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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Corinthians 5:16–21. His four-level outline is real structure in the source text, so it is rendered as structure.
In these verses the apostle mentions two things that are necessary in order to our living to Christ, both of which are the consequences of Christ's dying for us; namely, regeneration and reconciliation.
I.Regeneration, which consists of two things; namely,
1.Weanedness from the world: "Henceforth we know no man after the flesh, Co2 5:16. We do not own nor affect any person or thing in this world for carnal ends and outward advantage: we are enabled, by divine grace, not to mind nor regard this world, nor the things of this world, but to live above it. The love of Christ is in our hearts, and the world is under our feet." Note, Good Christians must enjoy the comforts of this life, and their relations in this world, with a holy indifference. Yea, though we have known Christ after the flesh, yet, says the apostle, we know him no more. It is questioned whether Paul had seen Christ in the flesh. However, the rest of the apostles had, and so might some among those he was now writing to. However, he would not have them value themselves upon that account; for even the bodily presence of Christ is not to be desired nor doted upon by his disciples. We must live upon his spiritual presence, and the comfort it affords. Note, Those who make images of Christ, and use them in their worship, do not take the way that God has appointed for strengthening their faith and quickening their affections; for it is the will of God that we should not know Christ any more after the flesh.
2.A thorough change of the heart: For if any man be in Christ, if any man be a Christian indeed, and will approve himself such, he is, or he must be, a new creature, Co2 5:17. Some read it, Let him be a new creature. This ought to be the care of all who profess the Christian faith, that they be new creatures; not only that they have a new name, and wear a new livery, but that they have a new heart and new nature. And so great is the change the grace of God makes in the soul, that, as it follows, old things are passed away - old thoughts, old principles, and old practices, are passed away; and all these things must become new. Note, Regenerating grace creates a new world in the soul; all things are new. The renewed man acts from new principles, by new rules, with new ends, and in new company.
II.Reconciliation, which is here spoken of under a double notion: -
1.As an unquestionable privilege, Co2 5:18, Co2 5:19. Reconciliation supposes a quarrel, or breach of friendship; and sin has made a breach, it has broken the friendship between God and man. The heart of the sinner is filled with enmity against God, and God is justly offended with the sinner. Yet, behold, there may be a reconciliation; the offended Majesty of heaven is willing to be reconciled. And observe, 1. He has appointed the Mediator of reconciliation. He has reconciled us to himself by Jesus Christ, Co2 5:18. God is to be owned from first to last in the undertaking and performance of the Mediator. All things relating to our reconciliation by Jesus Christ are of God, who by the mediation of Jesus Christ has reconciled the world to himself, and put himself into a capacity of being actually reconciled to offenders, without any wrong or injury to his justice or holiness, and does not impute to men their trespasses, but recedes from the rigour of the first covenant, which was broken, and does not insist upon the advantage he might justly take against us for the breach of that covenant, but is willing to enter into a new treaty, and into a new covenant of grace, and, according to the tenour thereof, freely to forgive us all our sins, and justify freely by his grace all those who do believe. 2. He has appointed the ministry of reconciliation, Co2 5:18. By the inspiration of God the scriptures were written, which contain the word of reconciliation, showing us that peace was made by the blood of the cross, that reconciliation is wrought, and directing us how we may be interested therein. And he has appointed the office of the ministry, which is a ministry of reconciliation: ministers are to open and proclaim to sinners the terms of mercy and reconciliation, and persuade them to comply therewith. For,
2.Reconciliation is here spoken of as our indispensable duty, Co2 5:20. As God is willing to be reconciled to us, we ought to be reconciled to God. And it is the great end and design of the gospel, that word of reconciliation, to prevail upon sinners to lay aside their enmity against God. Faithful ministers are Christ's ambassadors, sent to treat with sinners on peace and reconciliation: they come in God's name, with his entreaties, and act in Christ's stead, doing the very thing he did when he was upon this earth, and what he wills to be done now that he is in heaven. Wonderful condescension! Though God can be no loser by the quarrel, nor gainer by the peace, yet by his ministers he beseeches sinners to lay aside their enmity, and accept of the terms he offers, that they would be reconciled to him, to all his attributes, to all his laws, and to all his providences, to believe in the Mediator, to accept the atonement, and comply with his gospel, in all the parts of it and in the whole design of it. And for our encouragement so to do the apostle subjoins what should be well known and duly considered by us (Co2 5:21), namely,
(1.)The purity of the Mediator: He knew no sin.
