The New Covenant Ministry of Reconciliation

Transcription

1 The New Covenant Ministry of Reconciliation 2 Corinthians 5:11 6:2 Overview In 2 Corinthians 5:11 6:2 Paul describes the nature of the new covenant ministry given to him and his fellow apostles. The section is often characterized as Paul s defense of his apostolic ministry. In it, Paul also aims to further elucidate his ministry and to encourage his readers (see Collins 2013, 114). There are two main parts to the section. First Paul outlines the aims and motivations of his ministry (2 Cor 5:11 15). He opens by claiming that his drive to persuade people about the gospel is grounded in his fear of the Lord (2 Cor 5:11). He then picks up the question of commendations once again (2 Cor 3:1; 4:2). Paul and the other apostles do not desire to prove themselves through letters of commendation, but instead to win over the Corinthians through the open nature of their ministry (2 Cor 5:12). The statement in 2 Cor 5:13 about being beside ourselves seems to be related to accusations about Paul s use of ecstatic speech and gifts (see Beside Ourselves ). The first part of 2 Cor 5:14 the love of Christ compels us states the ultimate reason for apostolic ministry. The rest of the verse and v. 15 then explains what Paul means by the love of Christ. In short, Paul is compelled by Christ s sacrificial death that makes possible resurrection for all (see The Identity of All ). The section focuses on the heart of the message of Paul s ministry: reconciliation in the new creation (2 Cor 5:16 6:2). For Paul, God s new creation through Christ transforms all relationships. Christians are to know and relate to each other not according to the flesh, but according to the new created order, just as they now know Christ (2 Cor 5:16 17). At the heart of Paul s theology in 2 Cor 5:11 6:2 is the pronouncement that those who know Christ those who have died and been raised with Him (2 Cor 5:14 15) are a new creation (see New Creation ). This is accomplished by God s decisive act of reconciling humanity to Himself through Christ (see Key Word Study: Katallassō, To Reconcile ). Second Corinthians 5:20 21 includes two of the most profound theological statements in the NT. The first He made the one who did not know sin to be sin (see Christ Became Sin ) focuses on the person and life of Christ. The second in order that we could 1

2 become the righteousness of God (see Christians as the Righteousness of God ) pertains to the salvation that comes through His death and resurrection. Paul concludes the section by expressing eschatological urgency in 2 Cor 6:1 2. Structure 3. Paul s Defense of His Ministry (2 Cor 2:12 7:4) e. The New Covenant Ministry of Reconciliation (2 Cor 5:11 6:2) i. Paul s Motivation for Ministry (2 Cor 5:11 15) 1. The Fear of the Lord (2 Cor 5:11) 2. No More Commendations (2 Cor 5:12 13) 3. The Compelling Love of Christ (2 Cor 5:14 15) ii. Living According to the New Creation (2 Cor 5:16 6:2) 1. New Creation View of Humans (2 Cor 5:16 17) 2. The Ministry of Reconciliation (2 Cor 5:18 19) 3. Ambassadors for Christ in the New Creation (2 Cor 5:20 6:2) Place within the Book Second Corinthians 5:11 6:2 stands within Paul s defense of his apostolic ministry (2 Cor 2:14 7:4). Virtually every commentator and translation notes that a new section begins at 2 Cor 5:11, though many commentators think Paul s discussion of his ministry of reconciliation ends at 2 Cor 5:21 (see Thrall 1994, 400; Barrett 1973, ; Garland 1999, ). Other interpreters extend the section beyond chapter 5, whether through 2 Cor 6:2 (see Hafemann 2000, ; Grogan 2007, ), 2 Cor 6:10 (see Harris 2005, 411; Plummer 1915, ), or 2 Cor 7:4 (see Kruse 1987, 117). Thus, the major question concerning Paul s explanation of his ministry of reconciliation beginning in 2 Cor 5:11 is whether it ends with his description of reconciliation in 2 Cor 5:20 21, the catalog of apostolic sufferings in 2 Cor 6:3 10, or Paul s joyous remarks in 2 Cor 7:1 4. Each of these views is viable and worth consideration. Place within the Canon Paul s explanation of the ministry of reconciliation in 2 Cor 5:11 6:2 echoes several passages in Isaiah that speak of the eschatological promise of new creation. Best (1987, 54 55) suggests the idea of a renewed humanity is rooted in passages in Isaiah where Yahweh promises to recreate the world that has turned away from him (see Isa 42:9; 2

