On Becoming The Righteousness of God PDF

On Becoming the Righteousness of God: Another Look at 2 Cor 5:21
Author(s): Morna D. Hooker

Source: Novum Testamentum, Vol. 50, Fasc. 4 (2008), pp. 358-375
Published by: BRILL
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BRILL Novum Testamentum 50 (2008) 358-375 www.brill.nl/nt
On Becoming the Righteousness of God:

Another Look at 2 Cor 5:21*
Morna D. Hooker
Cambridge
Abstract
At the end of 2 Corinthians 5, inwhich he is defending his style of ministry, Paul appeals
three times to the gospel which he proclaims (w. 14-15, 18-19, 21). These summaries are
in ways that indicate the
worded implications of the gospel for his ministry. At the same
time, however, what is true of Paul should be true of all believers: they, too, should be living
for the one who died and was raised for them (v. 15) and passing on the message of recon
ciliation to others (w. 18-19). In the final summary, Christians are said to "become the
righteousness of God" (v. 21). K?semann's understanding of 8iK0cioawr| 0eou here as a

reference to God's active power of salvation fits the context well: "in Christ", believers
become what he is, and God's ismanifested
righteousness through them.
Keywords
interchange; ministry; reconciliation; 2 Cor 5:21
righteousness;
Introduction
2 Cor 5:21 is often?discouragingly!?described as "one of the most

verses
difficult in theNew Testament". Its problems are obvious. Perhaps
the most striking feature of the verse is Pauls extraordinary use of the
terms ?cutxpT?oc
and ?iKaioawr). Why does he use nouns, and what does he
mean them? The statement thatChrist was made sin startles us, but the
by
us that we have become the
parallel clause, informing righteousness of
God, is equally puzzling, for the addition of the word 0eou destroys the
*) This on
paper was originally delivered at a
special seminar held
in Durham May 4th
2007 on the occasion of Professor C.K. Barretts 90th birthday. It is offered here as a tribute
to someone whose meant so much to me over almost
scholarship and friendship have
50 years, and whose ministry has?like Paul's?been modelled on the
gospel.
? Koninklijke BrillNV, Leiden, 2008 DOI: 10.1163/156853608X318466

On Becoming theRighteousness of God 359
symmetry of the parallel and is certainly unexpected. Even the simple words
in the verse cause problems: what does Paul mean by rjiie??? Does Paul
meander in his use of "us" in this section between the apostolic (meaning
Paul and his co-workers) to the general (meaning "all Christians") and ishe
in v. 21 of all Christians or of the role of the apostles? Finally,
thinking
what is the relationship of this verse to the argument as a whole? Why, in
the course of a lengthy exposition of his understanding of his ministry,
does Paul throw in no less than three summary statements of the gospel, in
w. 14-15, 18-19, and 21?What is their precise relevance to his argument?
Gal 3:13
"Christ was made sin for us." Attempting to understand the enigmatic
statement in 2 Corinthians 5 by turning to another of equal complexity
may seem foolish, but 2 Cor 5:21 and Gal 3:13 are so similar that they cry
out to be examined together, and one passage may well illuminate the
other. As with 2 Cor 5:21, Gal 3:13 is part of a longer argument. This
concerns theway inwhich both Jews and Gen
begins back in 2:15, and
tiles have been brought into a new relationship with God?a relationship
which is defined by the verb ?iKaioco. The difficulties of translating this
verb into English are such that for the purposes of this paper I shall use the
Old English "rightwise", rather than the usual "justify".Our new relation
come about, Paul argues, not on the basis of theworks
ship with God has
of the law, but on the basis of rciaxi?, "faith" or "trust".We have trusted in
Christ in order to be "rightwised" with God through faith, and not through
theworks of the law.A summary of the gospel in v. 20 explains thatChrist's
death means that "I" have died (with Christ) to the law, and that Christ
now lives within "me".
To back up his argument, Paul now appeals to experience. The outpour
ing of God's Spirit which the Galatians have experienced is proof of their
new
relationship with God (3:1-5), and this Spirit was received, he reminds
them, on the basis of rciaxi?, not on the basis of theworks of the law,which
to the realm of the flesh.Next come
belong scriptural proofs (3:6-9). First,
Paul quotes the case ofAbraham, who believed?that is, trusted in?God,
and so was counted righteous (Gen. 15:6). Abraham's descendants are
those who?like him?trust inGod. The promise made toAbraham was
that all nations would be blessed in him: in other words, theywould be his
children, members of God's people, and would inherit the land.

360M.D. Hooker INovum Testamentum
50 (2008) 358-375
The reference to blessing leads into a second scriptural proof. In contrast

