The Ambiguity of Address: An Exegetical Study of 2 Corinthians 5:20 and the Scope of Reconciliation
This exegetical study of 2 Corinthians 5:20 is based on a b-greek discussion from January 31st, 2014. The initial query raised by a participant questioned whether the implied “you” in 2 Corinthians 5:20 represented the only instance of an “exclusive we” within a chapter otherwise characterized by “inclusive we” pronouns. This sparked a discussion regarding the identity of the “we” and “you” in various verses of 2 Corinthians 5, particularly 5:11-13, 5:10, and 5:5, where “we” can refer to Paul and his fellow ministers, all humanity, or all Christians respectively.
The main exegetical issue centers on the precise referent of the implied object for the verb δεόμεθα (‘we implore’ or ‘we plead’) and the addressee of the aorist imperative καταλλάγητε τῷ θεῷ (‘be reconciled to God’) in 2 Corinthians 5:20. Scholars and translators often supply an object like ‘you’ (referring to the Corinthians) or ‘men/the world.’ The interpretive challenge lies in determining whether Paul’s appeal is specifically directed to the Corinthian believers, urging them to fully embrace or maintain their reconciled state, or whether it constitutes a general proclamation to “the world” (as introduced in v. 19), articulating the core message of the apostolic ministry of reconciliation to those who have not yet responded to God’s initiative.
Greek text (Nestle 1904)
Ὑπὲρ Χριστοῦ οὖν πρεσβεύομεν, ὡς τοῦ θεοῦ παρακαλοῦντος διʼ ἡμῶν· δεόμεθα ὑπὲρ Χριστοῦ, καταλλάγητε τῷ θεῷ.
Key differences with SBLGNT (2010):
- There are no significant textual differences between the Nestle 1904 text and the SBLGNT (2010) for 2 Corinthians 5:20 that would impact the exegetical considerations regarding the implied addressee. Both critical editions present the same Greek text for this verse.
Textual Criticism (NA28), Lexical Notes (KITTEL, BDAG)
From a textual critical perspective, the NA28 concurs with the Nestle 1904 edition, presenting no significant variants for 2 Corinthians 5:20 that would alter the core exegetical question. The absence of an explicit object for δεόμεθα is consistently attested across major manuscript traditions, thus the ambiguity is inherent to the grammatical structure of the verse itself rather than a textual dispute.
Lexical Notes:
- πρεσβεύομεν (present active indicative, 1st plural from πρεσβεύω): According to BDAG, this term means “to be an envoy, be an ambassador, serve as Christ’s representative.” KITTEL (TDNT VIII, 584) emphasizes the authoritative and representative function of the ambassador, acting on behalf of a sovereign. The present tense suggests an ongoing role.
- παρακαλοῦντος (present active participle, genitive singular from παρακαλέω): BDAG defines this as “to urge, exhort, admonish,” or “to request, implore, appeal to.” KITTEL (TDNT V, 773) highlights the earnestness and persuasive nature of the appeal, often implying comfort or encouragement. Here, it describes God’s action through Paul.
- δεόμεθα (present middle/passive indicative, 1st plural from δέομαι): BDAG translates this as “to beg, plead, implore, request.” It denotes an earnest and often humble supplication. The lack of a direct object is central to the exegetical debate.
- καταλλάγητε (aorist passive imperative, 2nd plural from καταλλάσσω): BDAG means “to reconcile, restore to favor.” In the passive, it conveys the idea of “be reconciled.” KITTEL (TDNT I, 253) stresses the change in relationship, moving from hostility or alienation to peace and favor. The aorist imperative indicates a call for a decisive, completed action.
Translation Variants and Grammatical & Rhetorical Analysis
The grammatical structure of 2 Corinthians 5:20 presents a crucial ambiguity. While the imperative καταλλάγητε τῷ θεῷ (‘be reconciled to God’) is grammatically a second-person plural command, thereby implying a “you” as its addressee, the preceding verb δεόμεθα (‘we plead’ or ‘we implore’) lacks an explicit object. This grammatical openness allows for two primary interpretations regarding the rhetorical audience.
