Christians are called to be ambassadors -- authorized agents of the message of reconciliation to God through Christ. In this (updated) Bible Study, based on a sermon previously shared on 9.29.19. For more information, please visit: http://bit.ly/C4C-Ambassadors-Study For the sermon video, outline, text, bibliography and more, please visit: http://bit.ly/C4C-Ambassadors-Sermon

1. AMBASSADORS FOR
CHRIST: RECONCILED
RECONCILERS
2 CORINTHIANS 5:11-21 BIBLE STUDY | 9.4.19 | ALPHA BAPTIST CHURCH
DANNY SCOTTON JR

2. CONTEXT
• 2 Corinthians is a follow-up to 1 Corinthians, in which he calls out people for their sin and their tolerance of sin. Paul is happy that
some people had repented (NIV intro)
• Paul defends his ministry against accusations made by false teachers (NIV intro; Barnett, 105; Seifrid, 239)
• Christ’s power is made manifest through weakness (Martin, 291 cf. 2 Cor 12:9); Paul’s ministerial credentials are in doubt partly
because he is not as “powerful” of a leader and as polished as a preacher as some would like (Martin, 291). He also suffers (Martin,
291 cf. 2 Cor 11:22-28)
• 17 Unlike so many, we do not peddle the word of God for profit. On the contrary, in Christ we speak before God with
sincerity, as those sent from God. (2 Cor 2:17, NIV; Guthrie, 302)
• …we have renounced secret and shameful ways; we do not use deception, nor do we distort the word of God. On the
contrary, by setting forth the truth plainly we commend ourselves to everyone’s conscience in the sight of God (2 Cor 4:2, NIV;
Guthrie, 302)
• 4 For if someone comes to you and preaches a Jesus other than the Jesus we preached, or if you receive a different spirit
from the Spirit you received, or a different gospel from the one you accepted, you put up with it easily enough. (2 Cor 11:4,
NIV; Guthrie, 312; Hafemann, 248)
• Paul is trying to persuade the Corinthians to be committed to him and his ministry (i.e., that of the true Gospel (Guthrie, 292)

3. 2 CORINTHIANS 5:11-15 (NIV)
• 11 Since, then, we know what it is to fear the Lord, we try to persuade others.What
we are is plain to God, and I hope it is also plain to your conscience. 12 We are not
trying to commend ourselves to you again, but are giving you an opportunity to take
pride in us, so that you can answer those who take pride in what is seen rather than
in what is in the heart. 13 If we are “out of our mind,” as some say, it is for God; if we
are in our right mind, it is for you. 14 For Christ’s love compels us, because we are
convinced that one died for all, and therefore all died. 15 And he died for all, that
those who live should no longer live for themselves but for him who died for them
and was raised again. (2 Cor 5:11-15, NIV)

4. 2 CORINTHIANS 5:11
THE FEAR OF THE LORD
• Since, therefore, having known the fear of the Lord, we try to persuade people. But, to God, what we are has been clearly revealed.And, I
hope it to be clearly revealed in your consciences, as well. (2 Cor 5:11,AT)
• Known (οἶδα | oida) here refers more than knowing about something but experiencing something (UBS, 98; Guthrie, 296)
• Not fright but an “attitude of respect, reverence, and awe” (UBS, 98; cf. Barnett, 108; Guthrie, 296; Kruse, 162; Belleville;
Garland, 268-9; Harris, 412; terror is for the ungodly (Rom 2:1-11; Rev 6:15-17; Martin, 276; contra Hafemann, 236; cf. Php 2:12;
Ps 130:4; Seifrid, 239)
• 9 So we make it our goal to please him, whether we are at home in the body or away from it. (2 Cor 5:9, NIV; Kruse, 162)
• 10 For we must all appear before the judgment seat of Christ, so that each of us may receive what is due us for the things
done while in the body, whether good or bad. (2 Cor 5:10, NIV; UBS, 98; Barnett, 107; Guthrie, 295; Keener, 507; Hafemann, 236;
Kruse, 162; Belleville; Garland, 269; Harris, 412; Martin, 276)
• If one lives to please Christ, one can look forward to stand before Christ (Martin, 277)
• Fear of the Lord is his motive for ministry (Barnett, 107; Keener, 507; Hafemann, 236; Garland, 268), not selfish ambition
(Martin, 278)
• Not just “intellectual apprehension but conviction that influences conduct” (Harris, 413)

5. 2 CORINTHIANS 5:11
THE FEAR OF THE LORD
• And now, Israel, what does the LORD your God ask of you but to fear the LORD your God, to walk in obedience to
him, to love him, to serve the LORD your God with all your heart and with all your soul, and to observe the LORD’s
commands and decrees that I am giving you today for your own good? (Dt 10:12-13, NIV;cf. Pr 16:6; Belleville)
• The fear of the LORD is the beginning of knowledge, but fools despise wisdom and instruction. (Pr 1:7, NIV; Belleville;
cf. PS 14:1, 36:1; Rom 3:18; Garland, 268)
• The fear of the LORD is the beginning of wisdom, and knowledge of the Holy One is understanding. (Pr 9:10, NIV; Martin,
277 cf. Job 28:28)
• People may never say “There is no god”; but they may act like there is no God (Garland, 270) – practical atheists
• People may think of God like a Fairy Godfather who makes very few moral demands and simply wants to help them
accomplish all their dreams (cf. Garland, 270)
• Paul may also be aiming to warn people of the coming wrath of God (cf.Ac 2:40; 17:31; 1 Th 1:9-10; Belleville)
• Paul knows God will examine everything he says and does; ambassadors were sometimes punished if they “failed in their
mission or agreed to conditions unacceptable to the ratifying body” (Garland, 270)
• Fearing the Lord leads to not preaching a false gospel (Martin, 279)