3 43:18 19; 65:17). Thrall (1994, ) claims that the theological concept of new creation (2 Cor 5:17) extends beyond Isaiah (Isa 43:18 19; 65:17; 66:22) to other Jewish writings (see 1QS 4:25; 1QH 3:19 22; 11:10 14; 13:11; Jubilees 4:26; 1 Enoch 72:1). The only other occurrence of the phrase new creation (kainē ktisis) in the NT is in Gal 6:15. As Thrall (2000, ) points out, however, several other NT passages mention a new (or renewed) creation or humanity (see Matt 19:28; Eph 2:10, 15; 4:24; 2 Pet 3:13; Rev 21:1 5). According to Hafemann (2000, ), all of these Scripture passages, both from the OT and NT, are rooted in the eschatological hope of Israel s restoration from exile. Thus, Paul s language of reconciliation and new creation may be his way of talking about a second exodus of God s people. Issues at a Glance Beside Ourselves The Identity of All New Creation Christ Became Sin Christians as the Righteousness of God Key Word Study: Katallassō, To Reconcile Key Word Study: Dikaiosynē, Righteousness Starting Point: In Christ The phrase in Christ (en Christō) occurs dozens of times throughout Paul s letters (e.g., Rom 9:1; 16:7, 9, 10; 1 Cor 3:1; 4:10, 15:18, 19, 22, 31; 2 Cor 2:14; 3:14; 5:17, 19; 12:2; Gal 1:22; 3:14, 26; Phil 1:13; 2:1; 1 Thess 2:14; 4:16; 5:18; Phlm 20, 23). The phrase occurs only three times elsewhere in the NT (see 1 Pet 3:16; 5:10, 14), though pronominal variations can be found in John s writings. While Paul uses the idiom in a variety of contexts in his letters, its primary function is to describe the believer s participation or union with Christ. Second Corinthians 5:17, where Paul uses the phrase in his declaration that anyone who is in Christ is a new creation (see New Creation ), is one of the most theologically rich passages about the believer s union with Christ. The following resources explain the origin and meaning of the phrase and examine its occurrences in the NT. In Christ DPL Union with Christ Evangelical Dictionary of Biblical Theology Union with Christ ZEB Thrall, Paul s Development of the ἐν Χριστῷ Concept ICC: The Second Epistle to the 3

4 Corinthians, Volume 1 Beside Ourselves Paul writes about the apostles motivations in ministry in 2 Cor 5: Ultimately, he seeks to convince the Corinthians that they are motivated by the love of Christ, not by outward appearances (2 Cor 5:12, 14). In the middle of this section, Paul claims, if we are beside ourselves, it is for God; if we are in our right mind, it is for you (2 Cor 5:13 ESV). Scholars debate the background of the phrase beside themselves. One possibility is that beside ourselves refers to mystical experiences such as visions and ecstatic behavior. Several major commentators prefer this view. For instance, Martin (1986, ) argues that Paul divides all of his behavior into two categories: (1) ecstatic experiences toward God and (2) rational and controlled behavior toward the Corinthians. Lambrecht (1999, 93 94) agrees with Martin that Paul is thinking of ecstatic experiences; however, unlike Martin, he suggests that the aorist tense of the verb exestēmen refers to past experiences rather than ongoing behavior (see also Thrall 1994, ; Kistemaker 2002, 186). Supporters of this view often note that the verb existēmi ( to be amazed or to lose one s mind ), which appears only here in Paul s letters, points to ecstatic behavior rather than mental illness or other interpretations (see Martin 2009, 316). Another common explanation is that Paul is addressing accusations from his opponents who doubted his experiences or mental state (see Lambrecht 1999, and Lenski 1963, ). Scholars propose the following additional interpretations of beside ourselves (or out of our mind ; NIV): ecstatic experiences such as tongues in private worship, or visions like the one mentioned in 2 Cor 12:1 7 (see Barrett 1973, ; Hafemann 2000, 239); hallucinations that led Paul s opponents to consider him to be out of his mind (see Hughes 1962, ); or excessive emotion (see Harris 2008, 478). Barnett (1997, ) entertains several interpretive possibilities. He notes that Paul could be referring to his evangelistic zeal for ministry, something Festus accused him of (see Acts 26:24; compare Mark 3:21). However, he dismisses this view since the verse relates the behavior to God, not to people. Following a brief survey of proposals, Barnett concludes that 2 Cor 5:13 refers to ecstatic behavior, possibly speaking in tongues but more likely the experience of being caught up to paradise mentioned in 2 Cor 12:4. He thinks this explanation makes more sense since Paul writes about the vision in the same letter (compare 1 Cor 14:18). 2 Corinthians 5:13 NICNT: The Second Epistle to the Corinthians 4

