Second Corinthians 5:16-21 is a passage packed with wonderful Pauline theology. It not only lays out the work of Christ, but Paul's understanding of his ministry as well. This is the 2nd reading appointed for the 4th Week in Lent in the Year of Luke. Like the gospel reading, the Prodigal Son, this passage highlights reconciliation as what is at the heart of God. It will be the preacher's great joy to proclaim this reconciliation to the hearers.
(The following questions are not meant to be exhaustive, but are best used along with other fine sets of questions available to exegetes. These questions have been formed to help unearth the way the Word functions in the text, a crucial concern of Law and Gospel preachers. For more on this method and Law and Gospel preaching in general, see my brief guide, Afflicting the Comfortable, Comforting the Afflicted, available from wipfandstock.com or amazon.)
1. How does the Word function in the text? The Word functions in every way it can in this rich text. Interestingly, the opening "therefore" in verse 16 clues us in to an opening Call to Obedience, which is always the Word functioning to invite us to live in a new way in response to the Gospel. The motivating Gospel is in verses 14-15, and the invitation in vs. 16 invites us to no longer regard our fellow human beings "from a human point of view," (i.e. through bias and prejudice). In verses 17-19 the Word functions as pure Gospel, proclaiming that "all this is from God." God's reconciliating work is the crux of the Gospel. These verses also remind us of another Call to Obedience - that we take up the mantel of an ambassador for Christ - and continue this work of reconciliation. Finally, at the end of verse 20, as we are exhorted to "be reconciled to God," we are reminded of our need for grace, which is the Word functioning as Law.
2. How is the Word not functioning in the text? As I said above, the Word is functioning in every way it can here, but I hope it is clear that there is little Law. Yes, the preacher could acknowledge the "old creation" which has passed away, or our need for reconciliation, but an emphasis on the Law would not be in line with the intent of this text.
3. With whom are you identifying in the text? We are clearly the audience for these words. We stand in need of God's reconciling work, we are recipients of God's grace, and we are the ones called to this ministry of reconciliation.
4. What Law/Gospel couplet is suggested by this text? Using the terminology present, we can create several appropriate couplets. A few suggestions: old creation/new creation; having enmity with God/reconciled with God; wholly sinful/wholly righteous.
5. Exegetical work: In Kittel's discussion of katallasso (reconciliation), he notes that "in the NT it is only Paul who uses the word of the relation between God and man, and [to reconcile] is used only of God, [to be reconciled] only of man. God reconciles us or the world to Himself... He is not reconciled." Kittel makes it clear that "the supremacy of God over man is maintained in every respect." (Theological Dictionary of the NT, vol. I, p. 255) He goes on to say that katallassein denotes a transformation or renewal of the state between God and man, and therewith of man's own state. In 2 C.5:18 it is introduced as the basis of the most comprehensive renewal possible for man..." (Ibid.) St. Chrysostom concurs in his ancient commentary: "We have been born again by the Spirit and have learned a different kind of behavior, which is that of heaven." (Ancient Christian Commentary on Scripture, NT, vol. VII, p. 248). "We ought to live for Christ... because we have been made into something different. We now have a new life." (Ibid., p. 249). "Let us forget the whole past and, like citizens in a new world, let us reform our lives, and let us consider in our every word and deed the dignity of him who dwells within us." (Ibid., p. 250). Ernest Best, in his contemporary commentary, takes on the skeptics who scoff at our newness in Christ: "Paul has something here then for those who say pessimistically, 'You cannot change human nature.' He would have agreed but would have gone on at once to say, 'But God can in Christ.'" (Interpretation series, Second Corinthians, p.55).
6. How does the Crossings Community model work with this text? In a brand new analysis, Peter Kevel does a nice job in laying out the problems of a world that is unreconciled to God, as well as showing very clearly God's initiative in this reconciling work. See the entire analysis by going to crossings.org/text-study.
Blessings on your proclamation!
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