6. 2 CORINTHIANS 5:11
MOTIVATION FOR PERSUASION
• Because Paul fears the Lord, he tries to persuade (πείθω | peithō) others by overcoming intellectual barriers, prejudice and ignorance
via logical arguments, testimony, and straightforward proclamation (Kruse, 162 cf. Belleville) – with the power of the Holy Spirit.
• Paul often tries to persuade people to come to Christ: 5 We demolish arguments and every pretension that sets itself up against
the knowledge of God, and we take captive every thought to make it obedient to Christ. (2 Cor 10:5, NIV cf.Ac 9:20-22; 13:16-43;
17:22-34; 19:8-10; 26:24-29; 28:23; Kruse, 162-3).
• He was often successful: 2 As was his custom, Paul went into the synagogue, and on three Sabbath days he reasoned with them from
the Scriptures, 3 explaining and proving that the Messiah had to suffer and rise from the dead.“This Jesus I am proclaiming to you is
the Messiah,” he said. 4 Some of the Jews were persuaded and joined Paul and Silas, as did a large number of God-fearing Greeks and
quite a few prominent women. (Ac 17:2-4, NIV cf. Harris, 413)
• Persuasion may also refer to Greco-Roman rhetorical tradition (Hafemann, 236; Kruse, 163; Seifrid, 240; contra Harris, 413).
Rhetoric can be used to deceive and manipulate” (Seifrid, 240)
• Paul is not trying to use rhetoric deceptively; he fears the Lord (Witherington, 392).“It was critical to his ministry that his life and his
lips both speak the same language” (Witherington, 392; cf. Seifrid, 259)
• He tries to persuade others of the truth of Christ and the purity of his motives (Martin, 278)

7. 2 CORINTHIANS 5:11
MOTIVATION FOR PERSUASION
• 2 And so it was with me, brothers and sisters.When I came to you, I did not come with eloquence or human wisdom as
I proclaimed to you the testimony about God. 2 For I resolved to know nothing while I was with you except Jesus
Christ and him crucified. 3 I came to you in weakness with great fear and trembling. 4 My message and my preaching
were not with wise and persuasive words, but with a demonstration of the Spirit’s power, 5 so that your faith might
not rest on human wisdom, but on God’s power. (1 Cor 2:1-5, NIV; Hafemann, 236; Kruse, 162-3)
• peithō can also mean “win over, strive to please” (BDAG, 791): 10 Am I now trying to win the approval (peithō) of
human beings, or of God? Or am I trying to please people? If I were still trying to please people, I would not be a
servant of Christ. (Gal 1:10, NIV; Kruse, 163; Garland, 270; Seifrid, 240; Martin, 278)
• Paul rejects relying on the usual Greco-Roman rhetorical techniques that the false teachers may have been using
(Hafemann, 236; Garland, 270) – techniques that distort He may be conceding that he is engaging in persuasion but not
that kind. (Kruse, 163 contra Garland, 271)the truth to make it more appealing (Kruse, 163 cf.Witherington, 392;
Garland, 270).
• Persuasion would also include convicting others of their sin, bringing about godly sorrow (Garland, 271); Godly sorrow
brings repentance that leads to salvation and leaves no regret, but worldly sorrow brings death. (2 Cor 7:10, NIV)

8. 2 CORINTHIANS 5:11
MANIFESTED MOTIVES
• Been clearly revealed (φανερόω | phaneroō): here means to make known or make plain by revealing it clearly
(LN, 337-338; cf. EDNT, 413; NIDNTTE, 585; BDAG, 1048; Guthrie, 296)
• Paul’s motives are plain to God; he trusts/hopes will be plain to them (Barnett, 107; Belleville; Harris, 414). Paul
admonishes for their good and not to exalt himself (Garland, 272)
• Paul: I am an open book (Garland, 268)! God knows what I’m really all about; I trust (ἐλπίζω | elpizō) you will too
(Guthrie, 296)
• Paul is not seeking their approval; he implores them to recognize how his life and ministry bear witness to the
truth of the gospel he proclaims (Guthrie, 296; Hafemann, 236) – no self-authentication (Martin, 279)
• You can fool people; you can’t fool God (cf. Belleville cf. 2Tim 2:19; one can also fool oneself! Garland, 271; Martin,
279)
• If he can stand before Christ with a clear conscience, what does he need to hide from the Corinthians? (Martin,
279)

9. 2 CORINTHIANS 5:12
NOT SELFISH, SUPERFICIAL MOTIVES
• We are not commending ourselves to you again, but giving you an opportunity to boast because of us, so that you may have [something to say
to] those who boast before you in appearances and not in heart. (2 Cor 5:12,AT)
• Appearances (πρόσωπον | prosōpon): lit. “face” (NIDNTTE, 155; EDNT, 180; UBS, 99). Fig. on the surface (NIDNTTE, 155; EDNT,
180; UBS, 99; BDAG, 888) – outward appearances. That which catches the eye (Belleville; external vs. internal; Harris, 416)
• False teachers apparently focused on what is seen (Barnett, 106) and they apparently commended themselves based on appearances
(2 Cor 10:12, 18; Guthrie, 296 cf. 2 Cor 3:1; Kruse, 163;Witherington, 393; Harris, 416)
• Opportunity (ἀφορμή | aphormē): a military term used to describe a base of operations used for attack or defense (cf. 2 Cor 11:2;
Rom 7:8; Gal 5:13; 1 Tim 5:14; Hafemann, 237; Harris, 415)
• Self-commendation was considered offensive (cf. Prov 27:2; Keener, 507);“any self-commendation that did not point to God was
wrong” (cf. 1 Cor 1:31; Martin, 281). Self-introductions were normal, though (Garland, 272)
• Instead of commending himself, Paul wants to give them ammunition to respond to the heretics who criticize him (Guthrie, 294;
Hafemann, 237; Kruse, 163; Belleville; Seifrid, 242; Harris, 415; Martin, 281). -- not impress people (cf. 1 Th 2:4-8; Martin, 283)
• He is not seeking glory or boasting for himself (Martin, 281); He wants them to boast in the work the Lord has done through him
(Seifrid, 241 cf, God should be the only source for boasting; Martin, 281)