to those whom Paul describes as are ?cj
being ?ic tc?oxeco?stand those who
?pycov; just as the to the former, so a curse rests on those
blessing belongs
who rely on theworks of the law, since scripture says "Cursed is everyone
who does not persevere in doing everything that iswritten in the book of
the law" (3:10). Absurdly, as it seems to us, Paul uses Deut 27:26 here to
support an argument which directly opposes what the verse in its original
context clearly states.How can the curse on
pronounced inDeuteronomy
those who fail to persevere in the thingswritten in the law be said to have
fallen on thosewho observe theworks of the law? The quotation appears to
prove what Paul is attempting to deny!
Space precludes an attempt to answer this question, so we must simply
note that Paul apparently believes that the quotation makes his case. He
then comments that it is evident that no-one is in fact "rightwised" before
God ?v v?pco, since (Hab 2:4) "the righteous one lives ?K Ttioxeco?".The
law, on the other hand, is not based on faith, but on the principle ofworks,
since "the one who does these things lives by them" (Lev 18:5). The asser
tion that "it is evident" is apparently based on the fact that nothing is said
in this text from Leviticus about being righteous, whereas Hab 2:4 links
we may reasonably ask, does the law
righteousness with faith.Why, then,
command Israel to "do" and "live by" the commands of the law? The rea
son will be out later in the chapter, when we discover that the lawwas
spelt
an interim measure, a 7ioci8aycoyo? "until faith came" (v. 23). For Paul, that
means thatHab. 2:4 is understood to be a promise of what would happen

once faith came. Until that time, all are under the curse of the law, since
the law could not bring righteousness, or make alive (v. 21).
From this curse Christ has redeemed us, by himself becoming a curse?a
fact demonstrated by the quotation of Deut 21:23, which pronounces a
curse on everyone whose body is hung on a tree. The purpose, declares
Paul, was that, inChrist, the blessing ofAbraham might come to theGen
tiles, and thatwe might receive the Spirit through faith.How can Christs
scandalous death bring blessing to others? Paul fails to explain, though in
the rest of the chapter he tells us that the blessing comes to those who are
"in Christ", and that it comes through 7tioxi?.Christ is the seed of Abra
ham, and so the one towhom the blessing belongs; those who by faith are
aswell as Jews, slaves aswell as freemen, both male
baptized intohim?Greeks
and female?share his status, and so become Abrahams heirs. The blessing
toAbraham regarding his seed thus comes to those Gentiles who
promised
are united with Christ (v. 29), and who shareAbrahams faith (v. 7).

On Becoming the Righteousness of God 361
A second iva clause tells us that the reason why Christ became a curse
was thatwe might receive the promised Spirit of God. Paul has already
not by obedi
argued that the Galatians received the Spirit through faith,
ence to theworks of the law, and he has linked that argument to the exam
ple of Abraham by the word Ka6c6?, which introduces his quotation of

Gen. 15:6 in 3:6. Itwould seem that the blessing promised toAbraham is
understood by Paul to be the gift of the Spirit to thosewho are "rightwised"
sent to those who are "in Christ Jesus", and is a sign
by faith. This Spirit is
that they, like him, are "sons of God" (3:26; 4:4-6).
Paul spells out clearly how Christ is the source of blessing, but fails to
curse has been neutralised and transformed.
explain how the Although he
does not specifically refer to the resurrection in 3:13, it clearly underlies his
argument, just as itdoes in 2:19-20, where again it is presumed. It is per
haps not accidental that Galatians begins?unusually?with the declara
tion thatGod raised Jesus Christ from the dead (1:1). The resurrection is
fundamental to the
argument.
Gal 5:21 are both statements of what some of us have
3:13 and 2 Cor
described?for lack of amore adequate term?as an "interchange" between
Christ and the believer.1 Christ is identified with our condition, in order
thatwe may be identifiedwith him, and so share inwhat he is.What Paul
understood by thiswas expressed brilliantly by Irenaeus, in the classic sum
mary: : "Christ became what we are, in order thatwe might become what
he is."2 Interestingly, however, neither Gal 3:13 nor 2 Cor 5:21 offers us a
statement that is as as the one coined
symmetrical by Irenaeus.
In Galatians, the statement that "Christ became... in order thatwe" is
of a much more sentence. First, we are told that "Christ
part complex
redeemed us from the curse of the law" by becoming "a curse" for our sake.
Since it is those who base their lives on "works" who are under the curse of
the law (v. 10), the "us" here presumably refers to Jewish Christians,3 even
though the blessing?as Paul immediatelymakes clear?extends toGentiles.

Why, however, does Paul describe Christ as "a curse" rather than as "cursed"?
This is the more intriguing, since his citation of Deut 21:23 follows the
1)Cf. M.D. in Christ", JTS ns 22 (1971)

Hooker, "Interchange 349-361, in
reprinted
From Adam to Christ
(Cambridge: Cambridge University Press, 1990) 13-25.
2)
Irenaeus, Adv. Haer. Vpraef
3) So Hans Dieter
Betz, Galatians (Hermeneia; Philadelphia: Fortress, 1979), in loc. Con
tra, James D.G. Dunn, The Epistle to the Galatians (Black Commentary; London: Black/
Peabody, MA: Hendrickson, 1995), in loc.

50 (2008) 358-375
LXX in using an adjective, meaning "cursed".4 Perhaps it is because Paul

