The Message of Reconciliation; An Exegetical Commentary on 2 Corinthians 5:18-21

EXEGETICAL ARTICLE

Justin Hoke

1/28/202518 min read

Introduction

The Apostle Paul, in 2 Corinthians 5:18-21, presents one of the most profound theological discourses on reconciliation in the New Testament. This passage encapsulates the heart of the gospel, revealing God's initiative in reconciling sinners to Himself through Christ and entrusting believers with the ministry of reconciliation. This paper will provide a detailed exegetical analysis of these verses, focusing on their theological depth, original language, and practical implications.

Translation

2 Corinthians 5:18-21
18 "Now all these things are from God, who reconciled us to Himself through Jesus Christ and gave us the ministry of reconciliation."
19 "That is, God was in Christ reconciling the world to Himself, not counting their sins against them, and He has entrusted to us the message of reconciliation."
20 "So then, we are ambassadors for Christ, as though God were making His appeal through us. We beg you on behalf of Christ: Be reconciled to God."
21 "For He made Him who knew no sin to be sin for us, so that we might become the righteousness of God in Him."

2 Corinthians 5:18

"Now all things are of God, who has reconciled us to Himself through Jesus Christ, and has given us the ministry of reconciliation."

1. Contextual Overview

Verse 18 is part of a larger section (2 Corinthians 5:11-21) where Paul discusses the ministry of reconciliation. This verse transitions from the preceding discussion of the new creation in Christ (v. 17) to the theological foundation and practical implications of reconciliation. Paul emphasizes that reconciliation is entirely God's work, accomplished through Christ, and that believers are entrusted with the responsibility to proclaim this message.

2. Grammatical and Syntactical Analysis

"Now all things are of God" (τὰ δὲ πάντα ἐκ τοῦ θεοῦ)

  • "All things" (τὰ πάντα, ta panta): This phrase refers back to the "new creation" mentioned in verse 17. It encompasses the entirety of God's redemptive work, including the transformation of believers and the ministry of reconciliation.

  • "Are of God" (ἐκ τοῦ θεοῦ, ek tou theou): The preposition "ἐκ" (ek) indicates source or origin. Paul asserts that all aspects of the new creation and reconciliation originate from God. This underscores God's sovereignty and initiative in salvation.

"Who has reconciled us to Himself through Jesus Christ" (τοῦ καταλλάξαντος ἡμᾶς ἑαυτῷ διὰ Ἰησοῦ Χριστοῦ)

  • "Who has reconciled" (τοῦ καταλλάξαντος, tou katallaxantos): The verb "καταλλάσσω" (katallassō) means "to reconcile" or "to restore to favor." It conveys the idea of repairing a broken relationship. The aorist tense indicates a completed action, pointing to the definitive work of reconciliation accomplished by God through Christ.

  • "Us" (ἡμᾶς, hēmas): Refers to believers, who were once alienated from God due to sin (cf. Colossians 1:21-22).

  • "To Himself" (ἑαυτῷ, heautō): The reflexive pronoun emphasizes that reconciliation restores the relationship between humanity and God. The direction of reconciliation is from humanity back to God, not the other way around.

  • "Through Jesus Christ" (διὰ Ἰησοῦ Χριστοῦ, dia Iēsou Christou): The preposition "διὰ" (dia) indicates the means or agency of reconciliation. Jesus Christ is the mediator through whom reconciliation is accomplished. His atoning death and resurrection are the basis for this restored relationship (cf. Romans 5:10)

"And has given us the ministry of reconciliation" (καὶ δόντος ἡμῖν τὴν διακονίαν τῆς καταλλαγῆς)

  • "And has given" (καὶ δόντος, kai dontos): The participle "δόντος" (dontos), from the verb "δίδωμι" (didōmi), means "to give" or "to grant." It indicates that God has entrusted believers with a specific responsibility.

  • "Us" (ἡμῖν, hēmin): Refers to Paul and his co-laborers, but by extension, it applies to all believers who are called to share the gospel.