10. 2 CORINTHIANS 5:12
NOT SELFISH, SUPERFICIAL MOTIVES
• Not outward appearances but one’s inward heart (thoughts, desires, and emotions) is most important (cf. Kruse, 164). Later he
admonishes them: 7You are judging by appearances (2 Cor 10:7, NIV; Guthrie, 298; Seifrid, 241)
• Jesus: 24 Stop judging by mere appearances, but instead judge correctly.” (Jn 7:24, NIV). Corinthians should not judge based on earthly
status, honor, and appearance (Garland, 273 cf. Seifrid, 240)
• 7 But the LORD said to Samuel,“Do not consider his appearance or his height, for I have rejected him.The LORD does not look at
the things people look at. People look at the outward appearance, but the LORD looks at the heart.” (1 Sa 16:7, NIV;
Keener, 507; Hafemann, 237; Garland, 273)
• Not a personality contest, Paul is fighting for nominal Christians in Corinth who may not be able to defend against the false theology
of the false teachers (Hafemann, 237) – his reputation is less important than the advance of the true Gospel (Kruse, 163)
• Such teachers boasted in being paid, ecstatic spiritual experiences, etc.: things that are seen (Hafemann, 238).They took pride in their
letters of recommendation (2 Cor 3:1), rhetorical skill (2 Cor 11:5-6) (Kruse, 164), and flashy presentations (Belleville).They were all
show, no substance (Witherington, 393)
• Paul preached for free, rarely spoke in tongues (cf. 1 Cor 14:18-19), didn’t use rhetorical flourish (cf. 1 Cor 1:17; 2:1-5, 2 Cor 10:10;
11:6), and suffered greatly.Yet he’d do whatever it took to win others to Christ (1 Cor 9:19-23; Hafemann, 238; Garland, 297; cf.
Martin, 282). He was not in ministry for the gold or the glory (McDonald, 408)
• If one always talks about outward appearance, that speaks to one’s inward inclinations (cf. Mt 12:34; Martin, 283

11. 2 CORINTHIANS 5:13
MINDFUL MOTIVES
• For if we were out of our mind, it was for God. If we were in our right mind, it was for you. (2 Cor 5:13,AT)
• Were out of our mind (ἐξίστημι | existēmi) is related to the word from which we get ecstasy ( ἔκστασις | ekstasis; also ecstatic)
(NIDNTTE, 153). Lit. “to be outside oneself” (EDNT, 7). Means one is unable to “reason soundly” (Guthrie, 300)
• 21 When his family heard about this, they went to take charge of him, for they said,“He is out of his mind. [existēmi]” (Mk 3:21, NIV; Guthrie,
300; Hafemann, 238; cf. Jn 10:20;Ac 26:22-24; Kruse, 164; Belleville; Garland, 274; Harris, 417)
• Can also mean “amazement” (Mk 5:42, 16:8; Lk 5:26;Ac 3:10; Martin, 283)
• Can also refer to spiritual ecstasy (cf.Ac 10:10, 11:5, 22:17; Garland, 274; Harris, 417; Martin, 284), referring to Paul’s ecstatic, spiritual
experiences (2 Cor 12:1-6; EDNT, 7; Barnett, 106; Guthrie, 300; Kruse, 164; cf. Moses in Ex 34:33-34; 2 Cor 3:7-18; Keener, 507; Hafemann, 239;
Garland, 274) like speaking in tongues (cf. 1 Cor 14:18; Barnett, 106; McDonald, 408; Garland, 274; Harris, 417; Martin, 284)
• On this view Paul may be saying that speaking in tongues and other mystic/ecstatic experiences are private – between Him and God – not
something to support his claims/boast about (Barnett, 106; Hafemann, 239; Kruse, 164; Keener, 507;Witherington, 394; Garland, 275; contra
Seifrid 242; Harris, 417; Martin, 285)
• In public, Paul persuades others in a “self-controlled” way (Barnett, 107 cf. 1 Cor 14:18-19;Witherington, 394), mental sobriety (Garland, 277)
• Some of Paul’s rivals may have thought that he was crazy, a religious fanatic (Harris, 417). Paul: if I’m “crazy”, I’m “crazy” for God (Guthrie, 300;
Kruse, 165).
• Self-interest is not Paul’s motive (Harris, 417).Whether they thought he was rational or irrational, everything He did was for their good and for
God’s glory (Guthrie, 300; cf. 2 Cor 4:5; 4:15; 1 Cor 10:31; Harris, 417 cf. Belleville)

12. 2 CORINTHIANS 5:14
THE LOVE OF CHRIST CONSTRAINS
• For the love of Christ constrains us, having judged this: that One died for all; as a result, all died (2 Cor 5:14,AT)
• Constrains (συνέχω | synechō ): lit.“hold together” (EDNT, 306;TLNT, 337; Guthrie, 304; Garland, 277) so that it doesn’t fall apart
(Belleville; Harris, 419) fig.“dominate” (EDNT, 306;TDNT, 883)
• Hatred of Christ was Paul’s controlling motive, now it is the love of Christ (cf.Ac 18:5; Barnett, 105). He used to cause those who
followed Christ to suffer; now he suffers so that others might follow Christ (cf. Hafemann, 240)
• Love of Christ restrains one from living for self and compels one to live for the Savior (cf. Guthrie, 304; Garland, 277; Harris, 419); Paul
is under orders (Guthrie, 304), under the reins of Christ (Garland, 281) – a Christ-driven life; Paul’s goals are secondary (Seifrid, 243);
he has selfless devotion to Christ (Martin, 286)
• Love of Christ?
• Objective: Christ is the object of Paul’s love (Paul’s love of Christ) (Garland, 277; Harris, 418)
• Subjective: Christ is the subject who loves Paul (Christ’s love of Paul) Most choose this option. (UBS, 100; Guthrie, 303; Kruse, 165; Belleville;
Garland, 277; Seifrid, 243; Harris, 418; Martin, 285)
• Both (Plenary): Paul love of Christ and Christ’s love of Paul (Mounce, 52; Zerwick, 13;Wallace, 119-120; cf. Garland, 277; Harris, 419)
• Paul is motivated by both the fear of the Lord and the love of the Lord (Barnett, 108; Hafemann, 240; McDonald, 407; Belleville)