has been using the nouns "curse" and "blessing" in his argument,
and wants to pick them up.5 Perhaps, also, it is because theHebrew of
Deut 21:23 states that themalefactors body is exposed as a sign that he is
"the curse of God". That, of course, is an ambiguous phrase. Does itmean,
as the LXX understands it tomean, "cursed or does itmean "a
byGod",
curse?i.e. an insult?to God"? In an excursus to his commentary, Light
foot cites Jewish and Christian evidence that the latterview was "the popu
lar Jewish interpretation (shared therefore by Jewish Christians) at all
events from the second century of theChristian era".6Does Paul have this
sense inmind? Is thiswhy he uses the noun, mx?poc, rather than the adjec
tive?And is thiswhy he omits thewords utio xo? 0eo? from his quotation
of the LXX? Pseudo-Jonathan explains that exposure on a tree is "a disgrace
before the Lord", because the executed man is made in the image of
God. Most commentators assume that by using the LXX to explain the
word is indicating that he means "cursed by God", but his
"curse", Paul
introductory words, "Christ has redeemed us from the curse of the law"
suggest that he understands Christ to have fallen under the curse pro
nounced by the law.
The third possible explanation of Paul's use of the noun Kotx?poc is found
in the Jewish understanding that those who were under a curse became a
source of contamination to others. Thus Pseudo-Jonathan goes on to
must be removed from the tree by night
explain that themalefactor's body
fall lest it should pollute the land. The well-known story of Achan7 dem
onstrates how thewrong-doer brought a curse on others, and thereforehad
to be destroyed, together with everything belonging to him. To say that
Christ became "a curse" is to saymore than that he was "cursed": it sug
to others.
gests that he became a source of contamination Logically, there
fore, one might expect Paul to continue by saying that Christ brought a
curse on others. In fact, however, the opposite is true: he became a source
of blessing. Nevertheless, although the divine purpose was to bring bless
to theGentiles and to all who believe, yet to those who refuse to trust
ing
4) To be because he
sure, Paul uses ?rciKaxapaxo?, rather than KeraxTipau?vo??possibly
wants to the word of the from Deut 27:26 (see Gal 3:10).
pick up opening quotation
5) So E.P.
Sanders, Paul (Oxford and New York: Oxford University Press, 1991) 58.
6) and New York:
J.B. Lightfoot, Saint Pauls Epistle to the Galatians (10th edn; London
Macmillan, 1890) 152.
7)
Joshua 7.

On Becoming theRighteousness of God 363
in him he remains a aic?voaXov,8 and so, for a time at least, the cause of
Israel's failure and exclusion.9
What, then, of the blessing? The second part of our "interchange" state
ment corresponds to the first in using a noun, but there the similarity
ceases. If the two clauses were strictly parallel, we might expect Paul to
write either that "Christ became a curse in order that the Gentiles might
become a blessing", or that "Christ became cursed, in order that the Gen
tiles might be blessed"?which is, in effect,what most commentators
understand him tomean. There is a further complication, however, since
the symmetry is disturbed by the fact that Paul continues with a second
tva clause?"in order thatwe might receive the promised Spirit"?which
a definition ofwhat itmeans to receive the
apparently provides blessing.
Now itmay well be argued that if a pattern does not fit,we should not
impose one itwhat Paul says?and I would have to agree. But I do not
think thatwe should abandon the notion of "interchange" quite so readily.
For it is clear that in speaking of Christ being made a curse, Paul is think
he has
ing of his identification with humanity's condition. The curse,
insisted, rests on all who do not have rciaxi??and since this rciaxi? comes
curse rests on all humanity until his com
only with Christ (3:23, 25), this
we may wonder, was Abraham able to trustGod and to be
ing.How, then,
counted ?ixaio?? The answer seems to be thatwhat Abraham trustedwas
thepromise of God, a promise thatwas fulfilled inChrist. Abraham's faith
was in a sense proleptic. "Scripture,
foreseeing thatGod would 'rightwise'
the Gentiles through faith, declared the gospel to Abraham beforehand"
(v. 8). Between the promise and itsfulfilmentwe have the law, under which
we were "imprisoned" until the coming of faith (v. 23). This lawwas unable
to bestow either life or to
righteousness (v. 21). The blessing promised
Abraham is given to those who believe, on the basis of rciaxi? Xpiaxou
(v. 22). The fact that faith comes only with the coming of Christ (v. 23)
offers support to the suggestion that Paul may be thinking here of Christ's
own rciaxi? as the basis of ours?but that is by theway.10
8)Gal 5:11; 1Cor 1:23;Rom 9:33; 11:9.

9) Rom
11:7-10.
10) See HTR
G. Howard, "On the 'Faith of Christ'", 60 (1967) 459-465; Richard Hays,
The Faith
ofJesus Christ: An Investigation the
Narrative Substructure Galatians 3.1-4.11
of of
(2nd edn.; Grand Rapids Ml/Cambridge UK: Eerdmans, 2001); S.K. Williams, "Again
PistisChristou",CBQ49 (1987) 431-447;Morna D. Hooker, "niXTIEXPIITOY", NTS
35 (1989) 321-342, reprintedinFromAdam toChrist, 165-186.

50 (2008) 358-375
By being born of a woman, and under the law, therefore (4:4), Christ
came under the curse of the law,11and his scandalous death demonstrates
this.On the other side of the ledger, the gift of the Spirit demonstrates that
the promise made toAbraham has been fulfilled:
blessing has been poured
out on theGentiles. Since this blessing has come to the believing Gentiles
as a result of their
baptism into Christ, it is plain that the crucified Christ
is not, after all, a "curse", but a source of blessing. The resurrection has
annulled the curse of the law.
2 Cor 5:21
We turn back, at last, to 2 Corinthians 5, and straight away we notice that
here, too, we have a lack of symmetry. It is true that this timewe have two
nouns, so that we can reduce the central contrast to the statement that
He made him to be sin for us

