Second
Corinthians 5:17-21 is a powerful passage of Scripture. When one breaks down these verses and analyzes their meaning the richness
of their truths can be quite inspiring. The passage encourages believers in their identity in Christ and speaks of the reconciliation
that the Lord has made with mankind. Further, it touches on the nature of the ministry that God's people have been given.
I read this section of the Bible
in both the New International Version and the New American Standard Bible, along with the help of several commentaries. I
found that the teachings of this passage can be greatly reinforced in one's heart and mind when they are looked at this thoroughly.
This study process aids a believer in growing in his own confidence in Christ, as well as in attempts to support others in
spiritual growth.
A Completely Different Creation
The passage starts in verse 17
by declaring, “Therefore, if anyone is in Christ, he is a new creation; the old has gone, the new has come!” The
Commentary Critical and Explanatory
on the Whole Bible explains that the first word of this verse is
“connected with the words in 2Co 5:16, 'We know Christ no more after the flesh.' As Christ has entered on His new heavenly
life...so all who are 'in Christ'...are new creatures.” This is a profound statement. It means that just as the
Lord has risen and been glorified, so can we partake of a glorified nature now.
A. Berkley and Alvera
Mickelsen instruct their readers to ask, “What was the Bible saying through God's human servant to the first hearers
or readers of that message?”Craig S. Keener helps answer this question concerning 2
Corinthians 5 by saying, “in early texts like Jubilees and the Dead Sea Scrolls, 'new creation' language applies especially
to the world to come... For Paul, that the Messiah Jesus has come means that believers have already begun to participate in
the resurrection life of the coming world.” This is no doubt what Hebrews 6:5 was talking about when
it mentioned those who “have tasted the good word of God and the powers of the age to come.” The Church is actually in this time period experiencing
the supernatural life that will one day be given to the bodies of those who rule and reign with Christ. The inner vitality
of the saints is that same power, and it gives them a completely different spiritual make-up from those who do not know the
Lord.
This is what the
phrase “new creature” is referring to in Second Corinthians 5:17. God's people are literally a distinct brand
of persons from the rest of mankind. The reformer John Calvin gave clarification on this, stating, “When the prophets
speak of the kingdom of Christ, they foretell that there will be a new heavens and a new earth, (Isaiah 65:17,) meaning thereby,
that all things will be changed for the better...As however, Christ's kingdom is spiritual, this change must take place chiefly
in the Spirit.” God's people have been cut off from their former state
of being, and are now given a fresh spiritual vibrancy as they have become citizens of the future government of Jesus.
The One Volume Bible Commentary gives a paraphrase of verse
17, saying, “Whoever then knows Christ in this higher way is indeed a new man. He looks on life from a higher point
of view. His ideals and aspirations have been transformed.” This helps a Bible student to see that all of the goals,
convictions, and basic thoughts of an individual are drastically re-oriented upon conversion. This is a major change for one
to experience, which re-defines the very heart of who a person is. “He [now] lives always under Christ's indwelling,
purifying, and transforming influence.”
It is important
that Christians understand this reality, because often they can become discouraged and hopeless feeling that they are miserable
sinners, since they are frequently tempted to do what is wrong. God's desire though is for His people to see themselves as
free from the bondages of darkness, experiencing the victory that Jesus has over sin and death. Those who are born again must
see themselves as liberated from their past weaknesses before they can begin to progress and manifest the strength that is
in their new identity.
A
Positive Newness
The New American
Standard Bible announces, “behold, new things have come.” This must be properly emphasized, because sometimes men
are taught to “Put to death, therefore, whatever belongs to your earthly nature,” as Colossians 3:5 commands. Yet the fact can then be overlooked
that there is a fantastic, joy-filled life of godliness that believers can then walk out instead. Matthew Henry exhorted,
“We must live upon [Christ's] spiritual presence and the comfort it affords.” It is not enough for people to quit looking at who they
used to be. Their focus now must be on delighting in the blessings of their new closeness with Christ. The negative aspects
of life have been completely replaced by positive ones, and people must understand what a holy and peaceful existence is available
for them in order to begin walking it out.
