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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
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Paul wants to show both his devotion to God’s providence and his belief that it is his duty to love the whole human race.
Seest thou how he has extolled the thing by introducing Christ thus in the form of a suppliant; yea rather not Christ only, but even the Father? For what he says is this: The Father sent the Son to beseech, and to be His Ambassador unto mankind. When then He was slain and gone, we succeeded to the embassy; and in His stead and the Father's we beseech you. So greatly doth He prize mankind that He gave up even the Son, and that knowing He would be slain, and made us Apostles for your sakes; so that he said with reason, "All things are for your sakes." "We are therefore ambassadors on behalf of Christ," that is, instead of Christ; for we have succeeded to His functions. But if this appears to thee a great thing, hear also what follows wherein he shows that they do this not in His stead only, but also in stead of the Father. For therefore he also added, "As though God were entreating by us." For not by the Son Himself only doth He beseech, but also by us who have succeeded to the office of the Son. Think not therefore, he says, that by us you are entreated; Christ Himself, the Father Himself of Christ, beseeches you by us. What can come up to this excess of goodness? He was outraged who had conferred innumerable benefits; having been outraged, He not only exacted not justice, but even gave His son that we might be reconciled. They that received Him were not reconciled, but even slew Him. Again, He sent other ambassadors to beseech, and though these are sent, it is Himself that entreats. And what doth He entreat? "Be ye reconciled unto God." And he said not, Reconcile God to yourselves; for it is not He that beareth enmity, but ye; for God never beareth enmity.
We are reconciled to God if we believe in Christ.
He says, “He [Christ] who knew no sin, he [God] made to be sin for us.” The God to whom we are to be reconciled has thus made him the sacrifice for sin by which we may be reconciled. He himself is therefore sin as we ourselves are righteousness—not our own but God’s, not in ourselves but in him. Just as he was sin—not his own but ours, rooted not in himself but in us—so he showed forth through the likeness of sinful flesh, in which he was crucified, that since sin was not in him he could then, so to say, die to sin by dying in the flesh, which was “the likeness of sin.” And since he had never lived in the old manner of sinning, he might, in his resurrection, signify the new life which is ours, which is springing to life anew from the old death in which we had been dead to sin.
Let us consider the deeds of the Truth, that we may see where the actions of our depravity lie. For if we are members of the supreme Head, we ought to imitate Him to whom we are joined. For what does Paul, that outstanding preacher, say as an example for our instruction? "We are ambassadors for Christ, as though God were exhorting through us; we beseech you for Christ's sake, be reconciled to God." Behold, by sinning we have created discord between ourselves and God, and yet God first sent His ambassadors to us, so that we ourselves who sinned might come to peace with God when asked. Therefore let human pride be ashamed, let anyone be confounded who does not first make satisfaction to his neighbor, when after our fault, so that we might be reconciled to Him, God Himself who was offended beseeches us through intervening ambassadors.
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Summary
Second Corinthians 5:20 powerfully articulates the profound identity and urgent mission of every believer in Christ. Paul casts Christians as official representatives of God, entrusted with the divine message of reconciliation to a world estranged by sin. This verse highlights the divine initiative in redemption, portraying God Himself as pleading through His people for humanity to return to a right relationship with Him, a relationship made possible solely through the atoning work of Jesus Christ.
Context
Literary Context
This pivotal verse is situated within a profound theological exposition in 2 Corinthians 5. Paul begins the chapter by contrasting the temporary earthly tent with the eternal heavenly dwelling, emphasizing the believer's longing for glorification and the motivation of pleasing the Lord (2 Corinthians 5:1-9). He then transitions to the eschatological reality of appearing before the judgment seat of Christ (2 Corinthians 5:10) and the compelling love of Christ (2 Corinthians 5:14). The immediate preceding verses, 2 Corinthians 5:17-19, are foundational, introducing the concept of the "new creation" in Christ and, crucially, the "ministry of reconciliation" that God has committed to believers. Verse 20 then serves as the explicit commission, defining the role of those who carry this divine message.