in order that we become in him
might righteousness
?
but that is to ignore the word 0eou! Moreover, the introductory "he
who knew no sin" creates a further imbalance by forming an additional
contrast to "he made him to be sin".
This introductory phrase is perhaps easy to understand. The description
of Christ as ?cjuapx?a is shocking?so con
shocking that Paul apparently
sidered it necessary to ensure that he was not misunderstood. This time
there can be no question of the noun being used for an adjective: Christ
was not made "sinful". Yet almost all commentators interpret the second
noun as equivalent to an adjective. This can hardly be simply ??Kaio?, how
ever, since Paul qualifies 8iKaiaoa?vr| with 0eou. Again, many commenta
torswould endorse the comment of C.K. Barrett, who suggests that if the
statement that "Christ became sin means that "he came to stand in that
relation with God which normally is the result of sin, estranged fromGod
and the object of his wrath", then "we became righteousness" means that
we "have come to stand in that relationship with God which is described
we are acquitted in his court, justified,
by the term righteousness, that is,
reconciled".12 According to this forensic understanding of the term,
n) Cf. C. "'Under a Curse': A Fresh Reading of Gal NTS 36

Stanley, 3.10-14", (1990)
481-511.
12)C.K. on the Second to the Corinthians
Barrett, A Commentary Epistle (London: Black,
1973) 180.

8iKaiooowr| is treated as the equivalent of the participle ?iKOticoG?vxe?,13

and 0eou is regarded as a genitive of origin: it isGod who has "rightwised"
us, and God inwhose court we are acquitted. An alternative explanation
suggests that 8iKcaoocn)vr|, like apapxia?and like Kocx?pocand e??,oyioc in
Gal 3:13f.?should be seen as an active power.
Let us begin, once again, by looking at the passage in context. The theme
of 2 Corinthians is Paul's ministry?and though the epistle opens with
recon
thanksgiving that he and the Corinthian congregation have been
ciled, the letter is in effect a defence of his ministry. Paul's understanding
of his apostleship is nothing less than conformity to theGospel: his minis
try is a revelation of glory (chapter 3)?but the glory is that of Christ,
which means that Paul carries the death of Jesus in his body, in order that
the life of Jesusmay be displayed there. This means that he is given up to
death for Jesus' sake, in order that others might live (4:11-12). Yet the
revelation of the glory of Christ is not confined to apostles. "We are all
being transformed into [Christ's] image", writes Paul (3:18).14 It is true

that Paul seems to see his role as an apostle to be a channel of the "inter
come to him in Christ.
change" of experience that has Sharing in the
to on
sufferings of Christ, he has been able pass the consolation he has
received to theCorinthians (1:3-7); experiencing the dying of Jesus, he has
been enabled to bring life to them (4:8-12); his weakness has been the
means of
conveying Christ's power (13:3-4). But the process does not stop
there! The Corinthiansthemselves are a "letter of Christ" (3:3), and the
grace they experience extends to others (4:15).15 Those who have been
made rich through Christ's poverty (8:9) are urged to share theirwealth
with others in to the saints in Jerusalem (9:10-15). In an ear
ministering
lier letter, 1Corinthians, Paul had already defended his
understanding of
his apostolic role and urged the Corinthians to imitate him (1 Cor 4:15;
11:1). The apostle's life ismodelled on the pattern of theGospel, but it is
intended as a model for others.
The use of the first person plural
throughout these chapters clearly
to in
applies Paul particular; he is describing his own experience. Yet what
he says is true?or ought to be true!?of Christians in
general. The pattern
of theGospel should be stamped on all their lives.
13) Ibid.
14)The ismissing from P46, but it seems more was
rcavxe? likely that it accidentally omit
ted than that itwas
deliberately added.
15)
Margaret E. Thrall, A Critical and on the Second to the
Exegetical Commentary Epistle
CorinthiansI (ICC; Edinburgh:T. & T. Clark, 1994) 346.

50 (2008) 358-375
At the beginning of 2 Corinthians 5, Paul describes how "our earthly

tent" is being destroyed, and how "we groan", longing for a better dwell
on his own experience, and
ing; he is undoubtedly drawing here precisely
because it ishis experience, it is linked with his apostolic calling. Neverthe
less, the experience of mortality is common to others, and the confidence
he expresses should also be shared by others. Similarly, "we must ?z//appear
before the judgement seat of Christ" (5:10). Immediately following this,
however, the "we" of v. 11 refers to Paul in particular: "we try to persuade
others", he says, and then describes what thatmeans. Whatever he does is
"forGod" and "foryou" (v. 13). V. 14 spells out the reason, and introduces
the firstbrief summary of the gospel: "The love of Christ controls us, since
we hold that one died for all, therefore all have died. And one died for all,
in order that the livingmight no longer live to themselves but to the one
who died and rose for them." At itsheart, this summary inw. 14-15 con
tains yet another statement implying an "interchange":
he died forall
in order that [they] live to [him].
might
Once again, however, the brief summary has been overlaid with various
explanations. The fact that Christ died for all means, first, that "all have
died": in other words, his death was not a substitute for theirs, but in some
sense means that "those who
brought it about. Secondly, his death for all
live" should no longer live "to themselves", but "to him who died and was
raised for them".Whether oi ? vxe?means "allwho live" (i.e. all humanity)
or "those who share Christ's risen life" (i.e. all Christians) is not clear, but
since the clause expresses purpose, perhaps we should understand him tomean
the former.Moreover, the fact that Paul's argument is based on the state
ment that "Christ died for all" suggests that he is thinking of life for all.
We have, then, a statement of the gospel that isboth familiar?"he died
and was raised"?and yet distinctive in theway that it indicates thepurpose
of his death and resurrection. But why does Paul quote this summary of the
so in order to to own ministry: the
gospel here? He does apply it his gospel
means for Christ", and for him, that means constrained by
"living being
Christ to persuade others?by word and example?of the truth of the
same time, he is anxious that theCorinthians should see the
gospel. At the
relevance of this gospel to their own lives.
A further consequence ofwhat has happened is that judgements "accord
to the flesh" are no longer appropriate (v. 16). This is because there is,
ing