The declaration
that “the new has come” may also be Paul's way of indicating that Christianity
is the fulfillment of Isaiah 43:19. Isaiah prophesied, “See, I am doing a new thing!...I
am making a way in the desert, and streams in the wasteland.” It is possible that the Apostle was pointing out that
the refreshing environment described in this prophecy was now within the souls of Christians. This is especially note-worthy
when one takes into consideration the perspective of A. Berkeley and Alvera Mickelsen. These writers stated that “figures
of speech in the Bible enrich both its meaning and it's literary value. But to gain full benefit from them, the reader needs
to recognize what he or she is reading and interpet accordingly.” In this case specifically, the newness of Christian life
could be hard to picture if one does not realize Paul may be using his words to point to visual imagery from the Old Testament.
Verse 18 elucidates on this newness, expounding that “all
things are [now] from God.” Christians are “no longer of the world, (John 17:16,) because they are of God,” according to Calvin. Yahweh is the source of their true personality and deepest qualities. This gives them numerous
“privileges in this new creation (2Co 5:14, 15).” It is truly as though “a [whole] new world opens to the new man.” All of the blessing that the Word of God promises to those in right covenant with Him are now bestowed on those who
have accepted Christ's lordship. This allows believers much to look forward to as they turn their thoughts from vanities and
begin to explore the abundant life they have in their relationship with the Holy Spirit (John 10:10, Romans 14:17).
God Does the Reconciling
The verse continues by telling
its readers that God has “reconciled us to Himself.” This too is important to comprehend, since it is mistakenly thought by some that men must make themselves right with
the Lord. Verse 19 contradicts this myth by showing that “God was in Christ reconciling the world to Himself, not counting
their trespasses against them.” “God not merely...reconciles the world by inducing them to lay aside their enmity [against Him], but in the first
instance, does so by satisfying His own justice.” As Calvin put it, “Christ's condemnation was our absolution, and with his stripes we are healed (Isaiah 53:5).”
The phrase, “God
was in Christ” means that the Lord Himself was present in the form of this human, working through Christ's death and
resurrection to bring men the benefits of peace with the Father in Heaven. Calvin explained that, “Whereas God has withdrawn
to a distance from us, he has drawn near to us in Christ, and thus Christ has become to us the true Emmanuel.” In other words, God went out of His way to come down and connect with mankind, through His incarnation in His Son.
He labored Himself to bring healing in His relationship with people, which is why the One Volume Bible Commentary says in it's paraphrase of this passage, “this change [or reconciliation] is due to God, who removed the barrier
sin had made between Himself and us.” Man's responsibility is to now receive the
gift of God's friendship.
Calvin also noted, “the
grace of reconciliation is applied to us by the gospel, that we may become partakers of it.” This is what verse 20 means when it exhorts, “Be reconciled to God.” It is telling men to simply trust
in Christ and to take the offer He gives them. The Commentary Critical and Explanatory on the Whole Bible
says this verse (in it's Greek wording) technically communicates
the idea that “God was the reconciler in Christ....let this reconcilition then have its designed effect.” This is probably the best way to summarize this passage,
which according to Gordon Fee and Douglas Stewart, is an important part of gaining the literary context of Scriptures.
Craig Keener pointed out that restoration between the Lord
and mankind “presupposes repentance and atonement by blood sacrifice (here by Christ's death).” This could be reiterated by saying that man, in order to have his sins absolved, merely must chose to reject in his
heart an impure lifestyle and have faith in the living Messiah. Jesus has done all that is necessary to make one have right-standing
with the Father. This teaching is in complete opposition to the legalistic spirit that is sometimes found among Christian
circles.
Further, one can recognize from
this passage that Jesus' sacrifice is applicable to any and all who will receive it. Verse 19 informs its readers that “God
was...reconciling the world to Himself” (emphasis mine). The Commentary Critical and Explanatory on the Whole Bible makes it clear that this actually means “all men,” based on a couple of other Scriptures. Colossians 1:20
says that God worked “through [Jesus] to reconcile to himself all things, whether things on earth or things in heaven,
by making peace through his blood, shed on the cross.” 1 John 2:2 notes that “[Christ] is the atoning sacrifice
for our sins, and not only for ours but also for the sins of the whole world.” It is necessary to look at verses such as these because
“One passage may reinforce or throw additional light on another....Consulting various accounts gives a more complete
picture.”Some preachers hold a view that only a select number of
men are appointed by God to receive salvation, but verses like these can work together to indicate otherwise.
