Paul is writing, writing to the
Corinthian assembly and jumping in at verse 11. Knowing therefore
the terror of the Lord, we persuade men. But we are made manifest
unto God, and I trust also are made manifest in your consciences. For we commend not ourselves
again unto you, but give you occasion to glory on our behalf,
that ye may have somewhat to answer them which glory in appearance,
and not in heart. For whether we be beside ourself,
it is to God, or whether we be sober, it is for your cause. For the love of Christ constraineth
us, because we thus judge, that if one died for all, then were
all dead. And He died for all, that they
which live should not henceforth live unto themselves, but unto
Him which died for them and rose again. Wherefore, henceforth,
know we no man after the flesh. Yea, though we have known Christ
after the flesh, yet now henceforth know we Him no more. Therefore,
if any man be in Christ, he is a new creature. Old things are
passed away. Behold, all things are become
new. And all things are of God, who
hath reconciled us to himself by Jesus Christ, and has given
to us the ministry of reconciliation. to wit that God was in Christ,
reconciling the world unto himself, not imputing their trespasses
unto them, and hath committed unto us the word of reconciliation. So then, we are ambassadors for
Christ As though God did beseech you by us, we pray, in Christ's
stead, be ye reconciled to God. For he hath made him to be sin
for us, who knew no sin, that we might be made the righteousness
of God in him. You're wondering, what verse,
what statement did the man have a question about? And I'm not
going to tell you yet. But let me say this by way of
introduction. This is a portion of the Scripture. It is a section of the Word of
the Lord that presents the Christian pastor and teacher and learner
with several things here in it that are not the easiest in the
Scripture to be understood and to explain. Oh yeah, at first
sight, our first reading, they may seem unto us that they are
exceedingly clear and easy, but then opening them, we soon see
that they deserve a closer look and a closer examination. For example, these questions
are raised concerning this text. Where do we find the place where
this passage of the Scripture has its beginning? Where is the
first place that this subject is preached in this epistle? Where should we have begun our
reading? that we might get the entire
picture. And how are the passages and
the thoughts, as they flow along, connected one with the other? Why does the Spirit of God inspire
the apostle to write these things under that assembly? And this
major question What is the main subject that is under discussion
in this section of the Scripture? Plus, I'd like to add to that
the fact that there are some statements here in this that
at first glance are very puzzling. And some of them, as you well
probably noticed, are snapped up very quickly by the Arminian
in support of their universalism, such as in the last part. of
the 14th verse. If one died for all. Then again, in verse 15. And again, in verse 19. God was
reconciling the world unto Himself. Arminians still say, world means
world and all means all. But then, look at verse 16 and
look at it again. Wherefore, henceforth know we
no man after the flesh, yea, though we have known Christ after
the flesh, yet now henceforth know we Him no more." Now, the
difficulty of this verse is seen by the fact that there are several
views of it, different views of it, by the expositor. Then look again at verse 17. You've heard that quoted so many
times. Does it mean the common interpretation
that we hear of this passage of the Scripture, that becoming
a Christian, that being converted and coming to Christ, is a whole
new and a different way of life, wherein old sins and old practices
are at an end, and a new way of life begins within us. Of course, this is true. It is a truth. In other Scripture,
we learn that it is. But the question in regard to
this verse is, is this what Paul is saying here? in verse 17. We'll have more on that later
as we should. Verse 21, I have found some use
this verse as a proof text that Christ actually, literally became
sin and sinful while He was upon the cross, and that, of course,
we consider a blasphemy. How then can we fail to take
notice of the frequent use of those connected words that flow
again and again throughout this chapter. The word, wherefore,
and the word, therefore, again and again. The word, now, then,
as he's going to make a point in verse 20. They appear again
and again, connecting these things together in their flow of thought
in this chapter. Now, it is no secret, is it,
that the best way, sometimes the only way, to interpret a
part of the Scripture is to consider the surrounding context. The best way to get at the meaning
of a Scripture is to consider the surrounding context, to see
it in what we call its historical or its setting as it was in the
time of its writing. And there are three questions
that always beg an answer when we speak about it like this. This and other text as well.