  • "The ministry" (τὴν διακονίαν, tēn diakonian): The term "διακονία" (diakonia) means "service" or "ministry." It highlights the role of believers as servants in God's redemptive plan.

  • "Of reconciliation" (τῆς καταλλαγῆς, tēs katallagēs): The noun "καταλλαγή" (katallagē) refers to the act of reconciliation or the state of being reconciled. Believers are tasked with proclaiming the message of reconciliation, calling others to be restored to God.

3. Theological Insights

The Source of Reconciliation
Paul begins by affirming that "all things are of God." This statement emphasizes God's sovereignty and initiative in the work of salvation. Reconciliation is not a human achievement but a divine act. Humanity, estranged from God due to sin, is incapable of initiating reconciliation. God, in His grace, takes the first step to restore the broken relationship.

The Means of Reconciliation
Reconciliation is accomplished "through Jesus Christ." This underscores the centrality of Christ's atoning work. His death on the cross satisfies God's justice and removes the barrier of sin, making it possible for humanity to be reconciled to God (cf. Romans 5:8-11). Christ's role as mediator is essential, as He bridges the gap between a holy God and sinful humanity.

The Ministry of Reconciliation
Having been reconciled to God, believers are entrusted with the "ministry of reconciliation." This ministry involves proclaiming the gospel, which is the message of reconciliation. Believers are called to be ambassadors for Christ (v. 20), urging others to be reconciled to God. This ministry is both a privilege and a responsibility, as it involves participating in God's redemptive mission.

4. Practical Applications

Worship and Gratitude
Believers should respond to God's reconciling work with worship and gratitude. Recognizing that reconciliation is entirely God's work fosters humility and thankfulness.

Proclaiming the Gospel
The ministry of reconciliation calls believers to actively share the gospel. This involves not only proclaiming the message of salvation but also living as examples of God's reconciling grace.

Pursuing Reconciliation in Relationships
As recipients of reconciliation, believers are called to pursue reconciliation in their relationships with others. This reflects the character of God and demonstrates the transformative power of the gospel.

Trusting in God's Sovereignty
Since reconciliation is "of God," believers can trust in His sovereignty and grace. This provides assurance that God's redemptive purposes will be accomplished.

5. Cross-References

Reconciliation through Christ
Romans 5:10: "For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life."
Colossians 1:21-22: "And you, who once were alienated and enemies in your mind by wicked works, yet now He has reconciled in the body of His flesh through death, to present you holy, and blameless, and above reproach in His sight."

The Ministry of Reconciliation
Matthew 28:19-20: "Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you."
Ephesians 2:14-16: "For He Himself is our peace, who has made both one, and has broken down the middle wall of separation, having abolished in His flesh the enmity, that is, the law of commandments contained in ordinances, so as to create in Himself one new man from the two, thus making peace, and that He might reconcile them both to God in one body through the cross, thereby putting to death the enmity."

6. Summary

2 Corinthians 5:18 highlights the divine origin, means, and purpose of reconciliation. God, in His sovereignty and grace, reconciles believers to Himself through the atoning work of Jesus Christ. This reconciliation is not only a personal blessing but also a commission, as believers are entrusted with the ministry of reconciliation. This verse calls believers to worship God for His grace, proclaim the gospel with urgency, and live as agents of reconciliation in a broken world.

2 Corinthians 5:19

"That is, that God was in Christ reconciling the world to Himself, not imputing their trespasses to them, and has committed to us the word of reconciliation."

1. Contextual Overview

Verse 19 continues Paul's explanation of the doctrine of reconciliation, elaborating on the divine initiative and the means by which reconciliation is accomplished. It builds on verse 18, which introduced the concept of reconciliation as God's work through Christ, and transitions into the believer's role in proclaiming this message.

2. Grammatical and Syntactical Analysis

"That is, that God was in Christ reconciling the world to Himself" (ὡς ὅτι Θεὸς ἦν ἐν Χριστῷ κόσμον καταλλάσσων ἑαυτῷ)

  • "That is" (ὡς ὅτι, hōs hoti): This phrase introduces an explanation or clarification of the preceding statement in verse 18. Paul is further defining the nature of reconciliation.