The
Ministry of Reconciliation
This passage in Second Corinthians also reveals that, because Christians
have been given a good-standing with God, they are now empowered to lead others into the same position. Verse 18 proclaims,
“[God] gave us the ministry of reconciliation.” The One Volume Bible Commentary conveys
that this ministry includes “the whole message of the gospel conveyed by preaching, teaching, the sacraments, and the
example of Christians, assuring men of God's love and leading them to accept the will of God [to help them] as revealed in
Christ as their own.” So in a sense all saints have the responsibility to communicate this
message of reconciliation with unbelievers.
Official ministers such as the Apostle Paul have an even
greater need to focus on reconciliation though. This is also part of what he was attempting to share with his readers. Gordon
Fee and Douglas Stuart tell the students of Paul's epistles to “try to explain why you think Paul says [any certain
statement] right at this point.” They believe it is important to know not only what Paul teaches, but to ask, “How does this content contribute
to the argument” he is making in his letters? The answer in this passage is that Paul was seeking here to distinguish his ministry from
that of those who tried to get believers to undermine his leadership. At the point in time he wrote 2 Corinthians, there were
a number of people with overly moralistic teachings trying to stir up men to rebel against Paul. “This was not merely
an attack on Paul's authority, it was a distortion of the very Gospel that Paul had preached to them. Thus what lies behind
Paul's assertions of his apostolic authority is the love of Christ and the truth of the Gospel...the gospel of grace.”
Calvin wrote that Paul was revealing “the dignity of the Apostolical office, that the Corinthians may be instructed
as to what they ought to seek in him, whereas they could not distinguish between true and false ministers.” Calvin also commented that “An absurd admiration of profane persons...originates
in our not knowing, what the office of the preaching of the gospel includes.” So basically, Paul was insinuating that he stood for a message more welcoming and generous than his opponents.
He was suggesting that his ministry was one more worthy of being received.
Paul claimed, “We are therefore
Christ's ambassadors,” or the genuine servants of God. He wanted men to acknowledge this, because he knew “treatment of a herald reflected
one's attitude toward the sender.” This is a stance all believers will have to take when they are persecuted for the words they speak. They must have
confidence that it is “as though God were making his appeal through [them]” (vs. 20).
God's Outrageous Gift
Added to verse 20 is the plea,
“We implore you on Christ's behalf: Be reconciled to God.” I discussed the second half of this statement already, but the first part needs to be fully comprehended as well. Paul
was displaying his great compassion by “imploring” the people, meaning he was zealously begging them. According to the authors of the Commentary Critical and Explanatory on the Whole Bible, “Such 'beseeching' [or imploring] is uncommon in the case of 'ambassadors,' who generally stand on their dignity.” This imploring is being done from the very inspiration of Christ though.
Therefore, not only is humility being illuminated in Paul, but even more so in the Lord. As Calvin articulated so well, the
word implore “is expressive of an unparalleled commendation of the grace of
Christ, inasmuch as He stoops so low, that He does not disdain to entreat us.
So much less excusable is our depravity, if we do not, on meeting with such kindness, show ourselves teachable and compliant.” Henry calls this response to Christ's graciousness “our indispensable
duty.”
The passage in Second Corinthians
then proceeds to remark, “God made him who had no sin to be sin for us, so that in him we might become the righteousness
of God.” This once more highlights the fact that a new essence has been imputed to the
people of God. Jesus, who “knew no sin - by personal experience,” was made into “sin's representative when he bore its judgment on the
cross.” He was made a substitute for all sin, “so we, who have no righteousness
of our own, are made [pure].” There is a legal transaction that has been made, giving believers the ability
to inherit a good moral character. Christian are now innocent “in the sight of God the Father, as is the very Son of
God himelf.” This innocence comes to us “by virtue of our standing in Him, and in
union with Him.”
