Jesus was the agent of reconciliation

JESUS WAS THE AGENT OF RECONCILIATION
EDITED BY GLENN PEASE
2 CORINTHIANS5:18 All this is from God, who
reconciledus to himselfthrough Christand gave us
the ministry of reconciliation:19 that God was
reconcilingthe world to himself in Christ, not
counting people’s sins againstthem. And he has
committed to us the message of reconciliation.
BIBLEHUB RESOURCES
"the Ministry Of Reconciliation."
2 Corinthians 5:18
J.R. Thomson
Every goodman is a peacemaker. Bothunconsciouslyby his characterand
disposition, and consciouslyand actively by his efforts, he composes
differences and promotes concordand amity among his fellow men. The
Christian minister, however, goes deeperwhen he aims at securing harmony
betweenGod and man. And he purposes to effectthis reconciliation, not by
the use of ordinary persuasion, but by the presentationof the gospelofChrist.
I. THE CHRISTIAN MINISTRYPRESUMES THE NEED OF
RECONCILIATION.
1. There is a moral Ruler and a moral law, righteous and authoritative.

2. Against this Ruler men have rebelled, they have broken the law, and thus
introduced enmity and conflict.
3. Divine displeasure has thus been incurred, and Divine penalties, by which
just displeasure is expressed.
II. THE CHRISTIAN MINISTRYIS AUTHORIZED BY HIM WHO
ALONE CAN INTRODUCE RECONCILIATION. Godis the greater, and
not only so, he is the wronged, offended party. If any overtures for
reconciliationare to be made, they must proceedfrom him. He must provide
the basis of peace and he must commissionthe heralds of peace.
III. THE CHRISTIAN MINISTRYPROCLAIMS THE MEDIATOR OF
RECONCILIATION. The Lord Jesus has every qualification which can be
desired in an efficient Mediator. He partakes the nature of God and of man;
he is appointed and acceptedby the Divine Sovereign;he has effectedby his
sacrifice a work of atonement or reconciliation;his Spirit is a Spirit of peace.
And in fact he has "made peace,"removing all obstaclesonGod's side and
providing for the removal of all on man's.
IV. THE CHRISTIAN MINISTRYCONSISTSIN THE OFFER OF
RECONCILIATION. It is a moral and not a sacerdotalministry; it is
experimental, being entrusted to those who are themselves reconciled;it is a
ministry accompaniedwith supernatural power, even the energyof the Spirit
of God; it is an authoritative ministry, which men are not at liberty to
disregardor despise;it is an effectualministry, for those who discharge it
faithfully are unto many the "savourof life unto life." - T.

Biblical Illustrator
And all things are of God who hath reconciledus to Himself by Jesus Christ.
2 Corinthians 5:18-21
High doctrine
C. H. Spurgeon.
Whatsoeverthe Christian can desire is to be found in the "all things." But lest
even that should not be comprehensive enough, our summary contains a still
greaterword, "God." If we be thirsty, here are streams that never canbe
exhausted. If we be poor, here are riches inexhaustible.
I. THE DOCTRINEITSELF.
1. What is meant here by the term, "all things"? Do we call that man an
infidel who should teachthat some things of the old creationwere of man?
What name shall I give to him who will say that anything in the new creation
of grace is of man? This is of God as to —(1) Its first implanting. If thou hast
but one goodthought in thy heart it is of God; for "all things are of God."(2)
Its subsequent outworking. Has the believer strength — it is of God. Is he
preservedin the midst of temptation — his integrity is of God.(3)Its
privileges, pardon, justification, sanctification, adoption, communion. Who
will dare to think of these things apart from the unspeakable grace ofthe
MostHigh?(4) Its actions. See yondermissionary venturing even unto death?
Let us give him his racedof tribute; he hath done valiantly. But let us
remember that everything in him that was good, was of God. Does the martyr
burn at the stake? Is there a Christian, generous, thoughtful of the woes of

others, mighty in prayer and diligent in service? All these things are of God.
Set down no virtue to man. Good things are exotics in the human heart.
2. How and in what respectare all things of God?(1)In the planning. Nay, in
all the work of salvation God is the sole designer.(2)In the purchase and
procuring. One price hath bought His people.(3)In the applying and bringing
of it home to eachindividual conscience. GodWill make moll willing in the
day of His power.(4)In the maintaining. Leave the Christian to himself to
maintain the grade already begun, and he is gone.(5)In the completing. The
last steps shall be of God as much as the first.
3. Why is it that "all things are of God"? Because —(1)There cannot be
anything of man. What can a dead man do towards his own resurrection? Till
the stone shall of itself fly upwards, till the sea shall begetfire, and until fire
distil the shower, then and not till then shall depraved humanity breathe
goodness within itself.(2)It is expresslytold us not that some goodgifts, and
some perfect gifts are from above, but every one. God were only in part the
world's benefactor, if there were other fountains out of which the world could
draw.(3) All the glory is God's. Now if that be so the work must have been
His; for where the work is, there must be the merit.(4) You as Christians are
compelled to feelThou hast wrought all our works in us."
II. THE EXCELLENT TENDENCIESOF THIS DOCTRINE.
1. It compels men to think.
2. It rouses enthusiasmin the minds of those who believe it.
3. It humbles men.
4. It affords consolationfor the troubled heart. If all things be of God, let not
thy spirit be ruffled and affrighted by the tempest.
5. It encouragesthe sinner. You are naked; the robe in which you shall be
dressedis of God. You are filthy; the washing is of God. You are unworthy;
your worthiness must be of God. You are guilty; your pardon is of God. All
you are bidden to do is simply to be a receiver. Come with your empty pitcher,
and hold it now to the flowing fountain.

(C. H. Spurgeon.)
God the new Creator
T. Manton, D. D.
I. GOD IS THE ORIGINAL AUTHOR OF THE NEW CREATURE, AND
ALL THINGS WHICH BELONG THEREUNTO. Thatwill appear —
1. From the state of the person to be renewed. Can a stony heart of itself
become tender? (Ezekiel36:26), or a dead heart quicken itself? (Ephesians
2:5.)
2. From the nature of this work. Creationis a work of omnipotency, and
proper to God.
3. From its connectionwith reconciliation. We can no more convert ourselves
than reconcile ourselves to God. Renewing and reconciling grace are often
spokenof together, as in the text. There must be a supernatural work upon us,
to cure our unholiness, as wellas a supernatural work without us, to overcome
our guiltiness,
4. From the effectof this renovation, which is the implantation of the graces of
faith, hope, and love, which are our light, life, and power.
5. From the factthat all things belonging to the new creature the Scripture
ascribethto God(Philippians 2:13).
6. What is the true use to be made of this doctrine?(1)To make us sensible
that it is a hard task to get the change of the new creature.(2)To check
despair. He that canturn water into wine canalso turn lions into Iambs.(3) To
keepus humble — "All things are of God" (1 Corinthians 4:7).(4) To make us
thankful Give God the praise of changing thy nature, if from a bad man thou
art become good.(5)To inflame our love to God in Christ.(6) To encourage a
cheerful and continual dependence upon God for that grace whichis
necessary. If we did keepthe stock ourselves the throne of grace wouldbe
neglected.

II. GOD IS THE AUTHOR OF THE NEW CREATURE, AS RECONCILED
TO US IS CHRIST.
1. He would not give this benefit till justice be satisfied;not setup man with a
new stock till there was satisfactionmade for the breachof the old. All grace
floweth from this, that God is become a God of peace to us (Hebrews 13:20; 1
Thessalonians 5:23).
2. God is never actually reconciledto us, nor we to Him, till He give us the
regenerating Spirit; that is receiving the atonement(Romans 5:11). Nothing
but the new creature will evidence His specialfavour (Romans 5:5). Other
things may be given us during His anger, but the regenerating Spirit is never
given in anger.
3. Apply all this.(1) Let us seek afterthis reconciliationwith God by Christ;
then we may comfortably look to obtain every goodthing at His hands.(2) It
showethus how much we are obligedto Christ, who by His death hath
satisfiedGod's justice and merited all the mercies promised.(3)Let no breach
fall out betweenGod and you, lest it stop grace;the continual sanctification
and perfectionof man once regenerate dependethupon this reconciliation, as
well as the first renovation, God's sanctifying power, and the abode of His
Spirit, is still necessaryto renew us more and more.
(T. Manton, D. D.)
God the author of reconciliation
S. Charnock, B. D.
I. WHAT RECONCILIATION IS.
1. It implies that there was a former friendship. There were once goodterms
betweenGod and man.
2. It implies an enmity on one or both sides. On man's part this enmity is by
sin; on the part of God —(1) From the righteousness ofHis nature (Habakkuk

1:13; Psalm 5:5, 6).(2)From the righteousness ofHis law made againstsin,
whereby He cannotbut according to His veracity punish it.
3. It implies that God is the prime Author of this reconciliation, yet no man is
actually reconciledto God till he complies with those conditions whereupon
God offers it. "Godwas in Christ" when He was "reconciling the world"; we
must be in Christ if we be reconciledto God. We must distinguish between
reconciliationdesignedby God, obtained by Christ, offeredby the gospel,
receivedby the soul.
4. This reconciliationis —(1) Very congruous for the honour of God.(a) For
the honour of this wisdom. Had not a mediator been appointed, mankind had
been destroyedat the beginning, and God had lost the glory of His present
works.(b)For the honour of His truth and justice.(2)Necessaryfor us.
II. GOD THE FATHER MUST NEEDS BE, AND IS, THE AUTHOR OF
THIS RECONCILIATION. If God be the first cause in all things, He is the
first cause in the highest of His works. No creature couldoriginate this work.
1. All human nature could not. Man was so depraved that he knew not how to
desire it, and had no mind to cherish any thoughts of it (Romans 1:29, 30; 1
Corinthians 1:21).
2. Northe unblemished wisdom of angels (1 Peter1:12).
III. WHEREIN THE AGENCY OF THE FATHER IN THIS AFFAIR DOTH
APPEAR. "Godwas in Christ reconciling the world."
1. As choosing and appointing Christ (Isaiah 42:1; Isaiah 43:10;Hebrews
3:2).(1) He was appointed by the Father to this end (Psalm 40:6, 7; Romans
3:25).(2) Godappointed Him to every office in order to this: as a priest, to
offer sacrifices;a prophet, to declare His mercy; a king, to bring men to the
terms of reconciliation.(3)Godchose Him to this work with a high delight, as
one fully fit for the work, in whom He could confide.
2. God the Father solemnly calledHim (John 10:36).
3. God gave Him a particular command concerning our reconciliation(John
10:18;Philippians 2:8; Romans 5:19).