13. 2 CORINTHIANS 5:14
ONE DIED FOR ALL…
• Judged (κρίνω | krinō): “to make a judgment based on taking various factors into account…” (BDAG, 568) – to
come to a rational “conclusion” (UBS, 101). Paul has assessed the evidence (Belleville)
• Paul “reversed his opinions” likely on the road to Damascus (Ac 9:10-19; Belleville cf. Barnett, 109; Guthrie, 307;
Belleville; Garland, 285; Harris, 427; Martin, 286)
• One died for all? For the benefit of all, on behalf of all vs. in place of all, instead of all (UBS, 101; Barnett, 109;
Kruse, 166;Witherington, 394; Belleville)?
• For all  substitution (Witherington, 394;“in their place” cf. 1 Cor 15:3; Garland, 278; Seifrid, 243; cf. Mt 20:28;
Martin, 287; see Gal 3:13; Kruse, 166; Belleville; cf. Jn 11:50; Mk 10:45 ;1 Tim 2:6;Tit 2:14; Zerwick, 30; cf. Robertson,
631; Harris, 421;Wallace, 387)
• Corporate solidarity: Jesus represents all on the cross (Guthrie, 305; Kruse, 166; Garland, 278; Seifrid, 244; Martin,
288; Belleville, though she opts for “all” Christians died to our previous sinful way of life as does Martin, 289)
• “Jesus bore the curse of the punishment of sin in the place of all people” (Barnett, 109) as their proxy (Martin, 287)

14. 2 CORINTHIANS 5:14
THEREFORE ALL DIED
• 20 I have been crucified with Christ and I no longer live, but Christ lives in me.
The life I now live in the body, I live by faith in the Son of God, who loved me and
gave himself for me (Gal 2:20, NIV; Barnett, 109; Kruse, 166; Davis, 1315; Garland,
277; Harris, 418)
• 8 But God demonstrates his own love for us in this:While we were still sinners,
Christ died for us (Rom 5:8, NIV; Barnett, 109; Garland, 289; Harris, 437)
• Christ’s great love is both immense (loves great numbers of people) and
intense (loves each person greatly) (Barnett, 109)

15. 2 CORINTHIANS 5:14
PROPHESIED PROXY
• Paul’s writing is likely based on Isaiah 53 (Guthrie, 312; Hafemann, 246)
• 4 Surely he took up our pain | and bore our suffering, | yet we considered him punished by God, | stricken by him,
and afflicted. | 5 But he was pierced for our transgressions, | he was crushed for our iniquities; | the punishment
that brought us peace was on him, | and by his wounds we are healed. | 6We all, like sheep, have gone astray, |
each of us has turned to our own way; | and the LORD has laid on him | the iniquity of us all.
• 7 He was oppressed and afflicted, | yet he did not open his mouth; | he was led like a lamb to the slaughter, | and
as a sheep before its shearers is silent, | so he did not open his mouth. | 8 By oppression and judgment he was
taken away. |Yet who of his generation protested? | For he was cut off from the land of the living; | for the
transgression of my people he was punished. | 9 He was assigned a grave with the wicked, | and with the rich in his
death, | though he had done no violence, | nor was any deceit in his mouth. (Is 53:4-9, NIV)

16. 2 CORINTHIANS 5:14
PROPHESIED PROXY
• 10Yet it was the LORD’s will to crush him and cause him to suffer, | and though the
LORD makes his life an offering for sin, | he will see his offspring and prolong his
days, | and the will of the LORD will prosper in his hand. | 11 After he has suffered, | he
will see the light of life and be satisfied; | by his knowledge my righteous servant will
justify many, | and he will bear their iniquities. | 12 Therefore I will give him a portion
among the great, and he will divide the spoils with the strong, | because he poured out
his life unto death, | and was numbered with the transgressors. | For he bore the sin
of many, | and made intercession for the transgressors. (Is 53:10-12, NIV)

17. 2 CORINTHIANS 5:15
JESUS FOR “ALL”?
• And He died for all, so that those who live should no longer live for themselves but for He who died for them and was raised (to life). (2 Cor 5:15,
AT)
• Raised to life (by God): divine passive; elsewhere, Paul writes that God raised Jesus (Rom 4:24; 8:11; 1 Cor 6:14; 15:15; UBS, 102).
• Christ died for all but not all are saved automatically (Barnett, 110; Guthrie, 305; Harris, 423); Reconciliation is available to each
person, but each person must receive it (Barnett, 110; Guthrie, 306).Those who refuse God’s gracious act choose condemnation
(Garland, 279)
• Not universal salvation (2 Cor 2:14-16; 4:4; Seifrid, 244; Harris, 423)
• Some say Christ died only for the elect (Hafemann, 240 contra Barnett, 110), but God reconciled the world (2 Cor 5:19 cf. Jn 3:16).
He died for all – not just the elect (Witherington, 394)
• and through him to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood,
shed on the cross. (Col 1:20, NIV; cf. Rom 8:32; Heb 2:9; 1 Jn 2:2; Garland, 278)
• Christ’s death is sufficient for all but efficient for some (i.e., His faithful followers) (Barnett, 110 cf. Martin, 289)
• All (3x) refers to all people;“those who live” refers to those who live in Christ (Guthrie, 305; Harris, 421 cf. Martin, 290 though he
understands “all” differently)

18. 2 CORINTHIANS 5:15
JESUS AT THE CENTER
• Egocentricity to Christocentricity;“No” to self,“Yes” to Christ (Barnett, 110-11cf. Harris, 434; Guthrie, 306). Death to
self-seeking (Seifrid, 245; Harris, 422);“Death to self and life for God” (Martin, 291)
• William Ernest Henley:“I am the master of my fate; I am the captain of my soul” (Belleville)
• Do you not know that your bodies are temples of the Holy Spirit, who is in you, whom you have received from God?
You are not your own; you were bought at a price.Therefore honor God with your bodies. (1 Cor 6:19-20, NIV;
Belleville; Harris, 423)
• No self-promotion (Hafemann, 241); no self-direction (Witherington, 394).
• More than intellectual assent (Garland, 280), we are not to primarily look out for our own interests, but the interests of
Christ (cf. Php 2:21 cf. 2 Tim 4:10; Kruse, 167)
• “To live for self is to serve sin.To live for Christ is to serve [H]im” (Belleville cf. Garland, 280). Replacing slavery to self
to freedom in Christ (cf. Harris, 422); From pleasing self to pleasing the Savior (cf. Rom 14:8; Harris, 423 cf. Martin, 290)
• Treat Christ not like a houseguest, but a homeowner! (Belleville IVP)