5 According to Belleville (1996, ), the phrase out of our mind in 2 Cor 5:13 probably stems from accusations made by Paul s opponents. She relates the phrase to 2 Cor 4:8 9, where Paul describes the persecution and adversity he and the apostles faced for God s sake. In 2 Corinthians 5:13 Paul implies that people considered him and the apostles to be mad because of their pride in suffering during their ministry. 2 Corinthians 5:11 13 The IVP New Testament Commentary Series: 2 Corinthians Bray (1999, 245) points to an early commentary on Paul s letters that was purportedly written by Ambrosiaster. The commentary suggests that in this passage, Paul is communicating that those who wrongly understood his speech to be rooted in pride considered his speech insane, but those who properly understood it considered it sane. Bray also briefly notes Chrysostom s interpretation. 2 Corinthians 5:13 ACCS: 1 2 Corinthians Collins (2013, ) helpfully summarizes the position that Paul is primarily responding to his critiques in 2 Cor 5:13. He prefers to read the verse as an allusion to Paul s charismatic activity. Collins argues that Paul boasts in his charismatic experiences as gifts from God as a way of confronting his adversaries, who also boasted in their charismatic abilities, but presumably in a more selfish manner. 2 Corinthians 5:11 15 Paideia: Second Corinthians Harris (2005, ) outlines what he considers the three main interpretations of the issue and their respective implications for understanding the contrast Paul is creating: (1) religious madness versus a sane approach to ministry; (2) ecstatic speech versus rational speech; and (3) exaggerated behavior versus sober conduct. Harris considers the first option to be most cogent and to best fit with the previous verse. 2 Corinthians 5:13 NIGTC: The Second Epistle to the Corinthians Hubbard (2002, 223) thinks Paul s terminology in 2 Cor 5:13 reflects those who challenged him in Corinth. He suggests that Paul may have selected his wording to offend his opponents rhetorical insensitivities. In particular, he argues that Paul s use of the verb existēmi is related to its use in popular rhetorical handbooks in the Graeco-Roman world to describe an orator who fails to persuade because of his unpolished delivery. 2 Corinthians 5:13 ZIBBCNT: Romans to Philemon After surveying various scholarly proposals, Martin (1986, ) concludes that Paul is thinking of ecstatic experiences. He suggests the verse may describe speaking in tongues or the vision experiences described in 2 Cor 12:7. Martin also holds to the 5

6 righteousness by highlighting its covenantal overtones. This book represents Wright s most thorough treatment of this question. He argues that 2 Cor 5:21 primarily concerns Paul and his ministry of the renewed covenant, not justification for all believers. Thus, Wright thinks the we who become the righteousness of God should be understood as a reference to the apostle and his work. Wright s work is written in response to the criticisms of his opponents, especially John Piper (see Piper, Counted Righteous in Christ (2002)). Justification: God s Plan and Paul s Vision Justification: God s Plan and Paul s Vision Key Word Studies Katallassō, To Reconcile. With only a couple of exceptions, reconciliation in the NT refers to reconciliation between God and humans, not between people (for exceptions, see 1 Cor 7:11, which refers to reconciliation between wife and husband [katallassō], and Matt 5:24, which describes reconciliation between people [diallassomai]). The term katallassō ( to reconcile ) occurs three times in 2 Cor 5:18 20, and the cognate noun katallagē ( reconciliation ) occurs twice. The primary focus of katallassō is God s work through Christ God reconciled (katallassō) the world to Himself through Christ (2 Cor 5:18, 19). An important aspect of this reconciliation is that God has not somehow changed or compromised Himself in the process (i.e., the world is reconciled to Him; He is not reconciled to the world). This nuance is supported elsewhere, such as in Rom 5:10: [W]e were reconciled [katallassō] to God through the death of his Son. In Paul s view, God has entrusted Paul and his fellow workers with both the ministry of reconciliation (katallagē; 2 Cor 5:18) and the message of reconciliation (katallagē; 2 Cor 5:19). Although this ministry and message of reconciliation may be seen as entrusted to the entire body of believers, Paul is not emphasizing the ministering function of the community here. Instead, he exhorts the Corinthian believers as an apostle: We beg you on behalf of Christ, be reconciled [katallassō] to God (2 Cor 5:20). The main point of such an exhortation is that reconciliation with God begins an entirely new reality for a believer (compare new creation in 2 Cor 5:17). Believers can and should leave behind their old patterns of sin in order to live in the new reality given to them by God. However, this new reality must be chosen. God seems to want believers to be aware of His work and trust Him through it. Thus, Paul s command to [B]e reconciled to God is an appeal to the Corinthian believers to live out the reconciliation they already have with 20