4. The Father did fit Christ for this greatundertaking.(1) He is fitted with a
body.(a) This was necessary. Man, as constituted of soul and body, had
violated the articles ofthe first covenant;therefore man, as constitutedof soul
and body, must answerthe violations of it. It was also necessarythat He might
be nearly related to us in all things (sin excepted), and redeemus by His
passion. Yet He was to have a whole body, free from any taint of moral
imperfection, fit for the service He was devoted to, for which the leastspeck
upon His humanity had rendered Him unfit.(b) Therefore the Holy Ghost
frames the body of Christ of this seedof the woman(Genesis 3:15), and makes
the union betweenthe Divine and human nature (Luke 1:35).(2). He is filled
with His Spirit by the Father, i.e., with all the gifts and graces ofthe Spirit
necessaryto this work (John 3:34).
(a)Habitual holiness. This was necessary. It became Him and us, as our High
Priest, to be undefiled (Hebrews 7:26).
(b)Wisdom and knowledge (Isaiah11:2-4).
(c)Tenderness to man.
(d)Mighty powerto go through this undertaking. He had a "spirit of might"
(Acts 10:38).
5. God commissionedChrist to this work of reconciliation. He gave Him a
fulness of authority as wellas a fulness of ability. He is therefore saidto be
sealed, as having His commissionunder the greatsealof heaven (John 6:27).
The end of this commission was the reconciliationand redemption of man.
(1)Satisfactionforour sins (Galatians 1:4).
(2)Testificationofthe love of God (Isaiah43:10, 11).
(3)Final and perfectsalvation (Galatians 1:4)
(S. Charnock, B. D.)
The ministry of reconciliation

F. W. Robertson, M. A.
I. CHRIST'S WORK— THE RECONCILIATION OF GOD TO MAN.
Reconciliationis identical with atonement. In Romans 5:11 the word
"atonement" is the same word which is here translated"reconciliation."
1. God neededa reconciliation.(1)The Unitarian view is that Godis reconciled
already, that there is no wrath in God towards sinners. Nothing can be more
unphilosophical and unscriptural. First of all, take Galatians 4:9, which is
decisive. St. Paul declares thatthe being recognisedofGod is more
characteristic ofthe gospelstate than recognising God. "Know God": here is
man reconciledto God. "Are known of Him": here is God reconciledto man.
Next, it is perilous to explain awaythose passages whichspeak ofGod as
angry with sin. We feel that God is angry; and if that be but figurative, then it
is only figurative to saythat God is pleased. Then, again, Christ was the
representative of God. Now Christ was "angry." That, therefore, which God
feels corresponds with that which in pure humanity is the emotion of anger. If
we explain awaysuch words, we lose the distinction betweenright and wrong;
and you will end in believing there is no God at all, if you begin with
explaining awayHis feelings.(2)It is said that God needs no reconciliation,
because He is immutable. But remember that, God remaining immutable, and
the sinner changing, God's relation to the sinner changes. "Godis love," but
love to goodis hatred to evil. If you are evil, then God is your enemy. "Draw
nigh to God, and He will draw nigh to you."
2. The way in which the text speaks ofthe reconciliationofGod to us is, "Not
imputing their trespasses";for the atonementis made when God no longer
reckons the sinner guilty. God is reconciledto humanity in Christ; then to us
through Him; "Godwas in Christ." It was a Divine humanity. To that
humanity God is reconciled:there could be no enmity betweenGod and
Christ: "I and My Father are one." To all those in whom Christ's Spirit is
God imputes the righteousness whichis as yet only seminal, germinal — a
spring, not a river; a righteousness in faith, not a righteousness in works.
II. THE WORK OF THE CHRISTIAN MINISTRY— THE
RECONCILIATION OF MAN TO GOD. Distinguish Christ's position from

ours. It was Christ's work to reconcile Godto man. That is done for ever; we
cannot add anything to it. That is a priestly power;and it is at our peril that
we claim such a power. Ours is ministerial. We can offer no sacrifice. "Byone
offering He hath perfected for ever them that are sanctified." Therefore the
whole work of the Christian ministry consists in declaring God as reconciled
to man, and in beseeching, withevery variety of illustration, and every degree
of earnestness,men to become reconciledto God. All are God's children by
right; all are not God's children in fact. All are sons of God; but all have not
the Spirit of sons, whereby they cry, "Abba, Father." All are redeemed, all
are not yet sanctified.
(F. W. Robertson, M. A.)
God was in Christ, reconciling the world unto Himself
Reconciliation
P. J. Gloag, D. D.
Christianity is eminently a remedial dispensation; it supposes disorderand
confusion, and it seeksto introduce order and harmony. Now, it is this
peculiar feature of the gospelas the religion of sinners that the apostle adverts
to in this passage.
I. Considerthe NECESSITYofreconciliation. Sin has broken the friendship
betweenGod and man. When God createdman at first, He createdhim holy
and happy. Adam was the friend of God. Ever since the Fallman has vainly
endeavouredto hide himself from God, and to widen the distance between
him and his Maker. Hence the fear of death, the terrors of an accusing
conscience, the various bloody sacrifices among heathennations. And this
breach of friendship is mutual. On the one hand, God is justly offended with
the sinner; He hates all the workers ofiniquity; His justice, His holiness, and
His truth, are directed againstthe transgressorsofHis law. "Your iniquities
have separatedbetweenyou and your God, and your sins have hid His face
from you, that He will not hear." And, on the other hand, the sinner is filled
with enmity againstGod— he is averse to the spirituality and strictness of the

Divine law. It is very true that God is a God of infinite mercy, and that the
sinner is the object of His compassion;but He cannotpossibly be merciful at
the expense of His justice. But, behold, there may be reconciliation;the
offended Majestyof heaven is willing to be reconciled. He who is the offended
and injured party is the first to make the overtures of reconciliation. From the
depths of His mercy proceeds a plan by which His justice might be satisfied,
and yet the sinner saved.
II. Considerthe NATURE of the reconciliation. The greatground upon which
the reconciliationrests is the atonement of the Lord Jesus Christ. "Godhas
reconciledus unto Himself by Jesus Christ; for He hath made Him to be sin
for us who knew no sin, that we might be made the righteousness ofGod in
Him." Christ is the Mediator of reconciliation;He comes in betweenthe two
parties; He is the Day's-man betwixt us, who can lay His hand upon both. And
it must ever be remembered that it is on the ground of His atonement that the
reconciliationrests. The atonement of Christ has reconciledthese opposing
claims of justice and mercy. Here, in the words of the Psalmist, "Mercyand
truth have met together:righteousness and peace have kissedeachother."
The death of Christ has satisfied the claims of justice. The grand effectof the
atonement of Christ is the non-imputation of sins to all who believe. "God,"
says the apostle, "is in Christ reconciling the world unto Himself, not
imputing their trespassesunto them." This, of course, arises directlyfrom the
substitution of Christ; it is its immediate effect: we and He, as it were, change
places;our sins are imputed unto Him, and His righteousness is imputed unto
us. Further still, God hath given us the gospelas the word of reconciliation.
"He hath committed to us the word of reconciliation."
III. Considerthe MESSAGE ofreconciliation. "We are ambassadors for
Christ." Christ is the chief ambassador;but we are the delegatedmessengers
of this peace — we are in Christ's stead. God might have sent angels as His
ambassadors;they would be more worthy of so greata King and of so
important a message. But, in condescensionto human weakness, He has sent
us weak and fallible men. He would rather allure us with love than terrify us
by His greatness.Oh! how high and how responsible is our office! But what is
the message?It is to treat with sinners on peace and reconciliation. The
embassyis one of infinite grace. Godpromises that He is ready to receive

sinners into His favour. And can it be that such a gracious message shouldbe
rejected? There are two motives which we would present before you —
motives which the apostle uses in this very chapter: the one of fear, arising
from a considerationof Christ on the throne of judgment; the other of love,
arising from a considerationof love on the Cross of suffering.
(P. J. Gloag, D. D.)
Reconciliation
T. Manton, D. D.
I. PREMISE THREE THINGS IN GENERAL.
1. That to reconcile is to bring into favour and friendship after some breach
made and offence taken(Luke 23. 12; Matthew 5:23, 24)
2. That the reconciliationis mutual; God is reconciledto us, and we to God.
The alienationwas mutual, and therefore the reconciliationmust be so. The
Scripture speakethnot only of an enmity and hatred on man's part (Romans
5:10), but also of wrath on God's part, not only againstsin, but the sinner
(Ephesians 2:3; Psalm7:11).
3. That reconciliationis sometimes ascribedto God, to Christ, and to
believers.(1)To God the Father, as in the text and ver. 18, and Colossians
1:20.(2)To Christ (Ephesians 2:16; Colossians1:21).(3)To believers (2
Corinthians 5:20).
II. MORE PARTICULARLY NOTE THREE THINGS.
1. The foregoing breach.(1)God and man were once near friends (Genesis
1:26, 27.)(2)Man gotout of God's favour by conspiring with God's grand
enemy.(3) Man fallen drew all his posterity along with him; for God dealt not
with him as a single, but as a public person (Romans 5:13; 1 Corinthians
15:47).(4)The condition of every man by nature is to be a strangerand an
enemy to God (Colossians 1:21;Romans 8:7).

2. The nature of this reconciliation.(1)As the enmity is mutual, so is the
reconciliation;God is reconciledto us, and we to God. His justice is satisfied
in Christ, and He is willing to forgive. Our wickeddisposition, too, is done
away, and our hearts are converted and turned to the Lord. God offereth
pardon, and requireth repentance. When we acceptthe offer, and submit to
the conditions, and give the hand to the Lord, to walk with Him in obedience,
then are we reconciled.(2)This reconciliationis as firm and strong as our
estate in innocency, and in some considerations better(Isaiah 57:4). A bone
well setis strongestwhere broken.(3)This active reconciliationdrawethmany
blessings along with it.
(a)Peacewith God (Romans 5:1).
(b)Access to God with boldness and free trade into heaven (Romans 5:2;
Ephesians 2:18). When peace is made betweentwo warring nations, trade
revives.
(c)Acceptance both of our persons and performances (Ephesians 1:6).
(d)All the graces ofthe Spirit.
(e)The sanctificationofall outward blessings (1 Corinthians 3:23; Romans
8:28).
(f)A pledge of heaven(Romans 5:10).
3. How far Christ is concernedin it, and why.(1) Godwas resolvedto lose no
honour by the fall of man, but to keepup a sense of —
(a)His justice.
(b)His holiness.
(c)His truth.(2) Christ was a fit Mediator.
(a)BecauseofHis mutual interest in God and us (Job 9:33). He is beloved of
the Father, and hath a brotherly compassionto us.
(b)He is able to satisfy.
(T. Manton, D. D.)