19. 2 CORINTHIANS 5:16-21 (NIV)
• 16 So from now on we regard no one from a worldly point of view.Though we
once regarded Christ in this way, we do so no longer. 17Therefore, if anyone is in
Christ, the new creation has come:The old has gone, the new is here! 18 All this is
from God, who reconciled us to himself through Christ and gave us the ministry of
reconciliation: 19 that God was reconciling the world to himself in Christ, not
counting people’s sins against them.And he has committed to us the message of
reconciliation. 20 We are therefore Christ’s ambassadors, as though God were
making his appeal through us.We implore you on Christ’s behalf: Be reconciled to
God. 21 God made him who had no sin to be sin for us, so that in him we might
become the righteousness of God (2 Cor 5:16-21, NIV)

20. 2 CORINTHIANS 5:16
NEW WORLDVIEW
• Therefore, from now on, we regard no one according to the flesh. Even though we had regarded Christ according to the flesh, yet we no
longer regard [Him in this way]. (2 Cor 5:16,AT)
• According to the flesh (σάρξ | sarx): according to human/worldly standards (UBS, 102; Hafemann, 242 cf. Seifrid, 246). Paul
now has a new worldview (Keener, 507; cf. 1 Cor 1:18-25; Seifrid, 246; cf. Rom 12:1-2) – one not based on heritage,
intelligence, wealth, social status, etc. (cf. 2 Cot 11:22; 1 Cor 1:26; Belleville; e.g., Jew v. Gentile; Harris, 427)
• Flesh is limited by the “insufficiency of human knowledge” and inevitability of self-seeking human nature (Seifrid, 247)
• Paul previously judged Christ by superficial, worldly standards (Barnett, 105; Guthrie, 307; Kruse, 167; Seifrid, 248) – like his
opponents still do (Hafemann, 242)
• “…anyone who is hung on a pole is under God’s curse”(Dt 21:23b, NIV; Barnett, 112; Hafemann, 242; Belleville; Garland, 284).
Paul thought Jesus was a “messianic pretender” (Barrett, 112; Harris, 429 cf. Kruse, 168; Belleville) whose crucifixion was proof
(Barnett, 112; Belleville; Garland, 285)
• Paul previously had a false, superficial view of Jesus (as people still do today (Garland, 286)); now he opposes those who have a
false, superficial view of Jesus (Barnett, 112)
• Christ is not merely a teacher, or a miracle worker, or a moral example. He is the One who died for all that we might live for
him (Seifrid, 249)

21. 2 CORINTHIANS 5:16
NEW WORLDVIEW
• Paul’s new insight replaced his previous fleshly way of thinking (Barnett, 113, Guthrie, 306) – from the Spirit (2 Cor 3:3,
6-18, Hafemann, 242 cf. Martin, 310)
• Christians ought to abandon superficial criteria for judging people (Witherington, 394; cf. 2 Cor 5:12; Garland, 283) e.g.,
clothes, education, residence, cars, etc. (Belleville).We must evaluate spiritually (cf. Harris, 429)
• For this world is passing away; attaching ourselves to its values is foolish (Cf. Garland, 281)
• By worldly standards, Paul looks like a weak and dishonored fool (Garland, 283)
• Brothers and sisters, think of what you were when you were called. Not many of you were wise by human standards;
not many were influential; not many were of noble birth. But God chose the foolish things of the world to shame the
wise; God chose the weak things of the world to shame the strong. (1 Cor 1:26-27, NIV; Garland, 283)
• We have to discern things through eyes of the Spirit, not the eyes of society (cf. Garland, 284)

22. 2 CORINTHIANS 5:17
NEW CREATURE
• Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new (2
Cor 5:17, KJV)
• In Christ:“in relation to Christ” (Guthrie, 307) to be faithful to Christ, united with him in Spirit, etc. (Kruse, 168; Garland,
286), in His Body the Church (Harris, 431)
• Many opt for more individualistic interpretation: creature (NASB, NLT, etc.)
• For we know that if the earthly tent we live in is destroyed, we have a building from God, an eternal house in heaven, not
built by human hands (2 Cor 5:1, NIV; Barnett, 114)
• Jewish teachers spoke of a convert as a new creation (Guthrie, 308; Keener, 508; cf. Eph 4:24;Witherington, 395; Garland,
286; Harris, 431; Martin, 311). Israel’s forgiveness on the Day of Atonement was referred to as a new creation (Guthrie,
308; Keener, 508)
• “Where there is no radical change of attitude toward life and self, there is no conversion.” (Belleville IVP cf. 1 Cor 6:9-
11; Kruse, 168; Garland, 286; Harris, 434).There is no “business as usual” (Witherington, 395). Under New
Management! (Harris, 434)

23. 2 CORINTHIANS 5:17
NEW WORLD
• Others believe this refers not merely to a new creature, but a new created order (Guthrie, 308 cf. Rom 8:21; Kruse, 169; Martin,
311)
• I argue that creation is a better choice (cf. NIV, HCSB, NRSV, ESV; In Paul’s letters, he almost always means “creation” when he uses
this word (κτίσις | ktisis) (UBS, 103; cf. Rom 1:25, 8:19-22, 39; Garland, 286)
• New Creation implies not (only) a new person, but a new situation (UBS, 103), a new age (Belleville). Christ divides history
(Garland, 286)
• In Jewish texts, New Creation also referred to the world to come (Keener, 508)
• 17 “See, I will create | new heavens and a new earth. | The former things will not be remembered, | nor will they come to mind. |
18 But be glad and rejoice forever | in what I will create, … (Is 65:17-18ab, NIV; cf. Is 66:22; Keener, 508; cf. Rev 21:1; Kruse, 169; cf. Is
43:1-21; Hafemann, 243; esp. Is 43:18-19 LXX; Balla, 766; Seifrid, 253; Harris, 432; cf. Is 51:9-10, 54:9-10, 42:9; Martin, 311)
• Doesn’t mean “trouble-free existence”; we still struggle because of sin (Barnett, 113)
• New creation entails participating in a foretaste of the world to come (Hafemann, 243 cf. Rom 8:18-25; Kruse, 169; cf. 2 Pet 3:13;
Davis, 1315; McDonald, 409; Garland, 286)
• Corinthians were likely being influenced by worldly thinking (cf. 2 Cor 12:20-21; Belleville)
• The old (including living in sin cf. Rom 6:11) had passed away; the prophesied new had come (cf. Is 48:18-19, Garland, 287)