inChrist, a new creation: the old has gone and the new has come (v. 17).
Here, too, what Paul says applies to all who are inChrist: hence he uses xi?
in v. 17. But the reason why he says it is probably related to his own com
mission. Before he was "in Christ" he had judged him "according to the
flesh", but he does so no longer.And it is precisely because his understand
to the flesh" that he has what the
ing of who Christ is is not "according
a
Corinthians?who stillhave tendency to see things from that perspective
as a strange means to be
(1 Cor 3:1-4)?regard understanding of what it
an
apostle.
we are now told, is from God, "who
Everything that has happened,
reconciled us to himself, and gave us theministry of reconciliation" (v. 18).
The first "us" here cannot be limited to Paul and his colleagues: possibly
Paul means "us Christians", but the parallel statement in v. 19, which tells
us that "in Christ God reconciled theworld to himself", suggests that he
may be thinking of thewhole human race. But towhom is themessage of
reconciliation entrusted (w. 18b, 19b)? Is it to all who accept reconcilia
tion?Or is Paul thinking of his own call to proclaim the gospel?
Since in v. 18 Paul speaks of God reconciling "us" meaning "us Chris
tians", and since he immediately says that the ministry?or message?of
reconciliation is entrusted to "us", we expect the "us" in v. 18b and v. 19b
to have the same as in v. 18a. Is thisministry, then, entrusted to
meaning
Christians in general? Now there is certainly a sense inwhich we may say
that all who accept reconciliation from God become themselves the agents
of reconciliation. Paul rarely uses the verb KaxaAA?aac?; apart from the
three occasions inw. 18-20, we find it only inRom 5:10 (where it is used
twice, in both cases of our reconciliation to God) and 1 Cor 7:11, where
the Christian woman is urged to be reconciled to her estranged husband.
The noun Kocxcc??ayr| is found elsewhere only in Rom 5:11 and 11:15,
where Paul describes Israel's failure as bringing about the reconciliation of
theworld. But though the term "ministry of reconciliation" is unusual, the
idea that Paul's ministry reflects the gospel is certainly not, and neither is
his conviction that his converts should share his task. The Corinthians
share his sufferings and consolation (1:7), and they are to help him
urged
by their prayers (1:11) and to imitate him (1 Cor 4:16; 11:1). This idea is
stressed in Philippians, where Paul urges members of the Christian com
munity to prove themselves to be "innocent and above reproach", to "shine
like stars in a dark world, and to proffer theword of life" (2:15-16). Paul
describes the Philippians as having shared in thework of ministry (1:5),
and his purpose inwriting seems to be to ensure that
they continue his

50 (2008) 358-375
as conformity to the to them

understanding ofministry Gospel, appealing
to imitate him (3:17; 4:9).16
Nevertheless, what he has inmind in 2 Cor 5:18-20 is clearly his own
as an "ambassador of Christ":17 he is still
calling trying to explain his under
of his ministry to the Corinthians. In other words, the context
standing
suggests thatwe should understand the pronouns inw. 18b, 19b and 20a
to refer to Paul and his fellow
specifically evangelists.18 The fact that there
is an obvious awkwardness inmoving from "us" meaning "us men and
women" in v. 18a to "us" meaning "us apostles" in v. 18b19 is perhaps due
to the fact that Paul is
deliberately narrowing down the meaning here
because he wants to demonstrate how he has endeavoured to live out the
gospel. It is perhaps for this reason that Paul has again summarized the
to his own mission. As a
gospel, using language which he then applies
result of the gospel, God is described as
to us the of reconciliation...
giving ministry
to us the word of reconciliation...
entrusting
us.
entreating through
We suggest, then, that the language Paul uses here to summarize the gospel?
that in itGod reconciles theworld to himself?has once
again been cho
sen because it is appropriate towhat he wishes to say about his ministry. In
other words, he understands his role in terms of about reconcili
bringing
ation between God and the gentiles.
So what, specifically, is themessage of reconciliation? V. 21 offers us yet
a third summary. Once
again, it speaks of the significance of Christ's
death:
16)M.D. Phantom Opponents and the Real Source of Conflict",

Hooker, "Philippians:
in Fair Play: Diversity and Conflicts in Early Christianity, Festschrift for Heikki R?is?nen
Kari Syreeni; Leiden/Boston/K?ln:
(eds. Ismo Dunderberg, Christopher Tuckett and Brill,
1992) 377-395.
17) For the of the term "ambassador" here see Anthony
significance Bash, Ambassadors for
Christ (WUNT 2.92, T?bingen:Mohr Siebeck, 1997).
18) follows other commentators in taking w. 18 and 19 to refer
Furnish, on the other hand,
to believers, even
though
in v. 20 "the first-person-plural pronouns must refer to the Pau
line apostolate". See Victor Paul Furnish, 77 Corinthians (Anchor Bible 32A; Garden City,
New York, 1984) 320 and 339.
19)C.K. Barrett describes it as "abrupt and difficult" (2 Corinthians, 176).