And the three questions that are always to be raised are,
number one, What is the main subject that is under discussion
in that passage of the Scripture? There's a main subject, and what
is it? And then the second question
is, who is the author speaking to or speaking about? We always want to take that in
consideration. Who are the words directed toward
or about? And then thirdly, What was the
occasion of the writing of it? That is, was it to praise them? Was it to rebuke them? Was it
to encourage them in the faith and the way? Was it to expose
some heresy and correct it? Was it to expose some false deceiver
that they ought to be on the watch out for? Was it that it
might confirm the saints in the faith of God? Was it to give
a history? All of these at one time or another
come into play in various contexts of the Scripture. Now with all
of that having been said, let us take up the first question
in our subject today, in our question What is the subject
that is under discussion? It is a long-running discussion
and there is one subject that permeates it. So what is that
one main subject that is under discussion? We might add that
this subject is very prominent. It is very prominent in both
of the Corinthian epistle. Paul devotes a lot of time to
it in both of the epistles. It is discussed at length. And
what might that be? Well, the answer, the gospel
ministry in general and the apostolic ministry of Paul in particular. And you find this addressed at
large in both of his epistles. For example, the first Four chapters
of I Corinthians are devoted to the Christian ministry in
general and the apostolic ministry of Paul in particular. You remember
when they said, I'm a Paul, I'm a Basephus, I am of Apollos. Now this is again dealt with
in the second epistle to the church at Corinth and again it
is dealt with here at some length. Now we might agree that the subject
is breached in the last half of chapter 2 and that it continues
even beyond the passage that we have chosen for study this
morning. Some say that the subject goes
all the way down through chapter 7 and verse 4. And not just the
Christian ministry, but to repeat, Paul's apostolical calling and
ministry, and that particularly in regard and connection to the
Corinthian church. I took this quote from Lange's
commentary on II Corinthians. It was the apostle's object to
set forth and maintain the importance of his office and his work and
his claim to spiritual authority. Paul had to keep that authority
up and before them. In other words, his apostleship. That he is and was an apostle
of the Lord Jesus Christ. And he claims that gift directly
from Christ Himself. Now evidently, there were those
who had come among the assembly at Corinth and sought to undermine
the apostleship and the ministry of Paul, and to denigrate him
in the eyes of the believer and of those in the church, that
he was not an apostle. He was making a false claim,
so they say. that he had not company with
the Lord, and that he was an apostate from Moses and from
the law. And for this reason you often
find Paul forced to defend himself and his apostleship from his
adversary who accused him of self-commendation, accused him
of boasting and such like. So, what is Paul's answer unto
that charm? He was forced to do it out of
necessity and that upon two accounts. He had no choice. He had to defend
his ministry and his call from Christ. The relentless, continual
assault of his enemies and of his adversary forced him into
that position. Secondly, and this to the Corinthian
shame, their failure to defend him and his ministry as they
should have done. I'll not read it, but I Corinthians
9, 2. II Corinthians 12 and 12, he said, I ought to have been
commended of you. I Corinthians chapter 12 and
verse 11. Now, as to his ministry, how
he attained it. We see the previous chapters
and we glean a few sayings of Paul in regard to his ministry. Here in 2 Corinthians, if you
want to, flip back to chapter 2 and verse 15 and verse 16 where
he writes, For we are unto God a sweet saver of Christ in them
that are saved and in them that perish. To one we are the saver
of death unto death, to the other the saver of life unto life,
and who is sufficient for these things? Jumping then into chapter
3, this time verses 4 through 6. And such trust have we through Christ to God. Not that we are
sufficient of ourselves to think anything as of ourselves, but
our sufficiency is of God. who hath made us able ministers
of the New Testament, not of the letter, but of the Spirit. For the letter kills, but the
Spirit gives life." Even in chapter 4 and verse 1, therefore, seeing
we have this ministry, as we have received mercy, We faint
not. Then, in chapter 5, some statements
in our text today. Verse 18, the last part. Jesus Christ has given to us
the ministry of reconciliation. Then verse 19, the last part,
has committed unto us the word of reconciliation. And look at
verse 20 and the first part. Now then we are ambassadors for
Christ. Now put all of those together. And Paul is speaking of his ministry. Now we jumped in at verse 11. So let's see if we can land on
our feet and get our balance and go on our way and pick up
the flow of thought here from this point forward and go with
it. We joined the parade a little
bit late, we might say. But hear this quote from John
Gill that stands ahead an introduction of chapter 5 in his commentary
on 2 Corinthians. Quote, the apostle enlarges upon
the saint's comfortable assurance, expectation, and desire of the
heavenly glory, tells of the diligence and of the industry
of gospel ministers in preaching the word, giving the reasons
that induce them to it, and closes with a commendation of the gospel
ministry from the importance of the sum and substance of it."
