The death of Christ, then, as we have seen, is the alone basis of reconciliation. That divine work has opened the way for placing men and things in their right relationship to God, and on their proper footing before Him. And this, be it remembered, is the true sense and meaning of reconciliation. Sin had alienated "men" from God, and set " things" entirely astray; and hence both men and things needed to be reconciled, or set straight; and the death of Christ has cleared the way for this.
It is well that the reader should see clearly the true distinction between " atonement" and " reconciliation." They are often confounded, through inattention to the language of holy scripture; and even the pious and honored translators of our most excellent Authorized Version have not, with sufficient accuracy, marked this distinction. For example, in Rom. 5; 11, they have given us the word " atonement," where it ought to be rendered " reconciliation." And, on the other hand, in Heb. 2:1717Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. (Hebrews 2:17) we have the word " reconciliation" where it ought to be " atonement."
Nor is the distinction by any means unimportant. The word " atonement" or " propitiation" occurs, in some one or other of its forms, six times in the Greek New Testament. (See carefully Luke 18:1313And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. (Luke 18:13); Rom. 3:2525Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; (Romans 3:25); Heb. 2:17; 9:517Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. (Hebrews 2:17)
5And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly. (Hebrews 9:5); 1 John 2:2; 4:102And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. (1 John 2:2)
10Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. (1 John 4:10).) The word " reconciliation" occurs, in one or other of its forms, thirteen times in the New Testament. (See Rom. 5:10; 1110For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. (Romans 5:10)
10Let their eyes be darkened, that they may not see, and bow down their back alway. (Romans 11:10) xi. 15; 1 Cor. 7:1111But and if she depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife. (1 Corinthians 7:11); 2 Cor. 5:18, 19, 20: Eph. 2:1616And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: (Ephesians 2:16); Col. 1:20, 2120And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. 21And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled (Colossians 1:20‑21).) If the reader will take the trouble of examining and comparing these passages, he will see that atonement and reconciliation are not the same thing, but that the former is the foundation of the latter. Sin had made man an enemy and thrown things into confusion; and in Col. 1:20, 2120And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. 21And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled (Colossians 1:20‑21) we read, " And, having made peace through the blood of his cross [here is the foundation], by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. And you, that were sometime alienated, and enemies in your mind by wicked works, yet now hath he reconciled, in the body of his flesh, through death, to present you holy and unblameable and unreproveable in his sight." Here we have the death of Christ set forth as the ground of the reconciliation of both men and things.
Now this leads to another point of immense importance. We often hear it said that " the death of Christ was necessary in order to reconcile God to man." This is a pious mistake, arising from inattention to the language of the Holy Ghost, and indeed to the plain meaning of the word " reconcile." God never changed—never stepped out of His normal and true position. He abideth faithful. There was, and could be, no derangement, no confusion, no alienation, so far as He was concerned; and hence there could be no need of reconciling Him to us. In fact, it was exactly the contrary. Man had gone astray; he was the enemy, and needed to be reconciled. But this was wholly impossible if sin were not righteously disposed of; and sin could only be disposed of by death—even the death of One who, as being a man, could die, and being God, could impart all the dignity, value, and glory of His divine Person to the atoning sacrifice which He offered.
Wherefore, then, as might be expected, scripture never speaks of reconciling God to man. There is no such expression to he found within the covers of the New Testament. " God was in Christ reconciling the world [in its broad aspect- men and things] unto himself, not imputing their trespasses unto them." And again, "All things are of God, who hath reconciled us to himself by Jesus Christ." In a word, it is God, in His infinite mercy and grace, through the atoning death of Christ, bringing us back to Himself, and placing us not merely in the original place, or on the original footing, or in the original relationship; but, as was due to the work of Christ, giving us back far more than we had lost, and introducing us into the marvelous relationship of sons, and setting us in His presence, in divine and eternal righteousness, and in the infinite favor and acceptableness of His own Son Jesus Christ our Lord.
Amazing grace! Stupendous and glorious plan! What a ministry! And yet need we wonder when we think of the death of Christ as the foundation of it all? When we remember that " Christ was made sin for us," it seems but the necessary counterpart that " we should be made the righteousness of God in him." It would have been no adequate result of such a work as Christ accomplished, to have brought men and things back to the Adamic or old creation ground. This would never have satisfied the heart of God in any way, whether as respects Christ's glory or our blessing. It would not have furnished an answer to that omnipotent appeal of John 17 " I have glorified thee on the earth: I have finished the work which thou gavest me to do. And now, Ο Father, glorify thou me, with thine own self, with the glory which I had with thee before the world was." (Ver. 4, 5.) Who can gauge the depth and power of those accents as they fell upon the ear of the God and Father of our Lord Jesus Christ?