The word of reconciliation
G. S. Barrett, B. A.
We owe the word "reconciliation" andthe conceptionof the gospelas a
reconciliationto the Apostle Paul. Whether it was that the circumstances of
his ownconversionso coloured all his thought that henceforth there was
nothing more wonderful in the gospelthan the new relation it createdbetween
God and man, and betweenman and God, we cannot, perhaps, tell. In this
chapter, for example, five times over he dwells on the word, as if it were some
sweetmemory from which he was loth to part. Nor is this conceptionof the
gospelconfined to the earlier period of St. Paul's ministry. In the two great
Epistles written when he had reachedthe fullest revelationof the glory of
Christ, the Epistles to the Ephesians and the Colossians,he still loves to dwell
on the reconciling work of Christ. "ForHe is our peace who made both one,
and brake down the middle wall of partition, having abolished in His flesh the
enmity, even the law of commandments containedin ordinances, that He
might create in Himself of the twain one new man, so making peace."
I. THE WORD OF RECONCILIATION. It has been maintained by some
theologians that "the word of reconciliation" concerns onlyman in his
relation to God, and has no meaning for God in His relation to man. The blew
Testament— it is said — never once speaks ofGodas being reconciledto
man, or as needing to be reconciled:it does speak ofman being reconciledto
God, and the reasonis clear. On the side of Godthere was no enmity, no
alienation: these were all on our side; we were "enemies by reasonofwicked
works," and"the word of reconciliation" is therefore a messageto man. On
the other hand, it is said — and in this many of the profoundest Evangelical
theologians are agreed — that this purely subjective view of reconciliation
unduly narrows the message we have to bear; that the sin of man not only
affectedhis relation to God, but necessarilyalteredGod's relation to man;
that the death of Christ has a Divine significance as wellas a human meaning;
that it has made peace between Godand man, as well as betweenman and
God: God was in Christ reconciling the world unto Himself — And how? By

that greatobjective reconciliationinvolved in the forgiveness ofsins, "not
imputing their trespassesunto them." There are four greatpositions
underlying the message in "the word of reconciliation," onwhich all men who
believe in the gospelof Christ will be agreed.
1. It is a word, first, concerning God. In the address delivered by Dr. Dale, at
the opening of the International Council, he said, "In Christ Godis the Father
of all men. This is the glorious discoveryof the Christian gospel, and although
he went on to warn us that the universal Fatherhoodof Goddid not involve
the universal sonship of man, he did not hesitate to say it was "the very
foundation of the order of the world and of human life." And to those words
of Dr. Dale let me add one word more, that this eternal Fatherhoodof God is
not only the foundation of the order of the world and of human life, but it is
the foundation of the gospelof Christ: the first word in the messageof
reconciliationwe are sentto proclaim. The Fatherhoodof God is a greater
thing than even His sovereignty, for it contains in it all that sovereignty
means. The Father must be a ruler, but the ruler need not be a father; and the
eternal fatherhood is as awful in its justice as it is tender in its pity; as infinite
in the wonder of its holiness as it is in the wonder of its love. And yet Love is
its chief word, its all-embracing word. The Love of God for all men, even for
the worst, is the first word in the messagewe have to proclaim. It is even
before the Cross of Christ; for if there had been no love there would have
been no Cross.
2. It is a word about Christ. And that word is containedin the chapter from
which I take my text, "He died for all."
3. The word of reconciliationis a word concerning the Holy Spirit. There is a
gospelof the Spirit as well as of the Cross. Pentecosthad a meaning for the
world as wellas for the Church.
4. It is a word concerning man: "Be ye reconciledto God." And this word is
as sad as the former words were glorious. His alienation from God, that
alienation that is at once the result of sin and the punishment of sin, his guilty
fear of God, his inward hostility to God — all are here, or men would not need
to be "reconciledto God." It is the human side of our message, the word of

reconciliationso far as it concerns man; but I ask you to remember all the
powerof this appeal to man depends on our first uttering the word concerning
God. One word about God has more powerover the human heart than all the
words one can speak concerning man. The tides which sweptaround the
shores of this earth are all moved by attractionfar up in the heavens, and the
greattides of emotion which carry the soulback to God are all lifted by the
Cross of Christ. "I, if I be lifted up from the earth, will draw all men unto
Me."
II. THE GREATNESSOF THE TRUST COMMITTED TO US. All work
that is the service ofman is honourable work, and all true service of man is
work for God. The artist who fixes on canvas the dream of beauty; the
scientific man who spells out letter by letter the secrets ofnature; the
philosopher who discovers to us the mysteries of our own minds — nay, the
humblest toiler at the bench or in the shop — all of them just so far as they
make the will of God the law of their life are "fellow-labourers with God";
and all may share the honours of a Divine reward. But this is not all the truth.
There are degrees ofglory even in Divine work, there is some work that lies
nearer the heart of God, that touches Christ more than any other work; and
of all work done for God on this earth there is none so dear to God, none that
confers such unspeakable honour on the servant who does it, none that will
receive so glorious a reward at last as the work of saving men. And our
responsibility is as greatas the honour laid upon us.
1. We must be faithful to the word "committed to us." We have a message
from God to deliver, not a science ofreligion to discover.
2. And, finally, it is not enough for us to be ourselves faithful to the word of
reconciliation;we are responsible also for speaking that word to others.
(G. S. Barrett, B. A.)
The incarnation; God's work in Christ
G. S. Barrett, B. A.

God is a greatworker. He is the mainspring of all activity in the universe but
that of sin. There are at leastfour organs through which he works:material
laws, animal instincts, moral mind, and Jesus Christ. By the first He carries
on the greatrevolutions of inanimate nature; by the secondHe preserves,
guides, and controls all the sentient tribes that populate the earth, the air and
sea;by the third, through the laws of reasonand the dictates of conscience, He
governs the vast empire of mind; and by the fourth, namely, Christ, He works
out the redemption of sinners in our world. There is no more difficulty in
regarding Him in the one person — Christ, for a certainwork — than there is
in regarding Him as being in material nature, animal instinct, or moral mind.
The text leads us to two remarks concerning God's work in Christ: —
I. IT IS A WORK OF RECONCILING HUMANITY TO HIMSELF. "He is
reconciling the world unto Himself;"
1. The work implies —(1) Enmity on man's part; and the existence ofthis
enmity is patent to all. "The carnalmind," etc.(2)A change ofmind in one of
the parties.
2. Paul speaks ofthe human world as being reconciledto Godin
contradistinction —(1) To fallen angels. Hell hates God, but He does not work
for its reconciliation.(2)To any particular class ofthe human family. Some
would limit the redeeming work to the few; but it is not so restricted. "He is a
propitiation, not for our sins only," etc.
II. IT IS A WORK INVOLVING THE REMISSION OF SINS. "Notimputing
their trespassesunto them." Three facts will throw light on this.
1. A state of enmity againstGodis a state of sin. There may be virtue in
disliking some persons, but it is evermore a sin to dislike God; He is infinitely
good.
2. A state of sin is a state exposedto punishment.
3. In reconciliationthe enmity is removed, and therefore the punishment
obviated. What is pardon? A remitting of just punishment — a separating of
man from his sins and their consequences. This Goddoes through Christ.

III. FROM THIS SUBJECT FOUR THINGS MAY BE CONSIDEREDIN
REGARD TO THIS WORKOF GOD IN CHRIST.
1. It is a work of unbounded mercy. Who everheard of the offended party
seeking the friendship of the offender, especiallyif the offender was sovereign
and the other subject? But this is what the Infinite God is doing in Christ, and
doing earnestly every hour.
2. It is a work essentialto the well-being of humanity. It is impossible that the
creature can be happy whose thoughts, feelings, and purposes are directly
opposedto the being, purposes, and procedure of the Absolute.
3. It is a work exclusively of benign moral influence. No coerciononthe one
hand, no angry denunciations on the other, can produce reconciliation;it is
the work of loving logic.
4. It is a work which must be gradual in its progress. Youcannot force mind;
it must have time to reflect, repent, and resolve.
(G. S. Barrett, B. A.)
Not imputing their trespassesto them
The non-imputation of sin
T. Manton, D. D.
The pardon or non-imputation of sin.
I. THE NATURE AND WORTH OF THE PRIVILEGE — "not imputing"
(Romans 4:8).
1. It is a metaphor taken from those who castup their accounts;and so it
implies —(1) That sin is a debt (Matthew 6:12).(2) That God will one day call
sinners to an account, and charge suchand such debts upon them (Matthew
25:19).(3)That in this day of accounts Godwill not impute the trespassesof
those who are reconciledto Him by Christ (Psalm 32:2).

2. Now this is —(1) An act of greatgrace and favour on God's part, because
—(a) Every one is become "guilty before God," and obnoxious to the process
of His righteous judgment (Romans 3:19). There is sin enough to impute, and
the reasonofthis non-imputation is not our innocency, but God's mercy.(b)
He would not prosecute His right againstus, calling us to a strict account, and
punishing us according to our demerits, which would have been our utter
undoing (Psalm 130:3;Psalm 143.).(c)He found out the wayhow to
recompense the wrong done by sin unto His Majesty, and sent His Sonto
make this recompense for us (ver. 21; Psalm53:4; Romans 4:2).(d) He did this
out of His mere love, which set-a-work all the causes whichconcurred in the
business of our redemption (John 3:16). And this love was not excited by any
love on our parts (Romans 3:24).
3. This negative or non-imputation is heightened by the positive imputation of
Christ's merits.(1) A matter of greatprivilege and blessednessto the creature.
This will appearif we consider —
(a)The evil we are freed from; guilt is an obligation to punishment, and
pardon is the dissolving this obligation.
(b)The gooddepending upon it in this life and the next.
II. THE MANNER HOW THIS PRIVILEGE IS BROUGHT ABOUT AND
APPLIED TO US.
1. The first stone in this building was laid in God's eternaldecree and purpose
to reconcile sinners to Himself by Christ, not imputing their trespasses to
them.
2. The secondstep was when Christ was actually exhibited in the flesh, and
paid our ransomfor us (1 John 3:5; John 1:29; Hebrews 10:14).
3. The next step was when Christ rose from the dead; for then we had a visible
evidence of the sufficiency of the ransom, sacrifice, andsatisfactionwhich He
made for us (Romans 5:25; 8:34).
4. We are actually justified, pardoned, and reconciledwhen we repent and
believe.

5. We are sensibly pardoned, as well as actually, when the Lord giveth peace
and joy in believing, "and sheddeth abroad His love in our hearts by the
Spirit."
6. The last step is when we have a complete and full absolution of sin — that
is, at the day of judgment (Acts 3:19).
III. IT IS A BRANCH AND FRUIT OF OUR RECONCILIATION WITH
GOD.
1. BecausewhenGod releasethus from the punishment of sin, it is a sign His
angeris appeasedand now over.
2. That which is the ground of reconciliationis the ground of pardon of sin
(Ephesians 1:7).
3. That which is the fruit of reconciliationis obtained and promoted by
pardon of sin, and that is fellowship with God and delightful communion with
Him in a course of obedience and subjection to Him (Hebrews 10:22; 1 John
1:7).
(T. Manton, D. D.)
COMMENTARIES
Ellicott's Commentary for English Readers
(18) And all things are of God.—The presence ofthe article in the Greek
indicates that he is speaking, notof the universe at large, but of the new things
belonging to the new creationof which he had spokenin the previous verse.
The line of thought on which he has now entered raises him for the time above
all that is personaland temporary, and leads him to one of his fullest and
noblest utterances as to God’s redeeming work.
Who hath reconciledus to himself. . . . and hath given to us the ministry of
reconciliation.—Itis worthy of note that this is the first occurrence,in order

of time, in St. Paul’s Epistles, of this word “reconcile”as describing God’s
work in Christ, and that so applied it occurs only in this Epistle and in
Romans 5:10, written shortly afterwards. The idea involved is that man had
been at enmity and was now atoned (at-oned) and brought into concordwith
God. It will be noted that the work is describedas originating with the Father
and accomplishedby the mediation of the Son. It is obvious that the personal
pronoun is used with a different extent in the two clauses:the first embracing,
as the context shows, the whole race of mankind; the lastlimited to those who,
like the Apostles, were preachers of the Word. More accurately, the verbs
should run: who reconciled. . . . and gave. The word translated
“reconciliation” is, it should be noted, the same as that rendered “atonement”
in Romans 5:11.
BensonCommentary
2 Corinthians 5:18-20. And all things, &c. — These new things are all of God,
the author of them, consideredin this view as reconciling us to himself —
Removing our carnal mind, which was enmity againsthim, and taking us into
his favour; by Jesus Christ — Through whose sacrifice andintercession,
merits and Spirit, these blessings are obtained. And hath given to us — His
ministers, and especiallyto his apostles;the ministry of reconciliation— The
gospelministry, offering reconciliationand peace with God to all mankind,
and ensuring these privileges to all the truly penitent that believe in Jesus. To
wit — The sum of which is; that God was in Christ — United to him and
manifesting himself by him; reconciling the world — Which was before at
enmity with God; to himself — So taking awaythat enmity which could no
otherwise be removed, than by the mediation and grace ofthe Son of God: not
imputing their trespassesunto them — Freely forgiving all their sins,
Ephesians 1:7; and hath committed unto us — As a trust of the highest
importance; the word, the message, ofreconciliation. We then are
ambassadors forChrist — Divinely commissionedand sent to treat with you
in his name and stead, on a matter of infinite importance to you. As though
God did beseechyou by us — By whom he speaks to you. We pray you in
Christ’s stead— Υπερ Χριστου, or, for Christ’s sake;be ye reconciledto God