There is chapter 5 summed up. Knowing the terror of the Lord,
we persuade men, Paul said in verse 11. He cared not for the
glory of appearance, in verse 12. The love of Christ constrained
him, not the praises of men, verse 14. Not his love for Christ,
but the love that Christ had for his elect, that he gave himself
for them. an offering and a sacrifice for
a sweet-smelling savor unto God. Ephesians 5 and verse 2. Now, the love of God and of Christ
is a truth not to be bantered about before the world of the
ungodly, but for the saints of God. Paul is constrained by the
love of Christ that he died in behalf of those who were dead
in trespasses and sin. And all he died for, being dead,
are made alive that they might live unto God and for Him. Remember what Paul said in Galatians
2 and verse 20? I am crucified with Christ. Nevertheless,
I live. Yet not I, but Christ lives in
me. In the life that I now live in
the flesh, I live by the faith of the Son of God who loved me
and gave himself for me. Now let's come to a hard verse. And that would be verse 16. And
let's begin to look at our text internally, looking into it. But let us give it the old college
try, anyhow, for verse 16 is a hard one. Notice, first of
all, the opening word of the verse. This oftentimes gives
us a key and lays the key at the door for us. Wherefore, henceforth,
we might say, these deserve our attention. The wherefore, or
therefore, if you will, shows that there is some connection. There is some connection or there
is some conclusion from what has gone before or has been said. It is as if to say, so then,
so then or therefore. Or we might say, so as, wherefore,
Henceforth, it marks, if I may say it, a divide, a new epoch
in the writing of the apostle. As to say, look at it closely,
from now on, from this point forward, and the point of time
may be viewed in a twofold way. Henceforth, from now on, we know
this no more, he said in the text, in a twofold way, number
one, from the historical fact. that when Christ died, the death
of the Lord marked the end of one era and the beginning of
another. Secondly, from the experimental
standpoint of the elect of God, from the time the proper view
of Christ's death and sacrifice has been revealed unto us. And the second one, of course,
is based upon the first. So henceforth, or from now, from
this point on, we own our point from now on. No, we know man
after the flesh. Now, how would you take that?