But we must not enlarge, much as we should like to do so. We are compelled, through lack of space, to close these remarks rather abruptly. However, little remains to be said as to the objects of the ministry of reconciliation, inasmuch as we have, in a measure, anticipated them by speaking of " men and things," for these are, in very deed, the objects, and they are included in that comprehensive word " world." " God was in Christ, reconciling the world unto himself." We would merely add here, that it is utterly impossible for any creature under heaven to exclude himself from the range of this most precious ministry. Before the reader can shut himself out from the application of all this grace to himself, he must prove that he does not belong to the world. Tins he cannot do, and hence he must see that God is beseeching Him to be reconciled.
But this leads us to look, for a moment, at the features which characterize this glorious ministry.
I. And, first, let us mark God's attitude. He is beseeching sinners. What a thought! It seems too much for the heart to conceive. Only think, reader, of the Most High and Mighty God, the Creator of the ends of the earth—the One who has power to destroy both soul and body in hell—think of Him as beseeching and praying you to be friends with Him! it is not a question of your praying to Him and His hearing you. No: but the very reverse—He is praying you. And for what does He ask you? Is it to do anything or to give anything? Nay; He simply asks you to be friends with Him because He has befriended you at the cost of His own Son. Think of this. He spared not His only begotten and well-beloved Son, but bruised Him in your stead. He made Him to be sin for you. He judged your sin in the Person of His Son, in the cross, in order that He might be able to reconcile you. And now He stretches forth His arms and opens His heart to you, and prays you to be reconciled—to be friends with Him. Surpassing grace! It really seems to us as though human language can only tend to weaken and impoverish this grand reality.
We would only further suggest that the force of verse 20 is greatly weakened by the word "you," which, as the reader will observe, ought not to be inserted. It makes it appear as though the apostle were beseeching the Corinthian saints to be reconciled, whereas he is only setting forth the terms and the style adopted by all " ambassadors" for Christ wherever they went through the wide world—the language in which they were to address " every creature" under heaven. It was not "Do this or that"—" Give this or that." It was not command or prohibition; but simply, " Be reconciled."
II. And, then, what encouragement to the poor trembling heart that feels the burden of sin and guilt to be assured that God will not impute, will not reckon, one of his sins! This is another precious feature of the ministry of reconciliation. "Not imputing their trespasses unto them." This must set the heart at rest. If God tells me that He will not count one of my trespasses to me, because He has already counted them to Jesus on the cross, this may well tranquillize my spirit and emancipate my heart. If I believe that God means what He says, perfect peace must be my portion. True, it is only by the Holy Ghost that I can enter into the power of this glorious truth; but what the Holy Ghost leads me to believe and rest in is that God does not and will not, blessed be His name, impute a single sin to me, because He has already imputed all to Christ.
But this leads us to the third feature of the ministry of reconciliation.
III. If God will not impute my trespasses to me, then, what will He impute? Righteousness—even the righteousness of God. We cannot attempt to unfold the nature and character of this righteousness. We may do so on another occasion if the Lord permit; but here we confine ourselves to the statement contained in the passage before us, winch declares that God hath made Christ, who knew no sin, to be sin for us who were all sin, that we might become the righteousness of God in him. Most glorious truth é Sin is made an end of, as regards the believer. Christ lives as our subsisting righteousness, before God, and we live in Him. There is not so much as one single entry to our debit, in the book of divine justice; but there is a risen and glorified Christ to our credit. Nor is this all. Not only are our sins gone, our guilt canceled—our old self completely ignored—not only are we made the righteousness of God in Jesus; but we are loved by God as Jesus is loved—accepted in Him—one with Him in all that He is and has, as a risen, victorious, ascended, and glorified Man at God's right hand. Higher than this, it is impossible to go.
And now we must close, and we do it reluctantly. We do it with a certain painful consciousness of the feebleness and poverty of our handling of tins lofty and comprehensive theme. But all this we must leave in the Master's hand. He knows all about the subject and the treatment thereof—all about the reader and the writer of these lines. To Him we commit all, while we make one solemn closing appeal to the unconverted, unawakened reader.
Dear friend, let us remind you that this glorious ministry will very soon close. The acceptable year, the clay of salvation, shall ere long come to an end. The ambassadors shall soon be all called home and their embassy be closed forever. The door shall soon be shut, and the clay of vengeance set in in terror and wrath upon a Christ-rejecting world. Let us entreat of you to flee from the wrath to come. Remember that the One who is now praying and beseeching you to be reconciled, has uttered the following awful words, " Because I have called, and ye refused; I have stretched out my hand, and no man regarded. But ye have set at naught all my counsel, and would none of my reproof; I also will laugh at your calamity; I will mock when your fear cometh." (Pro. 1:24-2624Because I have called, and ye refused; I have stretched out my hand, and no man regarded; 25But ye have set at nought all my counsel, and would none of my reproof: 26I also will laugh at your calamity; I will mock when your fear cometh; (Proverbs 1:24‑26).) May the reader escape the unutterable horrors of the day of wrath and judgment!