(2.)The sacrifice he offered: He was made sin; not a sinner, but sin, that is, a sin-offering, a sacrifice for sin.
(3.)The end and design of all this: that we might be made the righteousness of God in him, might be justified freely by the grace of God through the redemption which is in Christ Jesus. Note,
[1.]As Christ, who knew no sin of his own, was made sin for us, so we, who have no righteousness of our own, are made the righteousness of God in him.
[2.]Our reconciliation to God is only through Jesus Christ, and for the sake of his merit: on him therefore we must rely, and make mention of his righteousness and his only.
Historical interpretation
Two Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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And they respond:- May Christ listen to thy prayers, and be pleased with thy sacrifice, receive thy oblation, and honour thy priesthood, and grant unto us, through thy mediation,
"Cod was in Christ reconciling the world unto Himself, not imputing their trespasses unto them."
God was in Christ, that is to say, the Father was in the Son, reconciling the world to himself, not counting their sins against them. Creation sinned against God and did not repent, so God, who did not want his work to perish, sent his Son in order to preach through him the forgiveness of sins and thus reconcile them to himself.
Seest thou love surpassing all expression, all conception? Who was the aggrieved one? Himself. Who first sought the reconciliation? Himself. And yet, saith one, He sent the Son, He did not come Himself. The Son indeed it was He sent; still not He alone besought, but both with Him and by Him the Father; wherefore he said, that, "God was reconciling the world unto Himself in Christ:" that is, by Christ. For seeing he had said, "Who gave unto us the ministry of reconciliation;" he here used a corrective, saying, Think not that we act of our own authority in the business: we are ministers; and He that doeth the whole is God, Who reconciled the world by the Only-Begotten. And how did He reconcile it unto Himself? For this is the marvel, not that it was made a friend only, but also by this way a friend. This way? What way? Forgiving them their sins; for in no other way was it possible. Wherefore also he added, "Not reckoning unto them their trespasses." For had it been His pleasure to require an account of the things we had transgressed in, we should all have perished; for "all died." But nevertheless though our sins were so great, He not only did not require satisfaction, but even became reconciled; He not only forgave, but He did not even "reckon." So ought we also to forgive our enemies, that ourselves too may obtain the like forgiveness.
For neither have we come now on any odious office; but to make all men friends with God. For He saith, Since they were not persuaded by Me, do ye continue beseeching until ye have persuaded them.
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Summary
Second Corinthians 5:19 stands as a pivotal declaration of God's redemptive initiative, revealing that in and through Christ, God was actively restoring the broken relationship between Himself and humanity. This profound act involved the gracious non-imputation of sins, laying the foundation for forgiveness and new life, and simultaneously commissioning believers to carry forth this transformative message of reconciliation to a world in need of divine restoration.
Context
Literary Context
This verse is deeply embedded within Paul's discourse on the new creation and the ministry of reconciliation in 2 Corinthians 5. Immediately preceding it, 2 Corinthians 5:17 declares that "if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new." This radical transformation is then attributed in 2 Corinthians 5:18 to God, "who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation." Verse 19 serves as the theological bedrock for this ministry, explaining how God achieved this reconciliation—through Christ and by not counting sins against humanity. The subsequent 2 Corinthians 5:20 then clarifies the role of believers as "ambassadors for Christ," urging others to "be ye reconciled to God," drawing directly from the theological truth established in verse 19.
Historical & Cultural Context
Paul's second letter to the Corinthians addresses a church grappling with internal divisions, external pressures, and challenges to Paul's apostolic authority. The city of Corinth itself was a bustling, cosmopolitan port city, known for its diverse religious practices and moral laxity. In such a context, the concept of "reconciliation" would have resonated with the common experience of fractured relationships, whether personal, familial, or political. Paul's emphasis on God's initiative in reconciliation, rather than human effort, would have stood in stark contrast to the prevalent pagan notions of appeasing deities through rituals or sacrifices. Furthermore, the idea of "not imputing trespasses" would have been revolutionary in a world where debt and legal accountability were central to social order, highlighting the radical nature of divine grace.