It must be understood in its context, and it must be interpreted
in the context in which it appeared, and in relation to the death
of Christ. And the word know, K-N-O-W. Some understand to judge, to
esteem, for as John Gill noted, quote, the death of Christ took
away all distinctions of men, unquote, so that none have a
spiritual advantage by their carnal heritage. None have an
advantage simply from their parentage, as once was the case. And no
longer the Jew, as a descendant of Abraham, can claim an advantage. Paul is clear in Galatians 3,
in verse 28, that in Christ there is neither Jew nor Greek, slave
nor free, male or female, for ye are all one in Jesus Christ. Again, 1 Corinthians 12, and
verse 13, for by one Spirit are we all baptized into one body,
whether Jew or Gentile, whether bond or free, all made to drink
of one and the same Spirit. And the Apostle says the same
thing concerning the flesh. Yet now henceforth know we Him
no more after the flesh." And he's speaking about Christ. What
is this that Paul said? What is Paul saying in this particular
place? Were there some who boasted that
they had seen Christ actually in the flesh? Did some connect
to Him because or on the account that He was a Jew after the flesh? Did some regard Him only as a
man and no more, and that prior unto His death? Yet now is He
risen. Now is He glorified. Now is He
at the right hand of God. I'm sad to say that some still
see Christ as only a man, only from the human standpoint. But
looking at this, Robertson calls these words concerning Christ
here in this place, quote, a concessive clause, unquote. A concessive
clause. Even though. Even if. If indeed we have known Christ
after the flesh, then nevertheless, no more. We get that thought
out of it. Now, are you ready for verse
17? Let's take a look at this very
popular verse. Let's read it first of all. Therefore,
there's another therefore a connection. If any man be in Christ, he's
a new creature. Old things are passed away. Behold,
all things are become new. Now, as you see, this is a very
often quoted verse used as a proof text again and again. And generally,
there is common agreement about its meaning. It is used by many
different parts of Christianity, and by so many of them it is
quoted as an independent verse. It is quoted as a stand-alone
verse without any connection or any regard to the surrounding
context. The usual meaning that is given
to this verse is what we've already mentioned. When one comes to
a saving knowledge of Christ, when one is regenerate, called
and converted, then thoughts and practices and old sin and
the old way of life ceases and a new and a victorious life begins. So forth. You've heard that.
Here is a sample of the view of many on the verse taken directly
word for word from the commentary of Charles Hodge on verse 17
in this chapter. Quote, Old opinions, views, plans,
desire, principles, and affection are passed away. New feelings
and purposes fill and govern the soul. End of quote. Now, we dare not deny that resurrection,
or rather regeneration and conversion, cause a great change in the life
of the elect. That is the great change that
is wrought in them by the Spirit of God. The stony heart is taken
away and a heart of flesh is given unto them. as the prophet
prophesied in the Old Testament. Yes, the dominion of sin is broken. Sin shall not have dominion over
you, for you're not under the law, but under grace. We're freed
from the curse of law. We are dead to the law and that
by and through the body of Jesus Christ. Now the question is,
is this what Paul refers to in 2 Corinthians chapter 2 and verse
17? Now I want to suggest to you
for your consideration that the context requires us to understand
it to have another meaning. By the way, A.W. Pink, if you
have access, wrote at great length on this. My book is titled Pink
Jewels. They printed them under different
titles. John Gill also makes reference
to this point and to this possibility. on the context of chapter 5,
verse 17. Notice again, it opens with,
therefore, making a connection of some kind and of some sort
with that that goes before. For a minute, I'd like to yield
the pulpit to the gentleman from London, Pastor John Gill. Quote, If any man is entered
into the kingdom of God, into the gospel dispensation, a gospel
church state, he is part of a new creation or has gotten into a
new creation, a new world, whether he be Jew or Gentile, as respects
the former state of either." That is, former state of Jew
or Gentile. Consider, follow. If a Jew is
called into Christ, then let him know that the old economy
is done away with. It is abolished in the death
of Christ our Lord. If a Gentile is called, he is
part of a new creation, a gospel church state, and he's turned
from his idols and freed from his vanity. And He has given
up all of His heathenous practices. You can see that in Ephesians
2 and verse 16. All things are become new. Then look at verse 18. These
all things that are become new are of God. The all things of verse 17 that
are become new are of God in verse 18. Everything needful. to setting it up, bringing it
to pass, is of God. Making the transition from Judaism
to Christianity is by God. The passing away of the ceremonial