— Who is now ready to be reconciledto you, on terms which, if you apply to
him, he will enable you to comply with, and thankfully to acceptthat
friendship and protection which he graciouslyvouchsafes to offeryou. Herein
the apostle might appearto some transported beyond himself: for in general
he uses a more calm, sedate kind of exhortation, as in the beginning of the
next chapter. What unparalleled condescensionand divinely tender mercies
are displayed in this verse!Did the judge ever beseecha condemned criminal
to acceptof pardon? Does the creditor ever beseecha ruined debtor to receive
an acquittance in full? Yet our almighty Lord, and our eternal Judge, not only
vouchsafes to offer these blessings, but invites us, entreats us, and with the
most tender importunity solicits us not to rejectthem!
Matthew Henry's Concise Commentary
5:16-21 The renewedman acts upon new principles, by new rules, with new
ends, and in new company. The believer is createdanew; his heart is not
merely setright, but a new heart is given him. He is the workmanship of God,
createdin Christ Jesus unto goodworks. Thoughthe same as a man, he is
changedin his characterand conduct. These words must and do mean more
than an outward reformation. The man who formerly saw no beauty in the
Saviour that he should desire him, now loves him above all things. The heart
of the unregenerate is filled with enmity againstGod, and God is justly
offended with him. Yet there may be reconciliation. Our offended God has
reconciledus to himself by Jesus Christ. By the inspiration of God, the
Scriptures were written, which are the word of reconciliation;showing that
peace has been made by the cross, and how we may be interested therein.
Though God cannot lose by the quarrel, nor gain by the peace, yet he
beseeches sinners to lay aside their enmity, and acceptthe salvation he offers.
Christ knew no sin. He was made Sin; not a sinner, but Sin, a Sin-offering, a
Sacrifice for sin. The end and design of all this was, that we might be made the
righteousness ofGod in him, might be justified freely by the grace of God
through the redemption which is in Christ Jesus. Canany lose, labour, or
suffer too much for Him, who gave his beloved Sonto be the Sacrifice for
their sins, that they might be made the righteousness ofGodin him?
Barnes'Notes on the Bible

And all things are of God - This refers particularly to the things in question,
the renewing of the heart, and the influences by which Paul had been brought
to a state of willingness to forsake all, and to devote his life to the self-denying
labors involved in the purpose of making the Saviour known. He makes the
statementgeneral, however, showing his belief that not only these things were
produced by God, but that all things were under his direction, and subject to
his control. Nothing that he had done was to be traced to his own agencyor
power, but God was to be acknowledgedeverywhere. This greattruth Paul
never forgot; and he never suffered himself to lose sight of it. It was in his
view a cardinal and glorious truth; and he kept its influence always before his
mind and his heart. In the important statementwhich follows, therefore,
about the ministry of reconciliation, he deeply feels that the whole plan, and
all the successwhichhas attended the plan, was to be traced not to his zeal, or
fidelity, or skill, but to the agencyof God; see the note on 1 Corinthians 3:6-7.
Who hath reconciledus to himself - The word "us" here includes, doubtless,
all who were Christians - whether Jews orGentiles, or whatever was their
rank. They had all been brought into a state of reconciliation, or agreement
with God through the Lord Jesus Christ. Before they were opposed to God.
They had violated His laws. Theywere his enemies. But by the means of the
plan of salvationthey had been brought into a state of agreement, or
harmony, and were united in feeling and in aim with him. Two people who
have been alienatedby prejudice, by passion, or by interest, are reconciled
when the cause ofthe alienationis removed, on whicheverside it may have
existed, or if on both sides, and when they lay aside their enmity and become
friends. Thenceforwardthey are agreed, and live togetherwithout alienation,
heart-burnings, jealousies, and strife. So betweenGod and man. There was a
variance;there was an alienation.
Man was alienatedfrom God. He had no love for Him. He disliked His
government and laws. He was unwilling to be restrained. He sought his own
pleasure. He was proud, vain, self-confident. He was not pleasedwith the
characterof God, or with his claims, or his plans. And in like manner, God
was displeasedwith the pride, the sensuality, the rebellion, the haughtiness of
man. He was displeasedthat His Law had been violated, and that man had
castoff his government. Now reconciliationcouldtake place only when these

causes ofalienationshould be laid aside, and when God and man should be
brought to harmony; when man should lay aside his love of sin, and should be
pardoned, and when, therefore, God could consistentlytreat him as a friend.
The Greek wordwhich is used here (καταλλάσσω katallassō)means properly
to change againstanything; to exchange for anything, for money, or for any
article - Robinson. In the New Testamentit means to change one person
toward another; that is, to reconcile to anyone; see the note on Romans 5:10.
It conveys the idea of producing a change so that one who is alienatedshould
be brought to friendship. Of course, all the change which takes place must be
on the part of man, for God will not change, and the purpose of the plan of
reconciliationis to effectsuch a change in man as to make him in fact
reconciledto God, and at agreementwith him. There were indeed obstaclesto
reconciliationon the part of God, but they did not arise from any
unwillingness to be reconciled;from any reluctance to treat his creature as his
friend; but they arose from the fact that man had sinned, and that God was
just; that such is the perfectionof God that He cannottreat the goodand evil
alike;and that, therefore, if He should treat man as His friend, it was
necessarythat in some proper way He should maintain the honor of His Law,
and show His hatred of sin, and should secure the conversionand future
obedience of the offender.
All this God proposed to secure by the atonement made by the Redeemer,
rendering it consistentfor him to exercise the benevolence ofhis nature, and
to pardon the offender. But God is not changed. The plan of reconciliationhas
made no change in his character. It has not made him a different being from
what he was before. There is often a mistake on this subject; and people seem
to suppose that God was originally stern, and unmerciful, and inexorable, and
that he has been made mild and forgiving by the atonement. But it is not so.
No change has been made in God; none neededto be made; none could be
made. He was always mild, and merciful, and good;and the gift of a Saviour
and the plan of reconciliationis just an expressionof his original willingness
to pardon. When a father sees a child struggling in the stream, and in danger
of drowning, the peril and the cries of the child make no change in the
characterof the father, but such was his former love for the child that he
would plunge into the stream at the hazard of his own life to save him. So it is

with God. Such was his original love for man, and his disposition to show
mercy, that he would submit to any sacrifice, exceptthat of truth and justice,
in order that he might save him. Hence, he sent his only Son to die - not to
change his own character;not to make himself a different being from what he
was, but in order to show his love and his readiness to forgive when it could be
consistentlydone. "Godso loved the world that he senthis only begotten
Son," John 3:16.
By Jesus Christ - By the agency, or medium of Jesus Christ. He was the
mediator to interpose in the work of reconciliation. And he was abundantly
qualified for this work, and was the only being that has lived in this world
who was qualified for it. Because:
(1) He was endowedwith a divine and human nature - the nature of both the
parties at issue - God and man, and thus, in the language of Job, could "lay
his hand upon both," Job 9:33.
(2) he was intimately acquainted with both the parties, and knew what was
needful to be done. He knew God the Father so well that he could say, "No
man knoweththe Fatherbut the Son," Matthew 11:27. And he knew man so
well that it could be said of him, he "needednot that any should testify of
man, for he knew what was in man," John 2:25. No one canbe a mediator
who is not acquaintedwith the feelings, views, desires, claims, orprejudices of
both the parties at issue.
(3) he was the friend of both the parties. He loved God. No man ever doubted
this, or had any reasonto call it in question, and he was always desirous of
securing all that God claimed, and of vindicating him, and he never
abandoned anything that God had a right to claim. And he loved man. He
showedthis in all his life. He sought his welfare in every way possible, and
gave himself for him. Yet no one is qualified to act the mediator's part who is
not the common friend of both the parties at issue, and who will not seek the
welfare, the right, or the honor of both.
(4) he was willing to suffer anything from either party in order to produce
reconciliation. From the hand of God he was willing to endure all that he
deemed to be necessary, in order to show his hatred of sin by his vicarious

sufferings, and to make an atonement; and from the hand of man he was
willing to endure all the reproach, and contumely, and scorn which could be
possibly involved in the work of inducing man to be reconciledto God. And,
(5) He has removed all the obstacleswhichexisted to a reconciliation. On the
part of God, he has made it consistentfor him to pardon. He has made an
atonement, so that God can be just while he justifies the sinner. He has
maintained His truth, and justice, and securedthe stability of His moral
government while He admits offenders to His favor. And on the part of man,
He, by the agencyof His Spirit, overcomes the unwillingness of the sinner to
be reconciled, humbles his pride, shows him his sin, changes his heart,
subdues his enmity againstGod, and secures in fact a harmony of feeling and
purpose betweenGod and man, so that they shall be reconciledforever.
And hath given to us - To us the apostles and our fellow-laborers.
The ministry of reconciliation - That is, of announcing to people the nature
and the conditions of this plan of being reconciled. We have been appointed to
make this known, and to press its acceptationonpeople; see 2 Corinthians
5:20.
Jamieson-Fausset-BrownBible Commentary
18. all—Greek, "THE."
things—all our privileges in this new creation(2Co 5:14, 15).
reconciledus—that is, restoredus ("the world," 2Co 5:19) to His favor by
satisfying the claims of justice againstus. Our position judicially consideredin
the eye of the law is altered, not as though the mediation of Christ had made a
change in God's character, nor as if the love of God was produced by the
mediation of Christ; nay, the mediation and sacrifice ofChrist was the
provision of God's love, not its moving cause (Ro 8:32). Christ's blood was the
price paid at the expense of God Himself, and was required to reconcile the
exercise ofmercy with justice, not as separate, but as the eternally
harmonious attributes in the one and the same God(Ro 3:25, 26). The Greek
"reconcile"is reciprocallyused as in the Hebrew Hithpahel conjugation,
appease, obtainthe favor of. Mt 5:24, "Be reconciledto thy brother"; that is,