The one who knew no sin

God made sin on our behalf
in order that we become the righteousness of God in him.
might
The previous summaries spoke of Christ dying "for all", and of his death
a means of reconciliation for "theworld", whereby transgressions are
being
not "counted". The third,which is the "appeal" made by Christ's ambas
sadors to theworld, ismore personal: "Christ was made sinfor us".
a an
Why aurjcpxia? The noun cannot here be substitute for adjective, but
is itperhaps shorthand for a phrase? Does itmean "sin-offering"?20
Attractive
as this interpretation has been to some commentators, itmust be
rejected:
Paul can hardly have used apapxia with two differentmeanings almost side
by side. But how could Christ have been "made sin"? In Galatians 3, the
context offered some sort of explanation as towhy Paul might have employed
the nouns, "curse" and "blessing", but there isno help of this kind here. The
horror of theword serves to underline the need of theworld for "reconcili
ation"; this iswhat we arewithout Christ?"sin"?alienated fromGod. Sin
is forPaul an alien power that corrupts theworld and leads to death, because
of theweakness of the flesh (Romans 6-7). The Old Testament provides an
means to be identified with sin in the scapegoat, and
analogy of what it
Jesus' own experience of "being made sin", cut off fromGod, is graphically
portrayed in the cry of dereliction (Mark 15:34//Matt. 27:46).
The purpose, we are told, was "thatwe might become the righteousness
of God in him". Once again we must ask "who are the we?" The assump
tion that oiKaioauvn is equivalent to oncaicoOevxec means that themajor
ity of commentators conclude that the "we" here must referto all Christians:
we are all in God's court", and the
"rightwised", "accepted "righteousness"
is understood to be a divine on believers. 0eou then
gift bestowed empha
sizes the fact thatwe are a
talking about righteousness whose origin isGod,
not man. But the "the of God" is used else
though phrase righteousness
where in contrast to "my own righteousness" (Rom 10:3; Phil 3:9), this
particular contrast hardly seems relevant here.Why, then, should 0eou be

used here? Itmay well be, of course, that Paul instinctively emphasized the
fact that any "righteousness" that Christians possessed came from God.
But the phrase OiKaioauvn 0eou presents us with a double puzzle. If Paul
has in mind here our "rightwising", then why does he use the noun,
oiKaioauvri, rather than ?iKaicoO?vxe?? Is the noun used merely to provide
The LXX uses both auccpxia and rcepi auapxia? for "that which is for sin".

370M.D. Hooker/NovumTestamentum
50 (2008) 358-375
a contrast to ocpxcpxioc? to Gal 3:13, we remember that there

Turning back
was in fact no symmetry there, because Paul did not say that the Gentiles
had become a blessing, but rather that the blessing came to them. On the
we to say here that "Christ
analogy of that passage, might expect him
became sin in order that righteousness might come to us"?or "in order
thatwe might receive righteousness"?the expression he uses inRom 9:30.
Instead, he declares thatwe become the righteousness of God.
Essential to understanding Paul's way of thinking is the phrase ?v oruxcp,
which features in so many of these "interchange" passages. It is only when
we are united with Christ that we become as he was
righteousness. Just
identifiedwith our sin, sowe?because we are in him?are now identified
with God's righteousness. We become what he is.A similar idea is expressed
in 1 Cor 1:30, where Paul declares that Christ "became for us wisdom
seen
from God, righteousness and sanctification and redemption".21 He is
here as the source of our righteousness, as well as ofwisdom, sanctification,
and redemption. These terms are all dynamic. IfChrist is "for us wisdom
from God", that is because he is himself both "the power of God and the
wisdom of God" (1 Cor 1:24).
What, then, can itmean to "become God s righteousness"? Itwas Ernst
K?semann who suggested thatmany exegetes of this passage had been mis
led because their understanding of the phrase "the righteousness of God"
in Paul had been largely shaped by the Reformation tradition. K?semann
in some passages, at least, the phrase should be understood as
argued that
a subjective genitive characterizing God's own nature and activity, rather
than as a righteousness bestowed on men and women. In Jewish thought,
God's righteousness is his integrity,his faithfulness to the covenant, his
justice; it is demonstrated in putting things right, and is therefore revealed
in both salvation and judgement. We should remember that "?iKocioouvri
Geou is for Paul, as it is for the Old Testament and Judaism in general, a
is clear inRom 1:17; 3:5,
phrase expressing divine activity".22This meaning
21) One in saying that "Christ became for us righteousness", Paul had in
wonders whether,
mind thewords of Deut 6:25, where theHebrew reads: "It shall be to us righteousness ifwe
this whole commandment." In contrast to "our" Christians

diligently obey righteousness,
now have Christ: no wonder, then, that boasting is excluded (1 Cor 1:29, 31). There is an
to 1 Cor 1:30 in 1QS 10:11: "To God I shall say my
righteousness'."
interesting parallel
God is here seen as the judge who deals justly and mercifully with his servants, and is
praised for his salvation.