law, the shaking of heaven and of earth, the bringing in of
the new and better covenant, these are of God and were purposed
and decreed by God, executed in His beloved Son in his life
in the world and established through and by the power of Almighty
God. Now see this in verse 18, at
the mention of God, the Apostle Paul says, who are literally
the One. The Christ is the reference here,
literally the one who has. You might understand it, the
one having. the one having reconciled us
unto himself. As one called it, one of Paul's
great doctrinal words, unquote, reconcile, reconciliation. Now, reconcile means theologically
to change or to exchange. It was an old word used for the
exchanging of coins in older times. to change the matters
as they stand between two who are estranged from one another
on some account. And Paul is quick to add here,
that this reconciliation has been effected by Jesus Christ. As in Romans 5, verse 10, we
are reconciled to God by the death of His Son, by His making
satisfaction to the justice of God, by Him answering every charge
and bearing every sin. And see, if you would, the last
part of verse 18, in keeping with his lengthy defense of his
ministry and apostleship, and he writes this, and has given
unto us the ministry of reconciliation. Paul will, in verse 20, call
himself and his associates ambassadors for Christ or of Christ. And in verse 19, to him or to
them has the word of reconciliation been committed. Now again, in
Ephesians 6 and verse 20, he uses the same word and calls
himself an ambassador in bonds. An ambassador in bonds. James, a prisoner of Caesar and
yet still an ambassador of Christ. Now consider, if we might, the
ministry of reconciliation. Is one and the same with the
ministry delivered through Paul and others as being ambassadors
of the Lord Jesus Christ. Now, an ambassador, I think the
first meaning of the word would be a senior or as an elder, but
then a representative, one who acts in the name and one who
acts by the authority and is acting on or in behalf of another. What we might call today a legit,
a legate rather, and is seen as an official representative
who acts by the authority of one who is his superior. And in our text, God and Christ
are the superiors, and Paul the apostle and his associate are
or were the ambassadors of Christ. And he says in the end of verse
18, has reconciled us by Jesus Christ and has given to us the
ministry of reconciliation. And in verse 19, Paul feels compelled
to expand upon and to reemphasize what is involved in the ministry
of reconciliation, to wit. Look at those words, to wit.
Or we might understand so that, as that, or how. Or namely, namely,
he has made us ambassadors to Christ. He's reconciled us. to
wit, or namely, by the ministry of reconciliation, and it consists
in this in verse 19, that God was in Christ reconciling the
world unto himself. Look again, not imputing their
trespasses unto them. Now obviously, the word world
here does not refer to every member of the race, for not everyone
is reconciled unto God, nor are the sins of everyone not reckoned
against them. Some die in their sin, but the
world includes the Gentiles as well. The blessings of God, not
restricted to the Jew, as once was the case. But in every nation,
as Peter said in Acts 10, 34-35, I perceive that God is no respecter
of person. But in every nation, he that
fears God and works righteousness is accepted with him." To the
Jew also and to the Greek as well. There is a double blessing
in this great work of reconciling. First of all, there is the non-imputation
of sin to the elect. Have you read that? Not imputing
their trespasses unto them. That's from Psalm 32 and the
second verse. He writes, Blessed is the man
unto whom the Lord imputes not iniquity. How very blessed is
that in our ear. Paul refers to that 32nd Psalm
in the book of Romans 4 and verse 6-8 he cites that passage. Now we know that to impute, The
biblical word impute, it means to reckon or to put to the account
of or to charge or put to the record of another. This non-imputation
of sin, which is proclaimed in the gospel, is according to God's
eternal purpose, that a surety would answer our debt in our
stead, that God would provide for us a surety who is the Lord
Jesus Christ. And those sins, not imputed then,
unto the elect for whom he died. The foundation of all of this
we will see in a minute when we come to verse 21. But first
let's take another look, or a closer look at verse 20, which in a
way sums up his being an ambassador and minister of reconciliation. This is a very strong claim by
the Apostle Paul When we exercise, he said, the ministry of reconciliation,
it is the same as Christ beseeching you. He is doing so by us, for
we are his ambassadors, authorized to speak. and to act in His stead. To, as Gil said, publish and
proclaim the reconciliation made by Him in His death on the cross. And Gil said of Paul, we come
with full powers from Him. You won't hear this directly
from the lips of Christ. You're not going to hear the
gospel and the word of reconciliation directly from the lips of Christ
in person, for he's been exalted and glorified, and Paul and ministers
are. ambassadors for Christ, from
a minister of the gospel, especially in the days of the apostles.