  • "God was in Christ" (Θεὸς ἦν ἐν Χριστῷ, Theos ēn en Christō): This phrase emphasizes the unity of the Father and the Son in the work of reconciliation. The preposition "ἐν" (en, "in") indicates that God was actively working through Christ. This highlights the incarnation and the divine nature of Christ's mission.

  • "Reconciling" (καταλλάσσων, katallassōn): The participle form of the verb "καταλλάσσω" (katallassō) means "to reconcile" or "to restore to favor." The present tense indicates the ongoing nature of God's reconciling work through Christ during His earthly ministry and sacrificial death.

  • "The world" (κόσμον, kosmon): The term "world" refers to humanity in general, encompassing all people. This does not imply universal salvation but rather the universal scope of the offer of reconciliation.

  • "To Himself" (ἑαυτῷ, heautō): The reflexive pronoun emphasizes that reconciliation restores the relationship between humanity and God, with God as the initiator and the one to whom reconciliation is directed.

"Not imputing their trespasses to them" (μὴ λογιζόμενος αὐτοῖς τὰ παραπτώματα αὐτῶν)

  • "Not imputing" (μὴ λογιζόμενος, mē logizomenos): The verb "λογίζομαι" (logizomai) is an accounting term meaning "to reckon" or "to credit." Here, it signifies that God does not count humanity's sins against them. This is a key aspect of justification, where the penalty of sin is removed through Christ's atonement.

  • "Their trespasses" (τὰ παραπτώματα, ta paraptōmata): The noun "παραπτώματα" (paraptōmata) refers to "trespasses" or "offenses," emphasizing humanity's sinful actions that have broken God's law.

  • "To them" (αὐτοῖς, autois): This refers to the individuals who are the recipients of God's grace. The forgiveness of sins is central to the message of reconciliation.

"And has committed to us the word of reconciliation" (καὶ θέμενος ἐν ἡμῖν τὸν λόγον τῆς καταλλαγῆς)

  • "And has committed" (καὶ θέμενος, kai themenos): The verb "τίθημι" (tithēmi) means "to place" or "to entrust." The aorist participle indicates a completed action—God has definitively entrusted believers with this responsibility.

  • "To us" (ἐν ἡμῖν, en hēmin): Refers to Paul and his co-laborers, but by extension, it applies to all believers who are called to share the gospel.

  • "The word of reconciliation" (τὸν λόγον τῆς καταλλαγῆς, ton logon tēs katallagēs): The "word" (λόγος, logos) refers to the message or proclamation of reconciliation. This is the gospel, which announces that through Christ, sinners can be restored to a right relationship with God.

3. Theological Insights

The Divine Initiative in Reconciliation
Paul emphasizes that reconciliation is entirely God's work. God, in Christ, takes the initiative to restore the broken relationship caused by sin. This underscores the grace of God, as humanity is incapable of reconciling itself to God.

The Role of Christ in Reconciliation
The phrase "God was in Christ" highlights the centrality of Christ's person and work in reconciliation. Through His incarnation, life, death, and resurrection, Christ becomes the mediator who bridges the gap between a holy God and sinful humanity (cf. 1 Timothy 2:5).

The Forgiveness of Sins
The statement "not imputing their trespasses to them" reveals the heart of reconciliation: the forgiveness of sins. This is made possible through Christ's atoning sacrifice, where He bore the penalty of sin on behalf of sinners (cf. Isaiah 53:5-6; Romans 5:8-10).

The Entrustment of the Gospel
God entrusts believers with the "word of reconciliation," making them ambassadors of His message (cf. v. 20). This highlights the responsibility of the church to proclaim the gospel and call others to be reconciled to God.

4. Practical Applications

Proclaim the Gospel
Believers are entrusted with the "word of reconciliation." This calls for faithful proclamation of the gospel, emphasizing God's grace and the forgiveness of sins through Christ.

Live as Reconciled People
Having been reconciled to God, believers are called to live in a way that reflects their restored relationship with Him. This includes pursuing holiness and extending forgiveness to others.

