rec·on·cil·i·a·tion (rkn-sl-shn)
n.
1.
The act of reconciling.
2.
The condition of being reconciled.
Reconciliation
(theology)
From
Wikipedia, the free encyclopedia
Reconciliation,
in Christian theology, is an element of salvation that refers to the results of
atonement. Reconciliation is the end of the estrangement, caused by original
sin, between God and humanity. John Calvin describes reconciliation as the
peace between humanity and God that results from the expiation of religious sin
and the propitiation of God's wrath.[1] Evangelical theologian Philip Ryken
describes reconciliation in this way; "It is part of the message of
Salvation that brings us back together with God. ... God is the author, Christ
is the agent and we are the ambassadors of reconciliation (2 Corinthians
5)."[2] Although it's only used five times in the Pauline corpus (Romans
5:10-11, 11:15, 2 Corinthians 5:18-20, Ephesians 2:14-17 and Colossians
1:19-22) it is an essential term, describing the "substance" of the
gospel and salvation.[3] Ralph Martin writing in the Dictionary of Paul and his
Letters, suggests reconciliation is at the center of Pauline theology.[4]
Stanley Porter writing in the same volume suggests a conceptual link between
the reconciliation Greek word group katallage (or katallasso) and the Hebrew
word shalom, generally translated as 'peace.'[5]
The
ministry of reconciliation
2 Corinthians 5
11
Therefore, knowing the fear of the Lord, we persuade men, but we are made
manifest to God; and I hope that we are made manifest also in your consciences.
12 We are not again commending ourselves to you but are giving you an occasion
to be proud of us, so that you will have an answer for those who take pride in
appearance and not in heart. 13 For if we are beside ourselves, it is for God;
if we are of sound mind, it is for you. 14 For the love of Christ controls us,
having concluded this, that one died for all, therefore all died; 15 and He
died for all, so that they who live might no longer live for themselves, but
for Him who died and rose again on their behalf.
16
Therefore from now on we recognize no one according to the flesh; even though
we have known Christ according to the flesh, yet now we know Him in this way no
longer. 17 Therefore if anyone is in Christ, he is a new creature; the old
things passed away; behold, new things have come. 18 Now all these things are
from God, who reconciled us to Himself through Christ and gave us the ministry
of reconciliation, 19 namely, that God was in Christ reconciling the world to
Himself, not counting their trespasses against them, and He has committed to us
the word of reconciliation.
20
Therefore, we are ambassadors for Christ, as though God were making an appeal
through us; we beg you on behalf of Christ, be reconciled to God. 21 He made
Him who knew no sin to be sin on our behalf, so that we might become the
righteousness of God in Him.
Matthew
Henry’s Commentary
II.
Reconciliation, which is here spoken of under a double notion:—
1.
As an unquestionable privilege, 2 Cor. 5:18, 19. Reconciliation supposes a
quarrel, or breach of friendship; and sin has made a breach, it has broken the
friendship between God and man. The heart of the sinner is filled with enmity
against God, and God is justly offended with the sinner. Yet, behold, there may
be a reconciliation; the offended Majesty of heaven is willing to be
reconciled. And observe,
1. He has appointed the Mediator of reconciliation. He
has reconciled us to himself by Jesus Christ, 2 Cor. 5:18. God is to be owned
from first to last in the undertaking and performance of the Mediator. All
things relating to our reconciliation by Jesus Christ are of God, who by the
mediation of Jesus Christ has reconciled the world to himself, and put himself
into a capacity of being actually reconciled to offenders, without any wrong or
injury to his justice or holiness, and does not impute to men their trespasses,
but recedes from the rigour of the first covenant, which was broken, and does
not insist upon the advantage he might justly take against us for the breach of
that covenant, but is willing to enter into a new treaty, and into a new
covenant of grace, and, according to the tenour thereof, freely to forgive us
all our sins, and justify freely by his grace all those who do believe.
2. He
has appointed the ministry of reconciliation, 2 Cor. 5:18. By the inspiration
of God the scriptures were written, which contain the word of reconciliation,
showing us that peace was made by the blood of the cross, that reconciliation
is wrought, and directing us how we may be interested therein. And he has
appointed the office of the ministry, which is a ministry of reconciliation:
ministers are to open and proclaim to sinners the terms of mercy and
reconciliation, and persuade them to comply therewith. For,
2.
Reconciliation is here spoken of as our indispensable duty, 2 Cor. 5:20. As God
is willing to be reconciled to us, we ought to be reconciled to God. And it is
the great end and design of the gospel, that word of reconciliation, to prevail
upon sinners to lay aside their enmity against God. Faithful ministers are
Christ’s ambassadors, sent to treat with sinners on peace and reconciliation:
they come in God’s name, with his entreaties, and act in Christ’s stead, doing
the very thing he did when he was upon this earth, and what he wills to be done
now that he is in heaven. Wonderful condescension!
Though God can be no loser
by the quarrel, nor gainer by the peace, yet by his ministers he beseeches
sinners to lay aside their enmity, and accept of the terms he offers, that they
would be reconciled to him, to all his attributes, to all his laws, and to all
his providences, to believe in the Mediator, to accept the atonement, and
comply with his gospel, in all the parts of it and in the whole design of it.
And for our encouragement so to do the apostle subjoins what should be well
known and duly considered by us (2 Cor. 5:21), namely, (1.) The purity of the
Mediator: He knew no sin.
(2.) The sacrifice he offered: He was made sin; not a
sinner, but sin, that is, a sin-offering, a sacrifice for sin. (3.) The end and
design of all this: that we might be made the righteousness of God in him,
might be justified freely by the grace of God through the redemption which is
in Christ Jesus. Note, [1.] As Christ, who knew no sin of his own, was made sin
for us, so we, who have no righteousness of our own, are made the righteousness
of God in him.
[2.] Our reconciliation to God is only through Jesus Christ, and
for the sake of his merit: on him therefore we must rely, and make mention of
his righteousness and his only.
