A study of 2 Corinthians 5:16-20

Bridges to the Cross
This is the third of four Bible studies on 2 Corinthians 5:16-20 in The Mennonite leading up to Pittsburgh 2011, the next Mennonite Church USA biennial convention, to be held in July 4-9 in downtown Pittsburgh. The convention’s theme, “Bridges to the Cross,” is inspired by this text and by the many bridges that span the City of Three Rivers.

A perspective
The two letters of the apostle Paul to the Corinthian church were written at a time of effervescent evangelizing, with conflicts accompanying this expansion. Like all first-generation churches, the church at Corinth was made up mostly of Hellenistic Judeans (see Social Science Commentary on the Letters of Paul by Bruce Malina). Many arguments found in the book of Acts and in the apostolic letters happened between
Palestinian Judeans and exiled or emigrated Judeans who lived in a culturally Greek world and were known as Hellenists. As happened in Antioch, the Gentiles had
converted to faith in Jesus of Nazareth, adding another cultural component to the church.

In such a context, the likelihood of conflict increases. Combine a diverse racial-ethnic mix finding their meeting point in a religious movement founded on the person and work of a rabbi named Jesus and the ideological elements specific to a culture in which politics, religion and kinship were one and the same, and there will no doubt be conflict and controversy. These controversies came to be important because they contributed to the emergence of theological affirmations that shaped the further development of the church and its reason to exist in the world.

Consequences of the death of Christ
In verses 14-15, the apostle refers to a historical event that is fundamental to the Christian faith: the death of Jesus of Nazareth, which Paul explains was of universal significance:

a. “One has died for all” (v. 14), “And he died for all” (v. 15).
b. “Therefore, all have died” (v. 14).
c. “And he died for all, so that those who live might live no longer for themselves but for him who for their sake died and was raised” (v. 15).

These affirmations, although extremely condensed, are one of the best summaries of the redemption and its results. And they reflect a radical change in Paul’s understanding of Jesus and his messianism. The effects of the death of Christ on the believer are clear and allow us to understand the full extent of 2 Corinthians 5:16-17: Transformed by the death of Christ, the disciples come to a new knowledge that is no longer “knowledge according to the flesh.”

Repeatedly after his Damascus Road experience, Paul states his conviction that his former opinions about Jesus and his disciples lacked substance. What he believed is no longer valid. Paul’s experience strengthened his conviction that Jesus was the Messiah. The disciples of Jesus are God’s new human creation (v. 18, 19). As a result, Paul acknowledges his change of perspective and feels compelled to proclaim that in his own life the old things have passed away, replaced by a new human being.

Unwavering in his conviction, he urges the Corinthians to remember that he has not closed his heart to them: “I speak as to my children—open wide your hearts also” (2 Corinthians 6:11-13). It is the voice of an agent of change, a passionate witness who wants to be faithful to the message of peace.

Verses 16-17 begin with the conjunction hste (“therefore”), which Paul uses to name the two consequences of the death of Christ. First, Paul has come to two conclusions about his own death and life (v. 14): he has died, and at the same time he has a new life; therefore, the worldly point of view that used to rule him is gone, corresponding with the ending of Jesus’ earthly life. What is clear is the new creation of God. Paul’s preconceptions about Jesus—whom he believed was acting out of a misguided messianic claim and whose followers he thought should be destroyed (Acts 9:1, 2; 26:9-11)—were erroneous.

Paul says that he has stopped making superficial judgments about people (v. 16). Because of this change he does not see anyone on the basis of external appearance or nationality. He has centered his Christian conduct on paying attention to the spiritual condition of those he encounters (v. 17). Thus, the differences or racial-ethnic separations and their resulting prejudices—between Judeans of Palestine and Hellenistic Judeans, for example, or between Jews and Gentiles—have become secondary or even insignificant issues (Romans 2:28, 29; 1 Corinthians 5:12, 13; Galatians 3:28; 6:10; Ephesians 2:11-22).

Second, Paul says that people and all human events must be viewed in the light of this new creation in Christ. “Therefore, if anyone is in Christ, he is a new creation; the old has passed away, behold, the new has come” (v. 17). Because of the death and resurrection of Christ, whenever a person comes to be part of the body of Christ by faith, a creative act of God—a new creation—has happened. As a result of this new creation an old system of relationships disappears (parlthen, aoristo), and in its place a new one is established (gegonen, perfect).

So, anyone who believes in Christ—whether Gentile, Jew, Hellenist, Samaritan, woman, slave or free—is a brother or sister, because he or she “is in Christ.” The case is different with those who do not believe in Christ, because they “are without Christ.” The church is the congregation of a new people called to live in the fullness of life, which is inherent to the relationship they now have with the Lord of Life. This change in relationship signifies a change of attitude toward Christ and others. It is a conversion connected to a new understanding based on the cross and the passion of Christ. “For neither circumcision nor uncircumcision is anything; but new creation is everything! As for those who follow this rule—peace be upon them, and mercy, and upon the Israel of God” (Galatians 6:15-16 NRSV).

From where does this blessing come? In verses 18 and 19 we are told that all things come from God. He is the one who reconciles people to himself through his Son. The verb “to reconcile” and the noun “reconciliation” are rare in Paul’s writings. They occur 10 times in all his letters; five of these references are in the passage we are studying, with the special purpose of naming the act of reconciliation between God and humans.
Reconciliation is not a future act; it is something that can be achieved right now. Reconciliation is not a polite way of ignoring or reducing hostility; in fact, it is a complete and effective removal of all hostilities (see 2 Corinthians in The Expositor’s Bible Commentary by Murray Harris). Also note the discontinuity existing between these two different orders—the old and the new. It indicates the need to be aware of the presence of the new and of its absence. Perfection continues to perfect itself.

The disciples as peacemakers
Christ is the agent of God, who reconciles (v. 19). The disciples are called to proclaim that victory by acting as “the aroma of Christ” (2 Corinthians 2:15, 16) and becoming, like their Lord, agents of reconciliation who proclaim peace (v. 19b). Ambassadors who act in the name of Christ proclaim reconciliation that is already a benefit achieved by Christ.

This new humanity is the one who must tell the world: “We entreat you on behalf of Christ: Be reconciled to God” (v. 20). This call is the way God establishes the connection between the objective work of reconciliation and its internalization or subjective appropriation. Because reconciliation is an act of removing hostility, only by being reconciled can one discover the benefit and inner joy of being reconciled. The disciples proclaim reconciliation, are makers of reconciliation and conduct themselves as reconciled people. Like their Lord, they are peacemakers—individually and corporately.

Making a pastoral connection
The study of this passage is captivating; the missional possibilities it contains are immense. It motivates us to rethink the commitment and the role of the church today. It raises questions about the relevance of the Mennonite church in the world. It helps us identify the temptations of generic Christianity and of taking care of the status quo that promotes passive accommodation. It puts us on guard against the secular ideal of a “melting pot” that hides hostilities rather than resolving them.

It exhorts us to avoid seeing and judging the world, events and people “according to the flesh” and neglecting the point that through the cross of Christ God calls us and invites us to true reconciliation. It clarifies the nature of community as witness of the kingdom of God and places the community as an ambassador of reconciliation and maker of peace. It encourages our hope for a new church—antiracist, just and supportive. The word is clear and so is the request: “Open wide your hearts” (6: 12b).