Embrace the Scope of the Gospel
The reference to "the world" reminds believers of the universal scope of the gospel. This should inspire a commitment to global missions and evangelism, sharing the message of reconciliation with all people.

Rest in God's Grace
The assurance that God does not impute trespasses to believers provides comfort and peace. This truth should lead to worship and gratitude for the grace of God in Christ.

5. Cross-References

Reconciliation through Christ
Romans 5:10: "For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life."
Colossians 1:19-20: "For it pleased the Father that in Him all the fullness should dwell, and by Him to reconcile all things to Himself, by Him, whether things on earth or things in heaven, having made peace through the blood of His cross."


The Forgiveness of Sins
Psalm 32:1-2: "Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man to whom the Lord does not impute iniquity."
Isaiah 43:25: "I, even I, am He who blots out your transgressions for My own sake; and I will not remember your sins."

The Ministry of Reconciliation
Matthew 28:19-20: "Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you."
Ephesians 6:19-20: "And for me, that utterance may be given to me, that I may open my mouth boldly to make known the mystery of the gospel, for which I am an ambassador in chains; that in it I may speak boldly, as I ought to speak."

6. Summary

2 Corinthians 5:19 reveals the heart of the gospel: God, in Christ, reconciles the world to Himself by not imputing their sins to them. This reconciliation is made possible through Christ's atoning work and is entrusted to believers as the "word of reconciliation." This verse calls believers to proclaim the gospel, live as reconciled people, and rest in the grace of God. It magnifies God's initiative, Christ's centrality, and the believer's responsibility in the ministry of reconciliation.

2 Corinthians 5:20

"Now then, we are ambassadors for Christ, as though God were pleading through us: we implore you on Christ’s behalf, be reconciled to God."

1. Contextual Overview

Verse 20 is the culmination of Paul’s discussion on the ministry of reconciliation (vv. 18-21). Having established that reconciliation is God’s work through Christ and that believers are entrusted with the "word of reconciliation," Paul now emphasizes the role of believers as Christ’s representatives. This verse highlights the urgency and responsibility of proclaiming the gospel, as well as the divine authority behind the message.

2. Grammatical and Syntactical Analysis

"Now then, we are ambassadors for Christ" (Ὑπὲρ Χριστοῦ οὖν πρεσβεύομεν)

  • "Now then" (οὖν, oun): This conjunction indicates a logical conclusion or result, connecting this verse to the preceding discussion. Paul is drawing a conclusion based on the ministry of reconciliation entrusted to believers.

  • "We are ambassadors" (πρεσβεύομεν, presbeuomen): The verb "πρεσβεύω" (presbeuō) means "to act as an ambassador" or "to represent." In the Greco-Roman world, ambassadors were official representatives of a sovereign, sent to deliver messages or negotiate on behalf of their ruler. Paul uses this term to describe the role of believers as representatives of Christ, carrying His message of reconciliation to the world.

  • "For Christ" (Ὑπὲρ Χριστοῦ, hyper Christou): The preposition "Ὑπὲρ" (hyper) can mean "on behalf of" or "for the sake of." Believers act as Christ’s representatives, speaking and acting with His authority and for His purposes.

"As though God were pleading through us" (ὡς τοῦ Θεοῦ παρακαλοῦντος δι’ ἡμῶν)

  • "As though" (ὡς, hōs): This introduces a comparison, emphasizing the seriousness and divine nature of the message being delivered.

  • "God were pleading" (τοῦ Θεοῦ παρακαλοῦντος, tou Theou parakalountos): The verb "παρακαλέω" (parakaleō) means "to urge," "to appeal," or "to plead." It conveys a sense of earnestness and compassion. Paul portrays God as the one making the appeal, using believers as His instruments.

  • "Through us" (δι’ ἡμῶν, di’ hēmōn): The preposition "δι’" (dia) indicates agency. God is the ultimate source of the appeal, but He works through believers to deliver His message.

"We implore you on Christ’s behalf" (δεόμεθα ὑπὲρ Χριστοῦ)

  • "We implore" (δεόμεθα, deometha): The verb "δέομαι" (deomai) means "to beg" or "to entreat." It conveys a sense of urgency and deep concern. Paul’s tone is not one of mere instruction but of heartfelt pleading.