Historical & Cultural Context
Paul's ministry in Corinth was marked by significant challenges, including internal divisions, moral issues, and opposition from false apostles. In this letter, Paul defends his apostolic authority and the legitimacy of his ministry. The concept of an "ambassador" (Greek presbeúō) would have been immediately understood by a Roman-era audience. Ambassadors were highly respected representatives of a sovereign power, dispatched to foreign lands to negotiate treaties, deliver messages, and represent the interests of their ruler. They carried the full authority and dignity of the one who sent them. This imagery powerfully conveyed the gravity and authority of the Christian's role, not as self-appointed messengers, but as divinely commissioned envoys of the King of Kings, operating within a pagan, often hostile, cultural landscape.
Key Themes
2 Corinthians 5 is rich with interconnected themes that culminate in verse 20. The overarching theme is Reconciliation, emphasizing God's initiative to restore humanity to Himself through Christ, moving from enmity to peace (Romans 5:10). This is inextricably linked to the New Creation theme, where being "in Christ" transforms an individual into a new being, making them fit for this ministry (2 Corinthians 5:17). The verse also highlights the Divine Initiative and Urgency, as God Himself is portrayed as "beseeching" humanity, demonstrating His passionate desire for their restoration. Finally, it underscores the Apostolic and Believer's Authority and Responsibility, as those who have received this ministry are now called to embody and proclaim it, acting as Christ's representatives.
Exposition and Analysis
Key Word Analysis
This verb, derived from the base of "elder" or "senior," signifies "to be a senior, i.e. (by implication) act as a representative (figuratively, preacher)." It denotes a person of age and authority, specifically one who is sent on a diplomatic mission by a sovereign power. In the context of 2 Corinthians 5:20, it elevates the believer's role from a mere messenger to a dignified, authorized representative of Christ, carrying His message and authority.
From the roots "near" and "to call," this verb means "to call near, i.e. invite, invoke (by imploration, hortation or consolation)." It conveys a sense of earnest pleading, urging, or comforting. When applied to God, it underscores the profound divine desire and passionate appeal for humanity's reconciliation, demonstrating that God is not a distant, indifferent deity but one who actively and urgently desires restoration.
This verb means "to change mutually, i.e. (figuratively) to compound a difference" or "to reconcile." It describes the act of restoring a broken relationship, particularly one characterized by enmity, to a state of peace and harmony. In theological terms, it signifies the transformation from being God's enemies due to sin to being His friends through the atoning work of Christ.
Verse Breakdown
"Now then we are ambassadors for Christ"
This clause establishes the core identity and role of believers. The "Now then" (G3767 oûn) acts as a logical conclusion, drawing from the preceding discussion of the "ministry of reconciliation." "We" refers to Paul and his fellow apostles, but by extension, to all believers who partake in this ministry. To be "ambassadors for Christ" means to be official, authorized representatives of Christ, acting on His behalf in the world, just as a nation's ambassador represents their sovereign in a foreign land.
"as though God did beseech [you] by us"
This phrase emphasizes the divine initiative and the profound nature of the message. The "as though" (G5613 hōs) indicates that God is genuinely and passionately making His appeal through human agents. It is not merely a human message, but God Himself, in His earnest desire for humanity's salvation, is pleading through the mouths and lives of His ambassadors. The "by us" (G1223 diá G2257 hēmōn) highlights the instrumentality of believers in God's redemptive plan.
"we pray [you] in Christ's stead"
This reiterates the representative nature of the ambassadorial role. "We pray [you]" uses the Greek word déomai (G1189), which means "to beg" or "to make request," reinforcing the earnestness of the appeal. "In Christ's stead" (G5228 hypér G5547 Christós) means "on behalf of Christ" or "as Christ's substitute." Believers are called to speak and act with the same authority, love, and urgency that Christ Himself would employ if He were physically present.
"be ye reconciled to God"
This is the direct, urgent imperative and the central message of the ambassador. "Be ye reconciled" (G2644 katallássō) is a passive imperative, meaning "allow yourselves to be reconciled" or "receive reconciliation." It is a call to humanity, who are alienated from God by sin, to accept the peace and restored relationship that God offers through Christ. This reconciliation is not something humanity achieves on its own, but something God provides and humanity must receive.
Literary Devices
The primary literary device employed in 2 Corinthians 5:20 is Metaphor. The apostle Paul uses the vivid image of an "ambassador" to describe the role of believers. This metaphor is highly effective because it immediately conveys a sense of authority, representation, and a delegated mission from a sovereign power. An ambassador does not speak for themselves but for their king or nation, carrying a specific message and acting with official sanction. This device underscores the divine commission and the gravity of the Christian's task. Furthermore, the verse uses Personification by portraying God as "beseeching" or pleading, giving human-like earnestness and passion to the divine desire for reconciliation. Finally, the phrase "be ye reconciled to God" functions as a direct Imperative, a command or urgent appeal, highlighting the call to action for those who hear the message.