7 Him. Katallassō The Complete Word Study Dictionary: New Testament Katallassō A Greek-English Lexicon of the New Testament and Other Early Christian Literature, Third Edition Katallassō A Greek-English Lexicon Katallassō The Exegetical Dictionary of the New Testament Katallassō New International Dictionary of New Testament Theology Katallassō The Theological Dictionary of the New Testament Dikaiosynē, Righteousness. Although some NT instances of dikaiosynē ( righteousness ) may be understood as simply ethically correct conduct, righteousness is often a legal term that describes a person s standing before God, as seen through the requirements of the OT law. Dikaiosynē ( righteousness ) is a central term in Paul s writings because of its connection to salvation. In the perspective of the OT law, a sinful person is unrighteous before God and cannot be saved. However, a central element of Paul s view of salvation is that a person can obtain righteousness (dikaiosynē) through faith in Christ. For example, in Rom 3:22 Paul writes of the righteousness [dikaiosynē] of God through faith in Jesus Christ to all who believe (ESV). In Romans 10:4 he writes that Christ is the end of the law for righteousness [dikaiosynē] to everyone who believes (ESV). In 2 Corinthians, dikaiosynē is sometimes overtly connected to God s saving work. The ministry of righteousness [dikaiosynē] is contrasted with the ministry of condemnation (2 Cor 3:9, ESV). However, several instances of dikaiosynē seem to include an element of ethical behavior with a partial emphasis on God s saving work. For example, [T]he weapons of righteousness [dikaiosynē] for the right hand and the left seem to be truthful speech, and the power of God that are effective in sharing the gospel (2 Cor 6:7 ESV). In addition, righteousness (dikaiosynē) is contrasted with lawlessness (2 Cor 6:14) and attributed to God s character (2 Cor 9:9 quoting Psa 112:9). Paul uses dikaiosynē to describe the changed lives of the Corinthian believers and the effect that they have on others (2 Cor 9:10, the harvest of your righteousness [dikaiosynē] ). Another reference to servants of righteousness [dikaiosynē] seems to view righteousness as an encapsulation of loyalty to God and obedience to Him (2 Cor 11:15). The phrase righteousness [dikaiosynē] of God (2 Cor 5:21) is a special use of dikaiosynē because it seems to be a summary statement of Paul s understanding of the gospel worked out in his debates over how to understand the OT. The phrase righteousness of God has its roots in God s 21

8 faithful actions to honor His covenant with Israel ( the righteous triumphs of the LORD, Judg 5:11 ESV; the righteous deeds of the LORD, 1 Sam 12:7 ESV; the righteous acts of the LORD, Mic 6:5 ESV). The phrase righteousness of God functions as a summary introduction for the book of Romans: For in [the gospel] the righteousness [dikaiosynē] of God is revealed from faith for faith (Rom 1:17 ESV). In addition, Romans 3:21 declares that the righteousness of God has been manifested apart from the law (ESV), and Rom 3:22 states that it comes through faith in Jesus Christ. This righteousness (dikaiosynē) is directly connected to Christ s death on the cross (Rom 3:25) and is available to anyone who has faith in Jesus (Rom 3:26). In 2 Corinthians, Paul mentions the righteousness [dikaiosynē] of God in connection with God s saving work in Christ: He made the one who did not know sin to be sin on our behalf, in order that we could become the righteousness [dikaiosynē] of God in him (2 Cor 5:21 ESV). Paul fuses the idea of legal standing with the saving event. With respect to the legal aspect of righteousness, believers are made righteous through Christ because they are seen as Christ by God. With respect to the singular event of Christ s death, believers are rescued by God s saving actions in a pattern that has its basis in the OT. The implication is that the righteousness of God has its fullest expression in Christ. This fusion of everything into Christ makes the righteousness of God into a statement of God s timeless character, His past actions, and His future intentions. Dikaiosynē The Complete Word Study Dictionary: New Testament Dikaiosynē A Greek-English Lexicon of the New Testament and Other Early Christian Literature, Third Edition Dikaiosynē A Greek-English Lexicon Dikaiosynē The Exegetical Dictionary of the New Testament Dikaiosynē New International Dictionary of New Testament Theology Dikaiosynē and Cognate Terms The Theological Dictionary of the New Testament Application Overview Many of us long for a place where we are loved and accepted. Even in good families, people can struggle to feel accepted and valued. When families are troubled, people often experience wounds that they carry throughout their lives. Paul saw God s work through Christ as the ultimate act of reconciliation, and he was dedicated to the message of reconciliation (2 Cor 5:19). However, many struggle with viewing God through the lens of past human relationships, which can affect how we follow God. If you had a parent who was critical or abusive, it can be hard to trust God. If you had a sibling who was more favored than you, it can be hard to feel valued by God. 22

9 Although we often talk about the love of God, we often live out much less of that love because we are limping through a tangle of strained relationships. Paul exhorted the Corinthians to [B]e reconciled to God (2 Cor 5:20). One marvelous part of that reconciliation is that it will affect many other parts of our lives for the better. When God reconciled us to Himself, He made forgiveness from our sins possible. He made a whole host of other things possible, too, including healed relationships reconciled relationships. The main reason for this is the new creation that each of us becomes when we believe in Christ (2 Cor 5:17). If you are in Christ, you are a new creation, and you can see your life through God s work in Christ rather than your past alone. 23