Now, note again, as God beseeching you through us, bringing this
message that God is propitious. God is propitious towards sinners. because of and through Jesus
Christ. We announce this in his name
and in his authority, acting, Paul said, as the ambassador
of Christ. I want you to consider something.
Luke 10, 16. I can't say I remember reading
this verse and having it committed into my memory, but when the
Lord sent out the 70 there in Luke chapter 10, one thing He
told them In verse 16, quote, He that hears you, hears me. He that despises you, despises
me, unquote. Think about that. He that hears
you, hears me. Matthew's account is like this. Matthew 10, verse 40. He that
receives you, receives me." And what about 1 John 4, verse 6? He that knows God hears us, the
apostles and ministers of the Lord. See also Luke 9 and verse
48. Christ speaks through ministers. They preach Christ. They proclaim
the gospel. They announce the way of reconciliation
and of justification that it is through the Lord Jesus Christ. Now, of course, when I talk like
this, we must walk a very fine line here. We must not, for example,
exalt preachers above what is their due or what they are worthy. They are not popes. They are not lords. They are
not heads over God's people. They are not impeccable and they
are not infallible. as to their ministry. On the
other hand, the ministers of Christ are messengers of God,
and are ministers of the gospel, and they are authorized by their
call and by their guiding, to preach Christ and declare the
salvation of Him. The demon-possessed man cried
out something rather strange. A woman, rather. A woman. In
Acts chapter 16. Remember that woman that mocked
Paul, saying, these men are the servants of the Most High God
who would show unto us the way of salvation. Now, reaching the
summit of this great doctrine and this great chapter, the exhortation
to be reconciled to God, yea, the doctrine itself rests upon
the sure foundation, the unshakable foundation in verse 21. He has made him to be sin for
us. Christ was born of a fallen woman,
but he was not born in sin. He was made under the law, but
he was not a transgressor. He was made in the likeness of
sinful flesh. He was made sin, but not sinful. God made him sin for us. making
the iniquity of all of us to meet upon Him, said Isaiah. And he made satisfaction to God. Those sins laid upon Him. God
punished Him. The just desert of all of those
sins, making our iniquity to light upon Him. And He gave satisfaction
to the justice and to the law of God. Why did He do that? Well, as surety of the covenant,
He paid the debt. God imputed our sin unto Him. Now, we spoke of two blessings
a few minutes ago. One, the non-imputation of sin,
and now the second is here, and that is the imputed righteousness
of God revealed and proclaimed in the gospel. Romans 1.17, therein
is the righteousness of God revealed. This is not the essential righteousness
of the attribute of God, but it is the imputed righteousness
provided in and by Jesus Christ for the righteousness of the
elect, that we might be made the righteousness of God in Him. This reciprocal blessing made
Him see that we might be made the righteousness of God. I close
by reminding us, Christ is our righteousness. We have none of
our own. It's putrid, filthy brag. Christ is our righteousness.
The Lord our righteousness. It's a saving righteousness. And so we cast away our putrid
righteousness like an old, corrupted, filthy garment. Paul called it
the righteousness of faith. The same that was imputed to
Abraham when he believed. Genesis 15 and Romans 4. God will only be reconciled to
sinners by Jesus Christ. And this message is declared
in the Gospel by the ministers, by and through the foolishness
of preaching to save those that believe. So this turned out to
be a very, very powerful passage of the Scripture, and I thank
you for your attention.