Key Themes
2 Corinthians 5:19 is central to several overarching themes in 2 Corinthians and Pauline theology. It profoundly articulates the theme of Reconciliation, emphasizing that the fundamental problem between God and humanity—sin—has been divinely addressed, restoring peace. It highlights God's Initiative and Grace, asserting that reconciliation is not a human achievement but a sovereign act of God's love, demonstrating His mercy towards a fallen world. The verse also underscores the Centrality of Christ's Work, portraying Jesus as the indispensable agent through whom God's reconciling purpose is accomplished. Finally, it establishes the Mission of Believers, revealing that those who have received this reconciliation are now entrusted with its message, becoming "ambassadors" for Christ, as further elaborated in 2 Corinthians 5:20.
Exposition and Analysis
Key Word Analysis
Meaning "to change mutually, i.e. (figuratively) to compound a difference." This word signifies a fundamental shift from a state of enmity or alienation to one of peace and restored relationship. It implies that a breach existed, and an active, intentional effort was made to bridge that divide, bringing parties back into harmony. In this context, it is God who initiates and accomplishes this change.
Meaning "orderly arrangement, i.e. decoration; by implication, the world (in a wide or narrow sense, including its inhabitants, literally or figuratively (morally))." Here, "world" refers to humanity in its fallen state, alienated from God, encompassing all people without distinction. It speaks to the universal scope of God's reconciling work, not limited to a select group but offered to all.
Meaning "to take an inventory, i.e. estimate (literally or figuratively):--conclude, (ac-)count (of), + despise, esteem, impute, lay, number, reason, reckon, suppose, think (on)." In this theological context, "not imputing" means God does not count or reckon humanity's trespasses against them. It speaks to the legal and judicial aspect of forgiveness, where the penalty for sin is not assigned to the sinner but has been dealt with through Christ, leading to a declaration of "not guilty."
Verse Breakdown
"To wit, that God was in Christ"
This opening phrase clarifies the means and agent of reconciliation. "To wit" (G5613 hōs) indicates "how" or "in that manner," introducing the explanation that follows. The core assertion is that God Himself, the supreme Divinity (G2316 theós), was actively present and operating "in Christ" (G1722 en G5547 Christós). This signifies the inseparable union of the divine and human in Jesus, making Christ the unique locus of God's redemptive activity. It's not merely that Christ acted on God's behalf, but that God was personally involved, accomplishing His purpose through the person and work of His Son.
"reconciling the world unto himself"
This clause reveals the divine purpose and scope of God's action. God was actively "reconciling" (G2644 katallássō) the "world" (G2889 kósmos), meaning all humanity, "unto himself" (G1438 heautoû). This highlights that humanity was alienated from God due to sin, and God's initiative was to restore this broken relationship, bringing humanity back into a harmonious and right standing with Him. The reconciliation is not from humanity to God, but from God, through Christ, to humanity, drawing them back to Himself.
"not imputing their trespasses unto them"
This critical negative clause explains a key aspect of how reconciliation is achieved. God is "not imputing" (G3361 mḗ G3049 logízomai) or counting "their trespasses" (G3900 paráptōma)—their errors and transgressions—"unto them" (G846 autós). This signifies a divine act of forgiveness and judicial acquittal. Because Christ bore the penalty for sin, God no longer holds humanity's sins against them. This non-imputation is the basis for justification, allowing for a restored relationship without the barrier of unaddressed guilt.
"and hath committed unto us the word of reconciliation"
This final clause shifts from God's accomplished work to humanity's commissioned role. Having achieved reconciliation, God "hath committed" (G5087 títhēmi), or placed/appointed, "unto us" (G1722 en G2254 hēmîn)—Paul and, by extension, all believers—"the word" (G3056 lógos) or message "of reconciliation" (G2643 katallagḗ). This establishes the evangelical mandate: believers are entrusted with the good news of this divine reconciliation to share with others, becoming agents through whom God's message of peace and forgiveness is proclaimed.
