Ash Wednesday, whose ashes symbolize mourning and penitence, is also, it seems to me, a period of joyous return. The Apostle Paul captures this sense of joy in the second reading today, 2 Corinthians 5:20-6:2. Paul has written earlier in 2 Cor. 5 that the love of Christ urges him on in his ministry or reconciliation, since he is convinced that Christ has died for all (vv.14-15). Because of what Christ has gained for us, eternal life, Paul writes of a transformation of being in which humanity can now share. There is also a transformation of spiritual vision, which captures the true reality of things – “we regard no one according to the flesh; even though we once knew Christ according to the flesh, we know him no longer in that way. So if anyone is in Christ, a new creation!” (vv.16-17). My modification of the NRSV translation focuses more on Paul’s literal Greek especially his exuberant “a new creation!” Generally, this is translated “there is a new creation” (NRSV) or is linked to the phrase prior to create one sentence (“So whoever is in Christ is a new creation”: NAB). The Greek itself is simply kaine ktisis, “a new creation,” a shout for joy of the new transformed humanity in Christ.

Paul continues on in vv.18-19 to state that this new creation is not from Paul, or his co-workers, but from God, who through Christ reconciled the world to himself. Paul has this ministry of reconciliation from God. As an official representative, Paul and his co-workers – Timothy is the co-author of this letter, but there could be other co-workers to whom he refers– are “ambassadors” for Christ’s mission of reconciliation. The word “ambassador” preceded Paul and early Christianity, of course, and generally referred to an emperor’s or king’s legates. Paul actually uses in 2 Cor. 5:20 the verb form, presbeuo, which gives this an active sense: “we are ‘ambassadoring’ on behalf of Christ.” The plea is clear: on behalf of Christ, we ask you to accept his gift of reconciliation.

Verse 21 probably creates the greatest sense of theological difficulty, but should be seen in the context of reconciliation which Christ has gained for sinful humanity: “For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God” (v.21). If we see this as the means by which reconciliation was achieved, then it seems that we are on the right track. Christ, throughout the New Testament (John 7:18, 8:46; Hebrews 4:15, 7:26; 1 Peter 1:19, 2:22) is understood as sinless; Paul, I think, points to Christ’s role as the one who takes humanity’s sin upon himself in the crucifixion and therefore becomes the means of reconciliation between God and humanity. Through this reconciliation we can share in God’s righteousness (v.21).

Paul warns us, however, not to accept “the grace of God in vain” (6:1). What does he mean by this? He cites immediately after this statement Isaiah 49:8 (LXX- Septuagint): “at an acceptable time I have listened to you, and on a day of salvation I have helped you” (6:2). In the historical context of Isaiah 49, the prophet speaks of the time of the restoration of Israel, when all will acknowledge not only the people of God, but God himself. This servant song, however, Paul implicitly argues, has found its fulfillment in Christ and in the call for reconciliation which the ambassadors for Christ bring. Isaiah 49:8 speaks of a time when Israel will be brought home. Paul says, that time is now. That fulfillment is found in the reconciliation of Christ. “See, now is the acceptable time;see, now is the day of salvation!” (6:2). As we approach God in mourning and penitence on Ash Wednesday, our hearts should be full of joy, for “now is the acceptable time;see, now is the day of salvation!” As we prepare for Lent, let us be reminded that “if anyone is in Christ, a new creation!”

 John W. Martens

 

 

 

 

 

John W. Martens is an associate professor of theology at the University of St. Thomas, St. Paul, Minn,where he teaches early Christianity and Judaism. He also directs the Master of Arts in Theology program at the St. Paul Seminary School of Divinity. He was born in Vancouver, B.C. into a Mennonite family that had decided to confront modernity in an urban setting. His post-secondary education began at Tabor College, Hillsboro, Kansas, came to an abrupt stop, then started again at Vancouver Community College, where his interest in Judaism and Christianity in the earliest centuries emerged. He then studied at St. Michael's College, University of Toronto, and McMaster University, with stops at University of Haifa and University of Tubingen. His writing often explores the intersection of Jewish, Christian and Greco-Roman culture and belief, such as in "let the little children come to me: Children and Childhood in Early Christianity" (Washington, D.C.: The Catholic University of America Press, 2009), but he is not beyond jumping into the intersection of modernity and ancient religion, as in "The End of the World: The Apocalyptic Imagination in Film and Television" (Winnipeg: J. Gordon Shillingford Press, 2003). He blogs at  www.biblejunkies.com and at www.americamagazine.org for "The Good Word." You can follow him on Twitter @biblejunkies, where he would be excited to welcome you to his random and obscure interests, which range from the Vancouver Canucks and Minnesota Timberwolves, to his dog, and 70s punk, pop and rock. When he can, he brings students to Greece, Turkey and Rome to explore the artifacts and landscape of the ancient world. He lives in St. Paul with his wife and has two sons. He is certain that the world will not end until the Vancouver Canucks have won the Stanley Cup, as evidence has emerged from the Revelation of John, 1 Enoch, 2 Baruch, and 4 Ezra which all point in this direction.