  • "On Christ’s behalf" (ὑπὲρ Χριστοῦ, hyper Christou): Again, the preposition "ὑπὲρ" (hyper) indicates that Paul and his co-laborers are acting as Christ’s representatives, delivering His message with His authority.

"Be reconciled to God" (καταλλάγητε τῷ Θεῷ)

  • "Be reconciled" (καταλλάγητε, katallagēte): The verb "καταλλάσσω" (katallassō) means "to reconcile" or "to restore to favor." The aorist imperative form here indicates a command, calling for immediate action. The passive voice suggests that reconciliation is something God accomplishes, but it requires a response from the individual.

  • "To God" (τῷ Θεῷ, tō Theō): The reconciliation is directed toward God, emphasizing that humanity is the party estranged due to sin and in need of restoration to a right relationship with Him.

3. Theological Insights

The Role of Believers as Ambassadors
Paul’s use of the term "ambassadors" highlights the dignity and responsibility of the believer’s role in God’s redemptive plan. Ambassadors do not speak on their own authority but represent the interests and message of the one who sent them. Similarly, believers are called to faithfully represent Christ, proclaiming His message of reconciliation with integrity and urgency.

God’s Appeal Through Believers
The phrase "as though God were pleading through us" underscores the divine origin of the gospel message. While believers are the messengers, it is ultimately God who is making the appeal. This highlights the seriousness of the task and the privilege of being used by God in His work of reconciliation.

The Urgency of Reconciliation
The command "be reconciled to God" reflects the urgency of the gospel message. Reconciliation is not optional but essential for salvation. It requires a response of faith and repentance, as individuals turn from sin and accept God’s offer of forgiveness through Christ.

Christ-Centered Ministry
The repeated references to "on Christ’s behalf" emphasize that the ministry of reconciliation is centered on Christ. He is the mediator through whom reconciliation is made possible, and His authority undergirds the believer’s proclamation of the gospel.

4. Practical Applications

Embrace the Role of an Ambassador
Believers are called to represent Christ in their words and actions. This involves faithfully proclaiming the gospel, living in a way that reflects Christ’s character, and prioritizing His mission above personal interests.

Proclaim the Gospel with Urgency
The command to "be reconciled to God" reminds believers of the urgency of the gospel message. This should motivate us to share the message of reconciliation with compassion and persistence, recognizing that eternal destinies are at stake.

Depend on God’s Power
The phrase "God pleading through us" highlights the believer’s dependence on God in ministry. While we are called to be faithful messengers, it is ultimately God who works through us to draw people to Himself. This should lead to humility and reliance on the Holy Spirit.

Respond to God’s Call
For those who have not yet been reconciled to God, this verse is a call to action. Reconciliation requires acknowledging one’s sin, turning to God in repentance, and trusting in Christ’s atoning work for salvation.

5. Cross-References

The Role of Ambassadors
Ephesians 6:20: "For which I am an ambassador in chains; that in it I may speak boldly, as I ought to speak."
Matthew 28:19-20: "Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit."

God’s Appeal Through Believers
Romans 10:14-15: "How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher?"
1 Thessalonians 2:13: "For this reason we also thank God without ceasing, because when you received the word of God which you heard from us, you welcomed it not as the word of men, but as it is in truth, the word of God, which also effectively works in you who believe."

The Urgency of Reconciliation
Isaiah 55:6-7: "Seek the Lord while He may be found, call upon Him while He is near. Let the wicked forsake his way, and the unrighteous man his thoughts; let him return to the Lord, and He will have mercy on him; and to our God, for He will abundantly pardon."
Hebrews 3:15: "Today, if you will hear His voice, do not harden your hearts as in the rebellion."

6. Summary

2 Corinthians 5:20 presents a powerful call to action, both for believers and unbelievers. Believers are reminded of their role as ambassadors for Christ, entrusted with the message of reconciliation and empowered by God to deliver it. Unbelievers are urged to respond to God’s appeal, turning from sin and being reconciled to Him through Christ. This verse encapsulates the heart of the gospel, emphasizing God’s grace, Christ’s centrality, and the urgency of the call to salvation.