take measures that he be reconciledto thee, as well as thou to him, as the
context proves. Diallagethi, however(Mt 5:24), implying mutual
reconciliation, is distinct from Katallagethihere, the latter referring to the
change of status wrought in one of the two parties. The manner of God
reconciling the world to Himself is implied (2Co 5:19), namely, by His "not
imputing their trespassesto them." God not merely, as subsequently,
reconciles the world by inducing them to lay aside their enmity, but in the first
instance, does so by satisfying His own justice and righteous enmity against
sin (Ps 7:11). Compare 1Sa 29:4, "Reconcile himselfunto his master";not
remove his own angeragainsthis master, but his master's againsthim
[Archbishop Magee, Atonement]. The reconciling of men to God by their
laying aside their enmity is the consequence ofGodlaying aside His just
enmity againsttheir sin, and follows at 2Co 5:20.
to us—ministers (2Co 5:19, 20).
Matthew Poole's Commentary
And all things are of God; this change, which is wrought in our hearts, is not
of ourselves, but wrought in us by the greatand mighty power of God: so
John 1:13: Which were born, not of blood, nor of the will of the flesh, nor of
the will of man, but of God; of God, as the principal efficient Cause.
Who hath reconciledits to himself by Jesus Christ; who, by the blood of his
Son Jesus Christ, meritoriously, and by the Spirit of Christ, actually, hath
reconciledus unto himself; of enemies hath made us friends.
And hath given to us the ministry of reconciliation;hath intrusted us with the
preaching of the gospel. It is God that hath reconciledus; it is Christ by whom
we are reconciled, his blood is the price of our reconciliation;but he
committed to his apostles, and so to the successive ministers of the gospel,

the ministry of reconciliation, that is, the ministry of the gospel, by which this
reconciliationis published to such as are yet enemies to God. They have but a
ministration in it; God hath appointed them to publish and to declare it, and
to entreat men to be reconciledunto him.
Gill's Exposition of the Entire Bible
And all things are of God,.... A man's being brought into a Gospelchurch
state is of God; the causing all old things to pass away, whetherin the Jewish
or Gentile world, is of God; the shaking of the heavens and the earth, and the
removing of those things that are shaken, the abrogationof the ceremonial
law, the putting an end to all the Mosaic rites and sacrifices, the ejectionof
Satanout of the Heathen temples, and the abolition of Gentilism, with every
thing else that comes under the names of old, and new, are of God: it is he that
causes oldthings to pass away, and makes all things new, see Revelation21:1.
Moreover, as all things in the old creationare from him, all creatures owe
their beings to him, are supported in them by him, and all are made for his
pleasure, and his glory so all things in the new creationare of him; the work
of renovation itself is his; all the grace that is implanted in regenerationcomes
front him: nothing is of the creature, or to be ascribedto it. All things in
redemption are of him; he drew the plan of it, calledhis Sonto be the
Redeemer, appointed and senthim as such; and particularly that branch of it,
reconciliation, is of him:
who hath reconciledus to himself by Jesus Christ. The work of reconciliation,
or making atonement for sin, is ascribedto the Father;not that he is the
author of it, for it is properly Christ's work; but because he took the first step
towards it: he formed the scheme of it; he setforth his Sonin his purposes and
decrees to be the propitiary sacrifice;he assignedhim this work in council and
covenant, in promise and in prophecy, and sent him to effectit; therefore he is
said to do it "by" him; that is, by his blood and sacrifice, by his sufferings and
death, to which, and to which alone, the Scriptures ascribe our peace and
reconciliation:and this is made to "himself": as being the party offended,
whose law was broken, againstwhom sin was committed, and whose justice
required and demanded satisfaction:

and hath given to us the ministry of reconciliation;which is the Gospelof
peace, the word which preaches, publishes and declares, peacemade by the
blood of Christ; which is a gift to ministers, and a blessing to the people. The
free grace ofGod greatly appears in this matter; Godthe Father sets this
work of reconciliationon foot, Christ has brought it about, and the ministers
of the Gospelpublish it.
Geneva Study Bible
{12} And all things are of God, who hath reconciledus to himself by Jesus
Christ, and hath given to us the ministry of reconciliation;
(12) He commends the excellencyofthe ministry of the Gospel, both by the
authority of God himself, who is the author of that ministry, and also by the
excellencyof the doctrine of it. For it announces atonement with Godby free
forgiveness ofour sins, and justification offered to us in Christ, and that so
lovingly and freely, that Godhimself does in a way beseechmen by the mouth
of his ministers to have considerationof themselves, and not to despise so
greata benefit. And when he says so, he plainly reprehends those who falsely
attribute to themselves the name of pastor, as this calling can only come from
God.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
2 Corinthians 5:18. On 2 Corinthians 5:18-21, see appropriate remarks in
Fritzsche, ad Rom. I. p. 279 f.
τὰ δὲ πάντα] leading on from the γέγονε καινὰ τὰ π. to the supreme source of
this change;hence, contextually, τὰ πάντα is nothing else than: the whole that
has become new. Everything, in which the new state of the Christian consists,
proceeds from God; and now by τοῦ καταλλάξαντος … καταλλαγῆς is
specifiedthe mode in which God has set it into operation, namely, by His
having reconciledus with Himself through Christ, and entrusted to the
apostle and his fellow-labourers labourers the ministry of reconciliation. The

reconciliationhas taken place with reference to all humanity (hence κόσμον, 2
Corinthians 5:19); but Paul uses ἡμᾶς in the person of believers, as those who
have experiencedthe reconciliationofthe world in its subjective realization.
This in opposition to Leun, Ewald, Rückert, Hofmann, who refer it to the
apostle and his fellow-workers, Hofmann, indeed, finding nothing else
affirmed than the conversion, in so far as it was “a change of his relation, and
not of his conduct, towards God.” And that ἡμῖν does not apply to men in
general(Olshausen), but to Paul and the rest of the apostolic teachers, is clear
from ἐν ἡμῖν, 2 Corinthians 5:19, which is evidently (seeing that Paul has not
written ἐν αὐτοῖς)distinguished by a specialreference from κόσμος;besides,
the inference, 2 Corinthians 5:20, ὑπὲρ Χριστοῦ οὖν πρεσβ., manifestly
presupposes the specialreference ofἡμῖν and ἐν ἡμῖν in 2 Corinthians 5:18-19.
This also in opposition to Höfling. Kirchenverf. p. 225, ed. 3.
τοῦ καταλλάξαντος κ.τ.λ.]who has reconciledus with Himself through Christ.
For men were, by means of their uneffaced sin, burdened with God’s holy
wrath, ἐχθροὶ θεοῦ (Romans 5:10; Romans 11:28; Ephesians 2:16;comp.
Colossians 1:20 f.), Deo invisi; but through God’s causing Christ to die as
ἱλαστήριον,[237]He accomplishedthe effacing of their sins, and by this,
therefore, God’s wrath ceased. The same thought is containedin Romans
5:10, only expressedin a passive form. Tittmann’s distinction betweenδιαλλ.
and ΚΑΤΑΛΛ. (Synon. p. 102)is of no value; see on Romans 5:10, and
Fritzsche, ad Rom. I. p. 276 ff.
τὴν διακον. τῆς καταλλ.]the ministry, which is devoted to reconciliation,
which is the means of reconciliationfor men, inasmuch as through this
ministry reconciliationis preachedto them, and they are brought unto faith
on the ἱλαστήριονJesus, whichfaith is the causa apprehendens of the
reconciliation, Romans 3:25;comp. διακονία τῆς δικαιοσύνης, 2 Corinthians
3:9. The opposite:ΔΙΑΚ. Τῆς ΚΑΤΑΚΡΊΣΕΩς, 2 Corinthians 3:9.

[237]i.e. διὰ Χρ. Comp. ver. 21. Pelagius erroneouslyadds: “per Christi
doctrinam pariter et exemplum.”
REMARK.
Rückerterroneouslyexplains the reconciliationfrom the active enmity of men
againstGod. God, according to his view, causedChrist to die for men, that He
might, no doubt, on the one hand, be able to accomplishthe μὴ λογίζεσθαι of
their sins; but through this manifest proof of His love He filled men with
thankfulness, and gave them encouragementto accomplishthe reconciliation
on their side also, and so (as was Baur’s opinion also)to give up their enmity
towards God. And thus strictly regarded, the death of Jesus, according to
Paul, has not so much reconciledhumanity with God, as it has removed the
obstacles to the reconciliation, and given a stimulus to the heart to enter into
the only right and friendly relation with God.
No, the death of Jesus operatedas ἱλαστήριον(Romans 3:25; Galatians 3:13),
consequentlyas effacing God’s holy enmity (Romans 11:28), the ὀργὴ θεοῦ, so
that He now did not impute to men their sins (2 Corinthians 5:19), and in this
way, actuforensi, reconciledthem with Himself (2 Corinthians 5:21), while
simple faith is the subjective condition of appropriation on the part of men.
Comp. on Colossians 1:21. The thankfulness, the new courage, the holy life,
etc., are only a consequence ofthe reconciliationappropriated in faith, not a
part of it. Comp. Romans 5:1 ff; Romans 6:1 ff; Romans 8:3-4, al. This, at the
same time, in opposition to the doctrine of reconciliationsetforth by Hofmann
(see on Romans 3:25), who at our passagecalls in question the view that τοῦ
καταλλάξαντος κ.τ.λ. expresses anactof God, which takes place once for all in
and with the history of Christ, and defines the notion of καταλλ. (in which
ἡμᾶς is held to apply to Paul, in whom God had wrought faith), as amounting
to this, that God through Christ, “whomHe Himself gives and ordains for the
purpose, makes sin ceaseforHim to be the cause of wrath againstthe sinner.”

Comp. on the clearand correctnotion of reconciliation, according to our
passage, Weiss, bibl. Theol. p. 325.
Expositor's Greek Testament
2 Corinthians 5:18. τὰ δὲ πάντα κ.τ.λ.: but all things, sc., all these new things,
are of God. See reff. St. Paul is especiallyanxious in this Epistle to trace up
spiritual blessings to their true source;see chap. 2 Corinthians 1:21, 2
Corinthians 4:6, 2 Corinthians 5:5, and cf. 1 Corinthians 3:23, ὑμεῖς δὲ
Χριστοῦ, Χριστὸς δὲ Θεοῦ.—τοῦκαταλλάξαντος κ.τ.λ.:who reconciled(note
the aorist)us, sc., all mankind, to Himself through Christ. The words
καταλλάσσω, καταλλαγή shouldbe studied (see reff.) in all the contexts where
they occur. The verb signifies (i.) to exchange and (ii.) to reconcile, i.e., to
reestablishfriendly relations betweentwo parties who are estranged, no
matter on which side the antagonismexists. Thus in Matthew 5:24 it is the
brother who has given offence (not he who has receivedit) that is spokenof as
“being reconciled” to the other (cf. also 1 Samuel 29:4). And so too St. Paul’s
usage is to speak ofman being reconciledto God, not of God being reconciled
to man; but far too much has been made of this distinction. In fact, in 2 Macc.
(see reff.) the usage is the other way, for God is there always spokenof as
“being reconciled” to His servants. It is, no doubt, more reverent in such a
matter to keepas close to the language ofthe N.T. as we can, and to speak
nakedly of God “being reconciled” to man might readily suggestfalse and
unworthy views as to the Supreme. But that St. Paul would have felt any
difficulty in such a phrase is very unlikely. The important point to observe in
the presentpassage is that it is God Himself who is the ultimate Author of this
Reconciliation;cf. Romans 5:8; Romans 8:31-32, and especiallyJohn 3:16.
That the Reconciliationis “through Christ” is the heart of the Gospelof the
Atonement (cf. Romans 3:24, Colossians 1:20, etc.).—καὶδόντος ἡμῖνκ.τ.λ.:
and gave to us, sc., to me, Paul (he is not now thinking of others), the Ministry
of Reconciliation;cf. chap. 2 Corinthians 3:9, ἡ διακονία τῆς δικαιοσύνης, the
genitive in both cases being, ofcourse, of the thing ministered.
Cambridge Bible for Schools andColleges