24. 2 CORINTHIANS 5:18
GREAT RECONCILIATION, COMMISSION
• All this is from God who reconciled us to Himself through Christ and gave to us the ministry of reconciliation (2 Cor 5:18,AT)
• Reconcile (καταλλάσσω | katallassō): refers to “the exchange of hostility for a friendly relationship” (BDAG, 521;
Guthrie, 309; cf. Kruse, 169; Harris, 435)
• Not people, God initiates reconciliation (NIDNTTE, 245; EDNT, 147; Barnett, 115; Guthrie, 309; Hafemann, 245; Rom
5:10-11, 11:15; Col 1:19-20, 22; Kruse, 169; McDonald, 410;Witherington, 395; Belleville; Garland, 288: Harris, 436; Martin,
314). God is also the goal! (Harris, 436)
• Christ is the agent of this reconciliation (Witherington, 396; cf. Rom 5:10-11; NIDNTTE, 245; Rom 5:1-2, 6, 8; 1 Pet 3:8;
Guthrie, 310; Col 1:19-20; Kruse, 169; Belleville; Garland, 288; Harris, 437)
• We were once alienated from God due to sin (Kruse, 169 cf. Col 1:21); God takes sin personally (Barnett, 115). Sin
offends God! (Barnett, 116)
• But your iniquities have separated | you from your God; | your sins have hidden his face from you, | so that he will not
hear. (Is 59:2, NIV; Barnett, 115; sins are the barrier to reconciliation; Garland, 289)
• If anyone turns a deaf ear to my instruction, | even their prayers are detestable. (Pr 28:9, NIV cf. 1 Pet 3:7)
• Usually a third party intervenes to reconcile, but God does it Himself (Barnett, 116)

25. 2 CORINTHIANS 5:18
GREAT RECONCILIATION, COMMISSION
• 21 Once you were alienated from God and were enemies in your minds because of your evil behavior. 22 But
now he has reconciled you by Christ’s physical body through death to present you holy in his sight, without
blemish and free from accusation—23 if you continue in your faith, established and firm, and do not move from the
hope held out in the gospel (Col 1:21-23, NIV; Harris, 436)
• The obstacle of reconciliation between God and (hu)mankind was (hu)mankind’s sin and God’s just wrath against
human wickedness (Rom 1:18, 5:9-11; Kruse, 169; Martin, 315)
• The reconciled become reconcilers (Belleville), yet One must become reconciled before one can become a
reconciler (Guthrie, 308)
• God has entrusted his ambassadors with the ministry of reconciliation (Garland, 288; Martin, 313), reconciliation
does not happen automatically! People need to respond to God’s amazing grace (Kruse, 169) with faith(fulness)

26. 2 CORINTHIANS 5:18
GREAT RECONCILIATION, COMMISSION
• Again, Christ’s atoning death was for all but only some will reap the benefits by repenting from sin and faithfully following Christ (cf. 1
Jn 2:2; Eph 5:2-5; Col 3:5-6; Kruse, 171; cf. 1 Cor 6:9-11; Gal 5:19-21)
• God made reconciliation possible through Christ on the cross and then commissioned His messengers with the message/ministry of
reconciliation (Kruse, 171).
• Reconciliation to God is an ongoing process through the ministry of reconciliation not an accomplished fact (for all) (Garland, 269;
Harris, 437f. cf. Martin, 317)
• Reconciliation is a more personal metaphor than justification (cf. Rom 5:10-11).A judge can pronounce someone not guilty, but is not
expected to invite them to dinner (Garland, 290).This is not just about God putting money in the bank (Seifrid, 265). Justification is the
“logical foundation” of reconciliation (Harris 439)
• The judge is the one who has been sinned against; he doesn’t just cook the books and drop the charges. He offers relationship
(Garland, 290)
• Being apart of the ministry of reconciliation does not mean overlooking sin for the sake of harmony. 2 Corinthians is written, in part,
to mend a breach in the relationship between Paul and the Corinthians because how forcefully he confronts sin in 1 Corinthians
(Garland, 292)
• There can be no true reconciliation without acknowledgement of sin and repentance (Garland, 292)

27. 2 CORINTHIANS 5:19
RECKONING & RECONCILIATION
• That is, in Christ, God was reconciling the world to Himself -- not counting their transgressions against them -- and He entrusted to
us the message of reconciliation (2 Cor 5:19, AT)
• In Christ?
• God in Christ was reconciling the world (Incarnation) (UBS, 105; Belleville; Garland, 293; Harris, 442; Martin, 314)
• God was reconciling the world in Christ (Substitution) (UBS, 105; instrumental “through Christ”, Garland, 293; agency Martin,
313)
• Both are possible but the substitution option is more probable (UBS, 105)
• Counting (λογίζομαι | logizomai):“to determine by mathematical process, reckon, calculate” (BDAG, 597 cf. Guthrie,
310; Kruse, 170) – a term used when calculating debts (Belleville; Harris, 444)
• 12 And forgive us our debts, as we also have forgiven our debtors (Mt 6:12, NIV). God cancelled the sin-debt (cf. Col
2:13-14; Garland, 294)
• World: not the entire universe (cf. Rom 8:19-23) but all people (UBS, 105; cf. Col 1:20; Kruse, 170; Garland, 293; Seifrid,
258; Harris, 443)
• Transgressions: (παραπτώματα | paraptōmata): “false steps” (Belleville),“violation of moral standards” (BDAG, 770;
Guthrie, 310) that are deliberate (Garland, 294; Seifrid, 258)