2 Corinthians 5:21

"For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him."

1. Contextual Overview

This verse concludes Paul’s discussion on the ministry of reconciliation (vv. 18-21) and serves as a climactic statement of the gospel. It encapsulates the doctrine of substitutionary atonement, where Christ takes the place of sinners, bearing their sin, so that they might receive the righteousness of God. This verse is central to understanding the mechanics of salvation and the heart of the gospel message.

2. Grammatical and Syntactical Analysis

"For He made Him who knew no sin" (Τὸν μὴ γνόντα ἁμαρτίαν ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν)

  • "For He made" (ἐποίησεν, epoiēsen): The verb "ἐποίησεν" (epoiēsen) means "He made" or "He caused." The subject is God the Father, who is the initiator of this action. This emphasizes that reconciliation is God’s work, not humanity’s.

  • "Him who knew no sin" (Τὸν μὴ γνόντα ἁμαρτίαν, Ton mē gnonta hamartian): The phrase "who knew no sin" refers to Christ’s sinlessness. The verb "γνόντα" (gnonta), from "γινώσκω" (ginōskō), means "to know" in the sense of experiential knowledge. Christ had no personal experience of sin because He was completely sinless (cf. Hebrews 4:15; 1 Peter 2:22).

"To be sin for us" (ὑπὲρ ἡμῶν ἁμαρτίαν)

  • "To be sin" (ἁμαρτίαν, hamartian): The noun "ἁμαρτία" (hamartia) means "sin." Here, it does not mean that Christ became sinful but that He was made to bear the penalty of sin. This is a reference to Christ’s substitutionary role, where He took upon Himself the guilt and punishment of sin (cf. Isaiah 53:6, 10).

  • "For us" (ὑπὲρ ἡμῶν, hyper hēmōn): The preposition "ὑπὲρ" (hyper) means "on behalf of" or "for the sake of." This indicates substitution—Christ bore sin in the place of sinners.

"That we might become the righteousness of God in Him" (ἵνα ἡμεῖς γενώμεθα δικαιοσύνη θεοῦ ἐν αὐτῷ)

  • "That we might become" (ἵνα ... γενώμεθα, hina ... genōmetha): The conjunction "ἵνα" (hina) introduces a purpose clause, indicating the goal of Christ’s substitutionary work. The verb "γενώμεθα" (genōmetha), from "γίνομαι" (ginomai), means "to become" or "to be made." It signifies a transformation in the believer’s status before God.

  • "The righteousness of God" (δικαιοσύνη θεοῦ, dikaiosynē theou): The phrase refers to the righteousness that comes from God and is imputed to believers. This is a legal or forensic righteousness, where believers are declared righteous in God’s sight because of Christ’s work (cf. Romans 3:21-22; Philippians 3:9).

  • "In Him" (ἐν αὐτῷ, en autō): The preposition "ἐν" (en) indicates the sphere or means by which this righteousness is received. It is only "in Him" (in union with Christ) that believers are made righteous.

3. Theological Insights

Substitutionary Atonement
This verse is one of the clearest statements of the doctrine of substitutionary atonement. Christ, though sinless, was treated as if He were a sinner so that sinners might be treated as righteous. This exchange is the heart of the gospel:

  • Christ’s Sin-Bearing: Christ bore the penalty of sin, satisfying God’s justice (cf. Isaiah 53:5-6; Galatians 3:13).

  • Imputed Righteousness: Believers receive the righteousness of God, not through their own works but through faith in Christ (cf. Romans 4:5-6).

The Sinlessness of Christ
The phrase "who knew no sin" underscores Christ’s perfect obedience and sinlessness. This was essential for Him to be the spotless Lamb of God who could take away the sin of the world (cf. John 1:29; 1 Peter 1:19).