18. all things are of God] Whether natural or spiritual. He is the Creatorof
heaven and earth, Genesis 1:1, as well as of the work of redemption and of the
new heart of man. Cf. chap. 2 Corinthians 1:21, 2 Corinthians 5:5; 1
Corinthians 3:23; 1 Corinthians 15:28; also John 3:16; Romans 5:8; Romans
8:32. Christ came only to fulfil His Fathers Will (John 4:34; John 5:30; John
6:39-40). The Father and He were one in love to the human race as in
everything else, John17:21-23. “All the life of God is a flow of this Divine self-
giving charity. Creationitself is sacrifice, the self-impartation of the Divine
being.” Robertson.
who hath reconciledus to himself by Jesus Christ] We have to observe here
that not only was man estrangedfrom God, but God from man. “We cannot
imagine that God, Who is essentiallyjust, should not abominate iniquity, yet
there is no incongruity in this—that a father should be offended with that son
which he loveth, and at that time offended with him when he loveth him.” Bp
Pearson. “Godis angry with the wicked. ForChrist was the representative of
God under the name of Humanity. Now Christ was angry. That therefore
which God feels”—orratherthe relation in which He stands towards sin—
“corresponds withthat which in pure Humanity is the emotion of anger. No
other word then will adequately representGod’s feeling” (or rather attitude).
Robertson. But the reconciliationwas God’s work of love, carried out by
Jesus Christ, Who came to revealHis Nature and beneficial purposes to
mankind, and to accomplishthem by taking our mortal flesh, by His pure and
stainless life, by His mysterious Death upon the Cross for our sakes, by His
Resurrectionfrom the dead, as well as by His sending His Spirit to work out
His blessedWill in us. This is ‘reconciliationby Jesus Christ.’The words
reconcile, reconciliation, are deliberately preferred by the translators of the A.
V. to the word atone, atonement, which is only to be found as an equivalent
for the Greek word here used in Romans 5:11. Cf. Romans 5:10; Romans
11:15;1 Corinthians 7:11, as well as a similar word occurring in Ephesians
2:16; Colossians1:20-21. Seealso notes below.

the ministry of reconciliation]Literally, the reconciliation, i.e. that which has
just been mentioned. Cf. ch. 2 Corinthians 3:3, where St Paul describes the
Corinthians as an Epistle of Christ ministered by him with the Spirit of the
living God. The word ministry signifies service rendered freely, not of
compulsion. It carries with it the idea of diligence, whateverderivation of the
Greek word we take. It was the Apostles’task, voluntarily undertaken by
themselves, to proclaim the good tidings of reconciliationthrough Christ
throughout the world, and thus to put it in men’s powerto acceptand act
upon it. Tyndale, followedby Cranmer and the Geneva Version, render and
hath given unto us the office to preachthe atonement.
Bengel's Gnomen
2 Corinthians 5:18. τὰ δὲ πάντα, and all these things) which have been
mentioned from 2 Corinthians 5:14. Paulinfers from the death of Christ his
obligation to God, 2 Corinthians 5:13.—ἡμᾶς,us)the world, and especially
and expresslythe apostles;comp. the following verse, where there is again
subjoined [hath committed] unto us. That word us, especiallycomprehends
the apostles;but not them alone; for at the beginning of 2 Corinthians 5:18,
the discourse is already widely extended [so as to apply to all men]. Thus the
subject varies [is changed] often in the same discourse, and yet subsequently
the mark of the subjectbeing distinct from what it had been, is not expressly
added.—ἡμῖν, to us) apostles.—τὴνδιακονίαν, the ministry) the word [of
reconciliation]in the following verse. The ministry dispenses the word.
Pulpit Commentary
Verse 18. - And all things are of God; literally, but all things (in this "new
creation")are from God. Who hath reconciledus; rather, who (by Christ's
one offering of himself) reconciledus to himself. We were his enemies
(Romans 5:10; Romans 11:28), but, because he was still our Friend and
Father, he brought us back to himself by Christ. The ministry of
reconciliation. The ministry which teaches the reconciliationwhich he has
effectedfor us.
Vincent's Word Studies

And (δὲ)
Better, Rev., but; as if anticipating a possible failure to discern the primary
agencyof God in this moral transformation. All things - all that are involved
in this mighty change - are from God.
Reconciled
God is the prime-mover in the work of reconciliation. See on Romans 5:10,
through Christ, as the medium.
PRECEPTAUSTIN RESOURCES
BRUCE HURT MD
2 Corinthians 5:18 Now all these things are from God, who reconciledus to
Himself through Christ and gave us the ministry of reconciliation, (NASB:
Lockman)
Greek:ta de panta ek tou theou tou katallacantoshemas heauto dia Christou
kai dontos (AAPMSG) emin ten diakoniantes katallages,
Amplified: But all things are from God, Who through Jesus Christreconciled
us to Himself [received us into favor, brought us into harmony with Himself]
and gave to us the ministry of reconciliation[that by word and deed we might
aim to bring others into harmony with Him]. (Lockman)
Barclay:And all things are from Godwho reconciledus to himself by means
of Christ and who gave us the ministry of reconciliation, (WestminsterPress)
ESV: All this is from God, who through Christ reconciledus to himself and
gave us the ministry of reconciliation;(ESV)

HCSB: Now everything is from God, who reconciledus to Himself through
Christ and gave us the ministry of reconciliation:(Holman Christian
Standard Bible)
KJV: And all things are of God, who hath reconciledus to himself by Jesus
Christ, and hath given to us the ministry of reconciliation;
NEB:From first to lastthis has been the work of God. He has reconciledus
men to himself through Christ, and he has enlisted us in this service of
reconciliation. (New EnglishBible - Oxford Press)
NET:And all these things are from God who reconciledus to himself through
Christ, and who has given us the ministry of reconciliation. (NET Bible)
MH: This new situation is wholly God’s doing, for he is the one who restored
us to his favor through the work of Christ and entrusted us with the task of
announcing this reconciliation. (Murray Harris' expanded paraphrase of
2Corinthians).
NLT: And all of this is a gift from God, who brought us back to himself
through Christ. And God has given us this task of reconciling people to him.
(NLT - Tyndale House)
Phillips: All this is God's doing, for he has reconciledus to himself through
Jesus Christ; and he has made us agents of the reconciliation. (Phillips:
Touchstone)
Weymouth: And all this is from God, who has reconciledus to Himself
through Christ, and has appointed us to serve in the ministry of
reconciliation.
Wuest: But the aforementionedall things are from God as a source, the One
who reconciledus to himself through the intermediate agencyof Christ and
gave to us the ministry whose work is that of proclaiming the messageofthis
reconciliation, (
Eerdmans
)

Young's Literal: And the all things are of God, who reconciledus to Himself
through Jesus Christ, and did give to us the ministration of the reconciliation,
NOW ALL THESE THINGS ARE FROM GOD, WHO RECONCILEDUS
TO HIMSELF THROUGH CHRIST:ta de panta ek tou theou tou
katallacantoshemas eauto dia Christou:
all: Jn 3:16,27 Ro 11:36 1Co 1:30 8:6 12:6 Col 1:16,17 Jas 1:17
who: Lev 6:30 Eze 45:15 Da 9:24 Ro 5:1,10,11Eph 2:16 Col1:20,21 Heb 2:17
1Jn 2:2 4:10
2 Corinthians 5 Resources - Multiple Sermons and Commentaries
THE MINISTRY& MESSAGE
OF RECONCILIATION
Now (de) - Barnett writes "The unemphatic particle (de) at the head of this
sentence marks a further development in the writer’s line of thought." (The
SecondEpistle to the Corinthians. The New International Commentary on the
New Testament. Eerdmans)("May well be regardedas the finest conservative
exposition of this epistle"—CyrilJ Barber)
All...from God - From God = He is the Source. He is the Agent. He is the
Initiator of reconciliation. This is also a good reminder that the supernatural
transformation just described(2Co 5:17) originates from God (cp Paul's great
doxologyRo 11:33, 34, 35, 36-note, cp 1Cor8:6). God is the "driving force"
behind the redemption and reconciliationof all mankind. He acts
"unilaterally."
James Reidin The Interpreter's Bible adds that...
All this redemptive work that Christ has done to help and transform men is
from God. Men neither deserve it nor share the credit for the results.
Moreover, Christ does not do it apart from God's direction and action. God
did it all, through Christ.
All things are from God - See Devotionalby F B Meyer

Spurgeonamplifies all things are from God writing that...I would have you
look on this text as being a summary of all the things which we have preached
to you these years. It has been my endeavor, constantly and continually, to
maintain that salvationis of God's goodwill, and not of man's free will; that
man is nothing, and that Jesus Christ is both Alpha and Omega, the beginning
and the end, the first and the last. And I think I may truly say, "Now of the
things which we have spoken, this is the sum"—"allthings are of God." And
oh my brethren, what a large summary it is! it contains words which graspthe
compass ofeverything that your mind can think upon—"all things;" and it
proclaims him to whom all things owe their being—"God." Graspthis total if
you are able, "All things!" What is here omitted? Surely whatsoeverthe
Christian can desire is to be found in those words "all things." But lest even
that should not be comprehensive enough, our summary contains a still
greaterword, one which is supreme over all, inasmuch as all things spring
from his loins, and yet he remains still the same, as full as ever. "All things are
of God." If we be thirsty, here are streams that never can be exhausted. If we
be hungry, surely here is bread enoughand to spare. If we be poor, here are
treasures and riches that are utterly inexhaustible, for here we have all things,
and all things in God. (High Doctrine - And All Things Are of God - 2Cor
5:18)
R. Kent Hughes adds that all through this section(2Cor5:18, 19, 20) what
"catchesour attention here is that reconciliationis God’s unassistedwork.
Here God is shown to be the creatorof the messenger, the ministry, and the
messageofreconciliation. This text is wholly God-centered. Godis the mover
of every mention of reconciliationin these verses. (2 Corinthians Powerin
Weakness-Preaching the Word Crossway)
Bernard observes that...Paulis especiallyanxious in this Epistle to trace up
spiritual blessings to their true Source (God); see 2Cor1:21, 2:14, 4:6, 5:5,
and cf. 1Co 3:23....Theimportant point to observe in the present passageis
that it is God Himself who is the ultimate Author of this Reconciliation;cf. Ro
5:8-note, Ro 8:31, 32-note, and especiallyJn 3:16. That the Reconciliationis
“through Christ” is the heart of the Gospelof the Atonement (cf. Ro 3:24-
note, Col1:20-note, etc). (2 Corinthians 5 Expositor's Greek Testament)