Theological and Thematic Connections
The profound truth of 2 Corinthians 5:20 resonates deeply with core biblical doctrines, particularly the nature of God, the human condition, and the work of Christ. It affirms God's character as a God of love and initiative, who does not wait for humanity to seek Him but actively pursues reconciliation. Humanity, alienated by sin, is in desperate need of this divine intervention. The verse implicitly points to the cross of Christ as the means by which this reconciliation is achieved, as highlighted in the very next verse where Christ is made sin for us (2 Corinthians 5:21). This ambassadorial role is a continuation of Christ's own ministry on earth, where He perfectly represented the Father and initiated the work of reconciliation.
Reflection and Application
2 Corinthians 5:20 is not merely a theological statement but a profound call to action and a definition of Christian identity. To grasp that we are "ambassadors for Christ" transforms our understanding of daily life. It means our words, actions, and even our very presence carry the weight and authority of the One who sent us. We are called to live lives that authentically represent the character and message of Christ, knowing that God Himself is pleading through us. This understanding should instill both a deep sense of privilege and a weighty responsibility. It compels us to live with intentionality, seeking opportunities to share the message of reconciliation, not as a human opinion, but as a divine imperative. It reminds us that our primary allegiance is to the Kingdom of God, and our mission is to invite others into that Kingdom, urging them to "be reconciled to God" through Christ.
Questions for Reflection
FAQ
What does it mean for a Christian to be an "ambassador for Christ"?
To be an "ambassador for Christ" means that every Christian is an authorized, official representative of Jesus Christ on earth. Just as a political ambassador represents their sovereign nation in a foreign land, Christians represent the Kingdom of God in a world that is not their ultimate home. This role implies carrying Christ's message, embodying His character, and acting on His behalf. It's a position of immense privilege and responsibility, signifying that our words and lives are meant to convey God's heart and truth to those who are estranged from Him. It means we are entrusted with the "ministry of reconciliation" mentioned in 2 Corinthians 5:18.
Why does the verse say God "beseeches" us through believers?
The word "beseech" (Greek parakaléō) conveys a strong sense of earnest pleading, urging, and inviting. When the verse states that God "beseeches you by us," it highlights the divine initiative and the profound passion of God for humanity's reconciliation. It means that the message of salvation is not merely a human proposition, but God Himself, in His infinite love and desire, is passionately appealing to humanity through His chosen representatives—believers. This emphasizes the urgency and the compassionate heart of God in seeking to restore a broken relationship with His creation, underscoring that our evangelism is an extension of His own divine plea.
What is the significance of being "reconciled to God"?
To be "reconciled to God" means to have a broken relationship restored to peace and harmony. Humanity, due to sin, is naturally alienated from God and stands as His enemy (Romans 5:10). Reconciliation signifies the transformation from this state of enmity to one of friendship and peace with God. This is not something humanity can achieve on its own; it is a divine act initiated by God through the atoning sacrifice of Jesus Christ. The call to "be ye reconciled to God" is an invitation to accept this peace, to turn from sin, and to enter into a right relationship with the Creator, experiencing forgiveness and new life in Christ (Colossians 1:21-22).
Christ-Centered Fulfillment
2 Corinthians 5:20 finds its ultimate fulfillment and meaning in the person and work of Jesus Christ. He is the preeminent Ambassador, the perfect representative of God the Father, who came to earth not only to declare God's message but to embody it fully. As the Word made flesh, Jesus perfectly revealed the Father's character and will. His entire life was a living demonstration of God's earnest plea for humanity. It was through His obedient life, His atoning death on the cross, and His glorious resurrection that the very possibility of reconciliation was secured (Romans 5:10). He is the one who "made peace through the blood of his cross" (Colossians 1:20). Therefore, when believers are called "ambassadors for Christ" and are urged to pray "in Christ's stead," it is because Christ Himself is the source and substance of the message of reconciliation. We are merely extending His ongoing ministry, inviting others to the peace with God that He alone procured, knowing that "God was in Christ, reconciling the world unto himself" (2 Corinthians 5:19). Our ambassadorship is a participation in His finished work and His continuing intercession.