One perspective argues that the “you” of the imperative refers directly to the Corinthian believers. This interpretation views Paul’s appeal as a call to the church to fully appropriate their reconciliation, perhaps to live more consistently with it, or to resolve any lingering issues in their relationship with God. Supporters of this view emphasize the direct address implicit in the imperative mood, suggesting Paul is directly exhorting his audience, the Corinthians, to a deeper commitment or renewed focus on their reconciled status. The phrase “We implore you on Christ’s behalf” found in many English translations (e.g., NIV84, NET, NASB) exemplifies this understanding.
However, a strong alternative, supported by contextual and thematic considerations, argues that the “you” of the imperative, and the implied object of δεόμεθα, refers to a broader audience: “the world” or unbelievers. Several points support this view:
- Context of Reconciliation: Verses 5:18-19 explicitly state that God “reconciled us to himself through Christ and gave us the ministry of reconciliation: that God was reconciling the world to himself in Christ.” This clearly establishes “the world” as the object of God’s reconciling activity and the target of the ministry.
- Paul’s Role as Ambassador: Paul identifies himself and his colleagues as “Christ’s ambassadors” (πρεσβεύομεν). An ambassador’s role is to represent a sovereign to a foreign entity, making an appeal on behalf of their sender. In this context, God (through Paul) is appealing to “the world” for reconciliation, not primarily to those already reconciled (the Corinthians).
- Theological Consistency: As some commentators have noted, if the Corinthians are already “in Christ” (5:17) and have received the “ministry of reconciliation” (5:18), it seems less plausible that Paul would issue a fundamental imperative for them to “be reconciled to God.” Rather, it is those who are not yet reconciled who stand in need of such an appeal.
- Supporting Evidence from Discussion: Participants in the original discussion, citing scholars like Köstenberger and Moore, highlighted that Paul is likely describing his general task and message rather than making an appeal specifically to the Corinthians. The observation that Paul “persuade(s) people” (ἀνθρώπους πείθομεν, 5:11) further reinforces the idea of a broader evangelistic appeal. Some English translations (e.g., Weymouth, JNT, NLT, HCSB) omit the explicit “you” or broaden the object to “men/people,” reflecting this understanding.
Rhetorically, Paul may be explaining *to* the Corinthians the nature of his ministry, which includes making this plea to those outside the church, rather than directly commanding the Corinthians themselves. The imperative then functions as the content of the ambassadorial message, delivered by Paul to humanity, with the Corinthians as the informed recipients of this explanation.
Conclusions and Translation Suggestions
Based on a holistic reading of 2 Corinthians 5, particularly verses 18-19, and considering Paul’s role as an ambassador, the stronger exegetical conclusion is that the appeal in 2 Corinthians 5:20, “Be reconciled to God,” is directed to “the world” or unbelievers, rather than exclusively to the already reconciled Corinthian believers. Paul is articulating the core message of the ministry of reconciliation entrusted to him and his colleagues, which is to call those alienated from God into a reconciled relationship. While grammatically the imperative implies a “you,” the rhetorical context expands this “you” to encompass humanity at large, to whom the message of reconciliation is proclaimed.
Here are three suggested translations reflecting these insights:
- “Therefore, we are Christ’s ambassadors, as though God were making his appeal through us. We plead on Christ’s behalf: ‘Be reconciled to God!’”
This translation maintains the direct speech of the appeal, leaving the implied addressee (the ‘you’ of the imperative) open to interpretation within the broader context of Paul’s evangelistic mission to humanity, as explained to the Corinthians. - “Thus we are ambassadors for Christ, God appealing through us. We entreat on Christ’s behalf, urging people to be reconciled to God.”
This rendering explicitly broadens the object of the entreaty to ‘people’ or ‘the world,’ aligning with the ‘ministry of reconciliation’ to ‘the world’ articulated in verses 18-19, and interpreting the imperative as a general call that is the *content* of Paul’s ambassadorship. - “We are therefore Christ’s representatives, as God appeals through us. On behalf of Christ, we implore that all be reconciled to God.”
This version emphasizes the universal scope of the appeal by using “all” (humanity) as the implied addressee, reflecting the breadth of God’s reconciling work and the ambassadorial message.