ's work was performed on the cross that "we might become the righteousness of God" and thus be reconciled to him. That is, Jesus' death achieved our righteousness.

A New Creation
      In the film, Educating Rita, Rita was determined to gain an education, particularly in English literature. She was determined to rise above her menial state and touch substance. It was no easy matter moving from the slums of London into the sophistication of university life. At one point she nearly threw it all in, but a little incident drove her forward. The family and friends were at the local pub singing along with the jukebox. She looked across at her mum and saw her crying.
      Her mum said; "There must be better songs to sing than this." For a better song Rita was willing to give her all. For the "new creation" in Christ, are we willing to give all?
      What then is the substance of this new life in Christ?

1. A new understanding, v16
      Our insight is renewed. We no longer see things the way we used to. We see truth; we see reality. Like Paul, who once saw Jesus as a fraud, but later beheld the true glory of the risen Christ, so we too see the glorious light of reality.

2. A new relationship with God, v18-19
      We who were once the enemies of Christ, have now become his friends. We are reconciled to God. Once rebels, now mates. Once unfaithful, now devoted, passionate lovers.

3. A new vocation, v20
      Our createdness demands a vocation of mating, breeding, rearing and providing, within a defined, controlled and subdued environment. Yet, that vocation images another vocation of far greater splendor which is eternal in form. It is the vocation of reconciling all things under Christ, both here on earth and in the heavenly realms.

4. A new self, v21
      The human animal is the only animal that blushes and is the only animal that needs to. Guilt is the most profound of human emotions. It drives us to the absurd. The new self begins with the most profound of changes within our natures. In Christ we find ourselves no longer burdened by guilt and slowly changed into the likeness of Christ.

v16
      apo tou nun "from now on" - from now, henceforth. The "now" is surely God's divine moment played out in the death and resurrection of Christ.
      oidamen (oida) perf. "we regard" - know. A believer's standing in Christ changes their perception.
      kata sarka "a worldly point of view" - according to flesh.
      ei kai "though" - if indeed. This construction introduces a conditional clause. The clause is best understood in the sense of Paul having previously regarding Christ from a worldly point of view (ie. as a prophet maybe, or even worse, a fraud), rather than not from a worldly point of view (ie. the clause is an unreal condition). The "now" moment opened Paul's eyes to the real Christ. The issue does not concern Christ's pre or post resurrection manifestation, but rather the state of Paul's perception.
      egnwkamen (ginwskw) perf. "we [once] regarded" - we have known

v17
      kainh ktisiV "a new creation" - A person ("anyone", someone) who is in a relationship with Christ, has, by means of that relationship, moved from the Adamic creation, which is subject to condemnation, into a new eon where there is no condemnation. Such a person naturally sees things differently. Their perception has changed because their state has changed.
      ta arcaia parhlqen "the old has gone" - the old things passed away. What has passed away? Sin and death are often added to the list, along with the flesh, but in my experience, sin, death and the flesh are having a field day, certainly while we are in the flesh. Note the context, through Christ we are reconciled to God, we are forgiven. In Christ there is now no condemnation, yesterday, today and tomorrow. Standing under the judgment of God is what has passed away.

v18
      ta de panta "all this" - and all things. Possibly the creation, but better, all that entails the new creation, v17. It is "things" plural.
      tou katallaxantoV (katallassw) part. "who reconciled" - the one having reconciled. A very powerful relationship concept.
      dia Cristou "through Christ" - Through the saving work of Christ, the cross and empty tomb.
      thn diakonian (a) "the ministry" - The work of proclaiming the reconciling work of Christ, his cross and empty tomb.