"
22) Ernst 'The Righteousness of God' in Paul", inNew Testament Questions of
K?semann,
Today (London: SCM, 1969) 168-182 (originallypublishedZTK 58 [1961] 367-378),

21-6, in all ofwhich God's righteousness is revealed in salvation or (Rom 3:5)

in 1Cor 1:30, "it appears as the direct manifestation of
judgement, while
the Christ".23 K?semann concluded that in 2 Cor 5:21, God's righteous
ness becomes manifested on earth in "those who live under the eschato
logical justice of God".24 Bultmann disputed K?semann's interpretation,

was unnecessary to hold that a phrase had the same
saying that it meaning
in every case.25 This is certainly true?but the meaning elsewhere may
nevertheless be a helpful guide!26 Not surprisingly, Bultmann understood
the phrase here tomean thatwe are "justified" by God. Iwonder, however,
whether K?semann's suggestion has not pointed us to the key to under
seems
standing why Paul used this particular phrase here. Elsewhere, it
clear from the context that for Paul, oncaioawn 0eou does indeed refer
primarily to God's activity in setting things to rights. Even in Rom 10:3

and Phil 3:9, where God's righteousness stands in contrast to "human
righteousness", it is plain that his righteousness ismanifested in the gospel

(Rom 10:4; Phil 3:8-10). Is there anything in the context of 2 Cor. 5:21,
therefore, to suggest that when Paul uses the phrase there, he perhaps
means that "we" are in some sense
partakers in this divine activity?
In looking at the previous two summaries of the gospel (2 Cor 5:14-15,
18-19) we suggested that Paul's purpose in quoting them was to apply
them, in particular, to his own ministry. Is he perhaps doing something
similar here? Has he once again chosen language that is particularly appo
site to his understanding of his ministry? The context suggests that this is
so. Already, in the first few
chapters of 2 Corinthians, he has spelt out the
at 174 . S. Lyonnet also not so much a question of a divine attribute as

argued that "it is
of the divine activity which works the restoration of Israel"; see "Pauline
Soteriology",
820-865 inA. Robert & A. Feuillet, Introduction to theNew Testament (New York/Rome/
Paris/Tournai: See also Peter Stuhlmacher,
Desclee, 1965) 834. Gerechtigkeit Gottes bei Pau
lus (FRLANT 87; G?ttingen:Vandenhoeck & Ruprecht, 1966) 74-78; Karl Kertelge,
"Rechtfertigung" bei Paulus (M?nster: Aschendorff, 1966) 99-107.
23)
"Righteousness", 173.
24) 181.
"Righteousness",
25)Rudolf
Bultmann, "AIKAIOIYNH 0EOY",/?Z 83 (1964) 12-16 (republishedinExe
getica [ed.E. Dinkier;T?bingen:Mohr (Siebeck), 1967] 470-475). For further
discussion
of the phrase, see R. Bieringer, "S?nde und Gottes in 2 Korinther 5,21",
Gerechtigkeit
in Studies on 2 Corinthians (eds. R. Bieringer and J. Lambrecht; Leuven: Peeters, 1994)
461-513.
26) In an note to the 1969
additional reprint of his essay, K?semann denies that he was
assuming that the concept "must have the same meaning the Pauline
throughout corpus".
"Righteousness", 168 (footnote).

50 (2008) 358-375
way inwhich his own suffering has brought consolation to the Corinthi
ans: "Death is at work in us, but life in
you" (4:12). Following 2 Cor 5:21
he continues "Working together with [Christ], we entreat you not to
receive the grace of God in vain" (6:1). He has moved here from the gen
eral to the particular: picking up the verb rcapaKa?io), used in v. 20, where
the audience was not specified, he now addresses theCorinthians. "Now is
the day of salvation", he declares (v. 2)?they must not losewhat they have
been given! It is fear that theymight do so that explains why he is so anx
ious lest they reject his ministry (6:3). Spelling out what thisministry has
cost him, and the to exercise it,he declares that he
gifts that he has needed
has ministered "in the power ofGod, with theweapons of righteousness in
his right and lefthands" (6:7).
In the exercise of his ministry, then, Paul demonstrates the power of
God, even though he is enduring weakness and affliction. This experience
reflects the paradox seen inChrist, who sufferedweakness and shame, but
who is the source of power and righteousness (1 Cor 1:23-25, 30). This is
an idea that he will
expound in 2 Cor 13:3-4:
Christ was crucified because of weakness

But he lives because of God's power
So we are weak in him
But live with him?towards you?because of God's power.27
The weapons of righteousness wielded by Paul are of course also supplied

by God. The trueminister of God, working in the power of God, embod
so ishimself an instru
ies the gospel?the dying and rising of Christ?and
ment of in
righteousness. So it is, 6:10, that Paul claims that by sharing in
the extraordinary paradox of Christ's incarnation, death and resurrec
tion?which means
that though he is dying, yet he is alive (v. 9)?he is
able, though poor, tomake others rich (6:10), thus sharing in themission
ofChristhimself(8:9).
understand
Although both Bultmann and Barrett rejected K?semann's
of the 0eou in 2 Cor 5:21, itwas Bultmann him
ing phrase ?iKocioauvri
summed up most
self?quoted approvingly by Barrett28?who clearly
what I am suggesting is conveyed by understanding oiKaioouvr) 0eo? in an
27) The is anxious to here the fact

repetition of "God's power" suggests that Paul emphasize
that any power he exerts is not his own.
28) C.K.
Barrett, 2 Corinthians, 178-179.