Now all these things are from God - What is the natural question you should
ask? Whatthings? Clearly Paul is pointing back to the supernatural work of
God including the believer's death and resurrection in Christ and especially
the the new creationof sinners into new creatures in Christ. Some
commentators restrictthe "things" to the new creationof the preceding verse,
but others (Bengel, et al) take this as an allusionthat goes back to 2Cor 5:14.
Spurgeonexplains that "all things of the new creationare of God..."What
things?" do you say again. We answer, all things that refer to the new
nature—all things that refer to our new privileges and to our new actions—
whatsoeverthings refer to the new nature are of God. (Readhis entire
messages -High Doctrine - And All Things Are of God - 2Cor5:18)
Henry Alford explains all these things writing that...in this new creation:he
passes to a more generalview of the effects of the death of Christ—viz. our
reconciliationto God)
Through Christ- Paul goes onto explain this truth in 2Cor 5:21. God's plan of
redemption and reconciliationis solely basedon Christ's finished work on the
Cross (see also Ro 5:10-note below). In other words reconciliationof man to
God is effectedthrough Christ because His death removed the barrier to
reconciliationas describedeven in the OT by the prophet Isaiah...
But your iniquities have made a separationbetweenyou and your God, and
your sins have hidden His face from you so that He does not hear. (Is 59:2).
Paul's phrase through Christ parallels a similar teaching in Romans where he
explains...
Therefore, having been justified by faith, we have peace with God through
our Lord Jesus Christ, (Ro 5:1-note).
Comment: Sinful man was at enmity with a holy God, so God moved toward
us demonstrating "His own love toward us in that while we were yet sinners
Christ died for us" (Ro 5:8-note) which the result that He brought peace
which is not just an end to hostilities but the restitution of a broken
relationship in which we who were once God's enemies have now been made
His friends! Amazing grace indeed!

For if while we were enemies we were reconciledto God through the death of
His Son, much more, having been reconciled, we shall be savedby His life. (Ro
5:10-note).
Cranfield comments on Paul's change from justification to reconciliationin
the preceding passages noting that: Justificationis a judicial term used in the
law courts. A judge may acquit an accusedpersonwithout ever entering into
any personalrelationship with the him or her. He just announces the verdict,
not guilty. The accusedhardly expects to be invited over for dinner by the
judge, and probably hopes that he will never see him again. (Ed: In
reconciliationit is in fact as if the Judge enters into a personalrelationship
with the justified sinner, who is now, as it were, "invited over to dinner!")
Paul againalludes to the factthat the reconciliationis through Christ in his
letter to the Colossians...
Through Him (Christ) to reconcile all things to Himself, having made peace
through the blood of His cross;through Him, I say, whether things on earth
or things in heaven. And although you were formerly alienated and hostile in
mind, engagedin evil deeds, yet He has now reconciledyou in His fleshly body
through death, in order to presentyou before Him holy and blameless and
beyond reproach(Col 1:20-note, Col 1:21, 22-note)
The Lord Jesus took our place that we might have His peace.
He took our sin that we might have His salvation.
Hughes writes that...As in the original creationall things were brought into
being by the Word of God, so also in the new creationGod through His Son,
who is The Word, is the sole Author of all things. “Nothing is of ourselves”,
says Chrysostomin a fine passage;“for remissionof sins, and adoption, and
unspeakable gloryare given to us by Him.… But, behold, a new soul (for it
was cleansed), and also a new body, and a new worship, and new promises
and covenantand life and table and dress, and all things absolutely new. For
instead of the Jerusalembelow we have receivedthat mother city which is
above, and instead of a material temple we have seena spiritual temple;
instead of tables of stone, fleshy tables;instead of circumcision, baptism;

instead of the manna, the Lord’s body; instead of water from a rock, blood
from His side; insteadof Moses’andAaron’s rod, the Cross;insteadof the
promised land, the kingdom of heaven; instead of a thousand priests, one
High Priest; insteadof a lamb without understanding, a spiritual Lamb.…
But all these things are of Godby Christ, and His free gift.” (Paul's Second
Epistle to the Corinthians. The New International Commentary on the New
Testament)
MAN RECONCILED TO GOD
NOT GOD RECONCILED TO MAN
God who reconciledus to Himself - Notice it does not saythat God needed to
be won over, but the reconciliationis describedas taking place in them rather
than in Him. In other words reconciliationis not something man does, but
something he receives by grace through faith in Christ. As someone has well
said "Religionis man’s feeble effort to be reconciledto God."
How helpless guilty nature lies,
Unconscious of her load,
The heart unchanged can never rise
To happiness and God.
Phil Newton...Godnot only originates the work but bears the full load of it by
meeting the righteous demands of His justice through His Son. The price of
reconciliationis immeasurable. (New Creatures)
GeoffThomas...
The staggering messageofthe New Testamentis that reconciliationis a work
of God. Here he is, the offended and injured party, the one sinned against, and
yet he sets up the whole machinery of reconciliation... It is a work that does
not draw within its scope human action. It does not enlist the assistanceof
men. It does not depend upon the activity of men. (2 Corinthians 5:18-19 God
and Sinners Reconciled)

Alfred Plummer adds that...Greeksthought of God as estrangedfrom men,
and it was He who needed to be won over. Jews thought rather that it was
men who by their sins were estrangedfrom God, and the sins had to be
‘cleansed,’or ‘purged,’ or ‘covered,’in order to bring about reconciliation
(see 1Jn2:2). Paul follows Jewishrather than Hellenistic thought. It is man
who is reconciledto God, rather than God to man. (2 Corinthians 5:18
International CriticalCommentary)
Garland has an interesting way of saying the same thing...When the verb is
used in the active voice, Christ or God is always the subject; when it is used in
the passive voice, humans are the subject. In other words, “God reconciles;
man is reconciled.” Reconciliationassumes ruptured relationships, alienation,
and disaffection. The problem, however, is not with God, as if God were some
cruel taskmasterfrom whom humans rebelled. Human sinfulness createdthe
problem, and this sinful condition had to be dealt with before there could be
any reconciliation. (Garland, D. E.. Vol. 29:2 Corinthians. The New
American Commentary. Nashville:Broadman & Holman Publishers)
In the introduction to his sermon on reconciliation, Spurgeonwrites...There
has been a long-standing quarrel betweenGod and man. It commencedin that
day when our first parents hearkenedto the serpent’s voice, and believed the
devil rather than their Maker. Yet Godis not willing for that quarrel to
continue. According to the goodness ofHis nature, He delights in Love. He is
the Godof peace;and He has, on His part, prepared everything that is needful
for a, perfect reconciliation. His glorious wisdom has devised a plan whereby,
without violating His Justice as the Judge of all the earth, and without
tarnishing his perfect Holiness, He can meet man upon the ground of Mercy,
and man canagain become the friend of God. That blessedwork was done
long ago;and now all that remains is that man should be reconciledto God,
that he should be willing to end the dispute, and that his heart should turn
towards his Makeragainin love, and peace, and perfectreconciliation. He
bids us, His ministers, and, indeed, all His servants, — eachaccording to his
opportunity, and experience and knowledge, andability, and grace, — to go
abroad amongstthe sons of men, and exercise “the ministry of reconciliation,”
to labor to bring men into harmony with God, that they may be willing to
acceptwhat Godhas done toward the making of an everlasting peace, and

ending, once for all, this grievous quarrel. (2 Corinthians 5:18 The Ministry of
Reconciliation)
Reconciled(2644)(katallasso fromkatá = an intensifier + allásso = change)
means to exchange one thing for another and was used for example to
describe the exchange ofcoins for others of equal value. This Its original
meaning of to change, exchange,etc. transferredto mean to reconcile.
Reconciliationrefers to an objective state of peace, not simply a feeling of
peacefulness.
Katallasso (and katallage - see 2Co 5:19)were frequently used in secular
Greek. The Greek words for reconciliationderive from words for exchange, in
which by extensionenmity is exchangedfor peacefulrelations. And so the
Greeks spokeofpeople in opposition to eachother being “reconciled” or
being made friends again. When people change from being at enmity with
eachother to being at peace, they are said to be reconciled. Katallassomeant
to legally reconcile two disputing parties in court. Paul used this common
Greek term in his writings to describe a believer’s reconciliationto God, such
a reconciliationmade possible by the finished work Christ on Calvary.
RelatedResources:
A W Pink's The Doctrine of Reconciliation31 chapterbook!;
Reconciliation- Baker's EvangelicalDictionaryof BiblicalTheology
Notice the aoristtense which defines a completedaction in the past.
Thrall explains that the aoristtense indicates "that the Christ-event (2Co
5:14, 21)in principle effectedthe reconciliationin an objective fashion, prior
to any consequenthuman response. It is an act of God accomplishedwhilst
humanity was still hostile towards him (Ro 5:8, 10). At the same time, the
aoristimperative (of katallasso)in 2Cor5:20 shows that it is not complete
without the individual human response. (Thrall, M. E.. A Critical and
ExegeticalCommentaryon the SecondEpistle of the Corinthians. London;
New York: T&T Clark International) (Bolding added)
Vincent’s note on katallasso is illuminating...

“The verb (katallasso)means primarily to exchange, and hence to change the
relation of hostile parties into a relation of peace;to reconcile. It is used of
both mutual and one sided enmity. In the former case, the context must show
on which side is the active enmity. In the Christian sense, the change in the
relation of God and man effectedthrough Christ. This involves
(1) a movement of God toward man with a view to break down man’s
hostility, to commend God’s love and holiness to him, and to convince him of
the enormity and the consequence ofsin. It is God who initiates this
movement in the person and work of Jesus Christ. See Ro 5:6-note, Ro 5:8-
ntoe; 2Cor5:18, 19, Eph 1:6-note; 1 Jn 4:19). Hence the passive form of the
verb here: we were made subjects of God’s reconciling act.
(2) a corresponding movement on man’s part towardGod; yielding to the
appeal of Christ’s self-sacrificing love, laying aside his enmity, renouncing his
sin, and turning to God in faith and obedience.
(3) a consequentchange of characterin man: the covering (cp "atonement"),
forgiving, cleansing of his sin; a thorough revolution in all his dispositions and
principles (as summarized in 2Co 5:17).
(4) a corresponding change of relation on God’s part, that being removed
which alone rendered Him hostile to man, so that God can now receive him
into fellowshipand let loose upon him all His Fatherly love and grace (1Jn 1:3,
7). Thus there is complete reconciliation. AMAZING DIVINE GRACE AND
MERCYINDEED!
Katallasso refers to the exchange ofhostility or enmity to a friendly
relationship. The basic idea of reconciliationis the restorationof friendly
relationships after a period of enmity or estrangement. Thus katallassomeans
to change a person for the purpose of being able to have fellowship together.
As discussed, Scripture always portrays God as the Reconcilerand sinners as
the ones reconciled, since it was human sin that ruptured the relationship
betweenGod and man Isaiah, for example, recording...