28. 2 CORINTHIANS 5:19
RECKONING & RECONCILIATION
• 25 God presented Christ as a sacrifice of atonement, through the shedding of his blood—to be received by faith. He did this to
demonstrate his righteousness, because in his forbearance he had left the sins committed beforehand unpunished—26 he did it to
demonstrate his righteousness at the present time, so as to be just and the one who justifies those who have faith in Jesus. (Ro 3:25-
26, NIV; Guthrie, 313; Hafemann, 248))
• God “settled the account of sin by means of the cross” (NIDNTTE, 105-106 cf. Guthrie, 310).Atonement is a prerequisite to
forgiveness (Barnett, 117)
• About sin, God cannot say “it doesn’t matter; lets forgive and forget” because He is holy and just (Barnett, 117 cf. Hafemann, 248; can’t
just sweep it under the rug (Garland, 290). Love != transcendent indifference (Garland, 294).
• God does not forgive and forget, He chooses not to remember (cf. Jer 31:34; Heb 8:12-13; Harris, 444)
• 1 Blessed is the one | whose transgressions are forgiven, | whose sins are covered. | 2 Blessed is the one | whose sin the LORD does
not count against them | and in whose spirit is no deceit. (Ps 32:1-2, NIV; Hafemann, 248; cf. Rom 4:8; Kruse, 170; Harris, 444;
Martin, 314)
• Reconciliation requires both sides to recognize the wrongdoing (Garland, 293)
• “God did not deputize Paul to make people feel good about themselves and their relationship to God but to effect a real peace.”
(Garland, 294) – through word and deed (Harris, 445)

29. 2 CORINTHIANS 5:20
AMBASSADORS FOR CHRIST
• Therefore, we are ambassador's on Christ's behalf -- as God makes His appeal through us.We beg you, on Christ's behalf: be reconciled to God. (2 Cor
5:20,AT)
• “Ambassadors were persons who represented someone else and who carried a message from the person whom they represented”
(UBS, 106 cf. Guthrie, 311) – usually as a representative of one nation to another (Belleville)
• This term was used to describe emperor’s legates/ official deputies (Guthrie, 311; Keener, 508; Harris, 445)
• People knew to treat ambassadors with respect; those who mistreated ambassadors faced grave consequences (Guthrie, 311; Garland, 295;
Harris, 445). Christian ambassadors are not guaranteed diplomatic immunity, however (cf. Eph 6:20; 2 Cor 6:4-10; Garland, 295)
• Ambassadors would make peace treaties (Hafemann, 246), as diplomats reconciling differences between states (McDonald, 410) or making an
alliance (Garland, 295), often at their own expense (Garland, 297). Paul did not travel first-class (2 Cor 11:24-28; Garland, 297)
• Usually ambassadors from lesser political powers would be sent to greater nations to make appeals (Guthrie, 311); God flips this around!
(Guthrie, 311 cf. Garland, 296)
• Being an ambassador entailed “ (1) a commissioning for a special assignment; (2) representing the sender; and (3) exercising the authority of
the sender.” (Harris, 445)
• Jesus tells His disciples: 40 “Anyone who welcomes you welcomes me, and anyone who welcomes me welcomes the one who sent me (Mt
10:40, NIV; Kruse, 171). According to one rabbinic saying,“A man’s agent is like to himself” (m. Berakoth 5.5; Kruse, 171).To insult the one
who was sent was to insult the sender (Harris, 445)
• Ambassadors lack the authority to change the Author’s message or act independently (Harris, 446). Spokesperson (Harris, 446) not an editor!

30. 2 CORINTHIANS 5:20
BE RECONCILED TO GOD
• Polite, passive command (Wallace, 488; UBS, 106-107; Garland, 299). Indicative precedes the imperative (NIDNTTE, 245)
• Paul exhorts the Corinthians to be reconciled to God (Guthrie, 312; Garland, 298; contra Harris, 448; Martin, 319) for some had been
led astray due to the false teachers (cf. 2 Cor 2:17; 11:4; Guthrie, 312; Kruse, 172;Witherington, 396). Paul:“make peace with the
ultimate King” (Keener, 508 cf. Hafemann, 248-9)
• Church in Corinth, like churches today, likely had a mix of real and fake Christians (cf. 2 Cor 7:8-9; Guthrie, 312)
• Follow my example, as I follow the example of Christ. (1 Cor 11:1, NIV). Paul: you’re out of line! (Guthrie, 312)
• As God’s co-workers we urge you not to receive God’s grace in vain (2 Cor 6:1, NIV; Hafemann, 248-9; Kruse, 172)
• 5 Examine yourselves to see whether you are in the faith; test yourselves. Do you not realize that Christ Jesus is in you—
unless, of course, you fail the test? (2 Cor 13:5, NIV; Guthrie, 312)
• The Corinthians must reconcile with Christ’s ambassador through whom God makes His appeal (cf.Witherington, 397; Garland, 298;
Martin, 317); Paul acts as God’s commissioned herald (“Hark the herald angels sing… God and sinner reconciled”) (Belleville cf.
Garland, 295). He could not be silent (1 Cor 9:16; Garland, 297)
• People must be reconciled by accepting was Christ accomplished on the cross (Belleville);Ambassadors speak not on their own
authority, but God’s (Garland, 295)
• This appeal applies not to just the Corinthians, but to all (Harris, 448)