Applying this Passage
to Life
Altogether,
this short section of Scripture offers a great deal of practical revelation that is applicable to everyday life. Most Christians
struggle regularly with their peace of mind, because they feel like they are failures at living for God. They see terrible
flaws in themselves, and become worn out trying to fix themselves. However, this passage helps them to see that they do not
have to view themselves so negatively.
One issue in particular that bothers
many believers is their body image. They feel insecure about their appearance, and know it is their duty to be good stewards
of their physical health. Scriptures come to their mind such as 1 Corinthians 6:20, which reads, “Do you not know that
your body is a temple of the Holy Spirit, who is in you, whom you have received from God? You are not your own; Therefore
honor God with your body.” This can seem like an unbearable burden to some.
People may think to themselves, “I
wish I could honor God by keeping myself fit, but I do not have the will power to stay in shape. I am so lazy, and find it
so difficult to change.” If these folks would be able to fully comprehend the meaning of 2 Corinthians 5:17-21, their
thoughts would greatly improve.
In this case, Christians can learn that
because they are the righteousness of God in Christ, laziness has no part in their hearts any longer. Likewise, because they
have been reconciled with the Lord, they do not have to be bothered heavily by their looks. They can trust that the Lord sees
them as He sees His own Son, and gain the confidence they need to accept themselves as they are. Doing so will take all the
pressure out of working out and eating right, which will make these activities become easier things to do.
Whether it be this issue, or any other
problem believers are dealing with, 2 Corinthians 5:17-21 can bring them much relief and comfort. It changes the perspective
people have on what it means to grow in their faith. The process of maturity is more about learning to have faith in what
Jesus has done on behalf of His people, rather than striving to improve with one's own efforts. Everyone probably needs to
receive this “gospel of grace” on a deeper level, including those who are born-again saints.
Also, those who thoroughly understand
2 Corinthians 5:17-21 will become enabled to obey Christ's command, “Freely you have received, freely give” (Matthew 10:8). People who have applied 2 Corinthians 5 to their approach to
fitness will become healthier and be able to inspire and counsel others who are trying to get fit. No matter how the gospel
of grace is used, those who receive it will be able to encourage and edify others based upon what they have experienced themselves.
1 John 4:19 says “We love, because He first loved us.” This will prove true to everyone who receives God's love and starts to identify
themselves as “new creatures” because of it.
Concluding Remarks
2 Corinthians 5:17-21 is a passage rich with insights, and I have realized
that many of these insights can be easily overlooked without these verses being studied exhaustively. It is very helpful to
look at the Word here with both a dynamic and rigid translation of the Bible, and to use a variety of commentaries. Doing
so can assist one in learning to overcome any challenge they face, and can equip them to minister to others as well.
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Bibliography
Brown, David,
Jamieson, Robert, and Fausset, Andrew Robert. Commentary Critical and
Explanatory on the Whole Bible. Christian Classics Etheral Library. http://www.ccel.org/ccel/jamieson/jfb.xi.viii.vi.html/
(accessed April 13, 2010).
Calvin,
John. Commentary on Corinthians, Volume Two. Christian Classics Etheral Library.
http://www.ccel.org/ccel/calvin/calcom40.xi.iii.html/
(accessed April 13, 2010).
Dummelow,
J.R. ed. The One Volume Bible Commentary. New York: The MacMillan Company,
1936.
Fee, Gordon
D. and Stuart, Douglas. How to Read the Bible for All Its Worth. Grand Rapids,
Michigan:
Zondervan, 2003.
Henry, Matthew. The Matthew Henry Commentary. Grand Rapids, Michigan: Zondervan, 1961.
Keener, Craig S. The IVP Bible Background Commentary: New Testament.
Downers Grove,
Illinois:
InterVarsity Press, 1993.
Mickelson, A. Berkley and Mickelson, Alvera M. Understanding Scripture.
Peabody,
Massachusetts:
Hendrickson Publishers, 1992.
Sailhammer, John H. NIV Compact Bible Commentary. Grand Rapids, Michigan:
Zondervan,
1994.
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Notes
David
Brown, Robert Jamieson, and Andrew Robert Faussett, Commentary Critical and Explanatory on
the Whole Bible (Christian Classics Etheral Library, http://www.ccel.org/ccel/jamieson/jfb.xi.viii.vi.html/),
accessed April 13, 2010.