But your iniquities have made a separationbetweenyou and your God, And
your sins have hidden His face from you, so that He does not hear. (Isaiah
59:2)
In the NT, katallassospeaks ofthe change that God makes in man through
regeneration(New Birth), so that he may be reconciledto God. The idea is to
setup a relationship of peace not existing before. To reiterate, man is
reconciledto God, but God is not said to be reconciledto man.
Reconciliationproduces restorationofa relationship of peace whichhas been
disturbed betweenGod and man in the garden of Eden. Sinful man is
reconciledin that his attitude of enmity toward God is changedto one of
friendship.
Matthew Henry...Reconciliationsupposesa quarrel, or breach of friendship;
and sin has made a breach, it has broken the friendship betweenGod and
man. The heart of the sinner is filled with enmity againstGod, and God is
justly offended with the sinner. Yet, behold, there may be a reconciliation;the
offended Majestyof heaven is willing to be reconciled. He has appointed the
Mediatorof reconciliation. He has reconciledus to Himself by Jesus Christ,
2Co 5:18.
John MacArthur explains that...reconciliationis not something man does but
what he receives;it is not what he accomplishes but what he embraces.
Reconciliationdoes nothappen when man decides to stop rejecting God but
when God decides to stop rejecting man. It is a divine provision by which
God’s holy displeasure againstalienatedsinners is appeased, His hostility
againstthem removed, and a harmonious relationship betweenHim and them
established. Reconciliationoccurs becauseGodwas graciouslywilling to
design a wayto have all the sins of those who are His removed from them “as
far as the eastis from the west” (Psalm103:12-Spurgeon's note), “castall
their sins into the depths of the sea” (Micah7:19), and “castall[their] sins
behind [His] back” (Isaiah38:17). (MacArthur, J. 2 Corinthians. 2003 Moody
Publishers)
Barrett writes that in regard to reconciliation...Itis not necessarilyimplied
that the enmity existed on one side only, but it is plainly statedthat in this case

the initiative to reconciliationwas God’s, who found in the death of his Son
(Rom. 3:25 f.) a wayin which his love for the sinner and his wrath againstsin
could be accommodated, so thathe might both be righteous himself, and
justify the man—the sinful man—who relies on faith in Jesus. (Black’s New
TestamentCommentary The SecondEpistle to the Corinthians)
James Denneycommenting on Romans 5:9-note (and Ro 5:10-note) reminds
us that before we were in Christ and were still dead in our trespassesand sins
(Ep 2:1-note) "in Adam" (cp 1Co 15:22)...
We were in a real sense objects ofthe Divine hostility. As sinners, we lay
under the condemnation of God, and His wrath hung overus. This was the
situation which had to be faced:Was there love in Godequal to it? Yes, when
we were enemies we were reconciledto God by the death of His Son.
Katellagemen(in Ro 5:10-note)is a real passive (Ed: recipients of the action
or effect): “we” are the objects, not the subjects, of the reconciliation:the
subject, is God, 2Cor.5:19, 20, 21. Compare Ro 5:11-note:(ten katallagen
elabomen= "the reconciliationwe received.)
To represent reconciliation(katellagemen)by an active form, e.g., "we were
won to lay aside our hostility," is to miss the point of the whole passage. Paul
is demonstrating the love of God (Ro 5:8-note), and he can only do it by
pointing to what God has done. That we on our part are hostile to God before
the reconciliation, and that we afterwards lay aside our enmity, is no doubt
true; but here it is entirely irrelevant. The Apostle's thought (Ro 5:10-note)is
simply this:
"If, when we lay under the Divine condemnation, the work of our
reconciliationto God was achievedby Him through the death of His Son,
much more shall the love which wrought so incredibly for us in our extremity
carry out our salvationto the end."
The subjective side of the truth is here completely and intentionally left out of
sight; the laying aside of our hostility adds nothing to God's love, throws no
light upon it; hence in an exposition of the love of God it can be ignored. To
say that the reconciliationis "mutual", is true in point of fact;it is true also to
all the suggestionsofthe English word; but it is not true to the meaning of we

were reconciled(katellagemen)nor to the argument of this passage,which
does not prove anything about the Christian, but exhibits the love of God at its
height in the Cross, and argues from that to what are comparatively smaller
demonstrations of that love. (Romans 5:9ff Commentary - Expositor's Greek
Testament- online)
The Believer's Study Bible adds that...Reconciliationhas reference to a change
in relationship from hostility to love, acceptance, andfriendship. The
atonement of Christ accomplishedtwo things: (1) The cross propitiated
(satisfied)the wrath of God and reconciledman to God. Few realize that the
Bible pictures man as an enemy of God(see Ro 5:10-note, Ro 8:7-note, Ep
2:12-note, Ep 2:15-note)in his unredeemed state. (2) In repentance toward
God and faith in the Lord Jesus, a man is reconciledto God by the death of
Christ. His basic relationship has changedfrom that of an enemy of God to
that of a friend of God. (Criswell, W A. Believer's Study Bible: New King
James Version. 1991. Thomas Nelson)
To summarize, to reconcile is to take someone who is hostile towards someone
else and change that into a friendly relationship. Unsaved ungodly man is an
enemy of God and is hostile toward Him and Godtakes the initiative in this
estrangedrelationship and send Jesus to be our MediatorWho based on our
faith in His sacrificialdeath and resurrection life brings us into a friendly
relationship with God.
The greattriumvirate of redemption, propitiation (atonement), and
reconciliationis totally the work of God, accomplishedthrough the death of
Jesus Christ. Redemption pertains to sin, propitiation (or satisfaction)
pertains to God, and reconciliationis for people (we were reconciled).
Reconciliationis the removal of enmity that stands betweenpeople and God.
Reconciliationis the basis of restoredfellowshipbetweenpeople and God.
Through Christ - Through His fully satisfactorysacrifice forman's sin.
Through His once for all time finished work (see It is Finished) He became
our Our GreatHigh Priest, through Whom we are now able to approachthe
Father. (RelatedStudy: through Him = through Christ)
This covenantstands secure,

Though earth's old columns bow;
The strong, the feeble, and the weak
Are one in Jesus now.
Christ (5547)(Christos from chrio = to anoint, rub with oil, consecrate to an
office)is the Anointed One, the Messiah, Christos being the Greek equivalent
of the transliteratedHebrew word Messiah(mashiach/masiyah). In the OT
the word "anointed" was closelylinkedwith two offices -- king and high
priest. It was prophesied that Jesus, from David's kingly line (Mt 1:1, cp 2Sa
7:13, 16, Isa 11:1, Jer23:5, 33:15, 16, 17, Zech 12:8, Lk 1:31, 32, 69, 70),
would one day hold ultimate authority in our world. As High Priest, Jesus
offered himself up for us and lives today to make intercessionfor us (Heb
7:25-note, Ro 8:34-note). In Jesus'day, then, the Christ was thought of as
Israel's deliverer (cp Ro 11:26-note).
AND GAVE US THE MINISTRY OF RECONCILIATION:kai dontos
(AAPMSG) emin ten diakoniantes katallages:
Gave us: 2Co 5:19,20 Isa 52:7 57:19 Mk 16:15,16 Lk 10:5 24:47 Ac 10:36
13:38 Ac 13:39 Eph 2:17 Col1:20
2 Corinthians 5 Resources - Multiple Sermons and Commentaries
SINNERS RECONCILEDTO BE
MESSENGERS OF RECONCILIATION
This statementmay be the clearestexpressionofhis calling and mission in all
his writings.
Ironside...This ministry of reconciliationis God's callto lostmen everywhere
to come to Him with all their sins, with all their griefs, with all their burdens,
and be reconciledto Him.
Gave (1325)(didomi) is a bestowalwhich is basedon decisionof will of giver
(God in this case)and no merit of recipient (Paul, et al).

The ministry - Paul has previously alluded to ministry or service = "the
ministry of the Spirit...the ministry of righteousness" (2Cor3:8, 9; cp 2Co 4:1;
6:3).
God...gave us the ministry - It is both a gift and a stewardship(responsibility).
While the direct application is to Paul, the wider application is clearly to all
believers. The question arises then -- will I be found as a faithful steward
when Christ returns? In his first letter Paul wrote...
Let a man regardus in this manner, as servants (not diakonia but huperetes)
of Christ, and stewards of the mysteries of God. In this case, moreover, it is
required of stewards that one be found trustworthy. (1Co 4:1,2)
Comment: Huperetes describes the the men down in the galley of an ancient
ship, doing one thing -- rowing and with their eyes on one man, the man
standing at the front of the hull, shouting "Row, Row, Row."!Why? Because
if anyone gets out of synch, the whole boat is thrown off course!What a
picture -- There are no big "I's" or little "u's" in the ministry! Servants of
Who? Of Christ! A God-calledpreachermarches to the beat of a different
drummer and if he doesn'the's not worth being in the pulpit.
Ministry (1248)(diakonia)means the rendering or assistanceorhelp by
performing certain duties, often of a humble or menial nature serve, including
such mundane activities as waiting on tables or caring for householdneeds—
activities without apparent dignity.
Note:For numerous additional insights concerning this word group
(diakonos, diakoneo, diakonia)seethe study of diakonos
Since service associatedwith the word diakonia necessarilyinvolved
dependence, submission, and constraints of time and freedom, the pagan
Greeks regardeddiakonia as degrading and dishonorable. Service for the
public good was honored, but "voluntary giving of oneselfin service of one’s
fellow man is alien to Greek thought. The highestgoalbefore a man was the
development of his own personality. (Brown, Colin, Editor. New International
Dictionary of NT Theology. 1986. Zondervan)

That last sentence is strikingly contemporary, and is mindful of the fact that a
culture that is focusedon self-actualizationand self-fulfillment will find little
value in servant hood.
In Greek eyes, diakonia service is not very dignified. Ruling and not service is
proper to a man. The formula of the sophist expressedthe basic Greek
attitude: “How can a man be happy when he has to serve someone?” expresses
the basic Greek attitude. Forthe Greek in his wisdom and freedom there can
certainly be no question of existing to serve others.
Diakonia - 12x in the epistles to the Corinthians - 1Co 12:5; 16:15; 2Co 3:7, 8,
9; 2Co 4:1; 5:18; 6:3; 8:4; 9:1, 12 13; 11:8
Ministry of reconciliation- This is primarily a proclamation of what God has
done or accomplished. The proclamation and reception(by divine grace
through personalfaith) of the Gospel(in which is the word of reconciliation
2Co 5:19) is the means by which sinners are reconciledand brought into a
state of favor with God, after natural estrangementor enmity (by virtue of
being born in the likeness oftheir father Adam).
Henry Blackabyrightly reminds us that...Sin breaks our relationship with
God; it severs relationships with others as well. Brokenrelationships are the
epidemic of our day. Sin alienates family members, separates friends, divides
churches, and destroys marriages. Sin creates mistrust, jealousy, hatred, and
greed, all of which devastate relationships. Only Christ has the remedy for the
disastrous effectof sin on human relationships. As His ambassadors,we are to
take the message ofreconciliationto a broken, divided world. We urge
reconciliationfirst with God, and then with eachother.How tragic when
God's messengers ofpeace harborenmity toward eachother. It is a travesty
to carry a message oflove and yet be filled with hatred. If there is someone
whom you refuse to forgive, your message ofreconciliationis hypocrisy. The
evidence that you are a disciple of Jesus is that you love your fellow Christian
(John 13:35). In eachof your relationships, make certain that your actions
share the love and forgiveness that reflect what you receivedfrom God. Then
you will not only speak the messageofreconciliation, but you will live it as
well. (Experiencing God Day by Day)

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