2 Corinthians

5:16-21

4. The character of Paul's ministry, 2:18-6:13

viii] A work of reconciliation

In this passage Paul explains his main role as apostle to the Gentiles; he exercises a "ministry of reconciliation."

Paul penned 2 Corinthians to the church at Corinth following a meeting with Titus. He had sent Titus to Corinth with the letter we now know as first Corinthians. It was a very strong letter, and in later discussions with Timothy he started to feel worried with its tone. Had he been too harsh with the church? Paul's fears were allayed when Titus returned to tell him that the Corinthians accepted his criticisms and had reaffirmed their loyalty to him. Titus was able to speak of the problems that did exist, one of these being the critical views held by some in the church concerning Paul. So, in 2 Corinthians, Paul addresses, among other things, his standing as an apostle.
      In 3:1-6:13, Paul deals with the character of his ministry. He restates his apostolic role and defends himself against recent criticisms. Intertwined with this apologia are some very profound pieces of theological writing. The passage before us, concerning the apostolic ministry of reconciliation, is one such.

A troubling issues for believers is coming up with the evidence for our reconciliation with God in Christ. 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 for 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 Jesus acts in our lives to prepare us for the coming age. In particular, he keeps his promises.

Evidences for our relationship with Christ are important to us, but in defining them we are best to look for the 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 is in any way a limitation of 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.

On the issue of ministry in eternity, it is not possible to make any definitive observations concerning Christ's victory over the evil "principalities and powers in heavenly places." Christ's return may finish them, but if the cross of Christ is victory through reconciliation then it is possible that our "reign" with Christ in eternity involves an ongoing reconciliation of these "powers" until all enemies bow before our Lord. Anyway, such is mere speculation; all will be revealed in glory.

w{ste "so" - therefore. Drawing a conclusion. "The consequence of all this is that ....", Barclay.

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, consider. A believer's standing in Christ changes their perception.

kata sarka "a worldly point of view" - according to flesh. "From a worldly standpoint", Zerwick.

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.

alla "-" - Here introducing the apodosis of the conditional sentence, "if, as is the case, ..... yet now ....."

w{ste "therefore" - Drawing a conclusion.

ei + ind. "if" - Establishing a conditional sentence, 1st class, where the condition is assumed to be true; "if, as is the case, ..... then ...."

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. "He as in fact been created anew", Cassirer.

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, although most would agree that 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. Bound under the judgment of God is what has passed away.

ta de panta "all this" - and all things. Possibly the creation, but better, all that entails the new creation, v17. It is "things" plural. "It is all the doing of God", Moffatt.

tou katallaxantoV (katallassw) part. "who reconciled" - the one having reconciled. The participle functions as a substantive, as does "[the one] having given". A very powerful relationship concept.

dia + gen. "through [Christ]" - through, by means of. Instrumental. Through the saving work of Christ - the cross and empty tomb.

thn diakonian (a) "the ministry" - The ministry of reconciliation is the work of proclaiming the reconciling work of Christ, his cross and empty tomb.

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." An epexegetic sense is possibly, "namely that."

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.

mh logizomenoV (logizomai) pres. part. "not counting" - reckoning. Possibly just an attendant circumstance participle expressing action accompanying the main verb "reconciling", as with qemonoV, "having put". Possibly both participles are modal, expressing the manner in which reconciliation is progressed, so Plummer, even possibly instrumental, the means by which it is progressed, even consecutive, expressing the result of reconciliation, so Harris. The phrase "not counting men's sins against them" at least 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 condemnation and so achieves our reconciliation.

autoiV .... autwn"men's [sins against] them" - [not reckoning] to them [the trespasses] of them. Plural pronouns used to define the collective sense of "the world". kai "and" - but, and. Probably slightly adversative here. "He was not holding men's sins against them, but rather, he placed upon us the privilege of taking to men who are hostile to him this offer of his friendship", Barclay (adjusted).

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.

uJper "-" - for. Probably expressing reference/respect, "with respect to which (ie. the message of reconciliation)".

presbeuomen (presbeuw) "we are [therefore] ambassadors" - We don't speak for ourselves; we speak for Christ, on behalf of Christ, even in Christ's place. wJV + gen. "as" - as [God entreating]. This preposition with the genitive absolute participial clause expresses either a supposition, "as though God were making his appeal through us", or a fact, "since / in the conviction that God was making his appeal through us", cf. BDF#425[3]. "With the confidence that God himself makes his appeal through us", Harris, Martin.

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.

gnonta (ginwskw) aor. "[him who] had [no sin]" - [Jesus, not] knowing [sin] (being "a stranger to sin", Cassirer). 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."

2 Corinthians Introduction

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