Literary Devices
Paul employs several powerful literary devices in 2 Corinthians 5:19. The most prominent is Antithesis, seen in the contrast between "reconciling the world unto himself" and "not imputing their trespasses unto them." This highlights the two sides of God's redemptive work: the positive act of restoring relationship and the negative act of removing the barrier of sin. The phrase "God was in Christ" functions as a profound Metaphor or Metonymy, suggesting not just Christ's divine nature but also that Christ is the very embodiment and active presence of God's reconciling will. The term "world" (Greek: kosmos) is used as a Synecdoche, where the whole (the world) stands for its parts (all humanity), emphasizing the universal scope of God's offer of reconciliation. Finally, the entire verse serves as a concise Summary Statement, encapsulating the theological essence of the gospel message and providing the foundation for the subsequent call to ministry.
Theological and Thematic Connections
This verse is a cornerstone of Christian theology, articulating the profound truth of God's active pursuit of humanity's redemption. It underscores that reconciliation is not a human initiative but a divine one, rooted in God's character of love and mercy. The non-imputation of sins is a radical concept, foundational to the doctrine of justification by faith, where a righteous God declares sinners righteous not based on their merit but on Christ's atoning work. This divine act transforms humanity's status from enemies to friends, from condemned to forgiven, and from alienated to adopted. It is the ultimate expression of grace, demonstrating that God has removed the legal and relational barriers that sin created, making peace possible through the cross.
Reflection and Application
2 Corinthians 5:19 offers immense spiritual comfort and a clear missional imperative for every believer. To know that God Himself, in Christ, took the initiative to reconcile the world to Himself, not counting our trespasses against us, is to grasp the sheer depth of divine grace. This truth liberates us from the burden of guilt and the futility of self-salvation. Our standing with God is not based on our performance, but on His perfect and complete work in Christ. This profound reconciliation should fill us with gratitude, peace, and a renewed sense of identity as beloved children of God. Furthermore, having received this "word of reconciliation," we are now entrusted with its proclamation. We are called to be agents of peace in a broken world, sharing the good news that God is not against people, but for them, inviting them into a restored relationship through Christ. This compels us to live lives that reflect this reconciliation, pursuing peace and forgiveness in our own relationships, and actively participating in the Great Commission.
Questions for Reflection
FAQ
What does it mean that God was "in Christ" reconciling the world?
The phrase "God was in Christ" signifies the profound unity and active presence of God the Father in the person and work of Jesus Christ. It means that Christ was not merely an agent sent by God, but God Himself, fully present and operating through Jesus to accomplish His redemptive purposes. The reconciliation of the world was not an act external to God, but God's own initiative, fully embodied and executed through Christ's life, death, and resurrection. This highlights the divine nature of Christ and the singular means by which humanity's relationship with God could be restored. It underscores that the work of salvation is entirely God's, from conception to completion, with Christ as the divine instrument.
How can God "not impute" trespasses when He is a just God who must punish sin?
The concept of God "not imputing their trespasses unto them" is central to the gospel and is made possible through the atoning work of Jesus Christ. While God is indeed just and sin must be punished, Christ voluntarily bore the punishment for humanity's sins on the cross. As Isaiah 53:6 prophesied, "the LORD hath laid on him the iniquity of us all." Therefore, when God "does not impute" sins to those who believe, it's not a disregard for justice, but an act of imputation in reverse: Christ's righteousness is imputed to believers, and their sin was imputed to Christ. This divine exchange satisfies God's justice and allows for His mercy to be extended, as seen in Romans 4:8.
Christ-Centered Fulfillment
2 Corinthians 5:19 finds its ultimate fulfillment in the person and work of Jesus Christ, who is the very embodiment of God's reconciling love. The declaration "God was in Christ, reconciling the world unto himself" points directly to the Incarnation, where the eternal God entered human history in the person of Jesus, bridging the infinite gap between Creator and creation. Christ's entire earthly ministry, culminating in His sacrificial death on the cross, was the means by which this reconciliation was achieved. His blood shed on Calvary satisfied the demands of divine justice, allowing God to "not impute their trespasses unto them" because the penalty for those trespasses was fully paid by the Lamb of God (John 1:29). Through Christ's resurrection, the victory over sin and death was secured, making new life and a restored relationship with God possible for all who believe (Romans 5:8-11). Thus, Jesus is not merely the messenger of reconciliation, but its very substance and means, embodying God's initiative to draw a lost world back into fellowship with Himself (Colossians 1:21-22).