active, rather than a passive, sense. I use Barrett's translation: "With the
cross, God instituted the office of reconciliation, theword of reconciliation
(2 Cor v. 18f.); in other words, the preaching itself also belongs to the
event of salvation_in it Christ is encountered, God's own word... is
encountered: 'So we act for Christ, while God at the same time
preaches
our mouth'."29 And as Paul reminds us inRom 1:16-17, it is in the
through
gospel, which is the power of God, working towards salvation, that the
is revealed. Should we be surprised, then, if the apos
righteousness ofGod
tlewhose manner of life?as well as his preaching?is conformed to the
at
gospel, and inwhom the power of God is work, has become "the righ
teousness of God"? This iswhat itmeans for Paul "to live forChrist", not
himself, and to be an "ambassador forChrist", entrusted with "themessage
of reconciliation". Could this explain why, in this third summary of the
uses
gospel, he the language he does?
Nevertheless, it is "we" who become the righteousness of God, and that
not
righteousness should therefore be revealed in the lives of all believers,
just those of the apostles. If Christ is the source of and
"righteousness
sanctification" (1 Cor 1:30), then those who, in him, become what he is,
should also embody righteousness and sanctification. Perhaps this explains
why Paul goes on, in 6:14-7:1, to urge Christians to live

holy lives: righ
teousness cannot
and lawlessness be
partners,30 any more than can Christ
and Beliar. Although this passage is often regarded as an intrusion into

2 Corinthians (in spite of the lack of textual evidence to support this view),
it is certainly appropriate for Paul to remind his readers that righteousness
is incompatible with idolatry and immorality.31Being the righteousness of
God must mean being like him, since he is their God and they are his
people (6:16). Being righteousness implies living righteously.
The passage's relevance to the theme of the letter becomes clearer when
we recall that Paul has described the Corinthians as his letter of recom
mendation they are validates both his ministry and his gos
(3:2): what
pel.32 If the righteousness of God is revealed in the gospel and in the lifeof
the apostle, itmust be revealed also in the faith and lives of those who
29)
"Jesus und Paulus" 1936), Exegetica, 210-229, at 228.
(originally published
30)
Cf. Rom 8:19, where "slaves of lawlessness" are contrasted with "slaves of
righteous
ness", owing allegiance to different masters.
31) So H.-D.
Wendland, Die Briefe an der Korinther (7th edn; G?ttingen: Vandenhoeck &
1954) 187: "Wer zur ist (5,21), kann nichts mehr mit
Ruprecht, Gerechtigkeit geworden
der Ungerechtigkeit zu tun haben."
32)M.E.
Thrall, 2 Corinthians, 472.

50 (2008) 358-375
to the thatmeans thatwhat they are and do will be

respond gospel?and
themeans of witnessing to the gospel. Paul is not demanding that Chris
tians withdraw from the world?how could he, when he did not do so
himself?What he does insist is that those who are called to be channels of
must not compromise with the dubious morality
righteousness and light
of their neighbours, but cleanse themselves and "make holiness perfect"
(2 Cor 7:1; cf. 1 Cor 1:30). God himself will then live among them, and
s
theywill be his temple and his holy people. God righteousness will be
seen in them.
Paul's appeal to the Corinthians in chapters 8-9 can also be seen as a
logical continuation from the conviction thatChristians are agents of righ

teousness. This section a reminder that theMacedonians
begins with have
to share in Paul's ministry to the saints (8:14) and have done so by
longed
to his collection. Paul then urges the Corinthians, also, to
contributing
share in every kind of good work. Since God s righteousness abides for
ever, he will increase the yield o? their righteousness (9:8-10): once again,
we see the link between God's
righteousness and that of Christians?and
this righteousness is demonstrated in bringing assistance to those in need.
It is certainly no accident that the key appeal in this section ismade on the
basis of another of Paul's "interchange" statements: "you know the grace of
our Lord JesusChrist, in
that?being rich?he became poor for your sake,
order that you, by his poverty,might become rich" (8:9). The Corinthians,
too, must in their turn bring riches to others. By doing so, theywill be
sharing in Paul's ministry, and God's saving power will work through them.
In 2 Cor 5:14-21, Paul has given us three summaries of the gospel. I
have suggested that the language he uses is chosen in order to draw out the
own ministry. Nevertheless, the
particular relevance of the gospel for his
summaries speak of a universal salvation, and the experience Paul describes
is shared by others?or should be! Christ died for all, so that all might live
for him,33 and living for him means offering themessage of reconciliation
to others and serving as instruments of God's righteousness. Christ became
sin for us, in order that we might become the righteousness of God, and
that "we" can hardly be exclusive! The new creation embraces all who are
in Christ. Becoming God's righteousness is not just a matter of being
inGod's court or of sharing Christ's status before God. IfGod's
acquitted
a life and reconciliation, then
righteousness is restorative power, bringing
33) no to sin, as
Cf. Rom 6:13, where Paul urges his readers to offer themselves longer
instruments of wickedness, but to God, as instruments of righteousness.

those who "become righteousness" will be themeans of manifesting that

power in the world. The "we" in v. 21 b, which has particular significance
for Paul's own understanding of discipleship and ministry, becomes an
invitation to others to share in the divine activity.What Christ is to us?
must now
righteousness, wisdom, sanctification, redemption?Christians
be to theworld.


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On Becoming the Righteousness of God: Another Look at 2 Cor 5:21

Author(s): Morna D. Hooker

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