v19
      wJV oJti "that" - that is because, because as. "That is", RSV and NRSV. The NIV follows the view that the two particles are best combined to form a simple "that". The particles together may express a causal and/or comparative sense: "God reconciled us through Christ, because /+ as is the case, we are in Christ.
      hJn en Xristw/ kosmon katallasswn "God was reconciling the world [to himself] in Christ" - The word order and meaning is unclear. Most commentators opt for "God was reconciling the world through Christ (lit. "in Christ", but taken as instrumental, "through / by means of", rather than locative "in")." "Through" is used in the sense of "through the sacrificial work of Christ." As for what was reconciled, "the world", in this context, it probably means representative mankind, ie. those who believe in Jesus. That which is reconciled could also include the cosmic order and even nature - all that "groans and travails" awaiting its redemption.
      logizomenoV (logizomai) part. "[not] counting" - reckoning. The phrase "not counting men's sins against them" serves to explain the workings of reconciliation. When God does not reckon, count, calculate our sin against us, then, as a natural consequence, we find our relationship with God renewed; we are at peace with God. The "reckoning" results in God's condemnation of sinful humanity, Rom.1:16-18. It is Christ's substitutionary work which turns aside that condemnation and so achieves our reconciliation.
      autoiV, autwn - Plural pronouns used to define the collective sense of "the world".
      logon thV katallaghV "the message of reconciliation" - Obviously the gospel, and again it is worth noting how the positive spin is underlined. The focus of the gospel is not the atonement, but its consequence.

v20
      presbeuomen (presbeuw) "we are ..... ambassadors" - We don't speak for ourselves; we speak for God.
      parakalountoV (parakalew) part. "making his appeal" - entreating, exhorting, urging. God appeals to humanity through the preacher.
      deomeqa (deomai) imp. "we implore" - beg, pray. "Ask" is not strong enough, although possible.

v21
      gnonta (ginwskw) aor. "[him who] had [no sin]" - [Jesus, not] knowing [sin]. The "knowing " here reflects the Hebrew "have personal experience with." Obviously referring to Jesus sinless life.
      epoihsen (poiew) aor. "[God] made" - made. The action is punctiliar, completed. "God caused Christ to be identified in some way ..... with human sin", Harris. "Weighed him down with the curse of human sinfulness", "made him share our sin [on the cross]", TEV.
      aJmartian (a) "[to be] sin" - [God made] sin. Possibly "suffered as though he himself was a sinner", or "brought under the judgment of sin on behalf of sinners", Martin, but certainly under the curse of sin, "Christ ...... became a curse for us", Gal.3:13. Possibly, "made him to be a sin offering", "a sacrifice for sin", "sin bearer", Harris. cf. Isaiah 53:10, "an offering for sin." Barnett disputes this sacrificial interpretation.
      uJper hJmwn "for us"- on behalf of us. "On our behalf"; "for our sake", Cassirer.
      iJna + subj. "so that" - in order that. Expressing purpose or result, or both!
      genwmeqa (ginomai) aor. subj. "[we] might become [the righteousness of God]" - The aorist again expresses punctiliar action implying that a believer has already become the righteousness of God.
      dikaiosunh qeou "the righteousness of God" - righteousness of God. We can dispense with the pietistic idea of "God's righteousness" as a divine morality to be lived out by faith, and must choose between the genitive "of God" being partitive, "that status of being right with God which comes as his gift", O'Brien; or possessive/subjective, "the saving activity of God", Talbert, "God's dynamic fidelity to his covenant promises", Dumbrell. See The righteousness of God.
      en autw/ "in him" - Is this expressing a local sense, or an instrumental sense? Local means, "by being in him."

Some observations
      The evidence of reconciliation is, of course, the most troubling of issues for Christians. We tend to identify our friendship with Jesus in terms of his intervention in our life. Without spectacular interventions we feel less than secure as to our standing with Christ. The inner conviction, the warm sense of peace, the dramatic conversion, the dynamic renewal experience, the answer to prayer, the hand of guidance...... these are the signs we look for to assure us of our place with God. Yet, all these are questionable expressions of our standing with Christ. This passage itself identifies some of the evidences of our friendship with Christ. Our new insight, our awareness of forgiveness, our developing righteousness, our new vocation..... these are indeed powerful signs of Christ's love for us. They are the signs of his involvement in our lives. Like a true friend he acts in our lives to prepare us for the coming age. In particular, he keeps his promises.
      Evidences of our relationship with Christ are important to us, but in defining them we are best to look for evidences promised in scripture.

      On the issue of the ministry/vocation of reconciliation, it is quite possible that it is both for here and in eternity. If this is the case, then ministry here is but preparation for there. This would please those of a reformed bent who do not regard a believer's paltry work in evangelism in any way a limitation to God's ultimate plan of gathering a people to himself. God does it despite us, but for our training, allows us to help. The debate on this one will go on till our Lord returns.