31. 2 CORINTHIANS 5:21
THE GREAT EXCHANGE
• The One who (experientially) knew no sin, for us, was made sin, so that we might become the righteousness of God in Him (2 Cor 5:21,AT cf. chiasm in Harris,
449)
• Know (γινώσκω | ginōskō) sin: here means “to have no personal experience with sin” (UBS, 107 cf. Guthrie, 313; Kruse, 172; Harris, 450; Martin,
317)
• NT: Christ was sinless (Belleville; Jn 8:46; 1 Jn 3:5; Heb. 4:15; 7:26–28; 9:14; 1 Pet. 1:19; 2:22; 3:18; Guthrie, 313; Kruse, 172; Garland, 301; Harris, 450)
• Be sin?
1. Christ became a sinner (UBS, 107; Garland, 301; Harris, 453).This would be self-contradictory (UBS, 107)
2. Christ became a sin offering (UBS, 107) as in the Day of Atonement (Witherington, 396; cf. Lev 10:17; 16; 17:11; Hafemann, 248 cf. Rom
3:25; 1 Cor 5:7; cp. Lev 4:24 LXX and Rom 8:3; Kruse, 173; cf. Lev 1:3; Keener 508; cf. Lev 4:8-35; Belleville; Seifrid, 261; Harris, 452; Martin,
317; however this would give “sin” two different meanings in the same sentence: Garland, 300; yet on any reading “sin” does not have the
same meaning (Harris, 452))
3. “Christ was made to bear the consequences of our sins” (Kruse, 173; cf. Garland, 301); Possibly “Christ was given the position of the
sinner and treated as such.” (Witherington, 396 cf. Belleville)
• Probably both (2) and (3) (Kruse, 173)
• Christ died as a sacrifice in our place for our sins (Rom 3:25-26, 5:6-8; 14:15; Gal 1:4, 2:20, 3:13; 1Th 5:9-10; 1 Tim 2:6; Guthrie, 313)
• 13 Christ redeemed us from the curse of the law by becoming a curse for us, for it is written:“Cursed is everyone who is hung on a pole. (Gal 3:13,
NIV; Barnett, 117; Guthrie, 313; Hafemann, 242; Kruse, 166, 173; Martin, 317)
• Saving exchange: our sin for Christ’s righteousness (Seifrid, 260)

32. 2 CORINTHIANS 5:21
THE GREAT EXCHANGE
• Christ became our substitute (for  substitution; Garland, 301): he takes our sin and suffers the punishment, we receive His
righteousness (Barnett, 118) and have eternal life
• Sinless: though he had done no violence, | nor was any deceit in his mouth. (Is 53:9cd, NIV; Guthrie, 314; Hafemann, 248; Kruse, 172)
• Made sin for others: 4 Surely he took up our pain | and bore our suffering, (Is 53:4ab, NIV; Guthrie, 314; Kruse, 174) 5 But he was
pierced for our transgressions, | he was crushed for our iniquities; | the punishment that brought us peace was on him, | and by his
wounds we are healed. | 6 We all, like sheep, have gone astray, | each of us has turned to our own way; | and the LORD has laid on
him | the iniquity of us all. (Is 53:5-6, NIV; Kruse, 174; Martin, 289)
• Sin offering: Yet it was the LORD’s will to crush him and cause him to suffer, and though the LORD makes his life an offering for
sin, he will see his offspring and prolong his days, and the will of the LORD will prosper in his hand. (Is 53:10, NIV; Garland, 300; Harris,
456; Martin, 289)
• To justify (i.e., make righteous): by his knowledge my righteous servant will justify many, | and he will bear their iniquities. (Is
53:11cd, NIV; Guthrie, 314; Hafemann, 248; Kruse, 174; Harris, 456; Martin, 289)
• Therefore I will give him a portion among the great, and he will divide the spoils with the strong, because he poured out his life
unto death, and was numbered with the transgressors. For he bore the sin of many, and made intercession for the
transgressors. (Is 53:12, NIV; Belleville)

33. 2 CORINTHIANS 5:21
THE GREAT EXCHANGE
• Righteousness of God
1. Subjective:“The righteousness that God gives… righteous character” (Belleville)
2. Objective: “The righteousness we have before God… right standing” (Belleville)
3. Possessive:“The righteousness that God possesses… that characterizes God” (Belleville)
• As righteousness often means in Paul’s writing, it is likely (1) (Belleville)
• Righteousness means “the gift of a right relationship with God” (Kruse, 173) at least. Not just a positional change (i.e., guilty to innocent), but a
transformational exchange (Guthrie, 315 cf. Belleville; contra Seifrid, 264)
• “He himself bore our sins” in his body on the cross, so that we might die to sins and live for righteousness;“by his wounds you have been healed.”
(1 Pet 2:24, NIV; Belleville)
• Righteousness is more than right standing before God, in Christ we are able to express God’s righteousness before the world in how we live (Guthrie,
315) – not just a legal fiction (Belleville)
• Christ’s atoning death makes the indwelling of the Spirit possible (cf. Gal 5:5-6; Hafemann, 248)
• 18 And we all, who with unveiled faces contemplate the Lord’s glory, are being transformed into his image with ever-increasing glory, which comes
from the Lord, who is the Spirit. (2 Cor 3:18, NIV; Garland, 287). Transformation by the Spirit is evidence of the previously mentioned new creation
(Hafemann, 244).We cannot remake ourselves; we must be remade in Christ (Seifrid, 263)

34. CONCLUSION
• Sin offends God and alienates us from Him; God takes sin personally!
• God personally took the initiative to reconcile us back to Him, sending Christ as our substitute on the cross
• Great Exchange: Christ bore our sin so we might receive His righteousness. God can justly not count our sins against us
• We ought to gratefully respond to God’s grace with love and faithfulness to God (Barnett, 119), seeing the world
according to the Spirit, not according to the flesh (cf. Kruse, 175)
• Both fear (i.e., reverence) of the Lord and the love of the Lord should constrain us to live not for self but for the Savior
(Kruse, 174). – for our good (cf. Harris, 423) and God’s glory
• Like Paul, we are Christ’s ambassadors: those who are reconciled and entrusted with the ministry of reconciliation
• Likely won’t be a popular message (Guthrie, 320), yet we should beg others, also, to be reconciled to God.
• Let us focus less on recreation and more on re-creation!
• Hark!The herald angels sing,‘Glory to the newborn king, / Peace on earth and mercy mild, God and sinners
reconciled (Belleville IVP)
• Ambassadors work is not their own, but God’s work on them, in them, and through them (Seifrid, 239) – as God’s
mouthpiece (Harris, 424)

35. BIBLIOGRAPHY
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