The Righteousness of God
The "righteousness of God" is not merely moral improvement but a legal standing before God. It is a righteousness that is credited to believers through faith in Christ (cf. Romans 5:19). This is often referred to as "imputed righteousness," where Christ’s righteousness is reckoned to the believer’s account.

Union with Christ
The phrase "in Him" highlights the believer’s union with Christ. This union is the basis for receiving the benefits of Christ’s work, including justification, sanctification, and glorification (cf. Ephesians 1:3-14).

4. Practical Applications

Rest in Christ’s Finished Work
Believers can find assurance and peace in the fact that their righteousness before God is not based on their own efforts but on Christ’s perfect work. This truth should lead to worship and gratitude.

Proclaim the Gospel
This verse provides a concise summary of the gospel message. Believers are called to share this good news with others, emphasizing the substitutionary work of Christ and the offer of reconciliation with God.

Live in Holiness
While righteousness is imputed, believers are also called to live out this righteousness in their daily lives. This involves pursuing holiness and reflecting Christ’s character (cf. 1 Peter 1:15-16).

Humility and Gratitude
Understanding that salvation is entirely God’s work should foster humility and gratitude. Believers have nothing to boast about except the cross of Christ (cf. Galatians 6:14).

5. Cross-References

Christ’s Substitutionary Work
Isaiah 53:5-6: "But He was wounded for our transgressions, He was bruised for our iniquities; the chastisement for our peace was upon Him, and by His stripes we are healed."
Galatians 3:13: "Christ has redeemed us from the curse of the law, having become a curse for us."

Imputed Righteousness
Romans 4:5-6: "But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness, just as David also describes the blessedness of the man to whom God imputes righteousness apart from works."
Philippians 3:9: "And be found in Him, not having my own righteousness, which is from the law, but that which is through faith in Christ, the righteousness which is from God by faith."

The Sinlessness of Christ
Hebrews 4:15: "For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin."
1 Peter 2:22: "Who committed no sin, nor was deceit found in His mouth."

6. Summary

2 Corinthians 5:21 is a profound declaration of the gospel, encapsulating the doctrine of substitutionary atonement. God made Christ, who was sinless, to bear the penalty of sin on behalf of sinners so that they might receive the righteousness of God. This verse highlights the grace of God, the sufficiency of Christ’s work, and the transformative power of the gospel. It calls believers to rest in Christ’s finished work, proclaim the message of reconciliation, and live lives that reflect the righteousness they have received in Him.

Conclusion

In this passage, Paul sets forth the doctrine of reconciliation with remarkable clarity and depth. The text unfolds in four movements, each building upon the previous to reveal the full scope of God's reconciling work in Christ.

I. The Source of Reconciliation (v.18)

All reconciliation proceeds from God Himself. This truth stands as the foundation of the entire passage. Man, being dead in sin and at enmity with God, could never initiate reconciliation. The sovereign God, against whom we rebelled, takes the initiative to restore the broken relationship. This divine initiative manifests itself through Christ, demonstrating that reconciliation is thoroughly Trinitarian in its execution.

II. The Scope of Reconciliation (v.19)

The apostle expands our understanding by revealing that "God was in Christ reconciling the world to Himself." This cosmic scope of reconciliation shows God's universal offer of peace, though its effectual application comes only to those who believe. The phrase "not imputing their trespasses to them" reveals the judicial aspect of reconciliation - God's gracious non-imputation of sin to the guilty.

III. The Ambassadors of Reconciliation (v.20)

Having established the divine source and scope of reconciliation, Paul introduces its human instruments. Believers become ambassadors of Christ - not mere messengers, but official representatives of heaven's court. Their authority derives not from themselves but from the King they represent. The urgency in their appeal ("we implore you") reflects both the gravity of their message and the heart of God for reconciliation.

IV. The Ground of Reconciliation (v.21)

Here lies the theological apex of the passage. The mechanism of reconciliation operates through a divine exchange: Christ becomes sin for us, though He knew no sin, that we might become the righteousness of God in Him. This verse presents the doctrine of imputation in its clearest form. The sinless One bears our sin; we receive His righteousness. This double imputation forms the heart of justification and the basis of all true reconciliation with God.